Micah 6:8
Parallel Verses
English Standard Version
He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?

King James Bible
He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

American Standard Version
He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?

Douay-Rheims Bible
I will shew thee, O man, what is good, and what the Lord requireth of thee: Verily, to do judgment, and to love mercy, and to walk solicitous with thy God.

English Revised Version
He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

Webster's Bible Translation
He hath shown thee, O man, what is good; and what the LORD doth require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

Micah 6:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Kingdom of God Set Up. - Since God, as the unchangeable One, cannot utterly destroy His chosen people, and abolish or reverse His purpose of salvation, after destroying the sinful kingdom, He will set up the new and genuine kingdom of God. Amos 9:11. "On that day will I set up the fallen hut of David, and wall up their rents; and what is destroyed thereof I will set up, and build it as in the days of eternity. Amos 9:12. That they may taken possession of the remnant of Edom, and all the nations upon which my name shall be called, is the saying of Jehovah, who doeth such things." "In that day," i.e., when the judgment has fallen upon the sinful kingdom, and all the sinners of the people of Jehovah are destroyed. Sukkâh, a hut, indicates, by way of contrast to bayith, the house or palace which David built for himself upon Zion (2 Samuel 5:11), a degenerate condition of the royal house of David. This is placed beyond all doubt by the predicate nōpheleth, fallen down. As the stately palace supplies a figurative representation of the greatness and might of the kingdom, so does the fallen hut, which is full of rents and near to destruction, symbolize the utter ruin of the kingdom. If the family of David no longer dwells in a palace, but in a miserable fallen hut, its regal sway must have come to an end. The figure of the stem of Jesse that is hewn down, in Isaiah 11:1, is related to this; except that the former denotes the decline of the Davidic dynasty, whereas the fallen hut represents the fall of the kingdom. There is no need to prove, however, that this does not apply to the decay of the Davidic house by the side of the great power of Jeroboam (Hitzig, Hofmann), least of all under Uzziah, in whose reign the kingdom of Judah reached the summit of its earthly power and glory. The kingdom of David first became a hut when the kingdom of Judah was overcome by the Chaldeans, - an event which is included in the prediction contained in Amos 9:1., and hinted at even in Amos 2:5. But this hut the Lord will raise up again from its fallen condition. This raising up is still further defined in the three following clauses: "I wall up their rents" (pirtsēhen). The plural suffix can only be explained from the fact that sukkâh actually refers to the kingdom of God, which was divided into two kingdoms ("these kingdoms," Amos 6:2), and that the house of Israel, which was not to be utterly destroyed (Amos 9:8), consisted of the remnant of the people of the two kingdoms, or the ἐκλογή of the twelve tribes; so that in the expression גדרתי פרציהן there is an allusion to the fact that the now divided nation would one day be united again under the one king David, as Hosea (Hosea 2:2; Hosea 3:5) and Ezekiel (ch. Ezekiel 37:22) distinctly prophesy. The correctness of this explanation of the plural suffix is confirmed by הרסתיו in the second clause, the suffix of which refers to David, under whom the destroyed kingdom would rise into new power. And whilst these two clauses depict the restoration of the kingdom from its fallen condition, in the third clause its further preservation is foretold.

בּנה does not mean to "build" here, but to finish building, to carry on, enlarge, and beautify the building. The words כּימי עולם (an abbreviated comparison for "as it was in the days of the olden time") point back to the promise in 2 Samuel 7:11-12, 2 Samuel 7:16, that God would build a house for David, would raise up his seed after him, and firmly establish his throne for ever, that his house and his kingdom should endure for ever before Him, upon which the whole of the promise before us is founded. The days of the rule of David and of his son Solomon are called "days of eternity," i.e., of the remotest past (compare Micah 7:14), to show that a long period would intervene between that time and the predicted restoration. The rule of David had already received a considerable blow through the falling away of the ten tribes. And it would fall still deeper in the future; but, according tot he promise in 2 Samuel 7, it would not utterly perish, but would be raised up again from its fallen condition. It is not expressly stated that this will take place through a shoot from its own stem; but that is implied in the fact itself. The kingdom of David could only be raised up again through an offshoot from David's family. And that this can be no other than the Messiah, was unanimously acknowledged by the earlier Jews, who even formed a name for the Messiah out of this passage, viz., בר נפלין, filius cadentium, He who had sprung from a fallen hut (see the proofs in Hengstenberg's Christology, vol. i. p. 386 transl.). The kingdom of David is set up in order that they (the sons of Israel, who have been proved to be corn by the sifting, Amos 9:9) may take possession of the remnant of Edom and all the nations, etc. The Edomites had been brought into subjection by David, who had taken possession of their land. At a late period, when the hut of David was beginning to fall, they had recovered their freedom again. This does not suffice, however, to explain the allusion to Edom here; for David had also brought the Philistines, the Moabites, the Ammonites, and the Aramaeans into subjection to his sceptre, - all of them nations who had afterwards recovered their freedom, and to whom Amos foretels the coming judgment in Amos 1:1-15. The reason why Edom alone is mentioned by name must be sought for, therefore, in the peculiar attitude which Edom assumed towards the people of God, namely, in the fact "that whilst they were related to the Judaeans, they were of all nations the most hostile to them" (Rosenmller). On this very ground Obadiah predicted that judgment would come upon the Edomites, and that the remnant of Esau would be captured by the house of Jacob. Amos speaks here of the "remnant of Edom," not because Amaziah recovered only a portion of Edom to the kingdom (2 Kings 14:7), as Hitzig supposes, but with an allusion to the threat in Amos 1:12, that Edom would be destroyed with the exception of a remnant. The "remnant of Edom" consists of those who are saved in the judgments that fall upon Edom. This also applies to כּל־הגּוים. Even of these nations, only those are taken by Israel, i.e., incorporated into the restored kingdom of David, the Messianic kingdom, upon whom the name of Jehovah is called; that is to say, not those who were first brought under the dominion of the nation in the time of David (Hitzig, Baur, and Hofmann), but those to whom He shall have revealed His divine nature, and manifested Himself as a God and Saviour (compare Isaiah 63:19; Jeremiah 14:9, and the remarks on Deuteronomy 28:10), so that this expression is practically the same as אשׁר יהוה קרא (whom Jehovah shall call) in Joel 3:5. The perfect נקרא acquires the sense of the futurum exactum from the leading sentence, as in Deuteronomy 28:10 (see Ewald, 346, c). יירשׁוּ, to take possession of, is chosen with reference to the prophecy of Balaam (Numbers 24:18), that Edom should be the possession of Israel (see the comm. on this passage). Consequently the taking possession referred to here will be of a very different character from the subjugation of Edom and other nations to David. It will make the nations into citizens of the kingdom of God, to whom the Lord manifests Himself as their God, pouring upon them all the blessings of His covenant of grace (see Isaiah 56:6-8). To strengthen this promise, נאם יי וגו ("saith Jehovah, that doeth this") is appended. He who says this is the Lord, who will also accomplish it (see Jeremiah 33:2).

The explanation given above is also in harmony with the use made by James of our prophecy in Acts 15:16-17, where he derives from Amos 9:11 and Amos 9:12 a prophetic testimony to the fact that Gentiles who became believers were to be received into the kingdom of God without circumcision. It is true that at first sight James appears to quote the words of the prophet simply as a prophetic declaration in support of the fact related by Peter, namely, that by giving His Holy Spirit to believers from among the Gentiles as well as to believers from among the Jews, without making any distinction between Jews and Gentiles, God had taken out of the Gentiles a people ἐπὶ τῶ ὀνόματι αὐτοῦ, "upon His name" (compare Acts 15:14 with Acts 15:8-9). But as both James and Peter recognise in this fact a practical declaration on the part of God that circumcision was not a necessary prerequisite to the reception of the Gentiles into the kingdom of Christ, while James follows up the allusion to this fact with the prophecy of Amos, introducing it with the words, "and to this agree the words of the prophets," there can be no doubt that James also quotes the words of the prophet with the intention of adducing evidence out of the Old Testament in support of the reception of the Gentiles into the kingdom of God without circumcision. But this proof is not furnished by the statement of the prophet, "through its silence as to the condition required by those who were pharisaically disposed" (Hengstenberg); and still less by the fact that it declares in the most striking way "what significance there was in the typical kingdom of David, as a prophecy of the relation in which the human race, outside the limits of Israel, would stand to the kingdom of Christ" (Hofmann, Schriftbeweis, ii. 2, pp. 84, 85). For the passage would contain nothing extraordinary concerning the typical significance possessed by the kingdom of David in relation to the kingdom of Christ, if, as Hofmann says (p. 84), the prophet, instead of enumerating all the nations which once belonged to the kingdom of David, simply mentions Edom by name, and describes all the others as the nations which have been subject like Edom to the name of Jehovah. The demonstrative force of the prophet's statement is to be found, no doubt, as Hofmann admits, in the words כּל־הגּוים אשׁר נקרא שׁמי עליהם. But if these words affirmed nothing more than what Hofmann finds in them - namely, that all the nations subdued by David were subjected to the name of Jehovah; or, as he says at p. 83, "made up, in connection with Israel, the kingdom of Jehovah and His anointed, without being circumcised, or being obliged to obey the law of Israel" - their demonstrative force would simply lie in what they do not affirm, - namely, in the fact that they say nothing whatever about circumcision being a condition of the reception of the Gentiles. The circumstance that the heathen nations which David brought into subjection to his kingdom were made tributary to himself and subject to the name of Jehovah, might indeed by typical of the fact that the kingdom of the second David would also spread over the Gentiles; but, according to this explanation, it would affirm nothing at all as to the internal relation of the Gentiles to Israel in the new kingdom of God. The Apostle James, however, quotes the words of Amos as decisive on the point in dispute, which the apostles were considering, because in the words, "all the nations upon whom my name is called," he finds a prediction of what Peter has just related, - namely, that the Lord has taken out of the heathen a people "upon His name," that is to say, because he understands by the calling of the name of the Lord upon the Gentiles the communication of the Holy Ghost to the Gentiles.

(Note: Moreover, James (or Luke) quotes the words of Amos according to the lxx, even in their deviations from the Hebrew text, in the words ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων με (for which Luke has τὸν κύριον, according to Cod. Al.), which rest upon an interchange of למען יירשׁוּ את־שׁארית אדום with למען ידרשׁוּ שׁארית אדם; because the thought upon which it turned was not thereby altered, inasmuch as the possession of the Gentiles, of which the prophet is speaking, is the spiritual sway of the people of the Lord, which can only extend over those who seek the Lord and His kingdom. The other deviations from the original text and from the lxx (compare Acts 15:16 with Amos 9:11) may be explained on the ground that the apostle is quoting from memory, and that he alters ἐν τῆ ἡμερᾶ ἐκείνη ἀναστήσω into μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω, to give greater clearness to the allusion contained in the prnophecy to the Messianic times.)

Micah 6:8 Parallel Commentaries

Treasury of Scripture Knowledge

O man.

Romans 9:20 No but, O man, who are you that reply against God? Shall the thing formed say to him that formed it, Why have you made me thus?

1 Corinthians 7:16 For what know you, O wife, whether you shall save your husband? or how know you, O man, whether you shall save your wife?

James 2:20 But will you know, O vain man, that faith without works is dead?

what is.

1 Samuel 12:23 Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you...

Nehemiah 9:13 You came down also on mount Sinai, and spoke with them from heaven, and gave them right judgments, and true laws...

Psalm 73:28 But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all your works.

Lamentations 3:26 It is good that a man should both hope and quietly wait for the salvation of the LORD.

Luke 10:42 But one thing is needful: and Mary has chosen that good part, which shall not be taken away from her.

Romans 7:16 If then I do that which I would not, I consent to the law that it is good.

2 Thessalonians 2:16 Now our Lord Jesus Christ himself, and God, even our Father, which has loved us...

and what.

Deuteronomy 10:12,13 And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, and to love him...

to do.

Genesis 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD...

1 Samuel 15:22 And Samuel said, Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold...

Proverbs 21:3 To do justice and judgment is more acceptable to the LORD than sacrifice.

Ecclesiastes 12:13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.

Isaiah 1:16-19 Wash you, make you clean; put away the evil of your doings from before my eyes; cease to do evil...

Isaiah 58:6-11 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free...

Jeremiah 7:3-6 Thus said the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place...

Hosea 6:6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.

Hosea 12:6 Therefore turn you to your God: keep mercy and judgment and wait on your God continually.

Amos 5:24 But let judgment run down as waters, and righteousness as a mighty stream.

Zephaniah 2:3 Seek you the LORD, all you meek of the earth, which have worked his judgment; seek righteousness, seek meekness...

Matthew 3:8-10 Bring forth therefore fruits meet for repentance...

Mark 12:30-34 And you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength...

Luke 11:42 But woe to you, Pharisees! for you tithe mint and rue and all manner of herbs, and pass over judgment and the love of God...

Titus 2:11,12 For the grace of God that brings salvation has appeared to all men...

2 Peter 1:5-8 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge...

love.

Psalm 37:26 He is ever merciful, and lends; and his seed is blessed.

Psalm 112:4,9 To the upright there rises light in the darkness: he is gracious, and full of compassion, and righteous...

Isaiah 57:1,2 The righteous perishes, and no man lays it to heart: and merciful men are taken away...

Matthew 5:7 Blessed are the merciful: for they shall obtain mercy.

Matthew 18:32-35 Then his lord, after that he had called him, said to him, O you wicked servant, I forgave you all that debt, because you desired me...

Luke 6:36 Be you therefore merciful, as your Father also is merciful.

Ephesians 4:32 And be you kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake has forgiven you.

Colossians 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;

1 Peter 3:8 Finally, be you all of one mind, having compassion one of another, love as brothers, be pitiful, be courteous:

walk humbly. Heb. humble thyself to walk.

Genesis 5:22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

Leviticus 26:41 And that I also have walked contrary to them, and have brought them into the land of their enemies...

2 Chronicles 30:11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.

2 Chronicles 32:26 Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem...

2 Chronicles 33:12,13,19,23 And when he was in affliction, he sought the LORD his God, and humbled himself greatly before the God of his fathers...

2 Chronicles 34:27 Because your heart was tender, and you did humble yourself before God, when you heard his words against this place...

Isaiah 57:15 For thus said the high and lofty One that inhabits eternity, whose name is Holy; I dwell in the high and holy place...

Isaiah 66:2 For all those things has my hand made, and all those things have been, said the LORD: but to this man will I look...

Ezekiel 16:63 That you may remember, and be confounded, and never open your mouth any more because of your shame...

Daniel 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment...

Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Luke 18:13-17 And the publican, standing afar off, would not lift up so much as his eyes to heaven, but smote on his breast, saying...

Romans 10:1-3 Brothers, my heart's desire and prayer to God for Israel is, that they might be saved...

James 4:6-10 But he gives more grace. Why he said, God resists the proud, but gives grace to the humble...

1 Peter 5:5,6 Likewise, you younger, submit yourselves to the elder. Yes, all of you be subject one to another, and be clothed with humility...

Cross References
Luke 12:14
But he said to him, "Man, who made me a judge or arbitrator over you?"

Genesis 5:22
Enoch walked with God after he fathered Methuselah 300 years and had other sons and daughters.

Deuteronomy 10:12
"And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul,

Deuteronomy 30:15
"See, I have set before you today life and good, death and evil.

Proverbs 21:3
To do righteousness and justice is more acceptable to the LORD than sacrifice.

Ecclesiastes 12:13
The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man.

Isaiah 56:1
Thus says the LORD: "Keep justice, and do righteousness, for soon my salvation will come, and my righteousness be revealed.

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