Court is now in session. Through his prophet/prosecutor Micah, God is bringing a covenant lawsuit against his people for their faithlessness, their failure to hold up their end of the covenant relationship. He has called the very mountains and hills as witnesses against them, and the verdict is not in question.

Not even a little.

But even then, there is tenderness in the accusation. Though in chapter one, when God comes as judge, the scene is of terrifying power — mountains melting, valleys splitting open — here in chapter 6 God turns directly to the people and reminds them of all he has done for them. He gives them a chance, in other words, to remember and repent. Twice in verses 3 to 5, he lovingly calls them “my people” as he recalls the stories of his covenant care:

My people, what have I done to you?
    How have I burdened you? Answer me.
I brought you up out of Egypt
    and redeemed you from the land of slavery.
I sent Moses to lead you,
    also Aaron and Miriam.
My people, remember
    what Balak king of Moab plotted
    and what Balaam son of Beor answered.
Remember your journey from Shittim to Gilgal,
    that you may know the righteous acts of the Lord. (Mic 6:3-5, NIV)

“What have I done to deserve this kind of treatment?” God asks. “Tell me.” It’s a rhetorical question, of course. Anyone listening to Micah’s preaching should be able to tell the stories of God’s faithfulness to Israel, beginning with the one at the center of their identity as a people: the exodus from Egypt, when God freed them from slavery to begin their journey to the Promised Land. “I sent you Moses and Aaron and Miriam, remember? I brought you out of there, out of slavery.” Had they forgotten?

Countless stories of God’s covenant faithfulness could be told from there. Here, God reminds them of the story of Balak and Balaam, which is found in the book of Numbers, chapters 22 to 24. Balak was king of Moab, the nation which lay to the east of the Dead Sea. He had heard of Israel’s exploits, particularly their recent victory over Sihon, king of the Amorites, who had foolishly refused to let the Israelites pass peacefully through his land. With the Israelites now encamped in Moab, Balak was terrified. He could see no way of defeating such an enormous horde of people.

Balak therefore called for a non-Israelite prophet named Balaam to come and curse the Israelites, hoping that would give him the advantage he needed. To make a long story short, God compelled Balaam to bless the people instead — three times — much to Balak’s dismay. Angry, Balak tried to send Balaam away, but the prophet wasn’t done yet, and proceeded to pronounce several curses against Israel’s enemies before he left.

Of all the stories that could have been told, why this one?

The story of Balak and Balaam represents one of the last chapters of the people’s wilderness wandering before crossing the river Jordan into the Promised Land. Indeed, it represents the final chapters of Moses’ life before he handed the reins of leadership over to Joshua. This is the significance of the place names Shittim and Gilgal in the prophecy. Shittim was where the Israelites were encamped on the eastern bank of the Jordan. Gilgal is where Joshua set up the stone monument on the western side of the river, after the people had crossed the swollen, raging river on dry land.

The exodus from Egypt. The tale of Balak and Balaam. The stories function like bookends: the beginning and end of the people’s wilderness journey and Moses’ career, both marked with miraculous crossings where God held back the water. Remember your journey, God says to the people. Remember how I have cared for you, led you, protected you, made a way for you. Remember my righteous acts on your behalf, the way I have vindicated and rescued you.

And though he doesn’t say it, the implication is, And if you can actively bring those stories back to mind, if you can appreciate what those stories mean, then repent. Come back.

Because even in God’s courtroom, the covenant journey isn’t over.