Micah 6:3
O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
Original Language Analysis
Cross References
Historical Context
This rhetorical question pattern appears throughout Scripture when God confronts rebellious people (Jeremiah 2:5, 31; Isaiah 5:4). Ancient Near Eastern treaty forms included prologues recounting the suzerain's gracious acts toward vassals, establishing moral obligation. Micah 6:3-5 follows this pattern: God recounts redemption from Egypt, provision of leaders (Moses, Aaron, Miriam), and protection from Balaam's curse—demonstrating His covenant faithfulness.
Israel's ingratitude parallels the vine parable in Isaiah 5:1-7: God cultivated a vineyard expecting good grapes but received wild ones. After providing everything necessary for fruitfulness, He asks, "What more could have been done?" The answer: nothing. Israel's failure wasn't due to divine neglect but willful rebellion. The church fathers applied this to apostate Christianity: God gives grace, Scripture, sacraments, and church; rejection is without excuse (Hebrews 6:4-6, 10:26-31).
Questions for Reflection
- How does God's question "What have I done unto thee?" expose the irrationality of sin and the heart's deceitfulness?
- What false burdens do modern Christians attribute to God's commands that actually result from our own disobedience?
- How should God's patient invitation to "testify against me" shape our approach to difficult questions and doubts about His goodness?
Related Resources
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Analysis & Commentary
O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. God's covenant lawsuit (rib) shifts from accusation to heart-wrenching appeal. The vocative "O my people" (עַמִּי, ammi) emphasizes covenant relationship—not "you people" but "My people," possessive and intimate. Despite their rebellion, God claims them. The question "What have I done unto thee?" (מֶה עָשִׂיתִי לְךָ, meh-asiti lekha) challenges Israel to identify any divine injustice justifying their apostasy.
"Wherein have I wearied thee?" (וּמָה הֶלְאֵיתִיךָ, u-mah hel'etikha) uses הֶלְאָה (hel'ah), meaning to weary, exhaust, or burden. God asks if His covenant demands proved burdensome, justifying Israel's turning to other gods. The irony is devastating—they wearied God with sins (Isaiah 43:24) while claiming His law wearied them. God's requirements weren't oppressive; Israel's rebellion was self-inflicted.
"Testify against me" (עֲנֵה בִי, aneh bi) invites Israel to present evidence of divine failure. It's rhetorical—God knows they have no legitimate grievance. Yet He graciously offers opportunity to voice complaints, demonstrating patience even in judgment. This divine pathos reveals God's heart: yearning for reconciliation, grieved by betrayal, yet committed to justice. Romans 2:4 echoes this: God's goodness leads to repentance, not presumption.