What do top commentators say about Isaiah 57?
What do top commentators say on Isaiah 57?
Verse 1
A Sobering Warning:
Commentators unanimously explain that the death of the righteous, especially when met with public indifference, is a grave warning sign. As one scholar notes, like a shepherd gathering sheep before a storm, God may be removing His faithful people from society before a period of judgment or "evil to come." Their departure should cause deep reflection, not apathy.
Death as God's Shelter:
Scholars highlight that from God's perspective, the death of a righteous person can be an act of profound mercy. The verse states they are "taken away from the evil to come." This reframes death not as a random tragedy, but as a divine gathering that shelters believers from future calamities, persecutions, or sorrows they would have otherwise endured on earth.
The Danger of Indifference:
The verse strongly condemns the sin of apathy. Commentators note that the core issue is not just that the righteous perish, but that "no man layeth it to heart." This spiritual dullness—failing to be concerned by the loss of godly people—reveals a heart that is out of tune with God and His values, and it is a sign of deep societal guilt.
It frequently happens that God takes good men out of this world when He intends to punish severely the iniquities of the ungodly; for the Lord, having a peculiar regard to His own people, takes compassion upon them and, as it were, snatches them from the burning, that even survivors may perceive in it the wrath of God.
John Calvin
Verse 2
Death An Entry to Peace:
For the righteous, death is not a terrifying end but a peaceful transition. Commentators emphasize that the believer "enters into peace," leaving behind the conflicts and anxieties of earthly life. This peace is described as a profound and immediate rest found in God's presence, turning a great fear into a blessed hope.
The Grave A Bed of Rest:
The Bible uses comforting imagery for death. Scholars explain that "they rest in their beds" refers to the grave. It's portrayed not as a place of decay and finality, but as a bed where the believer's body peacefully rests from all toil and pain, as if sleeping until the resurrection.
A Promise for the Upright:
This promise of a peaceful death is for a specific person: "each one that walketh in his uprightness." Commentators note this describes someone who has lived a life of integrity and faith, following the straight path of God's will. The peace experienced in death is the beautiful conclusion to a life lived for Him.
To them it will be a rest—a sleep with Jesus—until the trumpet of the resurrection, and all the evil that will come upon the world will not touch them.
Charles Spurgeon
Verse 3
A Divine Summons to Judgment:
Commentators explain that this verse marks a dramatic shift from the peace of the righteous in the prior verse. God is now summoning the unfaithful portion of the nation to a divine tribunal. The command to "draw near" is not an invitation but a legal summons to hear the charges and sentence against them, emphasizing that no one can escape God's judgment.
The Charge Spiritual Betrayal:
Scholars clarify that the harsh labels "sons of the sorceress" and "seed of the adulterer" diagnose the people's core sins. "Sorcery" refers to their reliance on pagan magic and divination instead of God. "Adultery" primarily signifies spiritual unfaithfulness—breaking their covenant with God by chasing after idols, an act the Bible consistently frames as spiritual adultery.
Faith Defines Identity, Not Heritage:
Commentators like John Calvin note that these accusations were meant to shatter the people's pride in their lineage as children of Abraham. By defining them by their sinful actions rather than their ancestry, God makes it clear that true identity comes from faithfulness, not bloodline. Their behavior showed they were children of paganism, not of God's covenant.
In the language here, however, there is a reference to the fact that the nation had apostatized from God, and they were guilty of spiritual adultery – that is, of unfaithfulness to God.
Albert Barnes
Verse 4
Mocking God's Word is Mocking God:
Commentators unanimously explain that the derisive actions described—making sport and sticking out the tongue—were directed at God's prophets. However, the ultimate target was God Himself. Scholars like Calvin and Gill stress that when people mock God's word or His messengers, they are, in fact, mocking God.
Actions Reveal True Identity:
The prophet labels the mockers "children of transgression, a seed of falsehood." Commentators explain that this title is not just an insult but a statement of their true spiritual identity. Their contempt for sacred things proved they were not true children of Abraham or God, but a "degenerate breed" whose actions revealed their unfaithful hearts.
The Outward Signs of Inner Contempt:
The verse uses vivid physical gestures—making a wide mouth and drawing out the tongue—to illustrate the people's scorn. Albert Barnes notes these are outward expressions of deep inner contempt. This serves as a reminder that our internal attitudes toward God inevitably manifest in our external words and actions.
know that it is not so much against them, as against the Lord himself, whose ministers, prophets, and witnesses they are.
John Gill
Verse 5
The Passion of False Worship:
Commentators explain that the phrase "inflame yourselves" describes a burning, lustful, and fanatical zeal for idolatry. This false worship wasn't apathetic but was an all-consuming passion, which John Calvin compares to the blind eagerness of adultery. This counterfeit devotion stands in stark contrast to the holy worship the true God desires.
The Depravity of Idolatry:
Scholars highlight that Israel's idolatry descended into the horrific practice of child sacrifice. This was not a metaphor but a literal act performed in valleys to pagan gods. John Calvin notes the ultimate deception: people may have justified this atrocity by wickedly imitating Abraham's test of faith, revealing how far from God's heart they had strayed when they turned from His commands.
Worship in Forbidden Places:
The verse condemns worship "under every green tree" and "in the valleys." Commentators note this refers to the widespread practice of setting up idolatrous altars in groves and ravines, places commonly used for pagan rites. This was a direct and public act of defiance against God's command to worship Him alone at His designated place in Jerusalem.
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.
Matthew Henry
Verse 6
A Foolish Exchange:
Commentators highlight a tragic irony in this verse. God declared Himself to be Israel's "portion" and "inheritance" (Psalms 16:5). Yet, the people rejected Him and chose "smooth stones of the valley" as their portion instead. They traded the eternal, living God for lifeless idols, demonstrating the folly of turning from God to worship created things.
The Heart of Idolatry:
Scholars like Charles Spurgeon and John Calvin explain that the worship of "smooth stones" reveals a deep-seated human tendency. People will create a god out of almost anything—a stone, an object, or their own ideas—rather than worship the true, invisible God according to His Word. Any form of worship invented by humans is ultimately a rejection of God's authority.
God Is Not Indifferent:
The verse ends with a rhetorical question that, according to commentators, expects a firm "No!" God asks, "Shall I be appeased for these things?" This shows that God is not indifferent to false worship. He is not pleased, comforted, or quieted by idolatry. Instead, as scholars affirm, such actions provoke His righteous anger and judgment.
Consequently, every kind of worship they followed by their own choice was abominable and wicked, for in religion and in the worship of God, we ought to listen only to the voice of God.
John Calvin
Verse 7
Idolatry as Adultery:
Commentators unanimously explain that God uses the imagery of setting up a "bed" to portray idolatry as spiritual adultery. By worshipping false gods, Israel was being unfaithful to the sacred covenant relationship they had with God, much like a spouse breaking a marriage vow. The "bed" represents the altars and places of idol worship.
Public and Shameless Sin:
Scholars like Calvin and Barnes highlight that placing the idolatrous "bed" on a "high and lofty mountain" signifies that this sin was not done in secret. It was a public, shameless act of rebellion, flaunted openly. This demonstrates a complete loss of shame and a defiant rejection of God's commands.
The Zeal of False Worship:
Commentators like Spurgeon and Henry observe that the people were incredibly zealous in their false worship, eagerly going up to the mountains to sacrifice. This passionate devotion to falsehood is presented as a challenge to believers, prompting self-examination about their own fervency and dedication in worshipping the one true God.
For when men become superstitious and worship falsely, they seem to be far more eager about it than those who worship the true God.
Charles Spurgeon
Verse 8
Idolatry Begins in the Home:
Commentators explain that setting up a 'memorial' behind the door was a direct inversion of God's command to write His law on the doorposts (Deut. 6:9). Israel replaced reminders of God with symbols of idols in the most private parts of their homes. This serves as a warning that forgetting God often begins when our private lives and homes reflect worldly values rather than devotion to Him.
The Betrayal of Idolatry:
The verse uses graphic language of adultery—'uncovered yourself,' 'enlarged your bed'—to describe Israel's sin. Scholars clarify this isn't just about breaking a rule; it's about betraying a deep, covenant relationship. As some commentators note, this 'adultery' included making political alliances and trusting in human kings instead of God. It is a transfer of love, trust, and loyalty from God to something else.
The Passion of False Worship:
Charles Spurgeon observes a challenging truth here: the people pursued their false gods with a passion and dedication that could shame the indifference of many who worship the true God. Matthew Henry adds that people are often drawn to religions that inflame their sinful passions. This calls us to examine our own hearts: is our devotion to God fervent, or have we allowed our worship to become lukewarm?
Thus they came everywhere to forget God and the Law, and substituted in their place the allurements of their own lust.
John Calvin
Verse 9
Forsaking God is Adultery:
Commentators explain that Isaiah uses the powerful metaphor of an unfaithful wife. Instead of being loyal to God, Israel is depicted as a harlot who adorns herself with "oil" and "perfumes" to court foreign kings. This imagery powerfully illustrates that seeking security in worldly powers rather than in God is a profound act of spiritual adultery and betrayal.
The Folly of Worldly Trust:
Most scholars identify "the king" as a literal foreign ruler, likely from Assyria or Egypt. Israel sent ambassadors and lavish gifts to secure political and military alliances, completely forgetting God's promises and power to protect them. This serves as a timeless warning against placing our ultimate trust in human systems, leaders, or strategies instead of relying on God.
Sin Leads to Degradation:
The verse concludes that this behavior "debased" Israel "even unto Sheol" (the realm of the dead). Commentators see this as reaching the lowest possible point of degradation. By abandoning God for the fleeting support of human kings, the people didn't find security; instead, they lost their divine dignity and set themselves on a path toward utter ruin.
The sentiment is that people degrade themselves when they do not put confidence in God and when, distrusting His ability, they rely on any aid other than His.
Albert Barnes
Verse 10
The Exhausting Pursuit of Sin:
Commentators explain that the people were exhausted from their own efforts—chasing foreign alliances and false gods. Yet, they stubbornly refused to admit their path was hopeless. This illustrates the obstinate nature of sin, where people would rather fatigue themselves in fruitless rebellion than turn to God for true rest and admit their need for Him.
Deceived by Minor Success:
Scholars highlight the phrase "you found new strength" as the reason people persist in self-destructive behavior. They find just enough temporary success, imagined power, or fleeting pleasure to keep going. These small, deceptive "wins" sustain their efforts and prevent them from feeling their deep need for God and repenting of their ways.
A Wearying, Fruitless Path:
According to commentators like Calvin and Spurgeon, this verse reveals the inherent futility of a life lived apart from God. Any path that opposes God's will is described as a "wearying" one. It is an endless, unsatisfying toil that leads to exhaustion, not fulfillment, demonstrating that the service of sin is a slavery that never truly profits the soul.
It is this imperfect pleasure and success which the world gives amidst all its disappointments, and this hope of less diminished joys and more ample success in schemes of gain, pleasure, and ambition, that sustains the votaries of this world in their career and keeps them from seeking the pure and unmingled pleasures of religion.
Albert Barnes
Verse 11
Fearing Man More Than God:
Commentators explain that Israel's unfaithfulness, described as a "lie," stemmed from fearing other nations more than God. They sought security in foreign alliances and idols instead of remembering their true Protector. This serves as a powerful warning that when our fear of worldly powers or opinions outweighs our reverence for God, it inevitably leads us away from Him.
Patience Is Not Permission:
A central theme highlighted by scholars is that the people grew bold in their sin because God was silent ("held my peace"). They misinterpreted His patient long-suffering as apathy or permission. This is a timeless caution: God's patience is meant to lead us to repentance, not to embolden us to continue in sin, presuming upon His grace.
The Lie of Empty Religion:
The verse condemns Israel for "lying" and not remembering God in their hearts. Scholars like John Calvin note this refers to the hypocrisy of maintaining religious rituals while the heart is far from God. Their idolatrous actions proved they had no genuine fear of or love for Him. It's a call to examine our own hearts to ensure our worship is sincere, not just an empty, outward show.
When God is very long-suffering, and leaves people alone in their sin, then, often, they completely forget him, and have no fear of him.
Charles Spurgeon
Verse 12
A Sarcastic Rebuke:
Commentators unanimously explain that God's statement, 'I will declare thy righteousness,' is deeply ironic. He is not praising the people but sarcastically exposing the true, worthless nature of their actions—like idol worship and foreign alliances—which they considered righteous. God is about to reveal these works as a complete sham.
The Failure of Self-Made Works:
Scholars like Spurgeon and Calvin highlight a timeless warning in this verse against self-righteousness. People often trust in their own religious works and moral efforts, believing they will gain God's favor. However, God declares that any righteousness not founded in Him is a delusion that will ultimately 'not profit' a person when it truly matters.
God's Revealing Judgment:
This verse shows that while people can deceive themselves, God is the ultimate judge who reveals the truth. As John Calvin notes, wickedness can pass for righteousness as long as God is silent. But a time of reckoning will come when God 'declares' the reality of the situation, and the works people thought were profitable will be shown to be ruinous.
If God ever takes the self-righteous man's righteousness, and explains what it really is, he will soon reveal to its owner that it is a mere delusion and sham that will not profit him at all.
Charles Spurgeon
Verse 13
Your Idols Will Fail You:
Commentators explain that the 'companies' Israel gathered—whether foreign allies, physical idols, or worldly pleasures—are sarcastically challenged to save them. In the day of trouble, these false refuges are shown to be completely powerless, as easily swept away as dust in the wind. This serves as a stark warning against placing trust in anything or anyone besides God.
True Refuge Has a Reward:
In sharp contrast to the failure of idols, the verse offers a profound promise to those who take refuge in God. Scholars note that 'possessing the land' and 'inheriting my holy mountain' signifies ultimate security, stability, and blessing. While other supports will be blown away, faith in God is the only anchor that holds fast in the storms of life.
An Inheritance of Presence:
The promised inheritance is more than just physical land. Commentators interpret 'inheriting my holy mountain' as gaining access to elevated spiritual joys and the privilege of worshipping God rightly. The ultimate reward for trusting God is not material wealth, but restored communion with Him and a secure place in His holy presence.
All confidence in men shall be blown away as chaff is driven by the wind; but faith in God wins the day.
Charles Spurgeon
Verse 14
A Divine Command to Clear the Way:
Commentators explain that the repeated cry, "Cast ye up, cast ye up," is a powerful command from God to clear a path for His people. This imagery, drawn from the ancient practice of building a highway for an approaching king, signifies the removal of any obstacle—be it physical, political, or spiritual—that stands between God's people and their promised restoration.
Identifying the Stumbling Blocks:
Scholars identify the "stumbling block" in various ways, showing the principle's broad application. Historically, it meant the difficulties of returning from exile. Spiritually, it can refer to personal sins like covetousness, corrupt religious systems that obscure the truth, or any barrier that hinders people from drawing near to God. The call is to actively remove these hindrances from our lives and communities.
Preparing for God's Presence:
Charles Spurgeon connects this verse directly to the next, viewing the preparation of the way as a necessary prelude to a greater revelation: God dwells with the humble and contrite (Isa. 57:15). Clearing the path isn't just about a physical journey; it's about preparing our hearts through humility and repentance to become a dwelling place for the "high and lofty One."
The verb, cast up, points to the construction of the “highway” of a spiritual return, from which all impediments are removed.
Charles Ellicott
Verse 15
God's Two Dwelling Places:
Commentators emphasize a profound paradox: God, the eternal and holy One, has two dwelling places. His first is the 'high and holy place' of heaven, but His second is the heart of the humble and contrite person. This reveals a God who is both infinitely majestic and intimately near, correcting any view of Him as distant or uninvolved in human affairs.
The Heart God Seeks:
Scholars are clear that God's special, reviving presence is for a specific kind of person: one with a 'contrite and humble spirit.' This is described not merely as sadness, but as a heart that is broken and crushed under the weight of its own sin and unworthiness. It is this posture of genuine humility, not pride or rebellion, that invites God to draw near.
A Reviving Presence:
The verse explicitly states why God dwells with the humble: 'to revive' their spirit and heart. Commentators explain this as an active, life-giving work of grace. For the soul that feels spiritually lifeless or crushed by guilt, God's presence brings comfort, renewal, and fresh spiritual vitality, like refreshing rain on a drooping plant.
he is so great a God that the heaven of heavens cannot contain him, but he condescends to make himself so little that he can dwell in my poor humble heart.
Charles Spurgeon
Verse 16
God's Compassionate Limit:
Commentators unanimously agree that this verse reveals God's compassionate nature. He promises not to remain angry or discipline His people forever because He knows our spirits are frail. If His wrath were unending, humanity, which He created, would be utterly destroyed. This shows that God's correction is for restoration, not annihilation.
He Knows Our Frailty:
Scholars like Calvin and Barnes connect this verse to Psalm 103:14, which says God "remembers that we are dust." God's decision to limit His anger is based on His intimate knowledge of our weakness. He deals with us tenderly, like a father who knows his child's limits, ensuring His discipline does not overwhelm the very souls He has made.
A Promise in Hardship:
This verse is presented as a profound comfort for believers undergoing hardship. It assures the suffering that God's discipline has a purpose and an end. As Charles Spurgeon puts it, God stops His reproof lest He "crush" the weary soul. The ultimate goal is not to break His people, but to humble and revive them.
Were it not so, the souls which He had made would be utterly consumed, and His purpose in creation would be frustrated.
Charles Ellicott
Verse 17
The Root of God's Wrath:
Commentators unanimously identify "covetousness"—the love of unjust gain or worldly things—as the specific sin that provoked God's anger. Scholars like Charles Ellicott call it a "root-evil" from which other sins spring. The verse serves as a stark warning that God judges not only outward actions but also the sinful desires of the heart.
Discipline's Limitation:
A key insight from scholars like Charles Spurgeon and Matthew Henry is that God's discipline—smiting the people and withdrawing His presence—did not automatically lead to repentance. Instead, the people "went on backsliding." This reveals a profound truth: human hearts can be so stubborn that hardship alone cannot reform them; true change requires the active work of God's grace.
God's Hidden Face:
The verse describes God "hiding" His face in wrath. Commentators like John Calvin explain this as a withdrawal of God's favor and felt presence, a form of divine discipline intended to make people recognize their sin. While it can feel like abandonment, it is a tool God uses to highlight the seriousness of sin and our desperate need for Him.
See also that troubles cannot reform people unless God's grace works in them.
Matthew Henry
Verse 18
Grace in Response to Failure:
Multiple commentators, including Calvin and Spurgeon, emphasize that God's healing is an act of pure grace. He sees Israel's sinful ways and that chastisement is only making them more rebellious. Instead of destroying them, He sovereignly chooses a new path: to heal them out of His own mercy, not because they earned it. This highlights that God's grace often intervenes precisely when we are at our worst.
The Sequence of Restoration:
Scholars note a clear progression in God's actions: He sees the sin, He heals (pardons), He leads into right paths, and then He restores comfort. This comfort is specifically directed to the 'mourners'—those who, as John Gill and John Calvin explain, grieve over their own sin and the spiritual decline around them. True comfort from God follows His healing work in the hearts of those who are genuinely repentant.
A Loving Father's Pursuit:
Charles Spurgeon paints a moving picture of God's tender pursuit. He suggests that some sinners run from God, thinking He is an avenger. But God's action here is not one of continued wrath, but of loving intervention. When the sinner finally looks back, they see 'a loving Father's face.' This verse reveals God's heart is to heal and restore, pursuing us with love even when we are running away in sin.
But when he does venture to look back and finds that it is a loving Father's face that is gazing upon him, Oh! how he regrets his folly in running from him!
Charles Spurgeon
Verse 19
God Creates Our Praise:
Commentators explain that the phrase "I create the fruit of the lips" means God is the ultimate source of our praise. He doesn't just wait for us to thank Him; He actively provides the peace and healing that give us a reason to praise. As Hebrews 13:15 suggests, our thanksgiving is a response to His gracious work. All true praise originates from God's creative act of salvation.
A Peace for Everyone:
Scholars highlight a dual meaning for "him that is far off, and to him that is near." Originally, it promised peace to all Jews, whether in their homeland or scattered in exile. However, the New Testament (Ephesians 2:17) expands this to show that Christ's gospel of peace is for everyone—both Jews ("near" to the covenant) and Gentiles ("far off"). God's offer of reconciliation is universal.
The Promise of Healing:
The repeated "Peace, peace" and the promise "I will heal him" underscore the certainty and tenderness of God's grace. Commentators note this isn't just physical healing but a deep spiritual restoration from sin, backsliding, and inner turmoil. God's ultimate response to His wayward people is not continued punishment but a loving initiative to heal and restore them to Himself.
He puts it twice over, because it is such a prodigy of grace that God should heal sinners who are so polluted with sin.
Charles Spurgeon
Verse 20
The Unsettled Soul:
Commentators explain that the "troubled sea" is a metaphor for the inner state of those who live apart from God. This restlessness is not primarily caused by external events but is an inherent condition. Scholars like Calvin and Barnes note that the wicked are troubled from within by raging passions, a guilty conscience, and a deep-seated fear of judgment, making true peace impossible.
Casting Up Mire and Dirt:
The image of the sea "casting up mire and dirt" vividly pictures sin's effects. Scholars like Spurgeon and Gill highlight that this isn't a passive state; the heart actively "works up" its own filth. This represents the outward expression of inner corruption—shameful actions, malicious words, and blasphemy—which continually surface and spoil any appearance of clarity or peace.
The Only Path to Peace:
This verse stands in stark contrast to the peace God offers His people. Commentators like Matthew Henry emphasize that God's declaration is final: "there is no peace for the wicked." The turmoil described is the natural state for those who allow themselves to live in sin. The only remedy is God's grace, which calms the soul's storms when a person forsakes their sin and returns to the Lord for mercy.
So the hearts of wicked men, having nothing but the mire and dirt of sin in them, cast out nothing else but the froth and foam of their own shame, blasphemy against God, and malice against his people.
John Gill
Verse 21
The Nature of Wicked Unrest:
Commentators explain that the lack of peace for the wicked is a constant, internal turmoil. Their ungoverned passions and troubled consciences make them like a 'troubled sea that cannot rest.' Any calm they experience is a false peace, as they are fundamentally unreconciled with God.
An Unbreakable Divine Law:
Scholars emphasize that this is not a mere observation but a divine decree. The phrase 'saith my God' signifies an unchangeable reality declared by the only true source of peace. As one commentator notes, 'God has said it, and all the world cannot unsay it.' This makes the statement a solemn and certain warning.
The Only Path to Real Peace:
The commentaries clarify that the wicked lack peace in multiple ways: peace with God, peace of conscience, and eternal peace in heaven. This peace is found only through reconciliation with God. The implied solution is to forsake wickedness and return to the Lord, who offers mercy, pardon, and the true peace that comes through the work of Christ.
God has said it, and all the world cannot unsay it, That there is no peace for those who allow themselves in any sin.
Matthew Henry
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