Isaiah 1:17
Verse
Context
Sermons






Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Relieve the oppressed "Amend that which is corrupted" - אשרו חמוץ asheru chamots. In rendering this obscure phrase I follow Bochart, (Hieroz. Part i., lib. ii., cap. 7), though I am not perfectly satisfied with this explication of it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 were to learn to do good - a difficult art, in which a man does not become proficient merely by good intentions. "Learn to do good:" hetib is the object to limdu (learn), regarded as an accusative; the inf. abs. הרע in Isa 1:16 takes the place of the object in just the same manner. 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. He differs in this respect from his younger contemporary Micah, whose prophecies are generally more ethical in their nature, whilst those of Isaiah have a political character throughout. 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 Châmotz (from Châmatz, 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 Psa 137:8): it has therefore the same meaning as Chomeotz in Psa 71:4, and âshok in Jer 22:3, which is similar in its form. But if Châmotz 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 oppresso); but, as it is also to be rendered in Isa 3:12; Isa 9:15, to lead to the straight road, or to cause a person to keep the straight course. 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. (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). 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 the same way we find in other passages, such as Isa 11:4 and Psa 72:4, severe conduct towards oppressors mentioned in connection with just treatment of the poor. There follow two admonitions relating to widows and orphans. 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, Exo 22:22 (21), cf., Exo 21:21 (20). "Do justice to the orphan" (Shâphat, as in Deu 25:1, is a contracted expression for shâphat mishpat): for if there is not even a settlement or verdict in their cause, this is the most crying injustice of all, as neither the form nor the appearance of justice is preserved. "Conduct the cause of the widows:" ריב with an accusative, as in Isa 51:22, the only other passage in which it occurs, is a contracted form for ריב ריב. Thus all the grounds of self-defence, which existed in the hearts of the accused, are both negatively and positively overthrown. They are thundered down and put to shame. The law (thorah), announced in Isa 1:10, has been preached to them. The prophet has cast away the husks of their dead works, and brought out the moral kernel of the law in its universal application.
Jamieson-Fausset-Brown Bible Commentary
seek judgment--justice, as magistrates, instead of seeking bribes (Jer 22:3, Jer 22:16). judge--vindicate (Psa 68:5; Jam 1:27).
John Gill Bible Commentary
Learn to do well,.... Which men are naturally ignorant of; to do good they have no knowledge; nor can they that are accustomed to do evil learn to do well of themselves; but the Lord can teach them to profit, and of him they should ask wisdom, and desire, under the influence of his grace, to learn to maintain good works for necessary uses, and particularly to do acts of beneficence to all men, and especially to the household of faith; and also, the following ones, seek judgment; seek to do justice between man and man in any cause depending, without respect of persons: relieve the oppressed; the poor that are oppressed by their neighbours that are richer and mightier than they, right their wrongs, and deliver them out of the hands of their oppressors (i): judge the fatherless; do justice to them who have none to take care of them, and defend them: plead for the widow; that is desolate, and has none to plead her cause. (i) Misn. Sabbat, c. 9. sect. 3. T. Bab. Yoma, fol. 67. 1,
Isaiah 1:17
Meaningless Offerings
16Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! 17Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.”
- Scripture
- Sermons
- Commentary
What Is Prophetic? - Part 1
By Art Katz3.7K1:30:19PropheticEXO 22:22PRO 14:31ISA 1:17AMO 8:4MIC 6:8LUK 12:48JAS 1:27In this sermon, the speaker emphasizes the importance of being prepared to preach the word of God. He reflects on the example of Moses and the depth of God's dealing with him during his time in the wilderness and leading the people. The speaker also mentions a personal experience where he was drained but was able to speak after a worshipful man sang. He highlights the need for patience and waiting for the full disclosure of God's message before passing judgment. The sermon also touches on the destructive nature of worldly ambitions and the consequences of playing games with people's lives.
Integrity: Prosperity Gospel by Femi Adeley
By Femi Adeleye2.0K11:31ISA 1:17MAT 13:22LUK 6:38LUK 12:15LUK 16:9JHN 10:101TI 6:10JAS 2:5This sermon addresses the dangers and misconceptions of the prosperity gospel, highlighting how it can lead to materialism, misinterpretation of Scripture, and a focus on personal gain rather than true worship and service. It emphasizes the need to discern false teachings, prioritize the needs of the poor, and return to the simplicity and compassion of Christ in our lives.
God's Wrath and His Love
By Steve Hill1.6K04:30PSA 106:37PRO 24:11ISA 1:17ROM 6:23REV 20:12This sermon delves into a courtroom battle where the verdict is about to be delivered, highlighting the consequences of sin and the need for God's mercy through the blood of Jesus. It addresses the atrocities of the past and present, emphasizing the importance of standing up for the voiceless and the unborn. The sermon challenges the nation's stance on abortion and the disregard for God's commandments, warning of the impending judgment and the ultimate authority of God over man's laws.
Missions, Poverty and Children - Part 1
By K.P. Yohannan1.2K09:25PSA 127:3PRO 22:6ISA 1:17MAT 19:14MAT 25:40MRK 9:36MRK 10:13LUK 18:16JAS 1:27This sermon emphasizes the importance of valuing and caring for children, highlighting how Jesus welcomed and blessed them, showing their significance in the Kingdom of God. It shares personal experiences that led to a transformation in understanding the preciousness of children and the need to align our hearts with God's perspective on them. The message challenges listeners to consider how they view and respond to the vulnerable and needy, urging a shift towards compassion and action.
No Longer a Slum Dog - New Book
By K.P. Yohannan1.1K01:32PSA 82:3PRO 31:8ISA 1:17MAT 25:40This sermon by K.P. Yohannan, President of Gospel for Asia, focuses on the plight and suffering of children, particularly the Dalit community in India and neighboring nations. He shares about the work of Gospel for Asia in rescuing thousands of children from slums and providing them with hope and a new beginning through Jesus Christ. The message emphasizes the transformation and impact on these children's lives, both in the present and for eternity.
William Booth Recording (Audio Restored)
By William Booth96802:41ClassicPSA 82:3PRO 14:21PRO 19:17ISA 1:17MAT 25:35LUK 6:38JAS 1:27In this sermon, the preacher addresses the various struggles and hardships faced by different groups of people in society. He mentions the unemployed, criminals, and women engaged in immoral activities, as well as children living in poverty and neglect. The preacher emphasizes the importance of not judging these individuals but rather helping and supporting them. He urges the congregation to take action by providing food, rehabilitation, and employment opportunities. The sermon emphasizes the need to make a positive impact on the lives of those in need and to serve the Lord with gladness.
The Seven Levels of Judgment - Improper Response Part 3
By Dan Biser83519:41PSA 46:10PRO 3:5ISA 1:17JER 8:7MIC 3:2HAB 2:20ZEP 1:6HAG 2:17JHN 3:30JAS 4:8This sermon emphasizes the importance of responding properly to God's call, highlighting the consequences of improper responses seen in various biblical examples. It discusses the need to seek, inquire, obey, trust, and draw near to God in a way that aligns with His will, contrasting it with the dangers of disobedience, lack of correction, and failure to seek the Lord. The message urges a shift from improper responses to a proper, humble, and repentant attitude before God.
Road to Reality - Critter Campaign Message
By K.P. Yohannan82724:56Road To RealityPRO 19:17ISA 1:17MAT 9:36In this sermon, Brother K.P. Yohannan shares a powerful story of a man who was desperate and contemplating suicide due to his lack of work. However, through the intervention of Gospel for Asia missionaries, the man and his family were given a cow, which provided them with a means to escape poverty. This act of compassion allowed the missionaries to share the love of Christ with the family and lead them to accept Jesus as their Savior. The sermon emphasizes the importance of reaching out to the poor and needy, as well as the transformative power of Christ's love and compassion.
46 - Questions on the Church Response to the Opening of North Korea
By Ben Torrey68006:57North KoreaLEV 25:23PRO 14:21ISA 1:17MAT 22:21LUK 12:48ACT 2:44JAS 2:14In this sermon transcript, the speaker discusses the importance of addressing questions related to the Church's response to the opening of North Korea. They emphasize the need for both spiritual and practical readiness in order to effectively share the love of Jesus Christ in North Korea. The speaker specifically focuses on the issue of land ownership in North Korea and the responsibility of Christians who hold claims to land. They raise questions about whether Christians should publicly cancel their claims to promote peaceful land distribution and justice for the poor. The speaker emphasizes the need for the Church to come up with compassionate and just answers to these questions before it's too late.
Congress France - Mission 2000 (1)
By George Verwer2891:02:52FrenchISA 1:17MAT 6:33MAT 9:36MAT 19:14ACT 2:45JAS 1:271JN 3:16In this sermon, the speaker emphasizes the importance of the younger generation in the work of Operation Mobilization (OM). He specifically mentions Joseph de Souza, the director of OM in India, who believes in the marriage between social action and evangelism. The speaker then references the book of Amos, highlighting a verse that condemns those who oppress the poor and lack concern for justice. The sermon emphasizes the need for a two-handed gospel, combining acts of love and mercy with the proclamation of salvation. The speaker also encourages believers to follow the four foundational pillars of Acts 242: the Apostles' doctrine, fellowship, breaking of bread (worship), and prayer.
When God Is Silent and Evil Prevails
By Shane Idleman1842:17Trust in God's TimingGod's SilencePSA 10:1PRO 10:2ISA 1:17ROM 14:1HEB 11:6Shane Idleman addresses the feelings of abandonment and confusion when God seems silent amidst the prevalence of evil in the world. He emphasizes the importance of venting to God, as seen in Psalms, and acknowledges the struggle for immediate justice in a world filled with pride and wickedness. Idleman encourages believers to trust in God's timing and to recognize that challenges often serve as training for spiritual growth. He reminds the congregation that God is always present, even in difficult times, and calls for prayer and encouragement for those in leadership positions. Ultimately, he urges the faithful to remain thankful and to seek God's presence amidst the chaos.
Exposition on Psalm 11
By St. Augustine0PSA 10:1PSA 10:4ISA 1:17MAT 7:16JHN 14:271CO 3:17St. Augustine preaches on Psalm 10, addressing the challenges faced by the Church against heretics who try to lure believers away by exaggerating sins within the Church and claiming to possess Christ. He emphasizes the importance of trusting in the Lord amidst these trials and not being swayed by false teachings. Augustine delves into the allegorical meanings of the moon symbolizing the Church, highlighting the spiritual and carnal aspects of the Church's brightness. He encourages believers to remain steadfast in their faith, trusting in God's protection and guidance.
2 Timothy 1:1, 2
By St. John Chrysostom0ISA 1:17ROM 8:242TI 1:12TI 1:6John Chrysostom preaches on Paul's second Epistle to Timothy, written to console and encourage Timothy amidst his grief and the challenges of leading the Church. Paul expresses his deep love and concern for Timothy, commending his unfeigned faith inherited from his family. He urges Timothy to stir up the gift of God within him and reminds him that God has given us a spirit of power, love, and a sound mind, not of fear. Chrysostom emphasizes the importance of maintaining faith, zeal, and alacrity in serving God, even in the face of trials and sorrows, as true consolation and joy come from God's promises and grace.
Letter - to Elisha Camp
By Charles Finney0Preparation for TrialsJusticePSA 37:5PRO 21:15ISA 1:17ROM 12:191PE 3:14In his letter to Elisha Camp, Charles Finney addresses legal challenges faced by Camp, providing insights into the court proceedings and the objections raised against him. Finney reassures Camp that he successfully quashed the suit based on jurisdictional issues, emphasizing the importance of being prepared to counter the claims made against him. The letter reflects Finney's legal acumen and his commitment to supporting Camp during a difficult time, while also hinting at the broader themes of justice and accountability. Finney's guidance encourages Camp to face his adversaries with confidence and wisdom.
"Kill Them!"
By Jill Briscoe0PSA 94:16PRO 31:8ISA 1:17MAT 5:10HEB 13:3Jill Briscoe delivers a powerful sermon on standing up against injustice and oppression, drawing parallels between the courage of Festo in speaking out against the cruel killings under Amin's regime and the persecution faced by Archbishop Luwum. Despite the threats and dangers, Festo bravely followed in Jesus' steps, preaching against the misuse of power and the atrocities being committed. The story unfolds with intense moments of fear, torture, and ultimately, the tragic death of Archbishop Luwum, shedding light on the harsh realities faced by those who stand up for truth and justice.
Righteousness Exalts a Nation
By Thomas Brooks0National IntegrityRighteousness2CH 7:14PSA 33:12PSA 37:27PRO 14:34PRO 21:3ISA 1:17JER 22:3MIC 6:8MAT 5:6ROM 1:17Thomas Brooks emphasizes that righteousness is the true foundation for a nation's greatness, contrasting it with the futility of wealth, military power, and political strategy. He argues that it is not external factors that elevate a nation, but rather its commitment to justice and righteousness. Brooks warns that if a nation allows injustice to flourish, it will face divine consequences, urging a return to righteousness for true honor and security. He specifically calls out England, cautioning against the dangers of supporting the wicked while oppressing the righteous.
Christian Cautions (Or the Necessity of Self-Examination)
By Jonathan Edwards0LEV 19:17DEU 15:7NEH 13:19PSA 139:23PRO 21:13PRO 22:24ISA 1:17MAT 7:3JHN 5:39Jonathan Edwards preaches about the importance of self-examination and living a life free from sin, focusing on various aspects such as the observance of the Sabbath, secret sins, temper towards neighbors, dealings with others, charity, and conversation. He emphasizes the need to diligently search one's heart, repent of sins, and strive to align with God's commandments to avoid provoking Him. Edwards urges the congregation to reflect on their actions, thoughts, and attitudes towards others, emphasizing the significance of living a righteous and just life in accordance with God's will.
The Cain (Canon) of Adamnan
By Adamnan of Iona0LEV 19:33DEU 27:19PSA 82:3PRO 31:8ISA 1:17ROM 12:10GAL 3:28EPH 5:251TI 5:8JAS 1:27Kuno Meyer's sermon focuses on the ancient Irish law treatise known as the Cain Adamnan, believed to be the first Irish law to protect women, children, and clergy from violence. The law was promulgated in 696/7 at the Synod of Birr and was attributed to Adamnan, who worked tirelessly to free women from bondage and establish their rights. The sermon delves into the detailed provisions of the law, including fines for various offenses against women, the role of guarantors, and the severe penalties for those who violate the law. Adamnan's Law is hailed as a significant step towards gender equality and protection of the vulnerable in ancient Irish society.
To Elisha Camp
By Charles Finney0IntegrityJusticePSA 37:5PRO 12:22PRO 21:15ISA 1:17MIC 6:8MAT 5:10ROM 12:192TI 4:7JAS 1:51PE 3:14In his sermon 'To Elisha Camp', Charles Finney addresses the legal troubles faced by Elisha Camp, emphasizing the importance of integrity and justice in both personal and professional matters. Finney highlights the need for individuals to be prepared to confront challenges with wisdom and faith, encouraging Camp to stand firm against the accusations he faces. The sermon serves as a reminder of the moral responsibilities that come with leadership and the necessity of relying on God's guidance in difficult situations.
Homily 1 on the Statues
By St. John Chrysostom0JOB 1:21ECC 2:1ISA 1:17DAN 3:17LUK 16:25ROM 8:181CO 15:321TH 2:18JAS 5:17John Chrysostom preaches about the importance of enduring tribulations and afflictions for the sake of God, highlighting the examples of saints like Job, Paul, and the Apostles who faced immense hardships yet remained steadfast in their faith. He emphasizes the need to give thanks to God in all circumstances, even when faced with losses or challenges, as it leads to a greater reward in the future life. Chrysostom urges the congregation to rebuke and correct blasphemers in the city, showing that Christians are the guardians and saviors of the community, and encourages them to emulate the zeal and courage of the saints in standing up for righteousness and truth.
Guardian of the Fatherless
By C.H. Spurgeon0Trust in God's ProvisionGod's Care for the FatherlessPSA 27:10PSA 68:5PSA 146:9ISA 1:17HOS 14:3MAT 11:28JHN 14:18ROM 8:152CO 1:3JAS 1:27C.H. Spurgeon emphasizes that God serves as the guardian for the fatherless, providing mercy and support when earthly protectors are absent. He encourages believers to cast away all other confidences and rely solely on the Lord, who fulfills every need. Spurgeon reflects on his own experiences of depending on God, affirming that true richness comes from having God as a father rather than relying on human patrons. He reassures the fatherless that they are not truly orphaned as long as they have the Lord, who is a fountain of mercy. The sermon calls on those in need to confidently appeal to God's loving heart for help.
Family Group Care
By George Mueller0Child CareFaith in ActionPSA 68:5PRO 22:6ISA 1:17MAT 18:5GAL 6:2EPH 4:32PHP 4:19JAS 1:271PE 5:71JN 3:17George Mueller discusses the evolution of child care in his time, emphasizing the transition from large institutional homes to smaller family group homes that foster a more natural environment for children. This change, prompted by the 1948 Children Act, aimed to provide emotional and physical development for children from broken homes, with married couples serving as houseparents. Despite the shift in approach, the core principle of relying on God's provision through prayer remained unchanged. The new model focused on nurturing the children's well-being rather than formal education, ensuring that all staff shared a common faith in God. Ultimately, Mueller highlights the importance of adapting to meet the needs of children while maintaining a foundation of faith and prayer.
China's Confession ---- Episode 4
By Zhiming Yuan02CH 7:14PSA 33:12PSA 51:10PRO 3:5ISA 1:17MIC 6:8MAT 5:9ROM 12:2PHP 4:13Zhiming Yuan delivers a sermon on the tumultuous history of China from 1840 to 1990, highlighting key events such as the Taiping Rebellion, the Westernization Movement, the Boxers' Rebellion, and the rise of influential figures like Hong Xiuquan, Hong Renxuan, and Sun Yatsen. The sermon emphasizes the impact of Christianity on these historical figures and the nation's quest for reform, democracy, and cultural renewal amidst political corruption and moral decay. Yuan reflects on the struggles, failures, and ultimate resilience of the Chinese people in their journey towards embracing God's values and principles.
What Is Constitutional?
By Robert P. Jr Dugan0PRO 11:9PRO 24:23ISA 1:17MAT 22:21ACT 5:29ROM 13:11CO 10:311TI 2:11PE 2:16Robert P. Jr Dugan discusses the importance of understanding the Constitution, particularly in relation to religious freedom and the separation of church and state. He highlights the misconceptions and ignorance surrounding constitutional law, emphasizing the need for clarity and knowledge in this area. Dugan delves into the historical context of the Constitution's formation, the significance of the Bill of Rights, and the evolving interpretations of the establishment clause by the Supreme Court. He also addresses the role of religion in public life, the rights of citizens to influence government, and the need for evangelicals to exercise their constitutional rights without being intimidated by arguments of separation of church and state.
The Social Problem
By W.H. Griffith Thomas0PRO 14:31PRO 31:8ISA 1:17MIC 6:8MAT 5:9LUK 10:27GAL 6:21TI 5:8JAS 1:27W.H. Griffith Thomas emphasizes the clergyman's awareness of social ills and the moral responsibility to address them, highlighting the need for social reform and the implicit social program in the Gospel. He discusses the importance of individual evangelization through the Gospel and the distinction between personal regeneration and social regeneration. Thomas stresses the role of the Church in uplifting the material life of people while cautioning against identifying Christianity with specific social or economic reform schemes. He encourages clergy to join Christian Social Union, engage in temperance work, and support the Peace Movement for social reform.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Relieve the oppressed "Amend that which is corrupted" - אשרו חמוץ asheru chamots. In rendering this obscure phrase I follow Bochart, (Hieroz. Part i., lib. ii., cap. 7), though I am not perfectly satisfied with this explication of it.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 were to learn to do good - a difficult art, in which a man does not become proficient merely by good intentions. "Learn to do good:" hetib is the object to limdu (learn), regarded as an accusative; the inf. abs. הרע in Isa 1:16 takes the place of the object in just the same manner. 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. He differs in this respect from his younger contemporary Micah, whose prophecies are generally more ethical in their nature, whilst those of Isaiah have a political character throughout. 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 Châmotz (from Châmatz, 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 Psa 137:8): it has therefore the same meaning as Chomeotz in Psa 71:4, and âshok in Jer 22:3, which is similar in its form. But if Châmotz 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 oppresso); but, as it is also to be rendered in Isa 3:12; Isa 9:15, to lead to the straight road, or to cause a person to keep the straight course. 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. (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). 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 the same way we find in other passages, such as Isa 11:4 and Psa 72:4, severe conduct towards oppressors mentioned in connection with just treatment of the poor. There follow two admonitions relating to widows and orphans. 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, Exo 22:22 (21), cf., Exo 21:21 (20). "Do justice to the orphan" (Shâphat, as in Deu 25:1, is a contracted expression for shâphat mishpat): for if there is not even a settlement or verdict in their cause, this is the most crying injustice of all, as neither the form nor the appearance of justice is preserved. "Conduct the cause of the widows:" ריב with an accusative, as in Isa 51:22, the only other passage in which it occurs, is a contracted form for ריב ריב. Thus all the grounds of self-defence, which existed in the hearts of the accused, are both negatively and positively overthrown. They are thundered down and put to shame. The law (thorah), announced in Isa 1:10, has been preached to them. The prophet has cast away the husks of their dead works, and brought out the moral kernel of the law in its universal application.
Jamieson-Fausset-Brown Bible Commentary
seek judgment--justice, as magistrates, instead of seeking bribes (Jer 22:3, Jer 22:16). judge--vindicate (Psa 68:5; Jam 1:27).
John Gill Bible Commentary
Learn to do well,.... Which men are naturally ignorant of; to do good they have no knowledge; nor can they that are accustomed to do evil learn to do well of themselves; but the Lord can teach them to profit, and of him they should ask wisdom, and desire, under the influence of his grace, to learn to maintain good works for necessary uses, and particularly to do acts of beneficence to all men, and especially to the household of faith; and also, the following ones, seek judgment; seek to do justice between man and man in any cause depending, without respect of persons: relieve the oppressed; the poor that are oppressed by their neighbours that are richer and mightier than they, right their wrongs, and deliver them out of the hands of their oppressors (i): judge the fatherless; do justice to them who have none to take care of them, and defend them: plead for the widow; that is desolate, and has none to plead her cause. (i) Misn. Sabbat, c. 9. sect. 3. T. Bab. Yoma, fol. 67. 1,