Isaiah 5:23

KJV

Which justify the wicked for reward, and take away the righteousness of the righteous from him!

KJV (with Strong's)

Which justify {H6663} the wicked {H7563} for {H6118} reward {H7810}, and take away {H5493} the righteousness {H6666} of the righteous {H6662} from him!

Complete Jewish Bible

who acquit the guilty for bribes but deny justice to the righteous!

Berean Standard Bible

who acquit the guilty for a bribe and deprive the innocent of justice.

American Standard Version

that justify the wicked for a bribe, and take away the righteousness of the righteous from him!

Commentary

### SUMMARY
Isaiah 5:23 delivers a searing indictment against those in positions of authority within ancient Judah who flagrantly perverted justice for personal gain. It unequivocally condemns judicial corruption where the guilty were acquitted in exchange for bribes, and the innocent were unjustly condemned, highlighting a profound moral decay that inverted divine standards of righteousness and fairness. This specific "woe" is part of a larger series of judgments pronounced by the prophet Isaiah against a nation that had strayed far from God's covenantal expectations, demonstrating the pervasive nature of sin reaching into the very institutions meant to uphold truth and equity.

### CONTEXT
* **Literary Context:** This verse is one of a series of "woes" (Hebrew: *hoy*) pronounced by the prophet Isaiah in [Isaiah 5](/isaiah/5 "Isaiah 5 - The Song of the Vineyard and Woes"), immediately following the allegorical "Song of the Vineyard" in [Isaiah 5:1-7](/isaiah/5-1-7 "Isaiah 5:1-7 - The Song of the Vineyard and its Meaning"). The vineyard, symbolizing Israel, was expected to yield "justice" (*mishpat*) and "righteousness" (*tsedaqah*) but instead produced "bloodshed" (*mispach*) and a "cry of distress" (*tse'aqah*), a powerful wordplay on the Hebrew terms (Isaiah 5:7). The woes, beginning in [Isaiah 5:8](/isaiah/5-8 "Isaiah 5:8 - Woe to the Greedy") and culminating in [Isaiah 5:23](/isaiah/5-23 "Isaiah 5:23 - Woe to the Unjust Judges"), systematically condemn specific societal sins: greed and land accumulation (Isaiah 5:8-10), revelry and spiritual blindness (Isaiah 5:11-17), scoffing at God's work (Isaiah 5:18-19), moral confusion that calls evil good and good evil (Isaiah 5:20), self-conceit (Isaiah 5:21), and drunkenness among leaders (Isaiah 5:22). Verse 23 specifically targets the corruption within the judicial system, a cornerstone of Israelite society and a reflection of God's own character, underscoring the pervasive nature of sin that reached even into the highest echelons of power and justice.
* **Historical & Cultural Context:** Isaiah prophesied during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-681 BC), a period marked by significant political upheaval and moral decline in Judah. While there were periods of prosperity, particularly under Uzziah, this often led to social stratification, economic disparity, and oppression of the poor. The judicial system, intended to be a safeguard for the vulnerable and an expression of God's righteous governance (as outlined in the Mosaic Law, e.g., [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Appointment of Judges")), had become deeply corrupted. Judges and officials, instead of upholding justice, were accepting bribes (*shochad*) to pervert legal proceedings. This practice was a direct violation of divine law (e.g., [Exodus 23:8](/exodus/23-8 "Exodus 23:8 - Do not accept a bribe") and [Deuteronomy 27:25](/deuteronomy/27-25 "Deuteronomy 27:25 - Cursed is he who takes a bribe to slay an innocent person")). Such corruption was not merely a social ill but a profound theological offense, as it undermined God's character and His covenant with Israel, leading to the breakdown of societal order and trust.
* **Key Themes:** The central theme in [Isaiah 5](/isaiah/5 "Isaiah 5 - The Song of the Vineyard and Woes") and particularly in verse 23 is the **Perversion of Justice**. God's expectation for His people was that they would embody His righteousness, especially in their societal structures. Instead, those entrusted with upholding justice were actively subverting it. This ties into the broader theme of **Social Injustice** prevalent throughout prophetic literature, where the powerful exploit the weak and vulnerable. Another significant theme is **Moral Inversion**, where society has become so spiritually bankrupt that it has lost the ability to distinguish between good and evil, right and wrong, as explicitly stated in [Isaiah 5:20](/isaiah/5-20 "Isaiah 5:20 - Woe to those who call evil good"). The "reward" mentioned in the verse directly points to the theme of **Bribery and Corruption**, revealing that personal gain had eclipsed ethical and divine imperatives. Ultimately, these themes highlight Israel's **Covenant Unfaithfulness** and the inevitable **Divine Judgment** that follows such widespread apostasy, demonstrating God's unwavering commitment to righteousness.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **justify (Hebrew, _tsâdaq'_):** (H6663) This primitive root means "to be (causatively, make) right (in a moral or forensic sense)." In a judicial context, it means to declare righteous, acquit, or vindicate. Isaiah 5:23 uses it ironically or perversely, describing the act of declaring someone righteous who is, in fact, wicked, thereby corrupting the very essence of justice.
* **wicked (Hebrew, _râshâʻ'_):** (H7563) This term denotes someone who is "morally wrong" or "an (actively) bad person." It refers to the guilty party, the one who has committed an offense against God or man. The verse highlights the egregious act of acquitting such a person, demonstrating a fundamental breakdown of moral order.
* **reward (Hebrew, _shachad'_):** (H7810) This word signifies "a donation (venal or redemptive); bribe(-ry), gift, present." In this context, it unequivocally refers to a bribe, the illicit payment given to sway a judge's decision. It underscores the mercenary motivation behind the perversion of justice, revealing that personal gain had superseded divine law and ethical conduct.

#### Verse Breakdown
* **"Which justify the wicked for reward":** This clause condemns those who, in their judicial capacity, declare the guilty party to be innocent. The Hebrew word for "justify" (*tsâdaq*) in its proper sense means to declare righteous, but here it is twisted to mean declaring the unrighteous to be righteous. The motivation for this perversion is explicitly stated as "for reward" (*ʻêqeb shachad*), indicating that bribes or personal gain are the driving force behind these unjust rulings. This practice directly violates God's commands against accepting bribes and perverting justice, turning the legal system into a tool of oppression rather than a mechanism for truth and fairness.
* **"and take away the righteousness of the righteous from him!":** This second clause describes the inverse, yet equally egregious, act of injustice. Not only are the wicked acquitted, but the righteous—those who are innocent and have a just cause—are denied their rightful vindication. The phrase "take away" (*çûyr*) implies an active removal or denial of their "righteousness" (*tsᵉdâqâh*), meaning their just standing, their legal rights, or their moral integrity is stripped from them. This could involve false accusations being upheld, legitimate claims being dismissed, or innocent people being condemned, all in service of the corrupt system. Together, the two clauses paint a vivid picture of a judicial system utterly inverted, where good is called evil and evil good, leading to profound societal injustice and a direct affront to God's character.

#### Literary Devices
Isaiah 5:23 employs several potent **Literary Devices** to underscore its message of condemnation. The most prominent is **Antithetical Parallelism**, where the two clauses present contrasting but complementary ideas that highlight the complete perversion of justice: "justify the wicked" is set against "take away the righteousness of the righteous." This structure emphasizes the profound inversion of moral and legal standards. There is also a strong element of **Irony**, as those who are supposed to uphold justice are the very ones destroying it. The term "justify" (*tsâdaq*), which typically implies a divine act of making righteous or a legal act of declaring innocent, is used here in a perverse sense, highlighting the shocking misuse of authority. The "reward" serves as a form of **Metonymy**, where the payment stands in for the entire corrupt system of bribery and self-interest that drives the injustice. The entire "woe" functions as a **Prophetic Denunciation**, a formal declaration of judgment against a specific sin, carrying the weight of divine authority and impending consequence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 5:23 profoundly reflects God's unwavering character as a righteous and just Judge, a theme woven throughout the entire biblical narrative. The perversion of justice condemned here is not merely a societal ill but a direct affront to God's very nature and His covenant with Israel, which mandated a society governed by equity and fairness. This verse underscores the biblical principle that true justice is not merely a legal formality but a moral imperative, reflecting God's own holiness and His concern for the vulnerable. When human systems fail to uphold this standard, they incur divine wrath, as seen in the subsequent judgments pronounced by Isaiah. The lament over the "vineyard" producing "wild grapes" of injustice (Isaiah 5:7) finds its specific manifestation in this judicial corruption, demonstrating how far Israel had fallen from its divine calling to be a light of righteousness to the nations.

* [Proverbs 17:15](/proverbs/17-15 "Proverbs 17:15 - Acquitting the Guilty and Condemning the Innocent")
* [Deuteronomy 16:19](/deuteronomy/16-19 "Deuteronomy 16:19 - Do not pervert justice or show partiality")
* [Amos 5:7](/amos/5-7 "You who turn justice into wormwood")

### REFLECTION AND APPLICATION
Isaiah 5:23 serves as a timeless mirror reflecting the human propensity to pervert justice for personal gain, a sin that continues to plague societies today. This verse compels us to examine not only overt acts of bribery and judicial corruption but also more subtle forms of injustice in our own spheres of influence. It challenges us to consider how we might, even unwittingly, "justify the wicked" by overlooking wrongdoing for convenience, personal benefit, or out of fear, or "take away the righteousness of the righteous" by failing to speak up for truth, by participating in gossip, or by allowing false narratives to prevail. As followers of Christ, we are called to embody God's justice and righteousness, advocating for the oppressed, upholding truth, and resisting any system or attitude that distorts fairness. Our commitment to justice should extend beyond legal courts to every interaction, ensuring that integrity, truth, and compassion guide our decisions and relationships, reflecting the character of a just God and striving to build a society that honors His standards.

#### Questions for Reflection
* **In what ways might I, or the systems I am part of, be tempted to "justify the wicked for reward" or "take away the righteousness of the righteous"?**
* **How does this verse challenge my understanding of justice, not just legally, but in my daily interactions and relationships?**
* **What practical steps can I take to advocate for true justice and righteousness in my community or sphere of influence?**
* **How does the perversion of justice grieve the heart of God, and what does that imply for my own pursuit of righteousness?**

### FAQ
**What does "justify the wicked for reward" mean in Isaiah 5:23?**

Answer: In Isaiah 5:23, "justify the wicked for reward" means to declare a guilty person innocent in a legal setting because of a bribe or payment. It describes a profound corruption of the judicial system where judges or officials are swayed by personal gain (the "reward") to acquit those who are morally and legally culpable, thereby perverting justice and undermining the rule of law. This practice was a direct violation of God's commands against bribery and partiality in judgment, as seen in [Exodus 23:8](/exodus/23-8 "Exodus 23:8 - Do not accept a bribe") and [Deuteronomy 16:19](/deuteronomy/16-19 "Deuteronomy 16:19 - Do not pervert justice or show partiality").

**How does "take away the righteousness of the righteous from him" relate to the first part of the verse?**

Answer: The second part of the verse, "and take away the righteousness of the righteous from him," is the inverse and complementary act of injustice to the first. While the first clause describes acquitting the guilty, this clause describes condemning or denying justice to the innocent. It means that those who are morally upright and have a just cause are stripped of their rightful standing, their legal rights, or their vindication. Their "righteousness" (their just claim or innocence) is effectively removed or ignored by the corrupt legal system. Together, the two clauses paint a picture of a completely inverted system where the wicked are freed, and the righteous are oppressed, highlighting the complete breakdown of divine justice in society.

**Is this verse still relevant today?**

Answer: Absolutely. While written thousands of years ago, Isaiah 5:23 remains profoundly relevant. It speaks to universal human tendencies towards corruption, greed, and the abuse of power. The perversion of justice, whether through bribery, favoritism, political influence, or systemic bias, continues to be a global issue in legal systems, corporate environments, and even personal relationships. The verse serves as a timeless warning against compromising truth and fairness for personal gain and calls believers to uphold integrity and advocate for true justice in all spheres of life, reflecting God's own righteous character. It reminds us that God holds those in positions of authority accountable for how they exercise their power.

### CHRIST-CENTERED FULFILLMENT
Isaiah 5:23's lament over the perversion of justice finds its ultimate resolution and fulfillment in Jesus Christ. The prophet condemns those who "justify the wicked for reward," yet Christ, uniquely, justifies the ungodly, not for any "reward" or bribe, but by His own sacrificial grace. The Apostle Paul declares that God "justifies the ungodly" ([Romans 4:5](/romans/4-5 "Romans 4:5 - God Justifies the Ungodly")), a justification freely given through faith in Christ's atoning work on the cross, where He bore the penalty for our sins ([Romans 3:24-26](/romans/3-24-26 "Romans 3:24-26 - Justification by Faith")). This divine justification is the antithesis of the corrupt human justice condemned by Isaiah; it is a righteous declaration based on perfect love and holiness, not on perverted gain. Furthermore, the verse laments those who "take away the righteousness of the righteous." In Christ, the truly righteous—those who trust in Him—are not stripped of their righteousness but are clothed with His perfect righteousness ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). He is the ultimate "righteous One" ([1 John 2:1](/1_john/2-1 "1 John 2:1 - Christ Our Advocate")) who suffered injustice at the hands of a corrupt human system, being condemned despite His perfect innocence ([Luke 23:14-15](/luke/23-14-15 "Luke 23:14-15 - Pilate Finds No Guilt")). His unjust condemnation, however, became the means by which true justice and righteousness were secured for all who believe. Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly embodies the justice that humanity failed to uphold, and through His finished work, He establishes a kingdom where righteousness reigns ([Romans 14:17](/romans/14-17 "Romans 14:17 - The Kingdom of God is Righteousness, Peace, and Joy")) and where true justice will ultimately prevail ([Revelation 21:1-4](/revelation/21-1-4 "Revelation 21:1-4 - New Heaven and New Earth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 10:2

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!

Psalms 94:21

They gather themselves together against the soul of the righteous, and condemn the innocent blood.

Proverbs 17:15

¶ He that justifieth the wicked, and he that condemneth the just, even they both [are] abomination to the LORD.

James 5:6

Ye have condemned [and] killed the just; [and] he doth not resist you.

Micah 7:3

That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.

Proverbs 31:4

[It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink:

Proverbs 31:5

Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.