Micah 3:9
Parallel Verses
English Standard Version
Hear this, you heads of the house of Jacob and rulers of the house of Israel, who detest justice and make crooked all that is straight,

King James Bible
Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity.

American Standard Version
Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor justice, and pervert all equity.

Douay-Rheims Bible
Hear this, ye princes of the house of Jacob, and ye judges of the house of Israel: you that abhor judgment, and pervert all that is right.

English Revised Version
Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor judgment, and pervert all equity.

Webster's Bible Translation
Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity.

Micah 3:9 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 3:9 Parallel Commentaries

Treasury of Scripture Knowledge

I pray.

Micah 3:1 And I said, Hear, I pray you, O heads of Jacob, and you princes of the house of Israel; Is it not for you to know judgment?

Exodus 3:16 Go, and gather the elders of Israel together, and say to them, The LORD God of your fathers, the God of Abraham, of Isaac...

Hosea 5:1 Hear you this, O priests; and listen, you house of Israel; and give you ear, O house of the king; for judgment is toward you...

that.

Leviticus 26:15 And if you shall despise my statutes, or if your soul abhor my judgments, so that you will not do all my commandments...

Deuteronomy 27:19 Cursed be he that perverts the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.

Psalm 58:1,2 Do you indeed speak righteousness, O congregation? do you judge uprightly, O you sons of men...

Proverbs 17:15 He that justifies the wicked, and he that comdemns the just, even they both are abomination to the LORD.

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

Jeremiah 5:28 They are waxen fat, they shine: yes, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless...

Cross References
Psalm 58:1
Do you indeed decree what is right, you gods? Do you judge the children of man uprightly?

Psalm 58:2
No, in your hearts you devise wrongs; your hands deal out violence on earth.

Proverbs 18:5
It is not good to be partial to the wicked or to deprive the righteous of justice.

Proverbs 21:7
The violence of the wicked will sweep them away, because they refuse to do what is just.

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.

Ezekiel 44:23
They shall teach my people the difference between the holy and the common, and show them how to distinguish between the unclean and the clean.

Micah 1:1
The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

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