Micah 6:4

(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. […]

For I brought thee up out of the land of Egypt,.... Instead of doing them any wrong, he had done them much good; of which this is one instance, and he was able to produce more: this a notorious, plain, and full proof of his goodness to them, which could not be denied.

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.

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,

For I brought thee up out of the land of Egypt, and redeemed thee out of the hoarse of servants - What wert thou? What art thou? Who made thee what thou art? God reminds them. They were slaves; they are His people in the heritage of the pagan, and that by His outstretched arm. God mentions some heads of the mercies which tie had shown them, when He had made them His people, His redemption of them from Egypt, His guidance through the wilderness, His leading them over the last difficulty to the proraised land. The use of the familiar language of the Pentateuch is like the touching of so many key-notes, recalling the whole harmony of His love. Moses, Aaron, and Miriam together, are Lawgiver, to deliver and instruct; Priest, to atone; and prophetess Exo 15:20 to praise God; and the name of Miriam at once recalled the mighty works at the Red Sea and how they then thanked God.