Isaiah 1:23

Translation
King James Version
Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
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KJV (with Strong's)
Thy princes H8269 are rebellious H5637, and companions H2270 of thieves H1590: every one loveth H157 gifts H7810, and followeth H7291 after rewards H8021: they judge H8199 not the fatherless H3490, neither doth the cause H7379 of the widow H490 come H935 unto them.
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Complete Jewish Bible
Your leaders are rebels, friends of thieves. They all love bribes and run after gifts. They give no justice to orphans, the widow's complaint doesn't catch their attention.
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Berean Standard Bible
Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them.
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American Standard Version
Thy princes are rebellious, and companions of thieves; every one loveth bribes, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.
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World English Bible Messianic
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.
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Geneva Bible (1599)
Thy Princes are rebellious and companions of theeues: euery one loueth giftes, and followeth after rewards: they iudge not the fatherlesse, neither doeth the widowes cause come before them.
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Young's Literal Translation
Thy princes are apostates, and companions of thieves, Every one loving a bribe, and pursuing rewards, The fatherless they judge not, And the plea of the widow cometh not to them.
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See also
Micah 7:3Exodus 23:8Zechariah 7:10Acts 4:5Acts 4:11Luke 18:2Luke 18:5
In the KJVVerse 17,678 of 31,102

Study This Verse

SUMMARY

Isaiah 1:23 presents a scathing divine indictment against the corrupt leadership of Judah, specifically its "princes." The verse portrays these leaders as inherently rebellious and complicit with criminals, driven by an insatiable hunger for illicit "gifts" and "rewards." Their gravest offense is their profound dereliction of duty, manifested in their utter failure to administer justice for the most vulnerable members of society—the fatherless and the widow—thereby exposing a deep-seated moral and spiritual decay at the very heart of the nation's governance.

CONTEXT

  • Literary Context: Isaiah 1 functions as a powerful, overarching prologue to the prophet's entire message, framing it as a divine lawsuit against Judah and Jerusalem. The preceding verses, particularly Isaiah 1:21-22, establish the city's lamentable transformation from a faithful, righteous dwelling into a morally depraved "harlot" stained with violence and injustice. The vivid imagery of "silver becoming dross" and "wine mixed with water" in Isaiah 1:22 metaphorically depicts the profound spiritual and ethical adulteration of the nation. Verse 23 then sharpens this general lament by directly accusing the ruling elite, providing concrete examples of their moral bankruptcy and setting the immediate stage for God's promised judgment and subsequent purification, as detailed in Isaiah 1:24-26. This verse thus serves as a critical bridge, moving from broad societal condemnation to specific charges against those in power.
  • Historical & Cultural Context: Isaiah's prophetic ministry spanned the reigns of four Judean kings—Uzziah, Jotham, Ahaz, and Hezekiah (roughly 740-681 BC)—a period marked by significant political instability, external threats from Assyria, and recurrent internal spiritual decline. In ancient Israelite society, the "princes" (Hebrew: sar) were not merely royalty but encompassed various high-ranking officials, judges, and leaders responsible for civil administration and the dispensation of justice. God's covenant law, foundational to Israelite identity, placed immense emphasis on social justice, particularly for the most vulnerable. Passages like Deuteronomy 10:18 and Exodus 22:22-24 explicitly commanded special care and legal protection for the "fatherless" (orphans) and "widows," who lacked traditional familial and economic support structures. The failure of Judah's leaders to uphold justice for these groups was thus not merely a societal flaw but a direct and egregious violation of the Mosaic covenant and an affront to the very character of God, who is consistently portrayed as the ultimate defender of the defenseless.
  • Key Themes: This verse powerfully articulates several core themes that resonate throughout Isaiah and the broader prophetic corpus. Firstly, it highlights the pervasive Corruption of Leadership, demonstrating how those divinely entrusted with administering justice and guiding God's people have instead become agents of injustice and self-enrichment. This theme is a consistent prophetic lament against unrighteous rulers. Secondly, the verse underscores the severe problem of Social Injustice and Oppression, particularly against the most vulnerable segments of society. The deliberate neglect of the fatherless and the widow serves as a recurring biblical litmus test for a nation's moral health and its fidelity to God's covenantal demands for righteousness and compassion, as seen in texts like Amos 2:6-7 and Micah 3:9-11. Finally, Isaiah 1:23 powerfully illustrates Spiritual Apostasy and Rebellion, revealing that the leaders' outward acts of corruption are not isolated incidents but symptoms of a deeper, internal turning away from God's commands and character, signifying a profound spiritual sickness that has permeated the nation from its highest echelons.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • rebellious (Hebrew, çârar', H5637): A primitive root meaning "to turn away" or "to be refractory." In this context, it signifies a deliberate, entrenched, and persistent defiance against rightful authority, specifically God's laws and the principles of justice He established for His people. It implies a deep-seated disposition of insubordination and stubborn refusal to align with divine standards, rather than a mere accidental deviation.
  • loveth (Hebrew, ʼâhab', H157): A primitive root meaning "to have affection for" or "to love." The use of this word here is deeply ironic and tragic. Instead of demonstrating love for justice, for their people, or for God's commands, the leaders are depicted as having a profound "love" for "gifts" (bribes) and "rewards" (illicit payments). This misplaced affection reveals the true object of their devotion—personal gain—which tragically perverts their judicial responsibilities and prioritizes self-interest over divine righteousness.
  • judge (Hebrew, shâphaṭ', H8199): A primitive root meaning "to judge," "pronounce sentence," "vindicate," or "to govern." This term encompasses the full spectrum of judicial and governmental responsibility, including the administration of justice and the defense of the innocent. The indictment against the princes is that they "judge not" the fatherless, meaning they fail in their fundamental, divinely appointed duty to administer justice, to vindicate the oppressed, and to govern righteously, particularly for those who are most vulnerable and unable to advocate for themselves.

Verse Breakdown

  • "Thy princes [are] rebellious": This opening clause immediately identifies the primary subjects of the indictment: the high-ranking officials and judges of Judah. Their "rebellion" is not merely against human authority, but fundamentally against the divine standards for leadership and governance, indicating a profound defiance of God's will and a deliberate turning away from the covenant.
  • "and companions of thieves": This is a damning accusation, suggesting that the princes are not just passively corrupt, but actively associate with criminals, perhaps even participating in or enabling their illicit activities. It implies a shared moral compass and a deep complicity with those who exploit and defraud the innocent, blurring the lines between the rulers and the lawbreakers.
  • "every one loveth gifts, and followeth after rewards": This clause reveals the core motivation behind their corruption. Their affection is explicitly for "gifts" (bribes) and "rewards" (illicit payments or payoffs). The phrase "followeth after" (from the Hebrew râdaph, to pursue, often with hostile intent) emphasizes their relentless, eager, and almost predatory pursuit of these corrupting payments, indicating an active and insatiable desire for personal enrichment that supersedes their duty.
  • "they judge not the fatherless": This is a direct and severe charge of dereliction of duty. The "fatherless" (orphans) were among the most vulnerable in ancient society, lacking familial protection and often economic means. Leaders were divinely mandated to ensure their rights and welfare. The failure to "judge" (i.e., to administer justice, to vindicate, or to protect legally) them is a profound moral, ethical, and theological failing, demonstrating a complete disregard for God's explicit commands.
  • "neither doth the cause of the widow come unto them": This further underscores their profound neglect of the vulnerable. Widows, like the fatherless, were highly dependent on community and legal protection. The phrase "cause... come unto them" implies that the leaders either actively refused to hear their legal disputes, deliberately obstructed their access to justice, or created an environment so hostile or corrupt that widows were effectively denied the opportunity to present their cases, thereby ensuring their continued oppression.

Literary Devices

Isaiah 1:23 is rich with rhetorical power, employing several potent literary devices to convey its message of condemnation. Parallelism is prominently featured, particularly in the balanced structure of the accusations: "every one loveth gifts, and followeth after rewards" and "they judge not the fatherless, neither doth the cause of the widow come unto them." This structural repetition intensifies the impact and emphasizes the pervasive nature of their corruption and neglect. The phrase "companions of thieves" functions as a powerful Metaphor or Simile, likening the princes not merely to those who accept bribes, but to active participants in criminal enterprise, suggesting a fundamental alignment with injustice rather than its suppression. The entire verse operates as a stark Indictment, a formal legal accusation against the leaders, mirroring the divine lawsuit motif that permeates the early chapters of Isaiah. Furthermore, the description of their actions, particularly their "love" for illicit gain while neglecting justice, utilizes profound Irony, as those who are divinely appointed to uphold righteousness are precisely the ones perverting it, loving what is illicit rather than what is righteous.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 1:23 stands as a profound theological statement, revealing God's unwavering commitment to justice and His fierce opposition to all forms of oppression, especially against the most vulnerable. The theological significance lies in the understanding that true worship and covenant fidelity are not merely expressed through ritual, sacrifice, or outward religious observance, but are fundamentally demonstrated through righteous living and the ethical treatment of all people, particularly the marginalized and defenseless. The leaders' failure to protect the fatherless and the widow is a direct affront to God's character, who consistently reveals Himself as the ultimate defender of the weak, the poor, and the oppressed, and as a God of perfect justice. Their "love" for bribes over righteousness demonstrates a profound spiritual apostasy, where personal gain and self-interest have tragically replaced divine command and communal well-being as their guiding principles. This verse serves as a timeless reminder that societal health and spiritual vitality are inextricably linked to the integrity of its leadership and its unwavering commitment to upholding justice for all, reflecting the very heart of God.

REFLECTION AND APPLICATION

Isaiah 1:23 serves as a sobering mirror, reflecting the enduring human tendency towards corruption and the perversion of justice, particularly when power is unchecked and greed takes root. For believers today, this passage is a clarion call to examine our own hearts, our communities, and the systems we inhabit. It reminds us that our faith is not merely a private spiritual exercise but has profound implications for how we engage with society and advocate for righteousness. We are called to be agents of God's justice, actively seeking to identify and dismantle systems of oppression, and to speak for those who have no voice. This means being vigilant against the subtle allure of personal gain that can compromise integrity, and intentionally seeking out opportunities to serve and protect the most vulnerable in our communities, echoing God's own heart for the fatherless and the widow. It challenges us to embody the principles of justice and compassion in our daily lives, ensuring that our actions reflect the character of the God we claim to serve, and to hold our leaders accountable to these divine standards.

Questions for Reflection

  • In what ways might subtle forms of "gifts" or "rewards" tempt leaders, or even ourselves, to compromise integrity today?
  • How does the neglect of the vulnerable (e.g., the poor, the marginalized, the voiceless) in our society reflect a deeper spiritual or moral decay?
  • What practical steps can I take, individually or collectively, to advocate for justice for those who are "fatherless" or "widows" in a contemporary context?
  • How can I ensure that my personal pursuit of "rewards" does not lead me to "rebellion" against God's call to righteousness and compassion?

FAQ

Why is the neglect of the fatherless and widow so frequently highlighted in the Old Testament as a sign of societal corruption?

Answer: The consistent emphasis on the fatherless and widow (along with the stranger/sojourner) in the Old Testament reflects their unique vulnerability in ancient Israelite society. Lacking the traditional male head of household or a robust social safety net, these groups were economically and legally dependent on the community's integrity and the justice system. God's covenant with Israel, as outlined in the Law, explicitly commanded special care and protection for them, as seen in passages like Deuteronomy 24:17-22 and Isaiah 1:17. Therefore, the failure of leaders to "judge" or hear the "cause" of the fatherless and widow was not merely a social injustice; it was a direct violation of God's own character and His covenantal demands. It demonstrated a profound disregard for divine law and a lack of compassion, revealing a society that had turned its back on the very heart of God's justice. Prophets like Isaiah used this specific failure as a litmus test for the nation's spiritual health, signifying deep moral decay and apostasy.

CHRIST-CENTERED FULFILLMENT

Isaiah 1:23, with its stark portrayal of corrupt leadership and neglected justice, finds its ultimate fulfillment and profound contrast in the person and redemptive work of Jesus Christ. While the princes of Judah loved gifts and perverted justice, Jesus, the true King of Righteousness (Hebrews 7:2) and the Prince of Peace (Isaiah 9:6), consistently rejected worldly power and personal gain, instead embracing a life of perfect obedience and self-sacrificial love. He did not pursue "rewards" but gave Himself as the ultimate "gift" for humanity's redemption, becoming a fragrant offering and sacrifice to God (Ephesians 5:2). Unlike the leaders who failed to judge the fatherless, Jesus actively sought out and ministered to the marginalized, the outcast, and the vulnerable, demonstrating God's perfect justice and compassion in His earthly ministry (Matthew 11:5). He declared that true greatness is found not in being served, but in serving others (Mark 10:45), and His kingdom is characterized by righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Moreover, through His atoning work on the cross, Jesus became the ultimate advocate for all who are spiritually "fatherless" and "widowed," bringing them into God's family as adopted children and securing their eternal inheritance (John 1:12; Galatians 4:4-7). He is the righteous judge who will one day execute perfect justice, but who, in His first coming, came not to condemn the world but to save it (John 3:17). Thus, where Judah's princes failed miserably and rebelled against God's standards, Christ perfectly embodies and establishes the righteous and just rule of God, offering true spiritual and eternal provision.

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Commentary on Isaiah 1 verses 21–31

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here, I. The woeful degeneracy of Judah and Jerusalem is sadly lamented. See, 1. What the royal city had been, a faithful city, faithful to God and the interests of his kingdom among men, faithful to the nation and its public interests. It was full of judgment; justice was duly administered upon the thrones of judgment which were set there, the thrones of the house of David, Psa 122:5. Men were generally honest in their dealings, and abhorred to do an unjust thing. Righteousness lodged in it, was constantly resident in their palaces and in all their dwellings, not called in now and then to serve a turn, but at home there. Note, Neither holy cities nor royal ones, neither places where religion is professed nor places where government is administered, are faithful to their trust if religion do not dwell in them. 2. What it had now become. That beauteous virtuous spouse was now debauched, and become an adulteress; righteousness no longer dwelt in Jerusalem (terras Astraea reliquit - Astrea left the earth); even murderers were unpunished and lived undisturbed there; nay, the princes themselves were so cruel and oppressive that they had become no better than murderers; an innocent man might better guard himself against a troop of banditti or assassins than against a bench of such judges. Note, It is a great aggravation of the wickedness of any family or people that their ancestors were famed for virtue and probity; and commonly those that thus degenerate prove the most wicked of all men. Corruptio optimi est pessima - That which was originally the best becomes when corrupted the worst, Luk 11:26; Ecc 3:16; See Jer 22:15-17. The degeneracy of Jerusalem is illustrated, (1.) By similitudes (Isa 1:22): Thy silver has become dross. This degeneracy of the magistrates, whose character is the reverse of that of their predecessors, is a great a reproach and injury to the kingdom as the debasing of their coin would be and the turning of their silver into dross. Righteous princes and righteous cities are as silver for the treasury, but unrighteous ones are as dross for the dunghill. How has the gold become dim! Lam 4:1. Thy wine is mixed with water, and so has become flat and sour. Some understand both these literally: the wine they sold was adulterated, it was half water; the money they paid was counterfeit, and so they cheated all they dealt with. But it is rather to be taken figuratively: justice was perverted by their princes, and religion and the word of God were sophisticated by their priests, and made to serve what turn they pleased. Dross may shine like silver, and the wine that is mixed with water may retain the colour of wine, but neither is worth any thing. Thus they retained a show and pretence of virtue and justice, but had no true sense of either. (2.) By some instances (Isa 1:23): "Thy princes, that should keep others in their allegiance to God and subjection to his law, are themselves rebellious, and set God and his law at defiance." Those that should restrain thieves (proud and rich oppressors, those worst of robbers, and those that designedly cheat their creditors, who are no better), are themselves companions of thieves, connive at them, do as they do, and with greater security and success, because they are princes, and have power in their hands; they share with the thieves they protect in their unlawful gain (Psa 50:18) and cast in their lot among them, Pro 1:13, Pro 1:14. [1.] The profit of their places is all their aim, to make the best hand they can of them, right or wrong. They love gifts, and follow after rewards; they set their hearts upon their salary, the fees and perquisites of their offices, and are greedy of them, and never think they can get enough; nay, they will do any thing, though ever so contrary to law and justice, for a gift in secret. Presents and gratuities will blind their eyes at any time, and make them pervert judgment. These they love and are eager in the pursuit of, Hos 4:18. [2.] The duty of their places is none of their care. They ought to protect those that are injured, and take cognizance of the appeals made to them; why else were they preferred? But they judge not the fatherless, take no care to guard the orphans, nor does the cause of the widow come unto them, because the poor widow has no bribe to give, with which to make way for her and to bring her cause on. Those will have a great deal to answer for who, when they should be the patrons of the oppressed, are their greatest oppressors.

II. A resolution is taken up to redress these grievances (Isa 1:24): Therefore saith the Lord, the Lord of hosts, the Mighty One of Israel - who has power to make good what he says, who has hosts at command for the executing of his purposes, and whose power is engaged for his Israel - Ah! I will ease me of my adversaries. Observe,

1.Wicked people, especially wicked rulers that are cruel and oppressive, are God's enemies, his adversaries, and shall so be accounted and so dealt with. If the holy seed corrupt themselves, they are the foes of his own house.

2.They are a burden to the God of heaven, which is implied in his easing himself of them. The Mighty One of Israel, that can bear any thing, nay, that upholds all things, complains of his being wearied with men's iniquities, Isa 43:24. Amo 2:13.

3.God will find out a time and a way to ease himself of this burden, by avenging himself on those that thus bear hard upon his patience. He here speaks as one triumphing in the foresight of it: Ah. I will ease me. He will ease the earth of the burden under which it groans (Rom 8:21, Rom 8:22), will ease his own name of the reproaches with which it is loaded. He will be eased of his adversaries, by taking vengeance on his enemies; he will spue them out of his mouth, and so be eased of them, Rev 3:16. He speaks with pleasure of the day of vengeance being in his heart, Isa 63:4. If God's professing people conform not to his image, as the Holy One of Israel (Isa 1:4), they shall feel the weight of his hand as the Mighty One of Israel: his power, which was wont to be engaged for them, shall be armed against them. In two ways God will ease himself of this grievance: -

(1.)By reforming his church, and restoring good judges in the room of those corrupt ones. Though the church has a great deal of dross in it, yet it shall not be thrown away, but refined (Isa 1:25): "I will purely purge away thy dross. I will amend what is amiss. Vice and profaneness shall be suppressed and put out of countenance, oppressors displaced, and deprived of their power to do mischief." When things are ever so bad God can set them to rights, and bring about a complete reformation; when he begins he will make an end, will take away all the tin. Observe, [1.] The reformation of a people is God's own work, and, if ever it be done, it is he that brings it about: "I will turn my hand upon thee; I will do that for the reviving of religion which I did at first for the planting of it." He can do it easily, with the turn of his hand; but he does it effectually, for what opposition can stand before the arm of the Lord revealed? [2.] He does it by blessing them with good magistrates and good ministers of state (Isa 1:26): "I will restore thy judges as at the first, to put the laws in execution against evil-doers, and thy counsellors, to transact public affairs, as at the beginning," either the same persons that had been turned out or others of the same character. [3.] He does it by restoring judgment and righteousness among them (Isa 1:27), by planting in men's minds principles of justice and governing their lives by those principles. Men may do much by external restraints; but God does it effectually by the influences of his Spirit, as a Spirit of judgment, Isa 4:4; Isa 28:6. See Psa 85:10, Psa 85:11. [4.] The reformation of a people will be the redemption of them and their converts, for sin is the worst captivity, the worst slavery, and the great and eternal redemption is that by which Israel is redeemed from all his iniquities (Psa 130:8), and the blessed Redeemer is he that turns away ungodliness from Jacob (Rom 11:26), and saves his people from their sins, Mat 1:21. All the redeemed of the Lord shall be converts, and their conversion is their redemption: "Her converts, or those that return of her (so the margin), shall be redeemed with righteousness." God works deliverance for us by preparing us for it with judgment and righteousness. [5.] The reviving of a people's virtues is the restoring of their honour: Afterwards thou shalt be called the city of righteousness, the faithful city; that is, First, "Thou shalt be so;" the reforming of the magistracy is a good step towards the reforming of the city and the country too. Secondly, "Thou shalt have the praise of being so;" and a greater praise there cannot be to any city than to be called the city of righteousness, and to retrieve the ancient honour which was lost when the faithful city became a harlot, Isa 1:21.

(2.)By cutting off those that hate to be reformed, that they may not remain either as snares or as scandals to the faithful city. [1.] it is an utter ruin that is here threatened. They shall be destroyed and consumed, and not chastened and corrected only. The extirpation of them will be necessary to the redemption of Zion. [2.] It is a universal ruin, which will involve the transgressors and the sinners together, that is, the openly profane that have quite cast of all religion, and the hypocrites that live wicked lives under the cloak of a religious profession - they shall both be destroyed together, for they are both alike an abomination to God, both those that contradict religion and those that contradict themselves in their pretensions to it. And those that forsake the Lord, to whom they had formerly joined themselves, shall be consumed, as the water in the conduit-pipe is soon consumed when it is cut off from the fountain. [3.] It is an inevitable ruin; there is no escaping it. First, Their idols shall not be able to help them, the oaks which they have desired, and the gardens which they have chosen; that is, the images, the dunghill-gods, which they had worshipped in their groves and under the green trees, which they were fond of and wedded to, for which they forsook the true God, and which they worshipped privately in their own garden even when idolatry was publicly discountenanced. "This was the practice of the transgressors and the sinners; but they shall be ashamed of it, not with a show of repentance, but of despair, Isa 1:29. They shall have cause to be ashamed of their idols; for, after all the court they have made to them, they shall find no benefit by them; but the idols themselves shall go into captivity," Isa 46:1, Isa 46:2. Note, Those that make creatures their confidence are but preparing confusion for themselves. You were fond of the oaks and the gardens, but you yourselves shall be, 1. "Like an oak without leaves, withered and blasted, and stripped of all its ornaments." Justly do those wear no leaves that bear no fruit; as the fig-tree that Christ cursed. 2. "Like a garden without water, that is neither rained upon nor watered with the foot (Deu 11:10), that had no fountain (Sol 4:15), and consequently is parched, and all the fruits of it gone to decay." Thus shall those be that trust in idols, or in an arm of flesh, Jer 17:5, Jer 17:6. But those that trust in God never find him as a wilderness, or as waters that fail, Jer 2:31. Secondly, They shall not be able to help themselves (Isa 1:31): "Even the strong man shall be as tow not only soon broken and pulled to pieces, but easily catching fire; and his work (so the margin reads it), that by which he hopes to fortify and secure himself, shall be as a spark to his own tow, shall set him on fire, and he and his work shall burn together. His counsels shall be his ruin; his own skin kindles the fire of God's wrath, which shall burn to the lowest hell, and none shall quench it." When the sinner has made himself as tow and stubble, and God makes himself to him as a consuming fore, what can prevent the utter ruin of the sinner?

Now all this is applicable, 1. To the blessed work of reformation which was wrought in Hezekiah's time after the abominable corruptions of the reign of Ahaz. Then good men came to be preferred, and the faces of the wicked were filled with shame. 2. To their return out of their captivity in Babylon, which had thoroughly cured them of idolatry. 3. To the gospel-kingdom and the pouring out of the Spirit, by which the New Testament church should be made a new Jerusalem, a city of righteousness. 4. To the second coming of Christ, when he shall thoroughly purge his floor, his field, shall gather the wheat into his barn, into his garner, and burn the chaff, the tares, with unquenchable fire.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–31. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 19, 26.) If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the Lord has spoken. Free will is preserved, so that on either side, not by the prejudice of God, but by the merits of each individual, there may be either punishment or reward. By the good of the land, I believe those things are meant that we read of in the psalm: I believe that I shall see the goodness of the Lord in the land of the living (Psalm 27:13); and: Blessed are the meek, for they shall inherit the earth (Matthew 5:3). Certainly, because he spoke to the Jews, who were not yet able to understand spiritual things, he promises them the goods of the present age, so that they may at least be enticed by the present things and do what is commanded. And because they did not want to listen, but on the contrary provoked the Holy One of Israel to anger, therefore the sword devoured them, that is, the Roman army destroyed them. And he says that all these things will happen because the mouth of the Lord has spoken. His judgment, with the sins of men remaining, cannot be changed.
JeromeAD 420
Commentary on Isaiah
(Verse 23.) Your leaders were disobedient, partners of thieves. Aquila, departing from the disobedient, interpreted for Symmachus, who turned aside. But the leaders called the scribes and the Pharisees, who departed from the Lord, indeed, abandoning the path of truth, they walked in a crooked way, and became accomplices of the traitor and the thieves of Judah. Indeed, we must be careful not to be called thieves ourselves, but rather partners of thieves, by accepting gifts from the people of the world who accumulate riches through the tears of the poor and through robberies. And it is said to us, You saw a thief, and you ran with him, and with adulterers you set your portion (Ps. 49:18).


Everyone loves gifts, they pursue rewards. Even those who love gifts are counted among the vices. It is not said about those who receive: for this often happens out of necessity; but about those who do not consider friends unless they have received gifts from them: they do not consider their friends' faces, but their hands; and they judge as holy those whose purse they empty; about whom Ecclesiastes also speaks: Whoever loves money will not be satisfied with money (Eccles. V, 9). Such are the following retaliations, that they praise those from whom they have received something, or certainly they give nothing unless they think they will receive it from whom. As for retaliations, Symmachus interpreted them as vicissitudes or vengeance, so that those who repay evil for evil and tooth for tooth, eye for eye (Exod. XXI) are also at fault; and they do not imitate that of David: If I have repaid those who repay me with evil (Psal. VII, 5); and of Jeremiah saying of the just man: He will give his cheek to the striker, he will be filled with reproaches (Lam. III, 30): to fulfill the Evangelical man, about whom it is said: If someone strikes you on the cheek, offer him the other cheek also (Matth. V, 39).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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