23 Your princes are rebellious, and companions of thieves. Everyone loves bribes, and follows after rewards. They don't judge the fatherless, neither does the cause of the widow come to them.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thy princes are rebellious There is here an elegant allusion or play on words. [1] He does not speak of princes in such a manner as if the common people were holy and needed no reproof, but he points out the source of the evil; for as no disease is more injurious than that which spreads from the head into the whole body, so no evil is more destructive in a commonwealth than a wicked and depraved prince, who conveys his corruptions into the whole body both by his example and by the liberty which he allows. Hence, too, comes the proverb, hopoia he despoina, toiai kai hai therapainides, like mistress, like maids. The meaning, therefore, is as if the Prophet had said that there was no one vice more than another that reigned among the people, but that an unbounded commission of crimes prevailed among the nobles themselves, and that in this manner the whole body was stained with pollution. Something which gives additional force to the statement is implied in the word princes; for it is deeply to be lamented when an evil arises from that very quarter in which the remedy for it ought to be expected. He next mentions a particular instance. Companions of thieves By these words he means that they are so far from restraining theft and false dealing, that, on the contrary, they draw gain from them; and he justly calls those persons companions of thieves, who, by receiving part of the booty, grant permission to commit theft. And, indeed, when a judge is corrupted by a bribe, it is impossible but that crimes shall abound and pass unpunished, with the perpetrators of which we must consider him to be in collusion. Every one loveth a gift He next points out the reason why princes have made themselves companions of thieves, and have bound themselves by a wicked conspiracy to lend countenance to crimes. It is avarice. When judges are devoted to the love of money, justice is utterly destroyed; for if the acceptance of persons be a corruption of judgment, so that no room is left for justice, every man who is under the dominion of covetousness will assuredly regard the person rather than the cause. The consequence is, that he will not be able to perceive what is just and right, but, as one expresses it, will make laws and unmake them. This reminds us how great a virtue it is in a magistrate to disregard money; for unless he keep his mind, his hands, and his eyes under restraint, he will never be able to judge justly. It is absurd to say, as some men do, that they keep their heart pure and uncorrupted, even though they receive bribes. What the Lord saith must be true, that a gift blindeth the eyes of the wise, and perverteth the words of the righteous. (Exodus 23:8.) No man is so upright, no man is so clearsighted and sagacious, that his mind shall resist the enchantment, and his eyes the blinding influence, of gifts. Such judges, therefore, he justly declares to be companions of thieves; for, hurried along by a blind desire of money, they overturn all law both of God and man, and leave no room for justice or modesty. We must likewise observe that the Prophet, in order to convince hypocrites, brings forward their actions which were open and universally known; for otherwise they would not submit. And yet there can be no doubt that there were at that time many who objected, when he thus called them thieves, as even in the present day most men impudently and obstinately exclaim that they are not thieves on account of receiving the rewards and gifts which are offered to them, because their do not prevent them from passing a just judgment. But these replies being frivolous, the Prophet, after having exposed their wicked actions, satisfies himself with the reproof which he has given, and argues with them no longer. And, indeed, nature declares that it is impossible to give just judgment, when judges are so eager for gain and regard; because they cannot but absolutely expose to sale their honesty and reputation. They judge not the fatherless As the Lord specially recommends to us the fatherless and widows, because they have been deprived of the protection of men, so we need not wonder if he is displeased when they are abandoned by the judges, who ought to have been their guardians and defenders; for since they have neither foresight, nor industry nor strength if no one comes forward to render assistance they must be exposed without redress to every kind of violence and injustice. Now, when no regard is paid to them, it follows that the sway is held, not by justice, but by covetousness and plunder.
1 - Our author illustrates it by the alliteration of primi pravi. "The word svrrym (sorerim) is here equivalent," says Jarchi, "to srym, (sarim,) that is, persons departing from the right path." "In this word svrrym, (sorerim,)" says his annotator Breithaupt, which our Commentator here explains by srym, (sarim,) departers, "there is an allusion to the word srym, (princes,) which we here find in the sacred text." -- Ed
Thy princes - This is an explanation of the previous verse. Princes mean here those attached to the royal family; those who by rank, or office, had an influence over the people.
Rebellious - Against God. The corruption of a nation commonly begins with the rulers.
Companions of thieves - That is, they connive at the doings of robbers; they do not bring them to justice; they are their accomplices, and are easily bribed to acquit them.
Every one loveth gifts - Every magistrate can be bribed.
Followeth afar rewards - רדף rodēph. This word denotes the act of pursuing after in order to obtain something; and means here that they made it an object to obtain rewards by selling or betraying justice They sell justice to the highest bidder. No more distressing condition of a people can be conceived than this, where justice could not be secured between man and man, and where the wicked could oppress the poor, the widow, and the orphan, as much as they pleased, because they knew they could bribe the judge.
They judge not - They do not render justice to; Isaiah 1:17. The Chaldee has well expressed the sense of a part of this verse: 'They say, each one to his neighbor, Favour me in my judgment, or do me good in it, and I will recompense you in your cause.'
The cause of the widow come unto them - Or, rather, come before them. They would not take up her cause, but rather the cause of those who were esteemed able to offer a bribe, and from whom a gift might be expected, if a decision was made in their favor.
Companions of thieves "Associates" - The Septuagint, Vulgate, and four MSS., read חברי chabrey without the conjunction ו vau.
Thy princes [are] rebellious, and companions of (g) thieves: every one loveth bribes, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come to them.
(g) That is, they maintain the wicked and the extortioners: and not only do not punish them, but are themselves such.
Thy princes are rebellious,.... Stubborn and obstinate, refused to receive and acknowledge the Messiah; such were the Jewish rulers, civil and ecclesiastical, in the times of Christ.
And companions of thieves: who devoured widows' houses; made the temple, which was a house of prayer, a den of thieves; and took away the key of knowledge from the people, and would not suffer them to attend the ministry of the Gospel, Matthew 21:13.
everyone loveth gifts, and followeth after rewards. The Targum paraphrases it,
"everyone says to his neighbour, do me a favour in my cause, I will return "it" to thee in thy cause;''
and so justice was perverted:
they judge not the fatherless; that is, either they do not take their cause in hand at all, or, if they do, do not do them justice, but wrong them of their goods and estates, which, of right, belong to them:
neither doth the cause of the widow come unto them; there being no money to be got by undertaking it; see the case of the unjust judge, a picture of judges in those times, Luke 18:2.
companions of thieves--by connivance (Proverbs 29:24).
gifts-- (Ezekiel 22:12). A nation's corruption begins with its rulers.
In Isaiah 1:23 the prophet says this without a figure: "Thy rulers are rebellious, and companions of thieves; every one loveth presents, and hunteth after payment; the orphan they right not, and the cause of the widow has no access to them." In two words the prophet depicts the contemptible baseness of the national rulers (sârim). He describes first of all their baseness in relation to God, with the alliterative sorerim: rebellious, refractory; and then, in relation to men, companions of thieves, inasmuch as they allowed themselves to be bribed by presents of stolen goods to acts of injustice towards those who had been robbed. They not only willingly accepted such bribes, and that not merely a few of them, but every individual belonging to the rank of princes (Cullo, equivalent to haccol, the whole: every one loveth gifts); but they went eagerly in pursuit of them (rodeph). It was not peace (shâlom) that they hunted after (Psalm 34:16), but shalmonimshalmonim, things that would pacify their avarice; not what was good, but compensation for their partiality. - This was the existing state of Jerusalem, and therefore it would hardly be likely to take the way of mercy opened before it in Isaiah 1:18; consequently Jehovah would avail himself of other means of setting it right.
Rebellious - Against me their sovereign Lord. Companions of thieves - Partly by giving them connivance and countenance, and partly by practising the same violence, and cruelty, and injustice that thieves used to do. Gifts - That is, bribes given to pervert justice.
*More commentary available at chapter level.