Micah 3:11
Parallel Verses
English Standard Version
Its heads give judgment for a bribe; its priests teach for a price; its prophets practice divination for money; yet they lean on the LORD and say, “Is not the LORD in the midst of us? No disaster shall come upon us.”

King James Bible
The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? none evil can come upon us.

American Standard Version
The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet they lean upon Jehovah, and say, Is not Jehovah in the midst of us? no evil shall come upon us.

Douay-Rheims Bible
Her princes have judged for bribes, and her priests have taught for hire, and her prophets divined for money: and they leaned upon the Lord, saying: Is not the Lord in the midst of us? no evil shall come upon us.

English Revised Version
The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD in the midst of us? no evil shall come upon us.

Webster's Bible Translation
Her heads judge for reward, and her priests teach for hire, and her prophets divine for money; yet will they lean upon the LORD, and say, Is not the LORD among us? no evil can come upon us.

Micah 3:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Devouring Fire. - Amos 7:4. "Thus the Lord Jehovah showed me: and, behold, the Lord Jehovah called to punish with fire; and it devoured the great flood, and devoured the portion. Amos 7:5. And I said, Lord Jehovah, leave off, I:pray: how can Jacob stand? for it is small. Amos 7:6. Jehovah repented of this; this also shall not take place, said the Lord Jehovah." That the all-devouring fire represents a much severer judgment than that depicted under the figure of the locusts, is generally acknowledged, and needs no proof. But the more precise meaning of this judgment is open to dispute, and depends upon the explanation of the fourth verse. The object to קרא is לריב בּאשׁ, and ריב is to be taken as an infinitive, as in Isaiah 3:13 : He called to strive (i.e., to judge or punish) with fire. There is no necessity to supply ministros suos here. The expression is a concise one, for "He called to the fire to punish with fire" (for the expression and the fact, compare Isaiah 66:16). This fire devoured the great flood. Tehōm rabbâh is used in Genesis 7:11 and Isaiah 51:10, etc., to denote the unfathomable ocean; and in Genesis 1:2 tehōm is the term applied to the immense flood which surrounded and covered the globe at the beginning of the creation. ואכלה, as distinguished from ותּאכל, signifies an action in progress, or still incomplete (Hitzig). The meaning therefore is, "it also devoured (began to devour) 'eth-hachēleq;" i.e., not the field, for a field does not form at all a fitting antithesis to the ocean; and still less "the land," for chēleq never bears this meaning; but the inheritance or portion, namely, that of Jehovah (Deuteronomy 32:9), i.e., Israel. Consequently tehōm rabbâh cannot, of course, signify the ocean as such. For the idea of the fire falling upon the ocean, and consuming it, and then beginning to consume the land of Israel, by which the ocean was bounded (Hitzig), would be too monstrous; nor is it justified by the simple remark, that "it was as if the last great conflagration (2 Peter 3:10) had begun" (Schmieder). As the fire is to earthly fire, but the fire of the wrath of God, and therefore a figurative representation of the judgment of destruction; and as hachēleq (the portion) is not the land of Israel, but according to Deuteronomy (l.c.) Israel, or the people of Jehovah; so tehōm rabbâh is not the ocean, but the heathen world, the great sea of nations, in their rebellion against the kingdom of God. The world of nature in a state of agitation is a frequent symbol in the Scriptures for the agitated heathen world (e.g., Psalm 46:3; Psalm 93:3-4). On the latter passage, Delitzsch has the following apt remark: "The stormy sea is a figurative representation of the whole heathen world, in its estrangement from God, and enmity against Him, or the human race outside the true church of God; and the rivers are figurative representations of the kingdoms of the world, e.g., the Nile of the Egyptian (Jeremiah 46:7-8), the Euphrates of the Assyrian (Isaiah 8:7-8), or more precisely still, the arrow-swift Tigris of the Assyrian, and the winding Euphrates of the Babylonian (Isaiah 27:1)." This symbolism lies at the foundation of the vision seen by the prophet. The world of nations, in its rebellion against Jehovah, the Lord and King of the world, appears as a great flood, like the chaos at the beginning of the creation, or the flood which poured out its waves upon the globe in the time of Noah. Upon this flood of nations does fire from the Lord fall down and consume them; and after consuming them, it begins to devour the inheritance of Jehovah, the nation of Israel also. The prophet then prays to the Lord to spare it, because Jacob would inevitably perish in this conflagration; and the Lord gives the promise that "this shall not take place," so that Israel is plucked like a firebrand out of the fire (Amos 4:11).

If we inquire now into the historical bearing of these two visions, so much is priori clear, - namely, that both of them not only indicate judgments already past, but also refer to the future, since no fire had hitherto burned upon the surface of the globe, which had consumed the world of nations and threatened to annihilate Israel. If therefore there is an element of truth in the explanation given by Grotius to the first vision, "After the fields had been shorn by Benhadad (2 Kings 13:3), and after the damage which was then sustained, the condition of Israel began to flourish once more during the reign of Jeroboam the son of Joash, as we see from 2 Kings 14:15," according to which the locusts would refer to the invasion on the part of the Assyrians in the time of Pul; this application is much too limited, neither exhausting the contents of the first vision, nor suiting in the smallest degree the figure of the fire. The "mowing of the king" (Amos 7:1) denotes rather all the judgments which the Lord had hitherto poured out upon Israel, embracing everything that the prophet mentions in Amos 4:6-10. The locusts are a figurative representation of the judgments that still await the covenant nation, and will destroy it even to a small remnant, which will be saved through the prayers of the righteous. The vision of the fire has a similar scope, embracing all the past and all the future; but this also indicates the judgments that fall upon the heathen world, and will only receive its ultimate fulfilment in the destruction of everything that is ungodly upon the face of the earth, when the Lord comes in fire to strive with all flesh (Isaiah 66:15-16), and to burn up the earth and all that is therein, on the day of judgment and perdition of ungodly men (2 Peter 3:7, 2 Peter 3:10-13). The removal of the two judgments, however, by Jehovah in consequence of the intercession of the prophet, shows that these judgments are not intended to effect the utter annihilation of the nation of God, but simply its refinement and the rooting out of the sinners from the midst of it, and that, in consequence of the sparing mercy of God, a holy remnant of the nation of God will be left. The next two visions refer simply to the judgment which awaits the kingdom of the ten tribes in the immediate future.

Micah 3:11 Parallel Commentaries

Treasury of Scripture Knowledge

heads.

Micah 7:3 That they may do evil with both hands earnestly, the prince asks, and the judge asks for a reward; and the great man...

Numbers 16:15 And Moses was very wroth, and said to the LORD, Respect not you their offering: I have not taken one donkey from them...

1 Samuel 8:3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.

1 Samuel 12:3,4 Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose donkey have I taken...

Isaiah 1:23 Your princes are rebellious, and companions of thieves: every one loves gifts, and follows after rewards: they judge not the fatherless...

Ezekiel 22:12,27 In you have they taken gifts to shed blood; you have taken usury and increase...

Hosea 4:18 Their drink is sour: they have committed prostitution continually: her rulers with shame do love, Give you.

Zephaniah 3:3 Her princes within her are roaring lions; her judges are evening wolves; they gnaw not the bones till the morrow.

and the priests.

Jeremiah 6:13 For from the least of them even to the greatest of them every one is given to covetousness...

Jeremiah 8:10 Therefore will I give their wives to others, and their fields to them that shall inherit them...

Malachi 1:10 Who is there even among you that would shut the doors for nothing? neither do you kindle fire on my altar for nothing...

1 Timothy 3:3 Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

Titus 1:11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

1 Peter 5:2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre...

and the prophets.

Micah 3:5 Thus said the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace...

Isaiah 56:11 Yes, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way...

Acts 8:18-20 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money...

2 Peter 2:1-3,14,15 But there were false prophets also among the people, even as there shall be false teachers among you...

Jude 1:11 Woe to them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward...

yet.

1 Samuel 4:3-6 And when the people were come into the camp, the elders of Israel said, Why has the LORD smitten us to day before the Philistines...

Isaiah 48:2 For they call themselves of the holy city, and stay themselves on the God of Israel; The LORD of hosts is his name.

Jeremiah 7:4,8-12 Trust you not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these...

Matthew 3:9 And think not to say within yourselves, We have Abraham to our father: for I say to you...

Romans 2:17-29 Behold, you are called a Jew, and rest in the law, and make your boast of God...

and say. Heb. saying. none evil can come.

Amos 9:10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

Cross References
Romans 2:17
But if you call yourself a Jew and rely on the law and boast in God

Romans 2:23
You who boast in the law dishonor God by breaking the law.

Proverbs 17:23
The wicked accepts a bribe in secret to pervert the ways of justice.

Isaiah 1:23
Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not bring justice to the fatherless, and the widow's cause does not come to them.

Isaiah 5:23
who acquit the guilty for a bribe, and deprive the innocent of his right!

Isaiah 48:2
For they call themselves after the holy city, and stay themselves on the God of Israel; the LORD of hosts is his name.

Isaiah 56:11
The dogs have a mighty appetite; they never have enough. But they are shepherds who have no understanding; they have all turned to their own way, each to his own gain, one and all.

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