Isaiah57
English Standard Version
1The , and it ; are , while no . the is ;
2he into ; they their who in their .
3But you, draw , of the , of the and the .
4 are you ? do you your and your ? Are you of , the of ,
5you who burn with among the , , who your in the , the of the ?
6Among the stones of the is your ; they, they, are your ; them you have a , you have a . Shall I for these ?
7On a and you have your , you went to .
8 the and the you have your ; , me, you have your , you have gone to it, you have made it ; and you have made a for yourself them, you have their , you have on .
9You to the with and your ; you your , and sent down even .
10You were with the of your , but you did , It is ; you new for your , and you were .
11 did you and , so you , and did me, did it ? Have I held my , even for a , and you do me?
12I will your and your , but they will you.
13When you , let your of idols you! The will carry them all off, a will them away. But he who takes in me shall the and shall my .
14And it shall be , Build , , the , every my .
15 the who is and lifted up, who , whose is : I in the and place, and also with him who is of a and , to the of the , and to the of the .
16 I will , will I be ; the would grow me, and the breath of that I .
17Because of the of his unjust I was angry, I him; I my face and was , but he in the of his own .
18I have his , but I will him; I will him and to him and his ,
19 the of the . , , to the and to the , the Lord, and I will him.
20But the are like the ; it be , and its and .
21There is , my , for the .
Study Guide
Public-domain commentary and original-language notes for Isaiah 57.
Chapter Summary
In this chapter: The blessed death of the righteous. (1,2) . The abominable idolatries of the Jewish nation. (3-12). Promises to the humble and contrite. (13-21).
vv1-2
The righteous are delivered from the sting of death, not from the stroke of it. The careless world disregards this. Few lament it as a public loss, and very few notice it as a public warning. They are taken away in compassion, that they may not see the evil, nor share in it, nor be tempted by it. The righteous man, when he dies, enters into peace and rest.
vv3-12
The Lord here calls apostates and hypocrites to appear before him. When reproved for their sins, and threatened with judgments, they ridiculed the word of God. The Jews were guilty of idolatry before the captivity; but not after that affliction. Their zeal in the worship of false gods, may shame our indifference in the worship of the true God. The service of sin is disgraceful slavery; those who thus debase themselves to hell, will justly have their portion there. Men incline to a religion that inflames their unholy passions. They are led to do any evil, however great or vile, if they think it will atone for crimes, or purchase indulgence for some favourite lust. This explains idolatry, whether pagan, Jewish, or antichristian. But those who set up anything instead of God, for their hope and confidence, never will come to a right end. Those who forsake the only right way, wander in a thousand by-paths. The pleasures of sin soon tire, but never satisfy. Those who care not for the word of God and his providences, show they have no fear of God. Sin profits not; it ruins and destroys.
vv13-21
The idols and their worshippers shall come to nothing; but those who trust in God's grace, shall be brought to the joys of heaven. With the Lord there is neither beginning of days, nor end of life, nor change of time. His name is holy, and all must know him as a holy God. He will have tender regard to those who bring their mind to their condition, and dread his wrath. He will make his abode with those whose hearts he has thus humbled, in order to revive and comfort them. When troubles last long, even good men are tempted to entertain hard thoughts of God. Therefore He will not contend for ever, for he will not forsake the work of his own hands, nor defeat the purchase of his Son's blood. Covetousness is a sin that particularly lays men under the Divine displeasure. See the sinfulness of sin. See also that troubles cannot reform men unless God's grace work in them. Peace shall be published, perfect peace. It is the fruit of preaching lips, and praying lips. Christ came and preached peace to Gentiles, as well as to the Jews; to after-ages, who were afar off in time, as well as to those of that age. But the wicked would not be healed by God's grace, therefore would not be healed by his comforts. Their ungoverned lusts and passions made them like the troubled sea. Also the terrors of conscience disturbed their enjoyments. God hath said it, and all the world cannot unsay it, That there is no peace to those who allow themselves in any sin. If we are recovered from such an awful state, it is only by the grace of God. And the influences of the Holy Spirit, and that new heart, from whence comes grateful praise, the fruit of our lips, are his gift. Salvation, with all its fruits, hopes, and comforts, is his work, and to him belongs all the glory. There is no peace for the wicked man; but let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon.
Key Words
צַדִּיק: just
אָבַד: properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy)
אַיִן: a non-entity; generally used as a negative particle
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
שׂוּם: to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
לֵב: the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything
חֵסֵד: kindness; by implication (towards God) piety; rarely (by opposition) reproof, or (subject.) beauty
אֱנוֹשׁ: a man in general (singly or collectively)
אָסַף: to gather for any purpose; hence, to receive, take away, i.e. remove (destroy, leave behind, put up, restore, etc.)
Cross References
Isaiah 57Paul's direct allusion to "peace to him far off and near" representing Jews and Gentiles.
Supported by Matthew Henry, JFB
Parallels the perishing of the godly and merciful from the earth amidst general corruption.
Supported by JFB
Verbatim parallel in Isaiah: "There is no peace, saith my God, to the wicked."
Supported by Matthew Henry
Historical example of Josiah gathered to his grave in peace to escape coming national evil.
Supported by JFB
Slaying of children in the valley of Hinnom/Tophet under idolatrous pretenses.
Supported by Matthew Poole, JFB
Ezekiel's parallel depiction of Israel's spiritual adultery, building high places and beds of prostitution.
Supported by JFB
Isaiah's parallel of God dwelling in the high place and with the humble/contrite.
Supported by John Calvin
The true, ultimate Sabbath rest prepared for the people of God after death.
Supported by JFB
Making a wide mouth and drawing/shooting out the tongue in mocking derision.
Supported by Matthew Poole, JFB
The forbidden Canaanite practice of serving false gods under every green tree.
Supported by Matthew Poole
Israel playing the harlot under every green tree and on every high hill.
Supported by John Calvin
Image of Israel sitting on a stately bed with an idolatrous table prepared.
Supported by JFB
The prophetic background of offering the "fruit of our lips" as praise to God.
Supported by Matthew Henry
The ancient expression of entering into peace, going to one's fathers in peace.
Supported by Matthew Poole
The Pentateuchal prohibition of offering children to Molech, referenced in verse 5.
Supported by Matthew Poole
Contrast: Israel placing idolatrous memorials behind doors instead of God's laws on posts.
Supported by JFB