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 Yahweh.”
Parallel Translations
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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 Yahweh.”
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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.
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O My people, remember now what Balak king of Moab devised, and what Balaam the son of Beor answered him; from Shittim unto Gilgal, that ye may know the righteous acts of the LORD.
Cross-references (31)
Passages linked to Micah 6:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Joshua 5:9-10 Yahweh said to Joshua, “Today I have rolled away the reproach of Egypt from you.” Therefore the name of that place was called Gilgal to this day. The children of Israel encamped in Gilgal. They kept the Passover on the fourteenth day of the month at evening in the plains of Jericho.
- Numbers 25:1 Israel stayed in Shittim; and the people began to play the prostitute with the daughters of Moab;
- Judges 5:11 Far from the noise of archers, in the places of drawing water, there they will rehearse Yahweh’s righteous acts, the righteous acts of his rule in Israel. “Then Yahweh’s people went down to the gates.
- 2 Peter 2:15 forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing;
- Deuteronomy 16:3 You shall eat no leavened bread with it. You shall eat unleavened bread with it seven days, even the bread of affliction (for you came out of the land of Egypt in haste) that you may remember the day when you came out of the land of Egypt all the days of your life.
- Joshua 4:19 The people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.
- Joshua 24:9-10 Then Balak the son of Zippor, king of Moab, arose and fought against Israel. He sent and called Balaam the son of Beor to curse you, but I would not listen to Balaam; therefore he blessed you still. So I delivered you out of his hand.
- Numbers 22:1-25 The children of Israel traveled, and encamped in the plains of Moab beyond the Jordan at Jericho. Balak the son of Zippor saw all that Israel had done to the Amorites. Moab was very afraid of the people, because they were many. Moab was distressed because of the children of Israel. Moab said to the elders of Midian, “Now this multitude will lick up all that is around us, as the ox licks up the grass of the field.” Balak the son of Zippor was king of Moab at that time. He sent messengers to Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, “Behold, there is a people who came out of Egypt. Behold, they cover the surface of the earth, and they are staying opposite me. Please come now therefore, and curse this people for me; for they are too mighty for me. Perhaps I shall prevail, that we may strike them, and that I may drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed.” The elders of Moab and the elders of Midian departed with the rewards of divination in their hand. They came to Balaam, and spoke to him the words of Balak. He said to them, “Lodge here this night, and I will bring you word again, as Yahweh shall speak to me.” The princes of Moab stayed with Balaam. God came to Balaam, and said, “Who are these men with you?” Balaam said to God, “Balak the son of Zippor, king of Moab, has said to me, ‘Behold, the people that has come out of Egypt covers the surface of the earth. Now, come curse me them. Perhaps I shall be able to fight against them, and shall drive them out.’ ” God said to Balaam, “You shall not go with them. You shall not curse the people, for they are blessed.” Balaam rose up in the morning, and said to the princes of Balak, “Go to your land; for Yahweh refuses to permit me to go with you.” The princes of Moab rose up, and they went to Balak, and said, “Balaam refuses to come with us.” Balak again sent princes, more, and more honorable than they. They came to Balaam, and said to him, “Balak the son of Zippor says, ‘Please let nothing hinder you from coming to me, for I will promote you to very great honor, and whatever you say to me I will do. Please come therefore, and curse this people for me.’ ” Balaam answered the servants of Balak, “If Balak would give me his house full of silver and gold, I can’t go beyond the word of Yahweh my God, to do less or more. Now therefore please stay here tonight as well, that I may know what else Yahweh will speak to me.” God came to Balaam at night, and said to him, “If the men have come to call you, rise up, go with them; but only the word which I speak to you, that you shall do.” Balaam rose up in the morning, and saddled his donkey, and went with the princes of Moab. God’s anger burned because he went; and Yahweh’s angel placed himself in the way as an adversary against him. Now he was riding on his donkey, and his two servants were with him. The donkey saw Yahweh’s angel standing in the way, with his sword drawn in his hand; and the donkey turned out of the path, and went into the field. Balaam struck the donkey, to turn her into the path. Then Yahweh’s angel stood in a narrow path between the vineyards, a wall being on this side, and a wall on that side. The donkey saw Yahweh’s angel, and she thrust herself to the wall, and crushed Balaam’s foot against the wall. He struck her again.
- Deuteronomy 8:18 But you shall remember Yahweh your God, for it is he who gives you power to get wealth, that he may establish his covenant which he swore to your fathers, as it is today.
- Deuteronomy 9:7 Remember, and don’t forget, how you provoked Yahweh your God to wrath in the wilderness. From the day that you left the land of Egypt until you came to this place, you have been rebellious against Yahweh.
- Psalms 143:11 Revive me, Yahweh, for your name’s sake. In your righteousness, bring my soul out of trouble.
- 1 John 1:9 If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness.
- Jude 1:11 Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion.
- Revelation 2:14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.
- Numbers 22:41 In the morning, Balak took Balaam, and brought him up into the high places of Baal; and he saw from there part of the people.
- Numbers 23:27 Balak said to Balaam, “Come now, I will take you to another place; perhaps it will please God that you may curse them for me from there.”
- Numbers 31:8 They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword.
- Numbers 31:16 Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against Yahweh in the matter of Peor, and so the plague was among the congregation of Yahweh.
- Deuteronomy 8:2 You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandments or not.
- Ephesians 2:11 Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands),
- Numbers 23:13-14 Balak said to him, “Please come with me to another place, where you may see them. You shall see just part of them, and shall not see them all. Curse them from there for me.” He took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bull and a ram on every altar.
- Numbers 33:49 They encamped by the Jordan, from Beth Jeshimoth even to Abel Shittim in the plains of Moab.
- Deuteronomy 23:4-5 because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Nevertheless Yahweh your God wouldn’t listen to Balaam, but Yahweh your God turned the curse into a blessing to you, because Yahweh your God loved you.
- Joshua 10:42-43 Joshua took all these kings and their land at one time because Yahweh, the God of Israel, fought for Israel. Joshua returned, and all Israel with him, to the camp to Gilgal.
- 1 Samuel 12:7 Now therefore stand still, that I may plead with you before Yahweh concerning all the righteous acts of Yahweh, which he did to you and to your fathers.
- Psalms 36:10 Oh continue your loving kindness to those who know you, your righteousness to the upright in heart.
- Psalms 71:15-16 My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure. I will come with the mighty acts of the Lord Yahweh. I will make mention of your righteousness, even of yours alone.
- Psalms 71:19 Your righteousness also, God, reaches to the heavens; you have done great things. God, who is like you?
- Psalms 103:1-2 Praise Yahweh, my soul! All that is within me, praise his holy name! Praise Yahweh, my soul, and don’t forget all his benefits,
- Psalms 111:4 He has caused his wonderful works to be remembered. Yahweh is gracious and merciful.
- Romans 3:25-26 whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain God briefly records here what happened in the desert,…
God briefly records here what happened in the desert, — that the people had need of some extraordinary help in addition to the many benefits which he had conferred on them. For though the people lived safely in the desert as to the Egyptians, though they were fed by manna and water from the rock flowed for them, though the cloud by day protected them from the heat of the sun, and the pillar of fire shone on them during the night, yet the stream of God’s mercy seemed to have been stopped when Balaam came forth, who was a Prophet, and then, as one armed with celestial weapons, fought against the people and opposed their deliverance. Now, had God permitted Balaam to curse the people, what could have taken place, but that they must have been deprived of all their blessings? This is the reason why the Prophet specifically refers to this history, — that the cursing of Balaam was miraculously turned into a blessing, even through the secret purpose of God. Micah might indeed have referred to all those particulars by which God could have proved the ingratitude of the people; but he deemed it sufficient to touch on the fact of their redemption, and also to mention by the way this extraordinary instance of God’s kindness.
Remember, he says, what Balak devised, that is, how crafty was his counsel: for the verb יעף, iots, is to be taken here in a bad sense, and is very emphatical; as though the Prophet had said, that there was more danger in this fraud than in all the violence of enemies; for Balak could not have done so much harm, had he prepared a great army against the Israelites, as by hiring a Prophet to curse the people. For certain it is, that though Balaam was an impostor and full of deceits, as it is probable that he was a man given to profane superstitions, he was yet endued with the gift of prophecy. This was the case no doubt; and we know that God has often so distributed the gifts of his Spirit, that he has honored with the prophetic office even the ungodly and unbelieving: for it was a special gift, distinct from the grace of regeneration. Balaam then was a Prophet. Now when Balak saw that he was unequal in power to oppose the people, he thought of this expedient — to get some Prophet to interpose for the purpose of exciting the wrath of God against the people. This is the reason why it is here said, Remember what Balak consulted against thee; that is, “Thou were then in the greatest danger, when a Prophet came, hired for the purpose, that he might in God’s name pronounce on thee a curse.”
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It may be asked, Whether Balaam could really curse the people of Israel? The answer is easy: the question here is not what might have been the effect, without God’s permission; but Micah here regards only the office with which Balaam was honored and endued. As then he was God’s Prophet, he could have cursed the people, had not God prevented him. And no doubt Balak was wise enough to know, that the Israelites could not be resisted by human power, and that, therefore, nothing remained for him but the interposition of God; and as he could not bring down God from heaven, he sent for a Prophet. God puts his own power in his word, — as God’s word resided in Balaam, and as he was, as it were, its depositary, it was no wonder that Balak thought that he would become the conqueror of the people of Israel, provided they were cursed by Balaam’s mouth; for this would have been as it were, the announcement of God’s wrath.
He now subjoins, And what Balaam, the son of Beor, answered him. There is here shown, on the one hand, a danger, because Balaam was craftier than all the other enemies of the people, for he could have done more by his artifice than if he had armed against them the whole world: here then was the danger. But, on the other hand, we know what he answered; and it is certain that the answer of Balaam did not proceed from himself, but, on the contrary, from the Spirit of God. As Balaam spoke by the secret influence of the Spirit, contrary to the wish of his own heart, God thus proved that he was present at that very time, when the safety of the people was endangered. Think, then, or remember, what Balaam answered; as though he said, — “Balaam was very nigh cursing thee, for his mouth was opened: for he had sold himself to an ungodly king, and nothing could have pleased him more than to have poured forth many anathemas and many curses: but he was constrained to bless your fathers. What did this mean? Did not the wonderful favor of God shine forth in this instance?” We now perceive the Prophet’s design, and what a large meaning there is in these words.
He afterwards adds generally, From Shittim even to Gilgal. This is not connected with the last clause; for Balaam did not follow the people from Shittim to Gilgal; but a verb is to be understood, as though he said, — “Thou knowest what things happened to thee from Shittim to Gilgal, from the beginning to the end; at the time when thou didst enter the wilderness, thou hadst begun to provoke the wrath of God.” And we know that even in Shittim the Israelites fell away into idolatry; and that defection, in a manner, alienated them from God. Hence God shows here that he, in his goodness and mercy, had contended with the ungodly ways of the people even to Gilgal; that is, “Thou hast never ceased to provoke me.” We indeed know that the people continually excited against themselves the displeasure of God, and that their defections were many and various. In short, then the Prophet shows that God had so mercifully dealt with the people, that he had, in a most astonishing manner, overcome their wickedness by his goodness.
He at length subjoins, That thou mayest know the righteousnesses of Jehovah. By righteousnesses he means acts of kindness, as the sense of the word is in many other passages: for the righteousness of God is often taken not only for uprightness, but also for the faithfulness and truth which he manifests towards his people. It betokens therefore the relation between God and his Church, whenever the word, righteousness, is to be understood in this sense. That thou mayest then know the righteousnesses of Jehovah; that is, that experience itself may prove to thee how faithful, how beneficent, how merciful has God ever been towards your race. Since then the righteousness of God was conspicuous, the people must surely have been mute, and had nothing for which they could justly expostulate with God: what remained, but that their extreme impiety, fully detected before heaven and earth and all the elements, exposed them to his judgment? It now follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That is, the truth of his promise and his…
That is, the truth of his promise and his manifold benefits toward you.
That is, remember my benefits from the beginning how I delivered you from Balaam’s curse, and also spared you from Shittim, which was in the plain of Moab, till I brought you into the land promised.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Mic 6:5 O my people, remember now what Balak…
Mic 6:5 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.
Ver. 5. O my people, remember now what Balak] There must be a recognition of God’s mercies, or else there will neither follow estimation nor retribution; else we that should be as temples of his praises shall be as graves of his benefits. Our souls are naturally like filthy ponds, wherein fish die soon and frogs live long; rotten stuff is remembered, memorable mercies are forgotten; whereas the soul should be as a holy ark, the memory like the pot of manna preserving holy truths, as the law; and special blessings, as Aaron’s rod, fresh and flourishing. This Israel did not, and are therefore justly blamed, Psa 106:7; Psa 106:13; Psa 106:21, and here again reminded of one signal mercy among many, that they might take notice of the enemies’ malignity, God’s benignity, and their own indignity and ingratitude, that parching wind, that drieth up the fountain of Divine favours, Ventus urens et exsiccans.
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What Balak king of Moab consulted] Joshua saith, that he arose and fought against Israel, Jos 24:9, that is, he had a good mind to have fought, but he did not because he dared not. So Est 8:7. Haman is said to have laid his hand upon the Jews, because he intended and attempted such a matter. They, that is the Sortilegi, or Lot-sorcerers, with whom, Balak-like, he consulted, "cast Pur, that is, the lot, before Haman from day to day, and from month to month," Est 3:7; viz. to find out what month or day would be lucky for the accomplishment of his intended massacre of the Jews; but before that black day came Mordecai was advanced and Haman hanged. Now, as there, by the special providence of God over ruling the superstition of that wicked wretch, way was made for the preservation of God’s people; so was it here. Balak consulted, and Balaam answered him; that is, he was as willing to curse as the other would have had him, but might not; for God would not hearken unto him, but blessed his people still, and delivered them out of his hand, Jos 24:10. Yea, though at length he was resolved to curse howsoever, and therefore went not forth as at other times to seek for enchantments, but set his face towards the wilderness, as if he would do the deed, whatever came of it, Num 24:1; yet his endeavour was fruitless and frustrated. So shall the malicious attempts of Rome and hell be against the Reformed religion and the professors thereof (whom the Romish Balaam banns and curses with bell, book, and candle at the instigation of the Spanish Balak, with his factors the Jesuits), so long as they adhere to him, and pray as Psa 109:26-29, "Help me, O Lord my God: O save me according to thy mercy: that they may know that this is thy hand; that thou, Lord, hast done it. Let them curse, but bless thou: when they arise, let them be ashamed: but let thy servants rejoice. Salvation is of the Lord: his blessing is upon his people."
From Shittim unto Gilgal] Oratio elliptica: q.d. Remember what I did for you at Shittim in the wilderness, and so all the way until you came into the promised land, even to Gilgal, where you first pitched tent, Jos 5:8-10. At Shittim it was, where, by the pestilent counsel of Balaam (the devil’s spellman), the Midianites out witted them, by setting fair women before them as a stumblingblock, Num 25:1; Num 25:18, to draw them to those two sisters sins, adultery and idolatry. Then and there the heads of the people were hanged up before the Lord against the sun, and some others; when as God might justly have cut them all off, and cast them away from being a people before him, Digni qui funditus delerentur (Gualth.). Nonne illic refulsit admirabilis Dei gratia? saith Calvin; was not this a miracle of God’s mercy?
That ye may know the righteousness of the Lord] i.e. The faithfulness and goodness of God in keeping promise with your fathers, notwithstanding your provocations. Or my righteous dealings with those fornicators and adulterers, whom I there judged; preserving the innocent, or penitent, till they came to Gilgal, and onwards. Or, that thou mayest know how just my complaint is of thee, and mine action against thee. So Vatablus expounds it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain O my people, remember now; O Israel, think well…
O my people, remember now; O Israel, think well of it, what I did then was worthy of a grateful remembrance to this day.
What Balak king of Moab consulted: this man, though a great and warlike prince, yet would not adventure by plain force to set upon Israel; he wished their ruin, he contrived it, and had he succeeded in his first attempt to bring Israel under a curse, he was resolved next to attack them by force.
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And what Balaam, a man accounted to be a prophet and a holy man, able to blast any by his curse, and able to advance any affairs by his blessing, but really he was a soothsayer, and a man of pernicious counsels, answered him; forced against his interest and inclinations to bless Israel, Deu 23:4,5; Jos 24:10, and to confess he could not prevail with God to curse Israel; so also remember how Balaam counselled Balak to draw your fathers to sin, how this snare took, and how it cost twenty-four thousand lives. The story at large you have Num 22; Num 23; Num 24.
From Shittim: this the place where Balak began by fair but lewd women of Midian to debauch Israel as Balaam had counselled, and so continued to Gilgal all along the borders of his dominion: or else thus, Remember, O my people, how I spared thee in the matter of Baalpeor, for which thou deservedst to be destroyed at Shittim; remember also the mercies I gave under the conduct of Joshua after Moses’s death, which fell out whilst you abode at Shittim, Jos 3:1.
Gilgal; where Israel first took possession of the Promised Land, and saw visibly the faithfulness of their God.
That ye may know the righteousness of the Lord; the mercy, justice, uprightness, veracity, as it signifies; but here it rather denotes the right on God’s side in this controversy with his people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain O my people, remember now what Balak king of…
O my people, remember now what Balak king of Moab consulted,.... What a scheme he had laid; what contrivances he had formed; what consultations he had with a soothsayer or diviner he sent for to curse Israel; how he sought to get the God of Israel on his side, and to set him against them, that he might be rid of them, and they be ruined and destroyed. The Moabites were the descendants of Moab, a son of Lot, by one of his daughters; when they first set up their kingdom is not certain; nor who their kings in succession were before Balak: it appears there was a former king, whom the king of the Amorites fought with, and took away his land from him, Num 21:26; who probably was Zippor, the father of Balak, and whom he succeeded; the kingdom being recovered by him, or by this his son; however, he was on the throne when Israel was upon the borders of his kingdom, which threw him into a panic; upon which he sent messengers to a neighbouring magician next mentioned, to advise with him what to do in this his extremity; and the Jews have a tradition, that, because of the multitude of sacrifices he offered, he was worthy to have Ruth, the descendant from him; who, they say, was the daughter of Eglon, the grandson of Balak, king of Moab (s):
and what Balaam the son of Beor answered him; this man is called a soothsayer, Jos 13:22; The Jews say he was first a prophet; and so the Apostle Peter calls him, Pe2 2:16; and afterwards became a diviner (t): they differ very much about him, who he was, and from whom he descended. Beor his father is sometimes said to be the son of Laban (u); and, at other times, Balaam himself is said to be Laban the Syrian (w), whose soul they suppose transmigrated into Balaam, as it afterwards did into Nabal, according to them. Some (x) take him to be the same with Elihu, who interposed in the dispute between Job and his friends; and others say that he was one of the eunuchs, counsellors, and magicians of Pharaoh, both when Moses was a child, and when he wrought his miracles in Egypt; and that Jannes and Jambres, of whom the Apostle Paul makes mention, Ti2 3:8; were his two sons (y): he was an inhabitant of Pethor, which was situated on the river Euphrates, thought by Junius to be the Pacoria of Ptolemy: he seems to have been a Mesopotamian, though some say a Midianite; but, whether one or the other, he did not live at any great distance from the king of Moab: he was slain by the sword the children of Israel, in the times of Joshua, Jos 13:22; and, as the Jews say (z) he was, when he was but thirty three or thirty four years of age; they observing upon it, that bloody and deceitful men do not live out, half their days; but this does not seem so well to agree with other things they say of him; however, this soothsayer and sorcerer Balak sent for to curse Israel; whose heart and tongue, though a wicked man, and would fain have done according to Balak's wish and desire, were so overruled by the power of God, that instead of cursing Israel he was obliged to bless them, and to prophesy of their future happiness and prosperity, and of the Messiah, that should spring from them; see history of all this in Num 22:1;
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from Shittim unto Gilgal, that ye may know the righteousness of the Lord; here something must be supplied to make sense of the words; either, "remember what good things I did for you (a), from Shittim to Gilgal"; the former was the place where the children of Israel committed whoredom and idolatry, and was on the other side Jordan; and the latter was the place they came to when they had passed over Jordan, where the covenant of circumcision was renewed, and the first passover kept; now they are called upon to remember the goodness of God unto them from one place to another, and what were done between them; how that at Shittim, though they provoked the Lord to anger, yet he did not cut them all off, but spared a number of them, to enter and possess the land of Canaan; and though Moses died by the way, yet be raised up Joshua to go before them, and in a miraculous manner led them through the river Jordan, and brought them to Gilgal--favours ever to he had in remembrance. So the Targum,
"were not great things done for you in the plain of Shittim unto the house of Gilgal, that the righteousness of the Lord might be known?''
both his justice in punishing offenders at Shittim, and his bounty and kindness, as well as his truth and faithfulness, in sparing others; bestowing his favours on them, and bringing them into the promised land: or it may be supplied thus, as by some, "remember what Balak consulted (b) from Shittim to Gilgal"; that is, with Balaam, and what answer and advice he gave him; which was to send beautiful women among the Israelites, and so tempt them to adultery, and by that means to idolatry; and which scheme and consultation took place at Shittim, by means of which several thousands were slain; and the device was to have continued the temptation even to Gilgal, which, had it not been prevented, in all likelihood would have issued in the destruction of that people; and therefore they had reason to know, own, and acknowledge the goodness and faithfulness of God unto them: or rather, taking the phrase "from Shittim to Gilgal" to be a proverbial one (c), of going from place to place, it may have respect to Balak's having Balaam from place to place, to take a view of the people, and curse them; or how he might set the God of Israel against them, and gain him over to him; and then the sense is this,
"remember how Balak consulted Balaam from place to place, and what answers he returned him; all which was done, that "he (Balak) might know the righteousness of the Lord";''
and so the Syriac version renders it, and it will bear to be so rendered: the thing which Balak chiefly consulted was, how he should get the God of Israel on his side; as it was usual with Heathen princes, when at war, to attempt to get the gods of their enemies from them, and on their side; and inquires of Balaam how this was to be effected; what righteousness it was the Lord required; what duties of religion to be performed; what rites or sacrifices were acceptable to him; and the sum of his questions on this head, and Balaam's answer to them, are contained in the following verses.
(s) T. Bab. Sanhedrin, fol. 105. 2. (t) Ib. fol. 106. 1. (u) Shalshelet Hakabala, fol. 7. 1. (w) Targum Jon. in Numb. xxii. 5. Targum in 1 Chron. i. 44. Vid. Burkium ib. (x) Hieron. Quaeat. Hebr. in Genesim, fol. 69. D. (y) Dibre Hayamim Shel Moseh, fol. 4. 2. & 6. 2. Targum Jon. in Exod. ix. 21. Shemot Rabba, sect. 1. fol. 90. 1. T. Bab. Sanhedrin, fol. 106. (z) T. Bab. Sanhedrin, fol. 106. 2. Shalshelet Hakabala, fol. 7. 2. (a) "Recordare qualia bona exhibuerim tibi", Munster; "memento eorum quae gesta sunt", Vatablus; "quae contigerint tibi", Calvin; "memento eorum quae fecerim", Grotius; "recordare quid evenerit tibi", Piscator. (b) "Memento quid cogifaverit contra te Balac, et quid responderit ei Balaam a Settim", &c. Ribera; so Menochius, Tirinus. (c) See Bishop Chandler's Defence of Christianity, p. 290.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Shittim - This is the place where Balak began…
Shittim - This is the place where Balak began by the women of Midian to debauch Israel as Baalim had counselled, and so continued to do, even to Gilgal, all along the borders of his dominion. The righteousness - His mercy, justice and veracity.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. Remember now what Balak king of Moab…
Verse 5. Remember now what Balak king of Moab consulted] He sent for Balaam to curse your fathers; but by my influence he was obliged to bless them. See Nu 22:5-6 c., and Nu 23:5-8; Nu 23:20-24 c., and the notes there, where this subject is largely considered.
From Shittim unto Gilgal] From the encampment at Shittim, Nu 25:1, on the way to that of Gilgal, Jos 4:19. Balaam gave different answers in the interval between these places. We may suppose that the encampments of Israel advanced slowly to that part of Jordan which was opposite to Gilgal. The Chaldee has, "Were there not wonderful things done in your behalf from the valley of Shittim to the house of Gilgal?" See Jos 3:1 Jos 4:20. Thus there will be a reference to the miraculous passage over Jordan. See Newcome.
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That ye may know the righteousness] The just, equitable, and merciful dealing of the Most High. Recollect those things, that ye may have a proper impression of this. There are many interpretations given of this rather obscure clause; what I have proposed seems to me the most simple.
This is the sum of the address; and here the case of the plaintiff terminates, the prisoners being called to show why the sentence of the law should not be pronounced. I make no apology for using any forensic terms, as the passages before us refer to a case brought into a court to be judged, and the terms in the original are all such as are proper for a court of justice; and the thing itself is called the Lord's controversy, ריב יהוה rib Yehovah, Jehovah's suit at law. And hence it is said, He will plead, litigate, with Israel.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mic 6:5. O my people, remember, &c. — Call…
Mic 6:5. O my people, remember, &c. — Call to remembrance what Balaam said in answer to Balak, when he consulted him, namely, that there was no enchantment against Jacob, &c., nothing that could be done against them, nothing that could overthrow them but their own sins; that they were blessed, and it could not be reversed by any thing but their own forsaking God and his service, under whose particular protection they were. From Shittim unto Gilgal — From the encampment at Shittim, Num 25:1, on the way to that at Gilgal, Jos 4:19. Balaam gave different answers in the interval between those places. But some think this sentence should not be connected with what goes before, but that it begins a new sentence, the purport of which is, Remember, O my people, from Shittim unto Gilgal; that is, what things I did, what benefits I bestowed upon you, from the time you were at Shittim till you came to Gilgal. God had indeed before bestowed upon them great benefits, but at this particular time they received more than ordinary instances of his kindness toward them, particularly in causing the waters of Jordan to run back, to let them pass through; and in the fall of the walls of Jericho. That ye may know the righteousness of the Lord — His mercy, justice, truth, and faithfulness.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Remember now - The word translated now is a…
Remember now - The word translated now is a very tender one, like our “do now remember” or “do remember,” beseeching instead of commanding. Dionysius: “I might command, but I speak tenderly, that I may lead thee to own the truth.” “What Balak king of Moab consulted, and what Balaam the son of Beor answered him.” God did not only raise up Moses, Aaron, Miriam, out of their brethren, but He turned the curse of the alien Balaam into a blessing; and that, not for their righteousness, (for even then they were rebellious,) but against their deserts, out of His own truth and righteousness. Not that the curse of Balaam could in itself have hurt them; but, in proportion to his reputation, it would have infused great energy into their enemies: and its reversal must have struck a great panic into them and into others. Human might having failed in Sihon and Og, Balak sought superhuman. God showed them by their own diviner, that it was against them. Even after they had seduced Israel, through Balaam’s devilish counsel, Midian seems to have been stricken by God with panic, and not to have struck a blow Num 31:49.
From Shittim unto Gilgal - The words are separated by the Hebrew accent from what went before. It is then probably said in concise energy for, “Remember too front Shittim to Gilgal,” that is, all the great works of God “from Shittim” , the last encampment of Israel out of the promised land, where they so sinned in Baal-peor, “unto Gilgal,” the first in the promised land, which they entered by miracle, where the Ark rested amid the victories given them, where the Covenant was renewed, and “the reproach of Egypt was rolled away” Jos 5:9. Remember all, from your own deep sin and rebellion to the deep mercy of God.
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That ye may know the righteousness - (righteousnesses) of the Lord His Faithfulness in performing His promises to Abraham, Isaac, and Jacob. God speaketh of His promises, not as what they were in themselves, mere mercy, but as what they became, through that gracious and free promise, righteousness, in that He had bound Himself to fulfill what He had, out of mere grace, promised. So in the New Testament He saith, “God is not unrighteous that He should forget your works and labor which proeeedeth of love” Heb 6:10; and, “He is faithful and just to forgive us our sins” 1Jo 1:9. Micah speaks, by a rare idiom, of the righteousnesses of the Lord, each act of mercy being a separate effluence of His Righteousness. The very names of the places suggest the righteous acts of God, the unrighteous of Israel. : “But we too, who desire with unveiled face to behold the glory of the Lord, and have Abraham really for our father, let us, when we have sinned, hear God pleading against us, and reproving us for the multitude of His benefits. For we too once served Pharaoh and the people of Egypt, laboring in works of mire and clay; and He redeemed us who gave Himself a Redemption for all; that we, the redeemed of the Lord, “whom He redeemed out of the hand of the enemy and gathered from the lands, might say, His mercy endureth forever” Psa 107:1-3. He sent also before our face Moses, the spiritual Law, and Aaron the High Priest, not bearing the typical Ephod and Urim, but having in His Forehead the seal of holiness which God the Father sealed; and Miriam, the foreshewing of prophets. Recollect we too what he thought against us who willed to devour us, the true Balak, Satan, who laid snares for us through Balaam, the destroyer of the people, fearing lest we should cover his land and occupy it, withdrawing the earthly-minded from his empire.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain From Setim to Galgal. He puts them in mind…
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. (Challoner) --- Galgala, "limits," may denote those of the Jordan, between which river and Setim Israel was encamped, Numbers xxii., and xxv. --- Justices. Symmachus, "mercies." (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain what Balak . . . consulted--how Balak plotted to…
what Balak . . . consulted--how Balak plotted to destroy thee by getting Balaam to curse thee (Num 22:5).
what Balaam . . . answered--how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (Num 24:9-11) [MAURER]. GROTIUS explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (Num 31:16). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (Num 25:1-5; Pe2 2:15; Rev 2:14).
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from Shittim unto Gilgal--not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian (Num 31:8). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (Jos 5:2-11).
know the righteousness--Recognize that, so far from God having treated thee harshly (Mic 6:3), His dealings have been kindness itself (so "righteous acts" for gracious, Jdg 5:11; Psa 24:5, Psa 112:9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. O my people, remember now …] The prophet,…
5. O my people, remember now …] The prophet, in the name of Jehovah, reminds his people of another great mercy, the bringing to nought of Balak’s plan to destroy Israel.
consulted] i.e. with the elders of Midian (Num_22:4).
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from Shittim unto Gilgal] Shittim was the last station of the Israelites on the other side of Jordan; Gilgal the first in the land of Canaan. It is not clear how these words are to be connected grammatically with what precedes. The sense appears to be, ‘Remember that which happened between Shittim and Gilgal,’ i.e. not only the episode of Balak and Balaam, but the wonderful passage of the Jordan and the entrance into the promised land. Probably some words have dropped out before this clause.
the righteousness] Rather, the righteous acts; lit. ‘the righteousnesses’ (so Jdg_5:11, 1Sa_12:7).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) What Balaam the son of Beor answered.—This incident…
(5) What Balaam the son of Beor answered.—This incident is adduced in the “pleading” as a signal instance of the controlling power of God, exercised in an unmistakable manner in behalf of the Israelites. Balaam was constrained to bless when he had the highest conceivable motive to curse the Israelites. He apologised for this involuntary action on his part to Balak. There is no more conclusive instance extant of the will of man controlled to do the exact opposite of his intended action in the history of mankind. It is better to put a stop after “answered him.” The next sentence records an independent instance of the interposition of God in behalf of Israel. “Remember also the incidents which happened from Shittim to Gilgal.” Shittim was the name of a valley in the plains of Moab (Joe_3:18), from which place Joshua sent two spies to view Jericho immediately before the passage of the Jordan to Gilgal was effected, under the circumstances mentioned in the fourth chapter of Joshua.
Righteousness.—The word rather means here liberality, beneficence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The Lord reminds the people of another great benefit…
The Lord reminds the people of another great benefit subsequent to the Exodus, viz. the defeat of the designs of Balak, and the sorceries of Balaam. Consulted. United with the elders of Midian in a plot against thee. (see Nu 22 etc.) Answered him. There ought to be a stop here. The answer of Balaam was the blessing which he was constrained to give, instead of the curse which he was hired to pronounce. (Jos_24:10) From Shittim unto Gilgal. This is a fresh consideration, referring to mercies under Joshua, and may be made plainer by inserting "remember" (which has, perhaps, dropped out of the text), as in the Revised Version. Shittim was the Israelites" last station before crossing the Jordan, and Gilgal the first in the land of Canaan; and so God bids them remember all that happened to them between those places their sin in Shittim and the mercy then shown them, (Nu 25) the miraculous passage of the Jordan, the renewal of the covenant at Gilgal. (Jos_5:9) Shittim; the acacia meadow (Abel-Shittim), hod. Ghor-es-Seisaban, was at the southeastern corner of the Ciccar, or Plain of Jordan, some seven miles from the Dead Sea. Gilgal, (see note on Amo_4:4) That ye may know the righteousness (righteous acts) of the Lord. All these instances of God"s interposition prove how faithful he is to his promises, how he cares for his elect, what are his gracious counsels towards them. (see the same expression, Jud_1:5:11 1Sa_12:7)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain O My people, remember now
Mic_6:5
O My people, remember now
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A Divine reading
This chapter is a pathetical expostulation of God with His chosen people, the Jews, for their ungracious demeanour and miscarriage towards Him.
This expostulation is carried in a gracious manner. God pleads the justice and equity of His cause by a threefold argument.
1. By an attestation of the dumb and senseless creatures (Mic_6:1).
2. An appeal and reference to themselves.
3. A commemoration of many blessings bestowed upon them.
He insists upon three fundamental blessings, by all which He manifests His favour towards them, and aggravates their impiety and ingratitude against Him.
1. A redemption from a long and tedious bondage; from a grievous and miserable bondage, and from a vile and base bondage.
2. The placing of a gracious administration over them.
3. He watches over them, against all attempts of their malicious enemies. He defeated Balak and Balaams conspiracy. And this makes up the full sum and measure of Gods goodness to His people.
I. The commemoration itself. Here is a gracious compellation. O My people. It imports three things. It is a speech of claim and possession. It is a speech of love and affection. It is a speech of recall and invitation. Here is a forcible quickening of memory. Remember now. God appeals to His ancient mercies. He kept them upon record; registered them up in His holy Book; framed them into songs of commemoration; put them into the form of an oath; founded the sacrament of the passover as a commemoration. These remembrances are provocations of thankfulness, and obligations to obedience, and encouragements to faith.
II. The benefit or blessing to be commemorated.
1. Of the danger that beset them. Notice the ground of it; the manner of it; the matter of the conspiracy.
2. The issue out of this danger. The answer to Balak contains Gods gracious deliverance of His people from Balaks malicious and wicked intendment. In it there is a strict prohibition, a gracious inversion, a just retorsion.
III. The end and purpose of this gracious deliverance. That ye may understand the righteousness of the Lord. (George Stradling, S. T. P.)
That ye may know the righteousness of the Lord--
The importance of just ideas of God
If idolaters are zealous in the service of imaginary deities, we ought much more to be engaged in the service of the one living and true God forever. The ideas which people entertain of their God do actually exert great influence, and produce interesting effects upon their disposition and conduct. It has been observed by men of the best information, that idolatrous nations have cherished the dispositions and indulged the vices which they have attributed to their deities. Virtue and vice are measured by the supposed disposition and character of their idols. The descendants of Abraham imagined that God was partial to them and vindictive to other nations. Hence they despised and hated the nations around them, and looked upon them as dogs and outcasts from God. Then it is easy to see the high importance of entertaining just notions of the Lord our God. If we believe that God is partial, arbitrary, and vindictive we shall cherish a similar disposition and practice, as far as we make any sober pretensions to religion. And we ought to imitate the moral character of God. See what results if we think God arbitrary, hard and revengeful, or passionate and wrathful. Our relations with our fellows will match our thoughts of our God. The same applies to better thoughts of God. It would be difficult to set in a just light the moral purity, excellence, and happiness of a character formed by such a glorious and perfect model as that of the infinite God, who is emphatically love. But most persons arrive at mature years without acquiring just, enlarged, and honorary notions of God, especially on some important points and traits of character. How shall this evil be remedied? By a careful attention to the Bible, where the character of God is fully revealed. By excluding from the character of God everything that appears to be hard and unreasonable, partial and vindictive--everything that would be thought unreasenable and unworthy in a good man, a wise and affectionate parent, or an upright and compassionate judge. (Ezra Ripley, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.