Isaiah 1:17 kjv

Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

Isaiah 1:17 nkjv

Learn to do good; Seek justice, Rebuke the oppressor; Defend the fatherless, Plead for the widow.

Isaiah 1:17 niv

Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.

Isaiah 1:17 esv

learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.

Isaiah 1:17 nlt

Learn to do good.
Seek justice.
Help the oppressed.
Defend the cause of orphans.
Fight for the rights of widows.

Isaiah 1 verses

Isaiah 1 17 Meaning

Isaiah 1:17 is a prophetic call for genuine repentance and righteous living from the people of Judah, particularly their corrupt leaders. It commands them to actively change their conduct by internalizing good actions, pursuing and upholding justice, remedying situations of oppression, and, most specifically, championing the rights and needs of the most vulnerable members of society: the fatherless and widows. This instruction follows divine rejection of their ritualistic worship, emphasizing that true devotion to God is demonstrated through moral integrity and social righteousness.

Isaiah 1 17 Context

Isaiah chapter 1 serves as an overarching indictment of Judah's spiritual apostasy and social corruption despite outward religious observance. The preceding verses (Isa 1:11-15) show God vehemently rejecting their numerous sacrifices, burnt offerings, and religious festivals, declaring them detestable due to the "blood" on their hands and the "iniquity" that pervaded their lives. Their hands were "full of blood" because of injustice. The immediate context of Isaiah 1:17 (verses 16-20) provides a pathway for restoration. Following commands to cease evil, cleanse themselves, and remove their wickedness (Isa 1:16), verse 17 outlines the positive actions of true repentance. This verse directly addresses the pervasive injustice against the poor and vulnerable that characterized Judah's society under its unrighteous leadership, a stark contrast to the Mosaic Law's repeated emphasis on protecting these groups. It is a direct polemic against the contemporary belief that mere ritual worship without moral action was sufficient for maintaining a right relationship with God.

Isaiah 1 17 Word analysis

• Learn (לִמְדוּ - limdu): An imperative verb, from the root lamad, meaning "to learn," but also "to teach" or "to become accustomed." It implies a process of training and disciplined acquisition of skill or habit. It's not passive information absorption but active internalization that leads to habitual action. It suggests unlearning former evil practices and retraining themselves towards righteousness.
• to do good (הֵיטֵב - heitev): An infinitive from yatav, meaning "to be good, pleasing, right." The adverbial infinitive heitev signifies "doing well," "making good," or "acting rightly." It's a broad call for active moral excellence beyond just abstaining from evil; it implies proactively engaging in positive, constructive, and righteous behavior.
• seek (דִּרְשׁוּ - dirshu): An imperative from darash, meaning "to seek," "to inquire diligently," "to pursue," or "to demand." It implies a persistent, intentional, and thorough pursuit. This is not a passive waiting for justice to appear but an active, even aggressive, pursuit of it.
• justice (מִשְׁפָּט - mishpat): A rich Hebrew term. It can refer to judgment, an ordinance, a custom, a case, or, as here, a state of equity, right, and fairness. It encompasses legal justice, social justice, and righteous behavior in all relationships. Seeking mishpat means diligently striving for right relations and upholding what is right according to God's standard.
• correct (אַשְּׁרוּ - ashru): An imperative from ashar, meaning "to be straight," "to make straight," "to lead straight," or "to restore/set right." This term has the nuance of guiding, affirming, or setting someone on the right path.
• oppression (חָמוֹץ - chamotz): A participle from chamatz, meaning "to be sour, leavened." In a metaphorical sense, it relates to the ill-gotten gains of oppression or to the violent oppressor himself. Translations vary between "the oppressor" or "oppression/extortion." The meaning here leans towards setting straight that which is crooked, namely, the system of oppression or the one who commits oppression, to ensure that what has been extorted or unjustly taken is rectified.
• bring justice to (שִׁפְטוּ - shiftu): An imperative from shafat, meaning "to judge," "to govern," or "to vindicate/defend." When applied to the vulnerable, it means to actively intercede for them, to act as their judge in the sense of vindicating their rights, defending them, and securing their just treatment.
• the fatherless (יָתוֹם - yatom): Orphans. In ancient Near Eastern societies, orphans (often children without fathers) were among the most vulnerable, lacking economic support, social standing, and legal protection, making them easy targets for exploitation.
• plead (רִיבוּ - rivu): An imperative from riv, meaning "to contend," "to strive," "to litigate," or "to argue a case." It implies active, vigorous advocacy, much like a lawyer presenting a legal case on behalf of a client.
• the widow's cause (אַלְמָנָה - almana): Widows, like the fatherless, were extremely vulnerable in a patriarchal society, often losing economic stability and social protection upon their husband's death. To "plead their cause" meant to argue on their behalf, ensure they received justice, and were not exploited.

Words-group Analysis:

• "Learn to do good": This is a foundational, transformative command. It’s about a change in the very disposition and practice of life. It implies both internal conviction and external action. This learning isn isn't intellectual but behavioral and habitual.
• "seek justice, correct oppression": This expands the scope from general good to specific engagement with society's structures. "Seeking justice" demands active pursuit and upholding of what is right, while "correcting oppression" (or setting the oppressor right/remedying the harm of oppression) is a direct challenge to the corrupt social order that Isaiah condemns. It moves beyond passive avoidance of evil to active confrontation of societal wrongs.
• "bring justice to the fatherless, plead the widow's cause": These are concrete examples of applying "justice" and "correcting oppression" to the most defenseless. It specifies the heart of divine justice: active, compassionate advocacy for those without power or voice, those most easily exploited by the unjust system Judah had become. This progression moves from general ethical conduct to specific, impactful acts of social righteousness.

Isaiah 1 17 Bonus section

Isaiah 1:17 functions as a succinct summary of the prophetic understanding of God's covenant demands, distilling what often appear as complex legal codes (Torah) into foundational ethical principles. It demonstrates that the relationship between Israel and God was fundamentally relational and ethical, not merely ritualistic. This verse embodies a polemic against empty religiosity, serving as a template for evaluating true faithfulness not just for Judah, but for all who claim to follow God. It is a vital component of the prophetic corpus that underscores the inseparability of faith and ethics, piety and social justice, serving God and serving humanity. It highlights the often-missed point that spiritual health is directly tied to social well-being.

Isaiah 1 17 Commentary

Isaiah 1:17 stands as a powerful divine prescription for true repentance and restoration. Following God's indictment of Judah's hypocritical ritualism in the preceding verses, this verse lays out the core tenets of acceptable worship: a radical transformation from within that manifests in deeds of righteousness. It demands not just the cessation of evil but a proactive commitment to goodness. "Learn to do good" signifies a continuous process of habit formation and moral discipline, while "seek justice, correct oppression" requires deliberate engagement with societal injustices. This involves actively challenging systems that perpetuate wrong and advocating for fair outcomes for all.

The call culminates with the specific focus on the "fatherless" and "widow." In the ancient Near East, these groups symbolized the epitome of vulnerability, often lacking family protectors, economic means, or legal representation. God consistently identifies Himself as their protector throughout Scripture. Thus, true piety, according to Isaiah, is measured not by temple attendance or lavish sacrifices, but by how one treats the marginalized and powerless. The refusal of their elaborate religious practices earlier in the chapter makes it clear: justice, mercy, and upholding the rights of the weakest are not optional add-ons to faith; they are central to the very definition of walking humbly with God. The commands are imperative, demanding immediate and sustained action.

Examples:

• A congregation actively supporting a local advocacy group for displaced families.
• Individuals volunteering at legal aid clinics for the marginalized.
• Churches speaking out against policies that perpetuate poverty or inequality.