The LORD stands up to plead, and stands to judge the people.
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EXPOSITORY (ENGLISH BIBLE)The Lord standeth up to plead . . .—The people may think that the prophet is their censor. He bids them know that Jehovah is their true accuser and their judge. “Ye,” he says, with all the emphasis of a sudden change of person, as if turning, as he spoke, to the nobles and elders, “ye have devoured the vineyard, ye have spoiled the poor.” (Comp. Isaiah 5:1-8; Proverbs 30:12-14.)Isaiah 3:13-15. The Lord standeth up to plead — He will shortly and certainly stand up as a judge to inquire into the cause, and to give sentence; and standeth to judge the people — To call the wicked into judgment, and to denounce upon them as they deserve; or to defend and deliver his own people, judging for them, as this phrase often means. Will enter into judgment with the ancients — The princes or rulers, as it is explained in the next clause, often called elders, because they were commonly chosen from those that were advanced in years. For ye have eaten up the vineyard — Destroyed, instead of preserving and dressing it, as you should have done. The church and commonwealth of Israel is often called God’s vineyard, and here the vineyard, by way of eminence, intrusted to the care of these rulers. The spoil of the poor is in your houses — The goods which you have violently taken away from them. What mean ye that ye beat my people? — What warrant have ye for it? How durst you presume to do it? and grind the faces of the poor — A strong metaphor to denote grievous oppression; but it is exceeded by the Prophet Micah 3:1-3.
plead—indignant against a wicked people (Isa 66:16; Eze 20:35).The Lord standeth up; he will shortly and certainly stand up as a judge, to inquire into the cause, and to give sentence.
To judge the people, i.e. to defend and deliver them, or to judge for them, as this phrase is oft used.
and standeth to judge the people. Both expressions show indignation and resentment; he rises up out of his place, and stands up in defence of his cause, and avenges himself on a wicked and ungrateful people: it seems to have reference to the judgments of God on the people of the Jews, the tribes of Israel.The LORD standeth up to plead, and standeth to judge the people.
EXEGETICAL (ORIGINAL LANGUAGES)13. The verse reads: Jehovah has stationed himself to plead, and is standing to Judge peoples. Instead of “peoples” LXX. reads “his people” (cf. Deuteronomy 32:36), which is easier, since there is nothing to indicate that a world-judgment is contemplated. It is doubtful whether the word can denote the separate tribes of Israel. If the Heb. text be retained, the idea must be that of a general assize, in which Israel is judged first.
13–15. A judgment scene, somewhat loosely connected with what has gone before, but expressing in another form the same sympathy with the oppressed which appears in Isaiah 3:12. Jehovah, at once accuser and judge, comes to vindicate the cause of the poor against their oppressors.Verse 13. - The Lord standeth up to plead. The great sin of the time was oppression of the poor by the rich, and especially by the rulers (Isaiah 1:15, 17, 21). In noticing this, the prophet, to give more weight to his denunciation, introduces Jehovah as standing up, and coming forward on the popular side, to plead the people's cause, and remonstrate with their oppressors. There is great force in this sudden entrance on the scene of Jehovah himself, as Pleader and Judge. And... judge the people; rather, the peoples. Primarily, Israel is God's care; but he does not stop at this point. All the nations of the earth are also under his protection. Isaiah 14:8, Isaiah 14:16, and Isaiah 22:16; Isaiah 33:14). לכה for לך with He otians, a form rarely met with (vid., Genesis 27:37). תּהיה, which would be written תּהי before the predicate, is jussive in meaning, though not in form. "This ruin:" macshelah is used in Zephaniah 1:3 for that which occasions a person's fall; here it signifies what has been overthrown; and as Câshal itself, which means not only to stumble, strip, or slide, but also to fall in consequence of some force applied from without, is not used in connection with falling buildings, it must be introduced here with an allusion to the prosopopeia which follows in Isaiah 3:8. The man who was distinguished above all others, or at any rate above many others, by the fact that he could still dress himself decently (even if it were only in a blouse), should be made supreme ruler or dictator (cf., kâtzin, Judges 11:6); and the state which lay so miserably in ruins should be under his hand, i.e., his direction, protection, and care (2 Kings 8:20; Genesis 41:35, cf., Isaiah 16:9, where the plural is used instead of the ordinary singular yâd.) The apodosis to the protasis introduced with Chi as a particle of time (when) commences in Isaiah 3:7. The answer given by the brother to the earnest petition is introduced with "he will raise (viz., his voice, Isaiah 24:14) in that day, saying." It is given in this circumstantial manner because it is a solemn protest. He does not want to be a Chobēsh, i.e., a binder, namely of the broken arms, and bones, and ribs of the ruined state (Isaiah 30:26; Isaiah 1:6; Isaiah 61:1). The expression ehyeh implies that he does not like it, because he is conscious of his inability. He has not confidence enough in himself, and the assumption that he has a coat is a false cone: he not only has no coat at home (we must remember that the conversation is supposed to take place in his father's house), but he has not any bread; so that it is utterly impossible for a naked, starving man like him to do what is suggested ("in my house," ubebethi with a Vav of causal connection: Ges. 155, 1, c).
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