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Translation
King James Version
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
Complete Jewish Bible
My people, just remember what Balak the king of Mo'av had planned, what Bil'am the son of B'or answered him, [and what happened] between Sheetim and Gilgal - so that you will understand the saving deeds of ADONAI."
Berean Standard Bible
My people, remember what Balak king of Moab counseled and what Balaam son of Beor answered. Remember your journey from Shittim to Gilgal, so that you may acknowledge the righteousness of the LORD.’”
American Standard Version
O my people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him; remember from Shittim unto Gilgal, that ye may know the righteous acts of Jehovah.
World English Bible Messianic
My people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him from Shittim to Gilgal, that you may know the righteous acts of the LORD.”
Geneva Bible (1599)
O my people, remember nowe what Balak King of Moab had deuised, and what Balaam the sonne of Beor answered him, from Shittim vnto Gilgal, that ye may knowe the righteousnes of the Lord.
Young's Literal Translation
O My people, remember, I pray you, What counsel did Balak king of Moab, What answer him did Balaam son of Beor, (From Shittim unto Gilgal,) In order to know the righteous acts of Jehovah.'
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Commentary on Micah 6 verses 1–5
1 ¶ Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice.
2 Hear ye, O mountains, the LORD'S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.
3 O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
5 O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
Here, I. The prefaces to the message are very solemn and such as may engage our most serious attention. 1. The people are commanded to give audience: Hear you now what the Lord says. What the prophet speaks he speaks from God, and in his name; they are therefore bound to hear it, not as the word of a sinful dying man, but of the holy living God. Hear now what he saith, for, first or last, he will be heard. 2. The prophet is commanded to speak in earnest, and to put an emphasis upon what he said: Arise, contend thou before the mountains, or with the mountains, and let the hills hear thy voice, if it were possible; contend with the mountains and hills of Judea, that is, with the inhabitants of those mountains and hills; and, some think, reference is had to those mountains and hills on which they worshipped idols and which were thus polluted. But it is rather to be taken more generally, as appears by his call, not only to the mountains, but to the strong foundations of the earth, pursuant to the instructions given him. This is designed, (1.) To excite the earnestness of the prophet; he must speak as vehemently as if he designed to make even the hills and mountains hear him, must cry aloud, and not spare; what he had to say in God's name he must proclaim publicly before the mountains, as one that was neither ashamed nor afraid to own his message; he must speak as one concerned, as one that desired to speak to the heart, and therefore appeared to speak from the heart. (2.) To expose the stupidity of the people; "Let the hills hear thy voice, for this senseless careless people will not hear it, will not heed it. Let the rocks, the foundations of the earth, that have no ears, hear, since Israel, that has ears, will not hear." It is an appeal to the mountains and hills; let them bear witness that Israel has fair warning given them, and good counsel, if they would but take it. Thus Isaiah begins with, Hear, O heavens! and give ear, O earth! Let them judge between God and his vineyard.
II. The message itself is very affecting. He is to let all the world know that God has a quarrel with his people, good ground for an action against them. Their offences are public, and therefore so are the articles of impeachment exhibited against them. Take notice the Lord has a controversy with his people and he will plead with Israel, will plead by his prophets, plead by his providences, to make good his charge. Note, 1. Sin begets a controversy between God and man. The righteous God has an action against every sinner, an action of debt, an action of trespass, an action of slander. 2. If Israel, God's own professing people, provoke him by sin, he will let them know that he has a controversy with them; he sees sin in them, and is displeased with it, nay, their sins are more displeasing to him than the sins of others, as they are a greater grief to his Spirit and dishonour to his name. 3. God will plead with those whom he has a controversy with, will plead with his people Israel, that they may be convinced and that he may be justified. In the close of the foregoing chapter he pleaded with the heathen in anger and fury, to bring them to ruin; but here he pleads with Israel in compassion and tenderness, to bring them to repentance, Come now, and let us reason together. God reasons with us, to teach us to reason with ourselves. See the equity of God's cause, it will bear to be pleaded, and sinners themselves will be forced to confess judgment, and to own that God's ways are equal, but their ways are unequal, Eze 18:25. Now, (1.) God here challenges them to show what he had done against them which might give them occasion to desert him. They had revolted from God and rebelled against him; but had they any cause to do so? (Mic 6:3): "O my people! what have I done unto thee? Wherein have I wearied thee?" If subjects quit their allegiance to their prince, they will pretend (as the ten tribes did when they revolted from Rehoboam), that his yoke is too heavy for them; but can you pretend any such thing? What have I done to you that is unjust or unkind? Wherein have I wearied you with the impositions of service or the exactions of tribute? Have I made you to serve with an offering? Isa 43:23. What iniquity have your fathers found in me? Jer 2:5. He never deceived us, nor disappointed our expectations from him, never did us wrong, nor put disgrace upon us; why then do we wrong and dishonour him, and frustrate his expectations from us? Here is a challenge to all that ever were in God's service to testify against him if they have found him, in any thing, a hard Master, or if they have found his demands unreasonable. (2.) Since they could not show any thing that he had done against them, he will show them a great deal that he has done for them, which should have engaged them for ever to his service, Mic 6:4, Mic 6:5. They are here directed, and we in them, to look a great way back in their reviews of the divine favour; let them remember their former days, their first days, when they were formed into a people, and the great things God did for them, [1.] When he brought them out of Egypt, the land of their bondage, Mic 6:4. They were content with their slavery, and almost in love with their chains, for the sake of the garlic and onions they had plenty of; but God brought them up, inspired them with an ambition of liberty and animated them with a resolution by a bold effort to shake off their fetters. The Egyptians held them fast, and would not let the people go; but God redeemed them, not by price, but by force, out of the house of servants, or, rather, the house of bondage, for it is the same word that is used in the preface to the ten commandments, which insinuates that the considerations which are arguments for duty, if they be not improved by us, will be improved against us as aggravations of sin. When he brought them out of Egypt into a vast howling wilderness, as he left not himself without witness, so he left not them without guides, for he sent before them Moses, Aaron, and Miriam, three prophets (says the Chaldee paraphrase), Moses the great prophet of the Old Testament, Aaron his prophet (Exo 7:1), and Miriam a prophetess, Exo 15:20. Note, When we are calling to mind God's former mercies to us we must not forget the mercy of good teachers and governors when we were young; let those be made mention of, to the glory of God, who went before us, saying, This is the way, walk in it; it was God that sent them before us, to prepare the way of the Lord and to prepare a people for him. [2.] When he brought them into Canaan. God no less glorified himself, and honoured them, in what he did for them when he brought them into the land of their rest than in what he did for them when he brought them out of the land of their servitude. When Moses, Aaron, and Miriam, were dead, yet they found God the same. Let them remember now what God did for them, First, In baffling and defeating the designs of Balak and Balaam against them, which he did by the power he has over the hearts and tongues of men, Mic 6:5. Let them remember what Balak the king of Moab consulted, what mischief he devised and designed to do to Israel, when they encamped in the plains of Moab; that which he consulted was to curse Israel, to divide between them and their God, and to disengage him from the protection of them. Among the heathen, when they made war upon any people, they endeavoured by magic charms or otherwise to get from them their tutelar gods, as to rob Troy of its Palladium. Macrobius has a chapter de ritu evocandi Deos - concerning the solemnity of calling out the gods. Balak would try this against Israel; but remember what Balaam the son of Beor answered him, how contrary to his own intention and inclination; instead of cursing Israel, he blessed them, to the extreme confusion and vexation of Balak. Let them remember the malice of the heathen against them, and for that reason never learn the way of the heathen, nor associate with them. Let them remember the kindness of their God to them, how he turned the curse into a blessing (because the Lord thy God loved thee, as it is, Deu 23:5), and for that reason never forsake him. Note, The disappointing of the devices of the church's enemies ought always to be remembered to the glory of the church's protector, who can make the answer of the tongue directly to contradict the preparation and consultation of the heart, Pro 16:1. Secondly, In bringing them from Shittim, their last lodgment out of Canaan, unto Gilgal, their first lodgment in Canaan. There it was, between Shittim and Gilgal, that, upon the death of Moses, Joshua, a type of Christ, was raised up to put Israel in possession of the land of promise and to fight their battles; there it was that they passed over Jordan through the divided waters, and renewed the covenant of circumcision; these mercies of God to their fathers they must now remember, that they may know the righteousness of the Lord, his righteousness (so the word is), his justice in destroying the Canaanites, his goodness in giving rest to his people Israel, and his faithfulness to his promise made unto the fathers. The remembrance of what God had done to them might convince them of all this, and engage them for ever to his service. Or they may refer to the controversy now pleaded between God and Israel; let them remember God's many favours to them and their fathers, and compare with them their unworthy ungrateful conduct towards him, that they may know the righteousness of the Lord in contending with them, and it may appear that in this controversy he has right on his side; his ways are equal, for he will be justified when he speaks, and clear when he judges.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Ambrose of MilanAD 397
LETTER 41:24
You see the Lord is teaching you a lesson, challenging you to goodness by his own example, teaching you even when he reproves. When accusing the Jews, for instance, he says, “O my people, what have I done to you? Or wherein have I grieved you? Or wherein have I offended you? Answer me. Is it because I brought you out of the land of Egypt, and delivered you out of the house of bondage?” adding, “And I sent before your face Moses, Aaron and Miriam. O my people, remember what Balak king of Moab devised.” You were indeed oppressed, an exile in foreign lands, laden with heavy burdens.
JeromeAD 420
Commentary on Micah
(Verse 3 onwards) O my people, what have I done to you, and how have I wearied you? Answer me! For I brought you up from the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam. O my people, remember, I pray, what Balak king of Moab devised, and what Balaam the son of Beor answered him, from Shittim to Gilgal, that you may know the saving acts of the Lord. LXX: My people, what have I done to you, or how have I troubled you? Answer me: for I brought you out of the land of Egypt, and redeemed you from the house of bondage, and sent before you Moses, and Aaron, and Miriam. My people, remember what Balak, king of Moab, devised against you, and what Balaam, the son of Beor, answered him from Seir unto Gilgal; that the righteousness of the Lord might be known. Symmachus interpreted 'justitiis' or 'justitia' as 'misericordias', and where LXX Shanis; all translated it as Settim. It is the place where Balak, the king of the Moabites, gathered an army against Israel, like the trees that still grow through the desert of Mount Sinai. For in the LXX, whether it be the Ark of the Covenant, or the altar and tabernacle, and other things made of imperishable wood, they are called Settim in Hebrew, which resemble a tree that we commonly call the White Thorn. Therefore, I believe that both LXX σχίνον and σχοῖνοι have been interpreted as lentisk; but gradually, due to a mistake made by copyists, σχοῖνοι, meaning ropes, were read instead of σχίνοις, meaning lentisks. Therefore, God speaks to the people of Israel and challenges them to a judgment, granting them permission to argue against Him. My people, what have I done to you that I should not have done? Or how have I wearied you? Although this is not found in Hebrew. But the father is saddened by his son being flogged, and he visits the sins of the sheep with the shepherd's rod. How have I been troublesome to you? Or, as it is more significantly written in Hebrew, how have I burdened you with my labor? Will you interpret my favors as an insult, and while desiring Egyptian melons and meats, will you grieve being brought out of the land of Egypt, and being freed from the house of slavery with my help, because I have given you Moses as your leader, my friend, and Aaron as your priest, and Miriam as your prophetess? But if this seems insignificant to you, remember that at that time, when Balak, the king of Moab, hired Balaam, a diviner, to curse you and how, against his own will, Balaam, desiring to curse you, blessed you instead (Numbers 22): from Shittim to Gilgal, surveying the entire army of Israel with his eyes and changing places, as if I could not continue going with you and passing over with you. And I did this so that my mercy and justice would be known to you, who love you so much, that even though I curse the blasphemers every day with my mouth, I have not allowed myself to curse you as an enemy. The Hebrews interpret this passage, where it is said, 'from Sethim to Galgal, that you may know the justices of the Lord' (Numbers 25), in this way: from the time you committed fornication in Madian, until the time when Saul was anointed king in Galgal (1 Samuel 10), recall the memory of the evils you have done, and how much good I have done for you, and you will know my mercy towards you. This is how God spoke to carnal Israel according to history. But we, who desire to contemplate the glory of the Lord with an unveiled face, truly have the father Abraham, let us hear when we have sinned against disputing God, and let us be accused by the magnitude of his benefits. For we have served Pharaoh and the Egyptian people, and we have made mud and bricks. And he redeemed us who gave himself as redemption for all, so that we may declare those who were redeemed by the Lord, whom he redeemed from the hand of enemies, and whom he gathered from the regions, for his mercy endures forever. He also sent before our face Moses, the spiritual law, and Aaron, the great high priest, not having a typological Ephod, but carrying the truth, and having on his forehead the seal of holiness that God the Father has signed. And he sent Mary, the prophetess, and she not only accomplished this for us, but also delivered us from the hands of our enemies. For let us remember what he had intended against us, who wanted to devour and to ridicule our congregation, the true devil Balak. For Balak signifies 'the emptying out,' that is, 'depriver,' the king of the paternal water: indeed, according to another etymology, Moab is said to mean paternal water. Therefore, when Balak plotted against us, and he plotted against us through his empty people, which is interpreted as Balaam, God did not allow us to fall under his curses; but on the contrary, He blessed us, compelled by the truth of the matter, the empty people of the nations, born of the one who is in the skin: for Beor signifies 'in the skin,' always devoted to flesh and works of death. And the empty people responded for us, sprung from the one who is entirely in the skin, always changing places, or standing upon thorns, or upon ropes, so that we may also follow the error of the Vulgate edition. But according to the saying of the Savior, the cares of this world, and riches, and pleasures are in which the people are vain. (Matthew 13, Mark 5). But what stands in the ropes, namely in the chains of sins (for each one is bound by the ropes of their own sins (Proverbs 5)), and Isaiah is a witness, saying: Woe to those who draw out their sins like a long rope, and like the strap of a young heifer, their iniquities (Isaiah 5, 18). Therefore, if it stands, it only stands among thorns and ropes; if, however, it wishes to walk around, it does not have a stable step, but is always wavering and unstable, and it reaches even to Gilgal, which means rolling, that is, volatility or instability. If ever we see some rise up against us, and they thirst for our blood with eager jaws, and by the unexpected providence of God, they become for us, who they came against, let us say, 'Balaam came from ropes to Gilgal,' so that the justice of God may be known.
Richard ChallonerAD 1781
From Setim to Galgal: He puts them in mind of the favour he did them, in not suffering them to be quite destroyed by the evil purpose of Balach, and the wicked counsel of Balaam: and then gives them a hint of the wonders he wrought, in order to bring them into the land of Promise, by stopping the course of the Jordan, in their march from Setim to Galgal.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Micah 6:5 serves as a profound divine appeal to the people of Israel, urging them to recall God's faithful and righteous acts throughout their history, specifically referencing the events involving Balak and Balaam from Shittim to Gilgal. This pivotal reminder aims to deepen their understanding of the LORD's unwavering character, His covenant faithfulness, and His sovereign protection, particularly in moments when His people were vulnerable or prone to forgetting His goodness. It is a call to remember God's redemptive justice and His consistent commitment to His promises, even in the face of human sin and opposition.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Micah 6:5 employs several potent literary devices. The most prominent is Allusion, specifically to the well-known narrative of Balak and Balaam in Numbers 22-24 and the significant geographical markers of Shittim and Gilgal. This allusion serves as a powerful shorthand, invoking a rich tapestry of divine intervention, protection, and covenant faithfulness without needing to recount the full story. By simply mentioning these names, Micah immediately brings to mind God's sovereign power to turn curses into blessings and to guide His people through perilous journeys. Another device is Imperative, seen in the direct command "remember now." This is not a suggestion but a divine injunction, highlighting the urgency and necessity of recalling God's past deeds to inform their present understanding and future obedience. The verse also implicitly uses Rhetorical Question by continuing the divine lawsuit presented in the preceding verses (Micah 6:3-4). While 6:5 itself is a command, it functions as a compelling piece of evidence in God's argument, challenging Israel to justify their forgetfulness given such clear demonstrations of His righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Micah 6:5 profoundly underscores the theological truth that God's righteousness is not merely an abstract attribute but is demonstrated through His active, redemptive intervention in history. The divine command to "remember" is a call to engage with salvation history, recognizing that God's character is revealed in His deeds. The Balak-Balaam narrative exemplifies God's covenant faithfulness, where He actively protects His people from external threats and turns intended harm into blessing, even when His people are on the verge of disobedience (as at Shittim). This historical act serves as a perpetual witness to the LORD's unwavering commitment to His promises and His people, providing a foundation for trust and hope even in times of judgment or distress. Understanding God's past righteousness is crucial for discerning His present will and anticipating His future faithfulness.
REFLECTION AND APPLICATION
Micah 6:5 serves as a timeless and urgent reminder for believers today. Just as God called Israel to remember His past faithfulness, we are called to recall how God has acted in our own lives and in the broader history of His church. In a world prone to forgetfulness and cynicism, actively remembering God's past deliverances, His consistent righteousness, and His unwavering love is a vital spiritual discipline. This remembrance builds resilience in the face of present challenges, cultivates a deep sense of gratitude for His unfailing grace, and strengthens our faith in His ability to navigate future uncertainties. It encourages us to see God's hand in every circumstance, transforming our perspective from one of anxiety to one of hopeful trust. By reflecting on how God has consistently demonstrated His character, we are empowered to live lives that reflect His righteousness and to trust Him implicitly with our future.
Questions for Reflection
FAQ
What is the significance of "Shittim unto Gilgal" in this verse?
Answer: The phrase "from Shittim unto Gilgal" marks a crucial segment of Israel's journey from the wilderness into the Promised Land, symbolizing God's sustained faithfulness and protection. Shittim was Israel's last encampment east of the Jordan, notorious for the Baal-peor incident where Israel engaged in idolatry and sexual immorality (Numbers 25). Despite this significant moral failure, God remained faithful. Gilgal was their first camp in Canaan, where they renewed their covenant through circumcision and celebrated Passover (Joshua 5). By highlighting this journey, Micah emphasizes God's unwavering commitment to His covenant, bringing His people safely into their inheritance and renewing His relationship with them, even after their unfaithfulness. It underscores that God's righteousness prevails over human sin.
Why does God specifically mention Balak and Balaam as an example of His righteousness?
Answer: God specifically mentions Balak and Balaam because their story (Numbers 22-24) is a vivid and undeniable demonstration of His sovereign power and protective righteousness. Balak, the king of Moab, sought to curse Israel through the prophet Balaam. However, God intervened directly, forcing Balaam to pronounce blessings upon Israel instead of curses. This event showcased God's ability to turn the malicious intentions of enemies into instruments of His divine favor and protection for His people. It illustrates that God's "righteousness" (tsedaqah) is not just about abstract justice but about His active, saving intervention on behalf of His covenant people, even against powerful external threats. It serves as a powerful historical precedent for Israel to "know the righteousness of the LORD," understanding His unfailing commitment to them.
CHRIST-CENTERED FULFILLMENT
Micah 6:5, with its call to remember God's righteous acts of deliverance and covenant faithfulness, finds its ultimate and most profound fulfillment in Jesus Christ. The Old Testament narratives, like the Balak and Balaam account, are shadows and types pointing to the greater reality of God's redemptive work. Just as God turned a curse into a blessing for Israel through Balaam, so too in Christ, God turned the ultimate curse of sin and death into the ultimate blessing of salvation and eternal life. Jesus, the true Lamb of God, became a curse for us on the cross (Galatians 3:13), taking upon Himself the judgment due to humanity, thereby demonstrating God's righteousness in a way far surpassing any Old Testament deliverance. Through His atoning sacrifice, God's justice and mercy perfectly converge, making a way for sinful humanity to be reconciled to a holy God (Romans 3:25-26). The journey from Shittim (representing sin and wilderness) to Gilgal (representing covenant renewal and entry into the promised land) foreshadows the spiritual journey of believers who, through Christ, are delivered from the dominion of sin and brought into the new covenant, receiving the promise of eternal life and a spiritual inheritance (Hebrews 9:15). Thus, remembering God's righteousness in Micah 6:5 ultimately leads us to worship Christ, in whom all God's promises are "Yes" and "Amen" (2 Corinthians 1:20).