6:6-8 These verses seem to contain the substance of Balak's consultation with Balaam how to obtain the favour of Israel's God. Deep conviction of guilt and wrath will put men upon careful inquiries after peace and pardon, and then there begins to be some ground for hope of them. In order to God's being pleased with us, our care must be for an interest in the atonement of Christ, and that the sin by which we displease him may be taken away. What will be a satisfaction to God's justice? In whose name must we come, as we have nothing to plead as our own? In what righteousness shall we appear before him? The proposals betray ignorance, though they show zeal. They offer that which is very rich and costly. Those who are fully convinced of sin, and of their misery and danger by reason of it, would give all the world, if they had it, for peace and pardon. Yet they do not offer aright. The sacrifices had value from their reference to Christ; it was impossible that the blood of bulls and goats should take away sin. And all proposals of peace, except those according to the gospel, are absurd. They could not answer the demands of Divine justice, nor satisfy the wrong done to the honour of God by sin, nor would they serve at all in place of holiness of the heart and reformation of the life. Men will part with any thing rather than their sins; but they part with nothing so as to be accepted of God, unless they do part with their sins. Moral duties are commanded because they are good for man. In keeping God's commandments there is a great reward, as well as after keeping them. God has not only made it known, but made it plain. The good which God requires of us is, not the paying a price for the pardon of sin and acceptance with God, but love to himself; and what is there unreasonable, or hard, in this? Every thought within us must be brought down, to be brought into obedience to God, if we would walk comfortably with him. We must do this as penitent sinners, in dependence on the Redeemer and his atonement. Blessed be the Lord that he is ever ready to give his grace to the humble, waiting penitent.

Verse 8. - The prophet answers in his own person the questions in vers. 6 and 7, by showing the worthlessness of outward observances when the moral precepts and not observed. He hath showed thee; literally, one has told thee, or, it has been told thee, i.e. by Moses and in the Law (Deuteronomy 10:12, etc.). Septuagint, Αἰ ἀνηγγέλη σοι,"Hath it not been told thee?" What doth the Lord require of thee? The prophets often enforce the truth that the principles of righteous conduct are required from men, and not mere formal worship. This might well be a comfort to the Israelites when they heard that they were doomed to be cast out of their country, and that the temple was to be destroyed, and that the ritual on which they laid such stress would for a time become impracticable. So the inculcation of moral virtues is often connected with the prediction of woe or captivity. (For the prophetic view of the paramount importance of righteousness, see 1 Samuel 15:22; Psalm 40:6, etc.: 1. 8, etc.; Isaiah 1:11-17; Jeremiah 6:20; Hosea 6:6, etc.; see on Zechariah 7:7.) To do justly. To act equitably, to hurt nobody by word or deed, which was the exact contrary of the conduct previously mentioned (Micah 2:1, 2, 8; Micah 3:2, etc.). To love mercy. To be guided in conduct to others by loving kindness. These two rules contain the whole duty to the neighbour. Compare Christ's description of genuine religion (Matthew 23:23). To walk humbly with thy God. This precept comprises man's duty to God, humility and obedience. "To walk" is an expression implying "to live and act" as the patriarchs are said to have "walked with God," denoting that they lived as consciously under his eye and referred all their actions to him. Humility is greatly enforced in the Scriptures (see e.g. Isaiah 2:11, etc.). Septuagint, ἕτοιμον εϊναι τοῦ πορεύεσθαι μετὰ Κυρίου, "to be ready to walk with the Lord;" Vulgate, Solicitum ambulare cum Deo; Syriac, "Be prepared to follow thy God." But our version is doubtless correct.

He hath showed me, O man, what is good,.... This is not the answer of the prophet to the body of the people, or to any and every one of the people of Israel; but of Balaam to Balak, a single man, that consulted with him, and put questions to him; particularly what he should do to please the Lord, and what righteousness he required of him, that would be acceptable to him; and though he was a king, he was but a man, and he would have him know it that he was no more, and as such addresses him; and especially when he is informing him of his duty to God; which lay not in such things as he had proposed, but in doing that which was good, and avoiding that which was evil, in a moral sense: and this the Lord had shown him by the light of nature; which is no other than the work of the law of God written in the hearts of the Heathens, by which they are directed to do the good commanded in the law, and to shun the evil forbidden by it; see Romans 2:14;

and what doth the Lord require of thee but to do justly; or "judgment" (e); to exercise public judgment and justice, as a king, among his subjects; to do private and personal justice between man and man; to hurt no man's person, property, and character; to give to everyone their due, and do as he would desire to be done by; which as it is agreeable to the law of God, so to the light of nature, and what is shown, required, and taught by it:

and to love mercy; not only to show mercy to miserable objects, to persons in distress; to relieve the poor and indigent; to clothe the naked, and feed the hungry; but to delight in such exercises; and which a king especially should do, whose throne is established by mercy, and who is able, and should be munificent; and some Heathen princes, by their liberality, have gained the name of benefactors, "Euergetes", as one of the Ptolemies did; see Luke 22:25; such advice Daniel gave to Nebuchadnezzar, a Heathen prince, as agreeable to the light of nature; see Daniel 4:27;

and to walk humbly with thy God? his Creator and Benefactor, from whom he had his being, and all the blessings of life, and was dependent upon him; and therefore, as a creature, should behave with humility towards his Creator, acknowledging his distance from him, and the obligations he lay under to him; and even though a king, yet his God and Creator was above him, King of kings, and Lord of lords, to whom he owed his crown, sceptre, and kingdom, and was accountable to him for all his administrations: and this "walking humbly" is opposed to "walking in pride", which kings are apt to do; but God can humble them, and bring them low, as Heathen kings have been obliged to own; see Daniel 2:21.

(e) "judicium", V. L. Munster; "jus", Junius & Tremellius, Piscator.

8. He—Jehovah.

hath showed thee—long ago, so that thou needest not ask the question as if thou hadst never heard (Mic 6:6; compare De 10:12; 30:11-14).

what is good—"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice (Heb 9:23; 10:1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.

justly … mercy—preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1Sa 15:22; Ho 6:6; 12:6; Am 5:22, 24). Two duties towards man are specified—justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.

to walk humbly with thy God—passive and active obedience towards God. The three moral duties here are summed up by our Lord (Mt 23:23), "judgment, mercy, and faith" (in Lu 11:42, "the love of God"). Compare Jas 1:27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Ge 5:24; 17:1).

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