The prophet answers in his own person the questions in Micah 6:6 and Micah 6:7, 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, εἰ 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; Psalms 40:6, etc.
: Psalms 50:8, 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, Micah 2:2, Micah 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 εἶναι 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.