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These truths being settled in our minds, let us ask ourselves. When I was in junior high school, I remember hearing that one of my schoolmates would not be coming back in the fall. 1. Isaiah 1:17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Both of these were an easy prey to their rapaciousness. Heb., Righten the soured or leavened. In rendering this obscure phrase I follow Bochart, (Hieroz. Isaiah 7:17. Hence the admonitions: “Give diligent attention to judgment” ( dârash , to devote one's self to a thing with zeal and assiduity); and “bring the oppressor to the right way.” This is the true rendering, as C hâmotz (from C hâmatz , to be sharp in flavour, glaring in appearance, violent and impetuous in character) cannot well mean “the oppressed,” or the man who is deprived of his rights, as most of the early translators have rendered it, since this form of the noun, especially with an immutable kametz like בּגוד בּגודה (cf., נקד נקּדּה ), is not used in a passive, but in an active or attributive sense (Ewald, §152, b: vid., at Psalms 137:8): it has therefore the same meaning as C homeotz in Psalms 71:4, and âshok in Jeremiah 22:3, which is similar in its form. The people with messages must go home to Cush. Plead for - Contend for her rights. Religion means sympathy with man in his oppressed condition. After Israel's fall to the Assyrians in 722 B.C., Isaiah continued to … Detailed studies of the words used in the book support this understanding, since some uncommon words are repeated in … As rulers and magistrates they had sought bribes rather than to do justice. God's professing people did not know or consider that they owed their lives and comforts to God's fatherly care and kindness. Can we call ground good ground for bearing no weeds, if it never bring forth good corn? Take not advantage of his weak and helpless, condition - his ignorance and want of experience. 2. Such are to be relieved, however little they may appear to desire or deserve it, by the compassion of the good. The architect who forgot that the climate of England is not that of Rome or Athens would be accounted a fool. How is Jerusalem portrayed in Isaiah 54:1-3 (printed below?) The vision of Isaiah: This is the book of the prophesies of Isaiah, the son of Amoz, who ministered from about 740 to 680 B.C.. For about 20 years, he spoke to both the northern kingdom of Israel and the southern kingdom of Judah. Biblical Commentary Isaiah 5:1-7 EXEGESIS: THE CONTEXT: The prophet may have sung this song at the week-long harvest festival known as the Feast of Tabernacles, where his singing would have fit naturally into the festive atmosphere and would have caught the attention of the crowds. T. Bab. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Isaiah 61:1; Deuteronomy 18:15, Deuteronomy 18:18). They drive away the donkey of the fatherless. Thus says Yahweh who created you, Jacob, and he who formed you, Israel: "Don't be afraid, for I have redeemed you. Judge the fatherless - Do justice to him - vindicate his cause. It is an instructive fact in relation to the idea suggested by the word, that, according to Joma 39b, a man who had not only taken possession of his own inheritance, but had seized upon another person's also, bore the nickname of ben chimzon as long as he lived.). In this commentary, Dr. Freehof samples the major rabbinic opinions on the critical passages. Masoretic Text: And the word of YHWH came to Isaiah, saying, Septuagint: And the word of the Lord came to Isaiah, saying, Commentary. III. The prophet calls on the rulers not merely to acts of benevolence, but to the courageous exercise of their authority to restrain the wrong-doing of the men of their own order. (Note: The Talmud varies in its explanation of C hamoz : in one instance it is applied to a judge who lets his sentence be thoroughly leavened before pronouncing it; in another the C hamuz is said to signify a person robbed and injured, in opposition to C homez ( b. Sanhedrin 35 a ). Isaiah 1:17. 4. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 3. 3. It is remarkable that God so often insists on this in the Scriptures, and makes it no small part of religion; Deuteronomy 14:29; Deuteronomy 24:17; Exodus 22:22 : 'Ye shall not afflict any widow, or fatherless child.' Parents are their natural protectors; and therefore God especially charged on their guardians to befriend and do justice to them; Deuteronomy 24:17: ‹Thou shalt not pervert the judgment of the stranger, nor the fatherless, nor take the widow‘s raiment to pledge.‘. in their remaining corruptions all carry some of these cerements about with them, nor drop them but at the gate of heaven.—Guthrie. Instead of seeking gain, and bribes, and public favor, they were to make it an object of intense interest to do justice. b. I am undone is not a bad place to be. Isaiah 1:17, ESV: "learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause." Both of these were an easy prey to their rapaciousness. The wife has lost her husband. Verses 1-28. Isaiah 1, Spurgeon's Verse Expositions of the Bible, One of over 110 Bible commentaries freely available, this commentary is from the most widely read and often quoted preacher in … But if C hâmotz signifies the oppressive, reckless, churlish man, אשּׁר cannot mean to make happy, or to congratulate, or to set up, or, as in the talmudic rendering, to strengthen (Luzzatto: rianimate chi è oppresso ); but, as it is also to be rendered in Isaiah 3:12; Isaiah 9:15, to lead to the straight road, or to cause a person to keep the straight course. Isaiah 2:1-5 Future Temple Site. A prophecy of doom upon Syria and Israel. This ought to yield the highest consolation to all the children of God, who are enjoined to possess their souls in patience. The command is given, "Learn to do well." John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Keil & Delitzsch Old Testament Commentary, Preacher's Complete Homiletical Commentary, Matthew Poole's English Annotations on the Holy Bible, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers. They build their own prison, make their own fetters, and whip themselves. Isaiah 3:1-12 Judgment on Judah And Jerusalem. Judge (vindicate) the (cause of the) fatherless - (Psalms 68:5; James 1:27. This charge was particularly necessary on account of the facilities which the guardians of orphans have to defraud or oppress, without danger of detection or punishment. Take up the cause of the fatherless; plead the case of the widow. Isaiah 31:1-9 Deliverance From Israel’s Enemy. They have been taught that certain excellences are necessary to qualify them for admission to heaven, and to the cultivation of these excellences they address themselves assiduously, merely that they may secure their own eternal well-being. Learn more Start my trial Back . Isaiah 3:13-26 Oppression And Luxury Condemned. It is an imperative demand which God makes upon all His people. Isaiah 1:17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Isaiah 34:1-17 Destruction of The Gentile World. iii. For the children of i the desolate one j will be more . The burden against Damascus. Isaiah 33:1-12 Destruction of Assyria. More Isaiah commentaries. III. Isaiah 2:1-5 Future Temple Site. The same duty is enjoined in behalf of the fatherless, inexperienced orphans, and the helpless widow. Sabbat, c. 9. sect. Part i., lib. Though men disregard us, he takes care of us. (Note: The Talmud varies in its explanation of Chamoz: in one instance it is applied to a judge who lets his sentence be thoroughly leavened before pronouncing it; in another the Chamuz is said to signify a person robbed and injured, in opposition to Chomez (b. Sanhedrin 35a). Five admonitions relating to the practice of what is good: “Learn to do good, attend to judgment, set the oppressor right, do justice to the orphan, conduct the cause of the widow.” The first admonition lays the foundation for the rest. They are driven from their pulpits. Relieve - - אשׁרוּ 'asherû - literally, make straight, Or right (margin, righten). Defend the oppressed. Turn over a new leaf, take out a new lesson. The Spirit by which the prophets spake: for Messiah was to be a Prophet (Isaiah 61:1; Deuteronomy 18:15, Deuteronomy 18:18). The division of this primary admonition into four minor ones relating to the administration of justice, may be explained from the circumstance that no other prophet directs so keen an eye upon the state and its judicial proceedings as Isaiah has done. Isaiah 54:1-17. By practical help. They are liable to the thoughtless but stern oppression of men. Commentary on Isaiah 17:12-14 (Read Isaiah 17:12-14) The rage and force of the Assyrians resembled the mighty waters of the sea; but when the God of Israel should rebuke them, they would flee like chaff, or like a rolling thing, before the whirlwind. Isaiah 1:17 Parallel Verses [⇓ See commentary ⇓] Isaiah 1:17, NIV: "Learn to do right; seek justice.Defend the oppressed. Yoma, fol. Thus all the grounds of self-defence, which existed in the hearts of the accused, are both negatively and positively overthrown. Ver. The world will very soon hate them even as it hated Him. It is thus, and thus only, that the habit of doing well is gained. In addition to other passages in the Old Testament, this seems to refer to the first part of the oracle of Isaiah 7, for that is a promise of salvation for the nation from the prophet Isaiah. In the case before us, where the oppressor is spoken of, it means to direct him to the way of justice, to keep him in bounds by severe punishment and discipline. Isaiah 1:17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Widows and orphans, as well as foreigners, were the protgs of God and His law, standing under His especial guardianship and care (see, for example, Exodus 22:22 (21), cf., Exodus 21:21 (20). 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