Micah 6:5

KJV

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.

KJV (with Strong's)

O my people {H5971}, remember {H2142} now what Balak {H1111} king {H4428} of Moab {H4124} consulted {H3289}, and what Balaam {H1109} the son {H1121} of Beor {H1160} answered {H6030} him from Shittim {H7851} unto Gilgal {H1537}; that ye may know {H3045} the righteousness {H6666} of the LORD {H3068}.

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.

Commentary

### 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
* **Literary Context:** Micah 6:5 is situated within a powerful prophetic disputation, often referred to as a "covenant lawsuit" (Hebrew: _rib_), where the LORD brings charges against His people. Chapters 6 and 7 form the third major section of Micah's prophecy, shifting from judgment to a plea for repentance and a promise of restoration. The verses immediately preceding 6:5 (Micah 6:1-4) set the scene for this divine indictment, with God calling upon the mountains and hills to bear witness as He presents His case against Israel. He recounts His past acts of deliverance, such as bringing them out of Egypt and sending Moses, Aaron, and Miriam to lead them. Verse 6:5 then acts as a climactic rhetorical question (or an implied continuation of God's self-vindication), inviting Israel to remember a specific, undeniable instance of His protective righteousness, thus leaving them without excuse for their unfaithfulness. The passage moves from God's questioning of their ingratitude to a direct command to remember His saving acts.
* **Historical & Cultural Context:** The events referenced in Micah 6:5—the consultation between Balak, king of Moab, and Balaam, son of Beor—are detailed in [Numbers 22-24](/numbers/22 "Numbers 22-24 - Balaam's Oracles"). Balak, fearing the vast Israelite multitude encamped on his borders, sought to curse them through the renowned diviner Balaam. However, God sovereignly intervened, turning Balaam's intended curses into blessings, demonstrating His protective power over His covenant people. The geographical markers "from Shittim unto Gilgal" are highly significant. [Shittim](/numbers/25-1 "Numbers 25:1 - Israel at Shittim") was Israel's final encampment east of the Jordan River, a place tragically associated with the Baal-peor incident where Israel engaged in idolatry and sexual immorality ([Numbers 25](/numbers/25 "Numbers 25 - The Baal-Peor Incident")). [Gilgal](/joshua/4-19 "Joshua 4:19 - Israel Enters Canaan at Gilgal") was their first camp in the Promised Land, west of the Jordan, where they renewed their covenant with God through circumcision and celebrated the first Passover in Canaan ([Joshua 5](/joshua/5 "Joshua 5 - Circumcision and Passover at Gilgal")). This journey segment encapsulates the transition from wilderness wandering and sin to the fulfillment of God's promise and covenant renewal, underscoring God's sustained faithfulness despite Israel's failings.
* **Key Themes:** The primary theme in Micah 6:5 is **Divine Remembrance**, a call for Israel to actively recall God's past saving acts. This act of remembering is not mere nostalgia but a crucial spiritual discipline for understanding God's character and sustaining faith, especially in times of judgment or doubt. Closely linked is the theme of **God's Righteousness (Hebrew: _tsedeq_ or _tsedaqah_)**, which is the ultimate purpose of this remembrance. This "righteousness of the LORD" (`tsedaqah YHWH`) extends beyond legal rectitude to encompass His covenant faithfulness, His redemptive justice, and His unwavering commitment to His people, even when they are undeserving. The narrative of Balak and Balaam also vividly illustrates **Divine Deliverance and Protection**, showcasing God's sovereign power to thwart enemy schemes and transform curses into blessings. Finally, the journey from Shittim to Gilgal highlights **Covenant Fidelity**, demonstrating that despite Israel's proximity to sin at Shittim, God remained faithful to His covenant promises, bringing them safely into the land and renewing His relationship with them at Gilgal.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **remember (Hebrew, _zâkar'_):** This primitive root means "to mark (so as to be recognized), i.e. to remember." By implication, it also means to mention, recount, record, or bring to remembrance. In this context, it is an imperative, a direct command for the people to actively recall and reflect upon God's past actions, not merely as historical facts but as living testimonies to His character and faithfulness. This remembrance is meant to shape their present understanding and future obedience.
* **Balaam (Hebrew, _Bilʻâm'_):** Probably from the root "not (of the) people," suggesting "foreigner." Balaam was a Mesopotamian prophet or diviner hired by Balak to curse Israel. His inclusion here highlights God's sovereign control over even those outside His covenant, turning their malicious intentions into instruments of His divine will and blessings for His people. His name serves as a concrete historical reference point for God's powerful intervention.
* **righteousness (Hebrew, _tsᵉdâqâh'_):** This term denotes "rightness (abstractly)," encompassing subjective rectitude, objective justice, moral virtue, or even figurative prosperity. In the context of Micah 6:5, "the righteousness of the LORD" refers to God's consistent and faithful adherence to His covenant promises, His just and redemptive acts on behalf of His people, and His vindication of them against their enemies. It speaks to His character as one who always acts in accordance with His holy nature and His commitment to His people's well-being.

#### Verse Breakdown
* **"O my people, remember now":** This opening phrase is a tender yet urgent address from God to Israel. The vocative "O my people" signifies a deep, covenantal relationship, even in the midst of God's lawsuit against them. The imperative "remember now" (`zâkar`) is a call to immediate, active recollection, implying that they have forgotten or are in danger of forgetting crucial aspects of their history with God.
* **"what Balak king of Moab consulted, and what Balaam the son of Beor answered him":** This clause directs their memory to a specific, well-known historical event. Balak's "consultation" refers to his malicious intent to hire Balaam to curse Israel, and Balaam's "answer" refers to the diviner's oracles, which, despite his own desires, were divinely compelled to bless Israel instead of curse them. This highlights God's sovereign power to overrule human and demonic intentions.
* **"from Shittim unto Gilgal;":** This geographical phrase delineates the specific journey segment that encapsulates God's protective care. Shittim was Israel's last encampment before crossing the Jordan, a place of significant moral failure (the Baal-peor incident). Gilgal was their first camp in the Promised Land, signifying the fulfillment of God's promise and the renewal of the covenant. This phrase powerfully summarizes God's faithfulness in bringing them through wilderness trials and into their inheritance, despite their sin.
* **"that ye may know the righteousness of the LORD."**: This is the ultimate purpose clause, explaining _why_ they must remember these events. The verb "know" (`yâdaʻ`) implies not just intellectual understanding but a deep, experiential recognition and affirmation. The "righteousness of the LORD" (`tsᵉdâqâh YHWH`) here refers to God's saving acts, His covenant faithfulness, His justice, and His vindication of His people. Remembering these past deliverances is meant to solidify their understanding of God's unwavering character and His commitment to His promises.

#### 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](/numbers/22 "Numbers 22-24 - Balaam's Oracles") and the significant geographical markers of [Shittim](/numbers/25-1 "Numbers 25:1 - Israel at Shittim") and [Gilgal](/joshua/4-19 "Joshua 4:19 - Israel Enters Canaan at 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.

* [Deuteronomy 8:2](/deuteronomy/8-2 "Deuteronomy 8:2 - Remember the Wilderness Journey")
* [Psalm 77:11](/psalms/77-11 "Psalm 77:11 - Remembering God's Deeds")
* [Isaiah 46:9-10](/isaiah/46-9-10 "Isaiah 46:9-10 - God's Unchanging Purpose")

### 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
* **What specific instances of God's faithfulness in your personal life or in the history of the church come to mind when you are called to "remember now"?**
* **How does recalling God's past acts of righteousness (His saving justice, His covenant faithfulness) impact your trust in Him for present and future challenges?**
* **In what ways might a lack of "remembering" God's past deeds contribute to spiritual forgetfulness or a diminished sense of gratitude in your life?**

### 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](/numbers/25-1 "Numbers 25:1 - Israel at 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](/numbers/25 "Numbers 25 - The Baal-Peor Incident")). Despite this significant moral failure, God remained faithful. [Gilgal](/joshua/4-19 "Joshua 4:19 - Israel Enters Canaan at Gilgal") was their first camp in Canaan, where they renewed their covenant through circumcision and celebrated Passover ([Joshua 5](/joshua/5 "Joshua 5 - Circumcision and Passover at Gilgal")). 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](/numbers/22 "Numbers 22-24 - Balaam's Oracles")) 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](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")), 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](/romans/3-25-26 "Romans 3:25-26 - God's Righteousness Displayed in Christ")). 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](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")). 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](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 25:1

¶ And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

Joshua 5:9

And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.

Joshua 5:10

¶ And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.

Judges 5:11

[They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.

Joshua 4:19

And the people came up out of Jordan on the tenth [day] of the first month, and encamped in Gilgal, in the east border of Jericho.

Revelation 2:14

But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.

Jude 1:11

Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.