Chapter 59

1 The damnable nature of sin. 3 The sins of the Jews. 9 Calamity is for sin. 16 Salvation is only of God. 20 The covenant of the Redeemer.

1. The Lord’s hand. Many in Israel attributed the difficulties that beset their nation to inability on the part of God to deliver them. They had come to conceive of Him as the heathen did of their gods; they thought of Jehovah as a local deity whose power was limited and who, it seemed, was not even able to protect Israel from the gods and armies of the nations about them. They blamed Him for their woes. The Lord now answers their cavils—the fault lies not with Him, but with them. God is still strong and good, His arm is still powerful, and His ear still attentive to the cries of His children. He can, and will, help when hindrances are removed.

His ear heavy. The difficulty was with Israel’s spiritual perceptions, not with God’s (see ch. 6:9, 10).

2. Your iniquities. Sin erects a barrier between man and God. If heaven seems far distant from earth, it is because sin has hung a veil of separation between man and God.

3. Your hands. Isaiah here repeats the accusation made in ch. 1:15. Although the Jews made a vigorous profession of religion, their words and works were consistently evil.

4. None calleth for justice. Literally, “none calls in righteousness.” The context makes it clear that Isaiah refers to the administration of justice. The thought is that when men enter suit at law they do so, not to achieve strict justice, but to secure the sanction of the courts for unjust and oppressive acts.

Pleadeth for truth. Literally, “pleads [his case] in truth,” that is, honestly. During the course of legal proceedings he takes unlawful advantage of his opponent (see Isa. 1:17, 23; Hosea 4:1, 2; Amos 2:6–8; 4:1; 5:11, 12; 8:4–6; Micah 3:11; 6:10–12; 7:2, 3).

5. Cockatrice’ eggs. That is, “adders’ eggs.” Leaders and people were constantly thinking evil thoughts that would hatch out into wicked deeds.

The spider’s web. They wove nets of deceit to entice their fellows. The web of a spider does not appear to be an instrument of death, yet it is admirably adapted to entrap its prey.

That which is crushed. The apparent frustration of evil plans failed to avert the evil itself. The enemies of justice were still able to accomplish their objectives.

6. Their webs. A spider web is unsuitable for clothing, and he who presumes to clothe himself therewith merely reveals his shame and folly. Those who engage in weaving spiders’ webs waste their time producing something that is not only utterly useless, but harmful.

7. Their feet run. The words “run” and “make haste” depict the eagerness and intensity with which these men engage in evil. Their conscience is not asleep; it is dead. Having completed one act of iniquity, they are impatient to engage in another. Compare Prov. 1:16; 6:17, 18; Micah 7:3.

Shed innocent blood. Manasseh “shed innocent blood very much” (2 Kings 21:16). God decreed that “whoso sheddeth man’s blood, by man shall his blood be shed” (Gen. 9:6). When Judah faced its doom, its leaders were given over to “covetousness, and for to shed innocent blood, and for oppression, and for violence” (Jer. 22:17). One of the conditions upon which God promised to avert the doom of Jerusalem was that the people “oppress not the stranger, the fatherless, and the widow, and shed not innocent blood” (Jer. 7:6).

Thoughts of iniquity. In the days of Noah, God saw that “the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5). Similarly, the schemes of evil men today bode ill for our generation (see on Matt. 24:37, 38).

Wasting and destruction. Dead Sea scroll 1QIs adds “and violence.” Evil thoughts beget evil deeds. Attempts to thwart evil when it reaches the stage of action are largely futile. The only effective way to prevent evil deeds is to transform the thoughts. It is this aspect of the law that Christ sets forth in the Sermon on the Mount (see on Matt. 5:17–22).

Their paths. That is, “their highways.” Travel was no longer safe.

8. The way of peace. Those who would enjoy peace must first think peaceful thoughts. Peace is the product of right thinking and right action (see ch. 32:17). God’s people enjoy peace (ch. 32:18) because they have peace in their hearts. Herein lies the remedy for the world’s distress and woe.

9. Judgment. That is, “justice.” In vs. 1–8 God has been addressing the people. Now they reply, admitting God’s charges against them.

Justice. Literally, “righteousness.”

Obscurity. Literally, “darkness.” Israel anticipated the fulfillment of the covenant promises (see pp. 27, 28) without meeting the covenant obligations. They expected to enjoy all its privileges without accepting its responsibilities. Accordingly, they reaped the curse for disobedience (see pp. 30–33). Israel had no regard for justice, honesty, kindness, and mercy, and God would not plead their cause against their oppressors. To their sorrow they discovered that the measure they had meted out to others was to be measured back to them (see on Matt. 7:2). They were reaping what they had sown. They cried to God for succor, but the heavens above them seemed as brass and the earth beneath them seemed as iron (Deut. 28:23).

10. We grope. Verses 10–15 present a striking description of the results of transgression. When men refuse to walk in the way of right and justice God permits blindness to come upon them (Isa. 6:10; cf. Rom. 11:25). He allows them to walk in pathways of their own devising, pathways that inevitably lead into distress and perplexity. Men find themselves shut in, as it were, by walls of trouble. Blindly and in vain they grope about, seeking a way of escape. This was the very outcome Moses had foretold. (Deut. 28:20, 29).

11. We roar. Distress produces various effects—sometimes anger and bitterness, sometimes anguish and distress (see on v. 9). “There is no peace … to the wicked” (see on ch. 57:21).

12. Our sins. On behalf of the people of Judah, Isaiah now frankly acknowledges their transgressions (see on v. 9). They no longer endeavor to justify themselves. They have begun to collect the wages of sin (see Rom. 6:23; cf. James 1:15).

13. Departing away. Sin ever leads from God, never to Him. The path Israel was following led the nation further and further from the ideals God had set before them. The people, as it were (see on v. 12), here frankly admit their guilt (see on v. 9), and in so doing take the first step back to the Lord. The successive steps essential to reformation are explained in ch. 58:5–14. This was Israel’s only hope of averting further calamity.

14. Judgment. That is, “justice.” Isaiah here describes the sad state of affairs that prevailed in the courts of justice and in the private dealings of Jews with Jews. Justice is personified and pictured as having fled away for her own safety. She was fearful of venturing forth into the open.

Justice. Literally, “righteousness.” She too has been brushed aside, and is a fugitive from the haunts of men. Truth has been attacked, and lies like a fallen warrior, trampled underfoot and unable to rise. Equity and integrity have been banished, and dare not return. Such is the inevitable result when a nation turns its back on God and on divine law (see GC 584, 585).

15. Maketh himself a prey. With these words the section beginning with v. 9 closes. The times are so evil that an upright man finds his very life in danger. Such was the situation in Judah during the reign of Manasseh, who “shed innocent blood very much” (2 Kings 21:16).

The Lord saw it. These words begin a new section. The divine indictment of Judah (vs. 9–15) has been concluded. The Lord now surveys the seemingly hopeless condition of Judah and offers Himself as a Saviour and Intercessor (see on ch. 53:12). It is encouraging to know that when a situation appears dark and discouraging to man, the Lord not only knows all about it, but stands ready to take steps that will bring relief.

16. There was no man. In the crisis that had risen there was none able to provide relief (see Eze. 22:30). There was none to stay the threatened scourge, as did Aaron and Moses (Num. 16:47, 48), or Phinehas (Num. 25:7, 8). From a human point of view the situation appeared hopeless. Help must come from God, as it did in Egypt, at the Red Sea, and repeatedly throughout the wilderness wanderings and the occupation of the Promised Land. God would work for His own name’s sake and for the sake of His stricken people.

No intercessor. Or, “no one to intervene” (RSV), that is, on behalf of Israel. They were estranged from the heavenly Father, and in dire need of help (see on vs. 1, 2, 9).

His righteousness. It is divine mercy that moves the Omnipotent One to intervene in behalf of His beleaguered people. The crisis that confronted Judah in the days of Isaiah, and later, threatened the nation with utter extinction. But, as so often in the book of Isaiah, Inspiration draws from the more immediate crisis a lesson of the most profound import concerning the great conflict between good and evil. It is not only Judah that is involved, but all mankind. The utter helplessness of Judah before her enemies is here set forth as an example of the helplessness of the entire human race in its struggle against sin and the forces of evil. Without divine intervention man has no hope. Christ therefore offers Himself a ransom for many and enters upon the arduous pathway of conflict that will lead Him eventually to the cross.

17. A breastplate. Isaiah pictures Christ as an armed warrior entering into the struggle for man’s salvation. This is war, but the conflict is not fought with carnal weapons. The breastplate and helmet are weapons of defense designed to protect the head and the breast, the two most vulnerable parts of the body (see Eph. 6:14, 17).

Garments. Christ was to carry the battle to the gates of the enemies of His people.

Zeal. His zeal made Him fearless, and struck terror to the forces of evil (see Ps. 69:9; 119:139).

18. According to their deeds. In order to be just, judgment must be in proportion to guilt. When Christ returns, it will be to “give every man according as his work shall be” (Rev. 22:12). The Lord “is slow to anger,” but the time comes when He will “take vengeance on his adversaries” and “will not at all acquit the wicked” (see on Nahum 1:2, 3).

The islands. That is, distant nations that have oppressed God’s people (see on ch. 42:4).

19. Fear the name. Like Egypt of old, the nations are all bound to respect the power and majesty of God when He rises in defense of His people (see on ch. 45:23). When God’s “judgments are in the earth, the inhabitants of the world will learn righteousness” (ch. 26:9).

God’s final manifestation of power in behalf of His people will cause all to acknowledge Him, from one end of the earth to the other (Ps. 50:1–6; Mal. 1:11; Rev. 5:13; 15:3, 4).

Come in like a flood. The consonantal Hebrew text may be translated as in the KJV or as in the RSV, “for he will come like a rushing stream, which the wind of the Lord drives.” Hebrew syntax and verb form appear to favor the latter. Sar, translated “enemy” in the KJV, also means “distress,” or “dismay.” If sar is the subject of the verb of the sentence, it must be a noun—“enemy.” If it is a participle modifying the word “flood,” which its position in the sentence appears to favor, a literal rendering of the clause would be, “he shall come in like a distressing river.”

A standard. Heb. nosesah. If this verb is from nasash, the KJV reading follows; but if from nu, “to drive on,” or “to put to flight,” then the RSV reading should be taken, namely, “drives.” The marginal reading of the KJV, “put him to flight,” follows the more natural interpretation of the Masoretic text. Both translations are in harmony with the context. According to the KJV rendering, the people of God are in great distress (see vs. 9, 15), and He rises to deliver them (see vs. 15, 16). According to the alternate rendering, the last part of v. 19 continues the description of God overwhelming the enemies of His people, who are described in vs. 16–18. It is thus apparent that neither the context nor the Hebrew text itself can be pressed decisively in favor of either translation.

When the enemy comes in with seemingly irresistible force, and it appears that nothing can prevent him from pouring out his wrath on the righteous, God reveals His mighty power (v. 16). Again and again throughout history God has intervened in the most marvelous ways to deliver His people. Such will again be the experience of God’s people in the great crisis at the end of time. At the moment the wicked of earth think they have the saints completely within their power, the Lord will manifest Himself, destroying their enemies and taking the saints home with Him to receive their inheritance.

20. The Redeemer shall come. This prophecy will be fulfilled at the second coming of Christ. The Lord will then return to save His people—those who have turned from their transgressions and have accepted Him as their Saviour. In Rom. 11:26, 27 Paul applies similar words to the time when “all Israel shall be saved.”

21. My covenant. See on Gen. 17:4, 7, 8; Jer. 31:31–34; Heb. 8:10, 11; 10:16.

Ellen G. White comments

1–21DA 458

1–151T 355

1     DA 751; TM 156; 5T 78, 323

1, 2 PK 323; 1T 596

8     CH 575; 2T 394

14   GC 586; TM 342; 9T 12, 62

14, 15  COL 170; DA 222; MH 142; 1T 362; 9T 91

14–17TM 358

16   PK 692; 8T 25

17   EW 36; LS 116; ML 314; TM 149; 8T 42

19   AH 214; CT 156, 166, 388; DA 828; EW 60, 222; GC 600; ML 28, 48, 316; PK 571; 1T 306; 2T 398; 4T 357; 5T 426, 629; 6T 161; 7T 238; 8T 95

19, 20  TM 359