Chapter 57

1 The blessed death of the righteous. 3 God reproveth the Jews for their whorish idolatry. 13 He giveth evangelical promises to the penitent.

1. The righteous perisheth. This chapter continues, without interruption, the line of thought begun in ch. 56:9. Some have pointed out that this section aptly describes conditions during the opening part of the reign of Manasseh (see Vol. II, p. 88). Whether this message was given at that time, to encourage those who suffered, or at some other, is not known.

Merciful men. That is, “men of chesed” (see on Job 10:12; Ps. 36:7).

Taken away. Isaiah takes comfort in the thought that in times such as those described in this chapter the death of the righteous delivers them from greater evils that would befall them were they to live on.

2. Rest in their beds. The righteous would find peace and rest in death. The grave would be to them a not unwelcome release from the trials and distresses of a time of trouble (cf. Isa. 26:20; Rev. 14:13; see on Isa. 57:1).

3. The seed. Isaiah summons the doers of iniquity to draw near and hear the word of the Lord. In the Bible men are commonly referred to as the “children” of those whose practices they follow (John 8:39, 41, 44).

4. Sport yourselves. The wicked were mocking and deriding the righteous.

5. Enflaming yourselves with idols. Literally, “the ones inflaming themselves among the oaks.” These are the “sons of the sorceress” and the “seed of the adulterer and the whore” of v. 3. Isaiah here gives a vivid description of the orgiastic excitement of the religious rites practiced by the fertility cults of the time (see Vol. II, pp. 38–40). In Rom. 1:24–32 Paul seems to refer to these licentious practices carried on in the name of religion.

Slaying the children. The apostate Jews whom Isaiah here addresses were also guilty of offering human sacrifices (see on Lev. 18:21; 20:2; cf. 2 Kings 16:3, 4; 2 Chron. 28:3, 4; Jer. 19:5; Eze. 16:20). This horrible practice was, at times, carried on in the Valley of Hinnom, immediately to the south of Jerusalem (2 Kings 23:10; Jer. 7:31; 19:5, 6).

6. Smooth stones of the stream. Literally, “smooth [stones] of the stream [Heb. nachal].” Nachal may refer either to the stream itself or to the narrow valley through which it flows. Isaiah here chides apostate Jews for another act of idolatry—the veneration of stone pillars such as the heathen worshiped. These pillars were anointed with oil and treated as gods (see on Gen. 28:18).

A meat offering. That is, “a meal offering” (see on Lev. 2:1).

Receive comfort. Or, “repent,” or “relent.” These idolatrous practices had provoked the wrath of God; how could He be appeased by them (cf. Jer 5:7, 9)?

7. Set thy bed. The image is appropriate because idolatry was regarded as spiritual adultery, and the most debasing forms of immorality constituted an integral part of the supposedly sacred rites of heathen religions (see Eze. 16:15–36; see Vol. II, pp. 38–40).

8. Thy remembrance. Or, “thy symbol,” possibly the phallic symbol commonly worshiped by the fertility cults (see Vol. II, pp. 38, 39). Israel had been commanded to write the words of God upon the posts and gates of their houses that they might the more readily remember their obligations to Him (Deut. 6:5–9; 11:13, 18–20, 22). Faithless Israel, however, had removed the Lord’s memorial and set up symbols of idolatry.

Discovered thyself. In forsaking the Lord and yielding herself to other masters Israel committed spiritual adultery (Isa. 1:21; Jer. 2:20; 3:1–14, 20; Eze. 16:15–35; 23:13–49; Hosea 1:2; 2:2–13).

9. King. Heb. melek. In the original Hebrew consonantal text (see Vol. I, pp. 25, 26) this word also stands for Molech, which many commentators believe to be intended here. Some, however, think the king of Assyria is here referred to (2 Kings 16:7–13). The context favors the former suggestion. The description that follows is of a harlot adorning herself in order to entice her prey. Isaiah thus pictures Israel engaging in spiritual adultery (see on vs. 5, 7, 8).

Hell. Heb.sheХol, the figurative realm of the dead (see on Prov. 15:11).

10. Saidst thou not. The Jewish leaders persisted in their apostate course, unwilling to admit eventual failure.

Life of thine hand. The exact meaning of this Hebrew idiom is not known. The idea, however, is that the king of Judah found means of sustaining his perverted policy in spite of the difficulties he encountered in carrying it through.

11. Of whom. Fear of men had led Israel to disobey God. Such a course of action implied that it was more important to avoid the disfavor of man than the disfavor and judgments of God. This fear had led to alliances with Assyria (2 Kings 16:7, 8) and Egypt (Isa. 36:6), and friendly relations with a certain Babylonian faction (ch. 39:1–3).

12. Declare thy righteousness. God will expose to the world the hollow and empty self-righteousness of Judah.

13. Thy companies. That is, “thy idols.” In its time of need let Judah call upon them for deliverance.

14. Cast ye up. Dead Sea scroll 1QIs adds, “a highway” (see ch. 62:10). A highway was to be prepared to facilitate travel to the “holy mountain” of the Lord (ch. 57:13; see on chs. 35:8; 40:3, 4). Isaiah thus figuratively calls upon the leaders of Israel to remove obstructions that hindered the fulfillment of His purpose for Israel (see pp. 30–32).

15. Inhabiteth eternity. Literally, “dwells forever.” These sublime words characterize God as the Eternal One. The word Shekinah, the term designating the glorious light of the divine presence that hovered over the ark of the covenant (COL 288; see on Gen. 3:24), is from shakan, here translated “inhabiteth.”

High and holy place. That is, the highest heaven.

With him also. Comforting thought, that One so great as God cares about us and condescends to dwell in our hearts by faith (Eph. 3:17; cf. Gal. 2:20; DA 23). However insignificant we may be in our own sight, it is our privilege to be recipients of Heaven’s greatest gifts. Whatever our needs God is ever ready to supply them.

Contrite. Contrition and humility—the spirit of sincere repentance for sin, coupled with a sense of one’s inability, of oneself, to earn salvation (see Rom. 7:18)—are the two essential qualifications for acceptance with God (see Micah 6:8; see on Ps. 51:10; Matt. 11:29). Contrition prepares the way for justification, as humility does for sanctification. God can do little for the man who does not feel a keen sense of his own need and who does not reach out for power from above (see on Luke 15:2).

16. Not contend. There are times when God, in His infinite wisdom and goodness, permits trials and chastisements to befall His people. For instance, He permitted the Jews to become subject to Babylon, but after 70 years (2 Chron. 36:21–23; Jer. 25:11, 12; 29:10; Dan. 9:2) He provided for their return to Judea. Compare Ps. 103:9.

The spirit should fail. If God were to take an attitude of hostility toward men because of their evil ways, and to “contend” with them “for ever,” the life He had given would become extinct and the souls He had created (see on Gen. 2:7) would cease to be. That, however, would be contrary to His purpose in creating them.

17. His covetousness. Covetousness is a form of selfishness, and this besetting sin of Israel was at the root of every other evil (Jer. 6:13; Eze. 33:31; 1 Tim. 6:10; see on Luke 12:15).

I hid me. It is not in the nature of God to smite and to destroy. For a time, and in order to accomplish some specific objective, He may “hide” His face (Ps. 30:7; 89:46; Eze. 39:29; see on Isa. 54:8) and seem to abandon those whom He loves (see on Heb. 12:6–11).

Frowardly. Literally, “turning backward,” or “backsliding” (see on Jer. 8:5; Hosea 4:16). The judgments God permitted to fall upon the Hebrews failed to reform them. They persisted in their obdurate course. Like so many today, they chose to do what they pleased rather than to live by principle.

18. To his mourners. Commentators are generally agreed that this expression should be joined to v. 19 so as to read, literally, “and for his mourners creating the fruit of the lips.” Those of Israel who mourn for the evil of their ways and for the evil that has befallen them as a nation have the promise of mercy and deliverance (Isa. 61:2; 66:10; Jer. 13:17; Eze. 9:4; see onMatt. 5:4). They will praise God for His mercy and grace (Hosea 14:2; Heb. 13:15).

19. Peace. God’s message of peace is the good news of salvation (see on ch. 52:7). The gospel is for all, near and far, Jew and Gentile. It is for all who are willing to hear (Acts 2:39; Eph. 2:12–17). God will “heal” of the malady of sin all who desire to forsake sin and follow Him.

20. The wicked. Peace and healing (v. 19) come only to those who heed the message of salvation. The wicked find no peace because they reject the only means by which it may be achieved.

21. There is no peace. Peace is the fruit of righteousness (see on ch. 32:17). Among the works of the flesh are “hatred, variance, emulations, wrath, strife, seditions, heresies” (Gal. 5:19, 20), whereas love, joy, and peace are among the fruits of the Spirit (vs. 22, 23). The wicked cannot hope to enjoy either peace of mind within or tranquillity without. Where there is a departure from divine principles, dissension, variance, and strife inevitably arise. If the world would put away strife, it must first put away sin, the cause of strife. Only righteousness within can produce peace without.

Ellen G. White comments

15  COL 162; DA 180, 300; FE 370, 451, 496; GC 275; MYP 247; PK 314; PP 33; TM 207, 249, 278; 5T 50, 494; 6T 125; 8T 72, 220, 334; 9T 147

16–19Ed 147; 8T 219

17–19PK 315

18   DA 301

20, 21  DA 336

21   8T 219