This verse grounds the previous command in God's character as defender of the oppressed. 'The LORD will plead their cause' (יָרִיב יְהוָה רִיבָם/yariv YHWH rivam, literally 'the LORD will contend their case') presents God as the ultimate advocate for the powerless. When human courts fail, divine justice prevails. The second half warns: 'and spoil the soul of those that spoiled them' (וְקָבַע אֶת־קֹבְעֵיהֶם נָפֶשׁ/veqava et-qove'eihem nafesh, literally 'plunder the life/soul of their plunderers'). God executes poetic justice—those who rob the poor will themselves be robbed of life. This principle appears throughout Scripture: 'He that oppresseth the poor reproacheth his Maker' (Proverbs 14:31); 'Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard' (Proverbs 21:13). Psalm 12:5 declares: 'For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD.' God's identification with the marginalized reaches its climax in Christ, who 'became poor, that ye through his poverty might be rich' (2 Corinthians 8:9).
Historical Context
Israel's law established God as redeemer (גֹּאֵל/go'el) of the oppressed. The kinsman-redeemer protected family members who fell into poverty or slavery (Leviticus 25:25-55). God declared Himself Israel's redeemer throughout their history—delivering them from Egyptian slavery (Exodus 6:6), Babylonian exile (Isaiah 43:14), and ultimately through Christ (Luke 1:68). When Israel's leaders failed to defend the poor, God raised up prophets to speak judgment. Nathan confronted David over Uriah (2 Samuel 12:1-14). Elijah condemned Ahab for murdering Naboth and seizing his vineyard (1 Kings 21:17-24). God's judgment fell on nations that oppressed Israel (Isaiah 47:6; Zechariah 1:15). In the early church, James warned rich oppressors: 'Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries... are entered into the ears of the Lord of sabaoth' (James 5:4). God hears the cries of the oppressed and executes justice.
Questions for Reflection
How does knowing God as defender of the poor shape your economic ethics and spending priorities?
What injustices are you aware of where you could serve as God's instrument to 'plead their cause'?
How does Christ's identification with the poor and marginalized challenge comfortable Christianity?
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Analysis & Commentary
This verse grounds the previous command in God's character as defender of the oppressed. 'The LORD will plead their cause' (יָרִיב יְהוָה רִיבָם/yariv YHWH rivam, literally 'the LORD will contend their case') presents God as the ultimate advocate for the powerless. When human courts fail, divine justice prevails. The second half warns: 'and spoil the soul of those that spoiled them' (וְקָבַע אֶת־קֹבְעֵיהֶם נָפֶשׁ/veqava et-qove'eihem nafesh, literally 'plunder the life/soul of their plunderers'). God executes poetic justice—those who rob the poor will themselves be robbed of life. This principle appears throughout Scripture: 'He that oppresseth the poor reproacheth his Maker' (Proverbs 14:31); 'Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard' (Proverbs 21:13). Psalm 12:5 declares: 'For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD.' God's identification with the marginalized reaches its climax in Christ, who 'became poor, that ye through his poverty might be rich' (2 Corinthians 8:9).