TRV
Translation
King James Version
¶ Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
KJV (with Strong's)
Woe H1945 unto them that decree H2710 unrighteous H205 decrees H2711, and that write H3789 grievousness H5999 which they have prescribed H3789;
American Standard Version
Woe unto them that decree unrighteous decrees, and to the writers that write perverseness;
World English Bible Messianic
Woe to those who decree unrighteous decrees, and to the writers who write oppressive decrees;
Young's Literal Translation
Woe to those decreeing decrees of iniquity, And writers who have prescribed perverseness.
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In the KJVVerse 17,852 of 31,102
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Commentary on Isaiah 10 verses 1–4
1 ¶ Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?
4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.
Whether they were the princes and judges of Israel of Judah, or both, that the prophet denounced this woe against, is not certain: if those of Israel, these verses are to be joined with the close of the foregoing chapter, which is probable enough, because the burden of that prophecy (for all this his anger is not turned away) is repeated here (Isa 10:4); if those of Judah, they then show what was the particular design with which God brought the Assyrian army upon them - to punish their magistrates for mal-administration, which they could not legally be called to account for. To them he speaks woes before he speaks comfort to God's own people. Here is,
I. The indictment drawn up against these oppressors, Isa 10:1, Isa 10:2. They are charged, 1. With making wicked laws and edicts: They decree unrighteous decrees, contrary to natural equity and the law of God: and what mischief they prescribe those under them write it, enrol it, and put it into the formality of a law. "Woe to the superior powers that devise and decree these decrees! they are not too high to be under the divine check. And woe to the inferior officers that draw them up, and enter them upon record - the writers that write the grievousness, they are not too mean to be within the divine cognizance. Principal and accessaries shall fall under the same woe." Note, It is bad to do hurt, but it is worse to do it with design and deliberation, to do wrong to many, and to involve many in the guilt of doing wrong. 2. With perverting justice in the execution of the laws that were made. No people had statutes and judgments to righteous as they had, and yet corrupt judges found ways to turn aside the needy from judgment, to hinder them from coming at their right and recovering what was their due, because they were needy and poor, and such as they could get nothing by nor expect any bribes from. 3. With enriching themselves by oppressing those that lay at their mercy, whom they ought to have protected. They make widows' houses and estates their prey, and they rob the fatherless of the little that is left them, because they have no friend to appear for them. Not to relieve them if they had wanted, not to right them if they were wronged, would have been crime enough in men that had wealth and power; but to rob them because on the side of the oppressors there was power, and the oppressed had no comforter (Ecc 4:1), was such apiece of barbarity as one would think none could ever be guilty of that had either the nature of a man or the name of an Israelite.
II. A challenge given them with all their pride and power to outface the judgments of God (Isa 10:3): "What will you do? To whom will you flee? You can trample upon the widows and fatherless; but what will you do when God riseth up?" Job 31:14. Great men, who tyrannise over the poor, think they shall never be called to account for their tyranny, shall never hear of it again, or fare the worse for it; but shall not God visit for these things? Jer 5:29. Will there not come a desolation upon those that have made others desolate? Perhaps it may come from far, and therefore may be long in coming; but it will come at last (reprieves are not pardons), and coming from far, from a quarter whence it was least expected, it will be the greater surprise and the more terrible. What will then become of these unrighteous judges? Now they see their help in the gate (Job 31:21); but to whom will they then flee for help? Note, 1. There is a day of visitation coming, a day of enquiry and discovery, a searching day, which will bring to light, to a true light, every man, and every man's work. 2. The day of visitation will be a day of desolation to all wicked people, when all their comforts and hopes will be lost and gone, and buried in ruin, and themselves left desolate. 3. Impenitent sinners will be utterly at a loss, and will no know what to do in the day of visitation and desolation. They cannot fly and hide themselves, cannot fight it out and defend themselves; they have no refuge in which either to shelter themselves from the present evil (to whom will you flee for help?) or to secure to themselves better times hereafter: "Where will you leave your glory, to find it again when the storm is over?" The wealth they had got was their glory, and they had no place of safety in which to deposit that, but they should certainly see it flee away. If our souls be our glory, as they ought to be, and we make them our chief care, we know where to leave them, and into whose hands to commit them, even those of a faithful Creator. 4. It concerns us all seriously to consider what we shall do in the day of visitation, in a day of affliction, in the day of death and judgment, and to provide that we may do well.
III. Sentence passed upon them, by which they are doomed, some to imprisonment and captivity (they shall bow down among the prisoners, or under them - those that were most highly elevated in sin shall be most heavily loaded and most deeply sunk in trouble), others to death: they shall fall first, and so shall fall under the rest of the slain. Those that had trampled upon the widows and fatherless shall themselves be trodden down, Isa 10:4. "This it will come to," says God, "without me, that is, because you have deserted me and driven me away from you." Nothing but utter ruin can be expected by those that live without God in the world, that cast him behind their back, and so cast themselves out of his protection.
And yet, for all this, his anger is not turned away, which intimates not only that God will proceed in his controversy with them, but that they shall be in a continual dread of it; they shall, to their unspeakable terror, see his hand still stretched out against them, and there shall remain nothing but a fearful looking for of judgment.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Chapter X—1 onwards) — Woe to those who establish unjust laws and write injustice, in order to oppress the poor in judgment and to do violence to the cause of the humble people of my nation, so that widows may be their prey and they may plunder the orphans. What will you do on the day of visitation and the calamity that comes from afar? To whom will you flee for help? And where will you leave your glory? Do not be bent down under a chain and fall among the slain. His rage is not turned away, but his hand is still stretched out. Most people still believe that these things are said against the ten tribes who lived in Samaria, because they too joined in the previous crimes. But to us it seems that the prophetic word is crying out against the judges of the tribe of Judah and Jerusalem, namely the Scribes and the Pharisees, because they have written unjust laws against God's law and have undermined the truth of justice with their traditions. For God says: Honor your father and mother (Exodus XX, 12); but they, on the contrary, advised children to say to their parents: Whatever gift you might have received from me, it will be helpful to you, so that they would not honor (Al. honor) their father and mother (Matthew XV, 5, 6; Mark VII, 11), and similar things. Therefore, they wrote wicked laws in order to oppress the poor and lowly people, to plunder widows, and to prey upon orphans. Those who are asked what they will do, when the day of either captivity or judgment comes, and the calamity from afar, which was foretold long before. To whom, he says, will you flee for help, when you offend God, who is the true helper, and where will you leave your glory? For riches will not profit on the day of wrath, lest the Assyrian lead the bound into a hostile land, lest you fall in battle (Proverbs 11:4). And finally, just as he had often said against Samaria in the previous episodes: In all these things his anger is not turned away, but still his hand is stretched out, even against Judah, because there is no end to their evil (or malice); even in the enemy territory of the Lord, the sword pursues them. According to the allegory, every heretic writes injustice in order to deceive the poor and humble people, and to plunder widows and orphans. For indeed, the wealthy person, of whom we read: 'The redemption of the soul of a man is his own wealth' (Prov. XIII, 8), does not endure threat, nor is he easily captured by them. But the poor person, who is humble and small among the people, is easily scandalized by them. Likewise, the widow who has lost her husband and the orphan who has lost his Creator, of whom it is written: 'You have forsaken God who begot you, and have forgotten the God who brought you up' (Deut. XXXII, 18), are easily overthrown. So what will they do on the day of judgment, when they have deceived so many and the calamity from afar is coming? Just as it is said to the righteous man, 'The word is near you, in your mouth and in your heart' (Rom. X, 8); and in another place: 'The kingdom of God is within you' (Luke XVII, 2); so the calamity of the heretics will come from afar, prepared for them in due time. To whom will they flee, when they have a false god? To whom will they give their glory, when everything is feigned? And they will not be able to escape the bond by which they have bound many. Therefore, even in the vision of the valley of Zion, which has been deserted by the height of God and deceived by heretical humility, it is said of the false masters of the name of knowledge: All your leaders have fled, and those who have been captured are tightly bound (Isaiah 22:3). And although they may fall with each one being killed, and perish in the death of others, and suffer greatly, and the day of visitation will come, there will be no end to their destruction, but they will always tremble at the hand of the Lord that is impending upon them. Until now, there has been a threat from God against ten and a half tribes, that is, against Samaria and Jerusalem, which began during the reign of Achaz. Two and a half tribes were captured under his rule, and the remaining tribes were captured under Hezekiah, who succeeded Achaz as king (2 Kings 16:17). The following prophecy is written against the Assyrians.
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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SUMMARY
Isaiah 10:1 delivers a searing prophetic denunciation, a "woe," against the legislative and judicial authorities within Judah who profoundly pervert justice. This verse condemns those who deliberately enact and enforce laws that are inherently unrighteous and designed to inflict suffering upon the populace. It powerfully underscores God's unwavering concern for equity and His severe condemnation of leaders who abuse their power to oppress the vulnerable, signaling an impending divine judgment for such systemic wickedness and moral corruption.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 10:1 employs several powerful literary devices to convey its message of condemnation with striking force. The most prominent is the use of a Prophetic Woe Oracle, immediately signaled by the opening "Woe" (Hebrew: hôwy). This is a distinct form of prophetic speech, often characterized by a lament or an exclamation of impending judgment, serving as a solemn warning to those who defy God's will and pervert justice. The verse also exhibits strong Parallelism, specifically a form of Synonymous Parallelism with an intensifying effect. The phrases "decree unrighteous decrees" and "write grievousness which they have prescribed" express similar core ideas of legislative corruption but deepen the indictment by showing both the nature of the laws (unrighteous) and their painful consequences (grievousness), as well as the active, intentional role of the leaders in both creating and formally codifying them. The repetition of the root for "decree" (châqaq / chêqeq) and the double emphasis on the act of writing and prescribing serves as a potent form of Repetition for Emphasis, underscoring the deliberate, pervasive, and institutionalized nature of the injustice being condemned.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 10:1 stands as a timeless theological statement on divine justice and human accountability, particularly for those entrusted with positions of power. It profoundly reveals God's unwavering character as a righteous Judge who holds all authority figures to account for their governance and legislative actions. Theologically, it underscores that true law must align with God's moral order and His covenantal demands for righteousness and equity. Any deviation into "unrighteous decrees" is a direct affront to His sovereignty, His character, and His heart for humanity. The verse also highlights the pervasive nature of sin, demonstrating how it can corrupt even the most sacred and foundational institutions—like law and governance—turning them into instruments of oppression rather than justice. It implicitly calls for a society where justice "rolls down like waters and righteousness like an ever-flowing stream" (Amos 5:24), affirming God's profound concern for the vulnerable and His condemnation of any system that exploits or marginalizes them.
REFLECTION AND APPLICATION
Isaiah 10:1 remains profoundly relevant for every generation, serving as a powerful mirror for societies and individuals alike. It compels us to critically examine the laws, policies, and systemic structures that govern our communities and nations, asking whether they truly promote justice, equity, and the holistic well-being of all, especially the marginalized and vulnerable. As believers, this verse calls us to be vigilant advocates for righteousness, speaking out prophetically against systemic injustices and actively working to dismantle "unrighteous decrees" wherever they manifest, whether in legislation, economic practices, or social norms. It reminds us that our primary allegiance is to God's kingdom, where justice and righteousness reign supreme, and that we are called to embody His heart for the oppressed and to be instruments of His redemptive justice in the world. Furthermore, this passage serves as a solemn warning to all in positions of authority—from national leaders and policymakers to local community organizers and even those within families—that power is a sacred trust, given by God, and will ultimately be judged by His perfect standard of justice and righteousness. Our application extends to personal responsibility, ensuring our own actions, decisions, and even our silence do not contribute to the "grievousness" of others but rather promote their flourishing and uphold the dignity of every human created in God's image.
Questions for Reflection
FAQ
What is the significance of the "Woe" pronouncement in Isaiah?
Answer: The "Woe" (Hebrew: hôwy) in Isaiah is a profound prophetic literary device that carries significant weight. It is not merely an expression of sorrow or lament, but a solemn and authoritative declaration of impending divine judgment. It functions as a legal indictment, signaling God's condemnation of specific sins and warning of the inevitable, severe consequences that will follow. In Isaiah, these "woes" often introduce a series of charges against those who have defied God's covenant and perverted justice, serving as a powerful prophetic warning, as seen in the collection of "woes" in Isaiah 5:8-23.
Who are "them that decree unrighteous decrees" in this context?
Answer: This phrase primarily refers to the leaders, judges, and legislative authorities within Judah during Isaiah's time (the 8th century BCE). These were the individuals entrusted with the immense power to interpret, apply, and create laws for the nation. Instead of upholding the righteous standards of God's covenant, they used their positions to craft and enforce statutes that were morally corrupt, designed to exploit the poor, widows, and orphans, and to enrich themselves or their favored allies. Isaiah 10:2 directly details the specific victims of these unjust laws, highlighting the devastating impact of such legislative corruption on the most vulnerable members of society.
CHRIST-CENTERED FULFILLMENT
Isaiah 10:1 finds its ultimate Christ-centered fulfillment not in a direct messianic prophecy, but in Jesus' perfect embodiment of divine justice and His ultimate authority over all earthly powers. While human rulers throughout history have "decreed unrighteous decrees" and inflicted "grievousness" upon their subjects, Jesus, as the true King and supreme Lawgiver, perfectly upholds God's righteous standards. He is the one who will "judge the world in righteousness" (Psalm 9:8) and whose eternal kingdom is characterized by true justice, peace, and an unwavering commitment to the marginalized (Isaiah 9:6-7). Furthermore, Jesus Himself pronounced similar "woes" upon the religious leaders of His day who, like the corrupt officials in Isaiah's time, burdened the people with oppressive regulations while neglecting the "weightier matters of the law: justice and mercy and faithfulness" (Matthew 23:23). Christ profoundly identifies with the oppressed and vulnerable, promising ultimate judgment for those who neglect or exploit "the least of these" (Matthew 25:31-46). Ultimately, the "grievousness" of humanity's sin and the unrighteousness of our fallen world were borne by the Lamb of God on the cross, where divine justice and mercy perfectly converged, paving the way for a new heaven and new earth where "righteousness dwells" and all unrighteous decrees are abolished forever (2 Peter 3:13).