Mic 6:8

“"But God,"[adulterers and fornicators say,] "is good and most kind." He is "merciful, compassionate and rich in mercy," which "he prefers to every sacrifice." "He desires not so much the death as the repentance of the sinner." He is "the Savior of all people, and especially of the faithful." Therefore the children of God must also be "merciful" and "peacemakers," "forgiving each other as Christ also forgave us," "not judging, lest we be judged." For to "his master a man stands or falls; who are you to judge the servant of another?" "Forgive, and you will be forgiven." Yet many such things as these are only said, not done, merely bandied about, unmanning rather than strengthening discipline, flattering God and pandering to themselves.”

“He has told—The Holy One, blessed be He, has told you what is good for you to do. and to walk discreetly—Jonathan renders: Walk discreetly in the fear of your God. Another explanation: And walk discreetly. The standard of flesh and blood is not like the standard of the Holy One, blessed be He. The standard of flesh and blood is: If one man embarrasses his fellow and comes to placate him, the fellow says to him, “I will not accept your apology until so and so and so and so, before whom you disgraced me, come.” But the Holy One, blessed be He, desires only that the man’s return to Him be between the two of them. [from Pesikta d’Rav Kahana 163b]”

“Solicitous. Hebrew also, “humbly.” (Haydock) — This was preferable to all other sacrifices of the old law, (Worthington) and was frequently inculcated, Deuteronomy x. 12., Psalm xlix. 9., and Isaias i. 11. Yet the carnal Jews always made perfection consist in exterior ceremonies. Ver 9. City, to all mankind. — Salvation. Hebrew, “wisdom shall consider thy name.” Syriac, “doctrine to those who fear his name.” — It? Who will attend? (Calmet) Ver 10. Full of wrath, &c. That is, highly provoking in the sight of God. (Challoner) — False weights are often condemned, Deuteronomy xxxv. 13. (Calmet)”

“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 Deu 10:12; Deu 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; Heb 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 (Sa1 15:22; Hos 6:6; Hos 12:6; Amo 5:22, Amo 5:24). 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 (Mat 23:23), "judgment, mercy, and faith" (in Luk 11:42, "the love of God). Compare Jam 1:27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Gen 5:24; Gen 17:1).”

“The prophet therefore proceeds in Mic 6:8 to overthrow these outward means of reconciliation with God, and reminds the people of the moral demands of the law. Mic 6:8. "They have told thee, O man, what is good, and what Jehovah requires of thee, simply to do right, and love good, and walk humbly with thy God." הגּיד, impersonal, "one has told," or they have told thee, namely Moses in the law. The opinion that Jehovah should be supplied as the subject is a very improbable one, for the simple reason that Jehovah is expressly mentioned in the second dependent clause. The use of כּי אם, nisi, as in the similar connection of thought in Deu 10:12, may be accounted for from the retrospective allusion to the gifts mentioned by the people: not outward sacrifices of any kind, but only the fulfilment of three following duties: namely, above all things, doing righteousness and exercising love. These two embrace all the commandments of the second table, of whose fulfilment Israel thought so little, that it was addicted to the very opposite, - namely, injustice, oppression, and want of affection (vid., Mic 2:1-2, Mic 2:8; Mic 3:2-3, Mic 3:9 ff., Mic 6:10 ff.). There is also a third: humble walk with God, i.e., in fellowship with God, as Israel, being a holy priestly nation, ought to walk. Without these moral virtues, sacrificial worship was a spiritless opus operatum, in which God had no pleasure (see at Sa1 15:22 and Hos 6:6).”