to deprive the poor of fair treatment and withhold justice from the oppressed of My people, to make widows their prey and orphans their plunder. to deprive the poor of justiceThis phrase highlights a grave social injustice that was prevalent during the time of Isaiah. The Hebrew word for "deprive" (לָשׁוּם, lashum) implies an active effort to take away or deny something that is rightfully due. The "poor" (דַּלִּים, dallim) in ancient Israel were often the most vulnerable, lacking the means to defend themselves or seek redress. The concept of "justice" (מִשְׁפָּט, mishpat) in Hebrew is deeply rooted in the character of God, who is just and righteous. It encompasses fairness, equity, and the protection of rights. In a society where the poor are deprived of justice, the very fabric of God's law and order is being torn apart. This phrase serves as a call to action for believers to uphold justice and advocate for those who cannot defend themselves. and withhold justice from the oppressed of My people The word "withhold" (מִנַּע, minna) suggests a deliberate act of keeping back or restraining something that should be given. The "oppressed" (עֲנִיִּים, aniyim) are those who are burdened, afflicted, or crushed under the weight of injustice. The phrase "of My people" emphasizes that these are not just any oppressed individuals, but those who belong to God, His covenant people. This adds a layer of spiritual betrayal to the social injustice, as it is a violation against God's own family. Historically, the oppression of God's people often led to divine intervention, as God is portrayed throughout Scripture as a defender of the oppressed. This phrase challenges believers to recognize the sacred responsibility to protect and uplift those who are oppressed within their communities. to make widows their prey In ancient Israel, widows were among the most vulnerable members of society, often lacking a male protector or provider. The word "prey" (שָׁלָל, shalal) conveys the idea of being hunted or exploited. This phrase paints a vivid picture of the predatory nature of those who exploit widows, treating them as targets for personal gain. The exploitation of widows is a direct violation of numerous biblical commands to care for and protect them (e.g., Exodus 22:22, Deuteronomy 10:18). This phrase serves as a stark reminder of the moral decay that occurs when society turns its back on the vulnerable, and it calls believers to be vigilant in defending and providing for widows. and rob the fatherless The "fatherless" (יְתוֹמִים, yethomim) refers to orphans, who, like widows, were particularly vulnerable in ancient society. The act of "robbing" (בָּזַז, bazaz) implies taking by force or deceit, further compounding the injustice. Orphans were often left without protection or provision, making them easy targets for exploitation. Throughout Scripture, God is described as a "Father to the fatherless" (Psalm 68:5), and His people are called to reflect His character by caring for orphans. This phrase underscores the importance of providing for and protecting those who cannot fend for themselves, and it challenges believers to embody God's compassion and justice in their treatment of the fatherless. Persons / Places / Events 1. IsaiahA major prophet in the Old Testament, Isaiah is the author of the book that bears his name. He prophesied during the reigns of several kings of Judah and addressed issues of social justice, idolatry, and the coming Messiah. 2. JudahThe southern kingdom of Israel, where Isaiah primarily ministered. During Isaiah's time, Judah faced threats from surrounding nations and internal corruption. 3. The OppressedThis refers to the marginalized groups in society, such as the poor, widows, and orphans, who were often denied justice and protection. 4. Widows and OrphansIn ancient Israel, widows and orphans were particularly vulnerable and were often mentioned in the Bible as needing special care and protection. 5. The Rulers and JudgesThe leaders and authorities in Judah who were responsible for ensuring justice but were instead exploiting the vulnerable. Teaching Points God's Heart for JusticeGod consistently shows His concern for justice throughout Scripture. He calls His people to reflect His character by advocating for the oppressed and ensuring fairness in society. The Responsibility of LeadersLeaders and those in authority have a God-given responsibility to protect the vulnerable and uphold justice. Failure to do so invites God's judgment. The Call to Action for BelieversBelievers are called to be active in their communities, standing against injustice and supporting those who are marginalized, reflecting God's love and justice. The Consequences of InjusticeIgnoring the plight of the oppressed leads to societal decay and divine judgment. Believers must be vigilant in promoting justice to avoid these consequences. Personal Reflection and RepentanceEach believer should examine their own actions and attitudes towards the vulnerable, seeking repentance and change where necessary to align with God's will. Bible Study Questions 1. How does Isaiah 10:2 reflect God's character and His priorities for His people? 2. In what ways can we, as individuals and as a church, actively support the widows and orphans in our community today? 3. How do the warnings in Isaiah 10:2 compare to the teachings of Jesus regarding justice and care for the marginalized? 4. What are some modern examples of depriving the poor of justice, and how can Christians respond to these issues? 5. Reflect on a time when you witnessed or experienced injustice. How did you respond, and what might you do differently in light of Isaiah 10:2? Connections to Other Scriptures Exodus 22:22-24This passage warns against mistreating widows and orphans, highlighting God's concern for justice and His promise of retribution against those who oppress them. James 1:27This New Testament verse emphasizes pure and faultless religion as caring for orphans and widows in their distress, showing continuity in God's concern for the vulnerable. Micah 6:8This verse calls for justice, mercy, and humility, aligning with Isaiah's message against social injustice. People Anathoth, Assyrians, Egyptians, Isaiah, Jacob, Laish, Oreb, SaulPlaces Aiath, Anathoth, Arpad, Assyria, Calno, Carchemish, Damascus, Egypt, Gallim, Geba, Gibeah, Hamath, Jerusalem, Laishah, Lebanon, Madmenah, Michmash, Midian, Migron, Mount Zion, Nob, Ramah, Samaria, ZionTopics Afflicted, Aside, Cause, Crushed, Deprive, Fatherless, Judgment, Justice, Making, Needy, Oppressed, Orphans, Plunder, Poor, Power, Prey, Property, Rights, Rob, Robbing, Spoil, Turn, Violently, Widows, Withhold, WrongDictionary of Bible Themes Isaiah 10:2 5318 fraud 5342 hunting 5448 poverty, attitudes to 8791 oppression, nature of Isaiah 10:1-2 5293 defence, human 5449 poverty, remedies 5825 cruelty, God's attitude 5972 unkindness 8711 covenant breakers Isaiah 10:1-3 5178 running 5350 injustice, hated by God 5931 resistance 8792 oppression, God's attitude Isaiah 10:1-4 5504 rights 9250 woe Library Light or Fire? 'And the Light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day.'--ISAIAH x. 17. With grand poetry the prophet pictures the Assyrian power as a forest consumed like thistles and briers by the fire of God. The text suggests solemn truths about the divine Nature and its manifestations. I. The Essential Character of God. Light and Holiness are substantially parallel. Light symbolises purity, but also knowledge and joy. Holiness … Alexander Maclaren—Expositions of Holy ScriptureNob. Bahurim. That Nob was placed in the land of Benjamin, not far from Jerusalem, whence Jerusalem also might be seen,--the words of the Chaldee paraphrast, upon Isaiah 10:32, do argue. For so he speaks; "Sennacherib came and stood in Nob, a city of the priests, before the walls of Jerusalem; and said to his army, 'Is not this the city of Jerusalem, against which I have raised my whole army, and have subdued all the provinces of it? Is it not small and weak in comparison of all the fortifications of the Gentiles, … John Lightfoot—From the Talmud and Hebraica Covenanting Predicted in Prophecy. The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it … John Cunningham—The Ordinance of Covenanting If Then the Prophets Prophesied that the Son of God was to Appear Upon The... If then the prophets prophesied that the Son of God was to appear upon the earth, and prophesied also where on the earth and how and in what manner He should make known His appearance, and all these prophecies the Lord took upon Himself; our faith in Him was well-founded, and the tradition of the preaching (is) true: that is to say, the testimony of the apostles, who being sent forth by the Lord preached in all the world the Son of God, who came to suffer, and endured to the destruction of death … Irenæus—The Demonstration of the Apostolic Preaching His Holy Covenant "To remember His Holy Covenant; to grant unto us that we, being delivered out of the hands of our enemies, should serve Him without fear, in holiness and righteousness before Him, all our days."-LUKE i. 68-75. WHEN Zacharias was filled with the Holy Spirit and prophesied, he spoke of God's visiting and redeeming His people, as a remembering of His Holy Covenant. He speaks of what the blessings of that Covenant would be, not in words that had been used before, but in what is manifestly a Divine revelation … Andrew Murray—The Two Covenants The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint. 1. The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples. 2. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections. 3. These objections originate in a spirit of pride and blasphemy. Objection, that … John Calvin—The Institutes of the Christian Religion King of Kings and Lord of Lords And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, … John Newton—Messiah Vol. 2 Humility is the Root of Charity, and Meekness the Fruit of Both. ... Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome … Hugh Binning—The Works of the Rev. Hugh Binning Purposes of God. In discussing this subject I shall endeavor to show, I. What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, … Charles Grandison Finney—Systematic Theology A Discourse of the House and Forest of Lebanon OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep … John Bunyan—The Works of John Bunyan Volumes 1-3 Of Antichrist, and his Ruin: and of the Slaying the Witnesses. BY JOHN BUNYAN PREFATORY REMARKS BY THE EDITOR This important treatise was prepared for the press, and left by the author, at his decease, to the care of his surviving friend for publication. It first appeared in a collection of his works in folio, 1692; and although a subject of universal interest; most admirably elucidated; no edition has been published in a separate form. Antichrist has agitated the Christian world from the earliest ages; and his craft has been to mislead the thoughtless, by … John Bunyan—The Works of John Bunyan Volumes 1-3 The Providence of God Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: My Father worketh and I work.' His kingdom … Thomas Watson—A Body of Divinity Concerning Christian Liberty CHRISTIAN faith has appeared to many an easy thing; nay, not a few even reckon it among the social virtues, as it were; and this they do, because they have not made proof of it experimentally, and have never tasted of what efficacy it is. For it is not possible for any man to write well about it, or to understand well what is rightly written, who has not at some time tasted of its spirit, under the pressure of tribulation. While he who has tasted of it, even to a very small extent, can never write, … Martin Luther—First Principles of the Reformation And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is... 43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness. … Athanasius—Select Works and Letters or Athanasius Isaiah CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as … John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 10:2 NIVIsaiah 10:2 NLTIsaiah 10:2 ESVIsaiah 10:2 NASBIsaiah 10:2 KJV
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