Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Isaiah 57 · Commentary
Isaiah 57 follows chapter 56's indictment of derelict watchmen, continuing the opening of "Part Three: The Book of Glory" (chapters 56-66). If chapter 56 established the dual tone of "expanding grace and real responsibility," then chapter 57 pushes this tension to its extreme. The first half (verses 1-13) is a strong indictment of idolaters, while the second half (verses 14-21) offers tender comfort to the contrite in spirit. The pivot point is verse 15, one of the most beautiful declarations in the entire Old Testament: "the High and Lofty One who inhabits eternity, whose name is Holy, dwells with him who is of a contrite and humble spirit." This chapter juxtaposes God's sternest rebuke with His tenderest comfort in the same oracle, presenting the "judgment as redemption" rhythm characteristic of prophetic literature.
Part Three: The Book of Glory (Isaiah 56-66) of Universal Salvation (56-59)
Chapter's Position: Chapter 56 reveals the dual track of "Gentiles entering and watchmen failing in their duty." Chapter 57 continues to accuse the internal idolatry of the community, then declares the comfort of "dwelling with the humble." Isaiah 57:20-21, "But the wicked are like the troubled sea... There is no peace," forms an inclusio with 48:22. The end of "The Book of Comfort" (chapters 40-48) says "no peace" (48:22), and the middle of "The Book of Glory" (chapters 56-66) also says "no peace" (57:21), structurally reminding us that those outside of grace have no share in peace.
This chapter can be divided into the following five sections:
No one lays it to heart when the righteous perish (57:1-2) The righteous depart into peace, but the living are dull and unaware.
Incestuous rebuke of idolaters (57:3-10) "Children of a sorceress, offspring of an adulterer and a prostitute," worshipping false gods is spiritual adultery, strongly denounced.
God's silence and the people's falsehood (57:11-13) The people despise God because of His long silence, turning to the saviors they worship, but they are powerless.
Preparing the way and dwelling with the humble (57:14-19) The call to prepare the way; God is high and lofty, yet dwells with those who are contrite and humble in spirit; those far and near receive peace.
No peace for the wicked (57:20-21) Forms an inclusio with 48:22 for the entire book.
The chapter's arc begins with the "irony of death": the righteous die and enter into peace (verses 1-2), but the living do not realize that God is saving the righteous from impending calamity. Then the arc takes a sharp turn downward, entering into a strong indictment of the idolatrous community (verses 3-13). The language of "children of a sorceress, offspring of an adulterer and a prostitute" is unusually severe and explicit in Isaiah. But the arc turns again in verse 14, where "Cast up, cast up, prepare the way" echoes the prelude of comfort in 40:3, and the entire section enters into tender comfort: God, who dwells in the high and holy place, also dwells with those who are contrite in spirit; those far and near receive peace. Finally, verses 20-21 conclude with "the wicked... have no peace," which corresponds to the overall structure of 48:22 and also reminds readers that the expansion of grace does not eliminate the consequences of choices.
The more severe God's rebuke of you, the more it shows that He is unwilling to give up on you. The same God who sternly accuses "adulterers and prostitutes" bends down in the same chapter, saying, "I dwell in the high and holy place, but also with him who is of a contrite and humble spirit." As long as you are willing to return to Him with a contrite heart, that most high God will dwell with you. This is the gospel of "The Book of Glory": God's transcendence and immanence are not two extremes, but two sides of the same grace.
| Section | Verses | Content |
|---|---|---|
| Ironic Opening | 57:1-2 | The death of the righteous brings peace; the living are numb and unaware |
| Stern Accusation | 57:3-10 | "Children of a sorceress, offspring of an adulterer and a prostitute," explicit exposure of idolatry |
| Diagnosis of the Accusation | 57:11-13 | Whom do you fear? My silence is interpreted by you as absence; idols cannot save you |
| Call to Prepare the Way | 57:14 | "Cast up, cast up, prepare the way" echoes 40:3 |
| Oracle's Pinnacle | 57:15 | The High and Lofty God dwells with those who are contrite in spirit |
| Turn of Compassion | 57:16-18 | I will not contend forever; I have seen, I will heal, I will lead |
| Gospel Proclamation | 57:19 | Peace, peace to those far off and near (quoted in Eph 2:17) |
| Two Outcomes | 57:20-21 | The wicked are like the troubled sea, no peace (inclusio with 48:22) |
Brothers and sisters, let us begin by reading from the center of the entire chapter, verse 15: "For thus says the High and Lofty One who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, with him also who is of a contrite and humble spirit.'"
Please read this sentence slowly. An absolutely transcendent God, so high as to be untouchable, so revered as to be incomparable, existing eternally, whose name transcends all, yet says that He simultaneously dwells with those who are of a contrite and humble spirit. These are not two Gods (one distant and one near), but two simultaneous existences of the same God. His transcendence is His nearness; His nearness is His transcendence.
What is the practical significance of this? The significance is: if today your heart is broken, and you feel that you "don't deserve" to approach God, please listen carefully. The Holy One, praised by the heavens above, chooses to dwell precisely with you. Not with those who think they stand high, but with those who are broken and humble in spirit. Psalm 51:17, David discovered this truth long ago: "The sacrifices of God are a broken spirit. A broken and contrite heart, O God, you will not despise." Later, when the Lord Jesus became flesh, the Greek says He "pitched his tent among us" (John 1:14), which was the fulfillment of shakhan "to dwell," the Most High Himself coming to us.
But please do not read this as "as long as I feel sad, it's fine." The prophet distinguishes very clearly. Verses 3-10 are such severe accusations: "offspring of adulterers and prostitutes," "burning with lust under every green tree," "slaying your children in the valleys." The weight of these words is because God views His relationship with His people as a marriage, and infidelity in marriage is no small matter; it is a complete collapse of intimacy. If today we still reserve a "most holy place" in our hearts for things other than God—it might be career, it might be the achievements of our children, it might be a certain image, a certain sense of security—then we are those whom the prophet accuses of "setting up a memorial behind the door."
But please remember God's own words in 57:18: "I have seen his ways, and will heal him." Note the order: I see first, then I heal. It's not "you repent first, then I heal," but "I have already seen your wounds, and I proactively come to heal." This is the grammar of grace. In the New Testament, this line reaches its vivid depiction in Luke 15 with the father of the prodigal son: "While he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him." That "seeing" father is the God of Isaiah 57:18.
Then please look at verse 19: "Peace, peace, to him who is far off and to him who is near." When Paul quotes this in Ephesians 2:17, he is telling the church a revolutionary truth: on the cross of Christ, Jews (those near) and Gentiles (those far off) both receive peace. Today's "far off and near" could be you and your most difficult family member, it could be you and a colleague from a completely different cultural background, it could be you and the person you find hardest to forgive. The gospel of Christ and the grace of reconciliation are bidirectional; they say "Peace, peace" to both of you.
Finally, the prophet does not conclude with pure optimism. Verses 20-21 honestly state that "the wicked... have no peace." These words are not meant to frighten anyone, but to make us see clearly: peace is not a freely supplied item; it is the fruit of a relationship with God. If a person chooses to continue being an enemy of God, he indeed cannot possess that inner, resting peace; he can only be like the churning sea, forever tossed up and down by the waves he himself creates. The prophet's honesty is his love for us; he refuses to deceive his listeners by saying, "Ultimately, everyone will automatically be saved."
Section Positioning: In the sermon structure, these two verses serve as an "ironic opening." The prophet uses the image of the righteous quietly departing to make the audience pause: "Haven't you noticed that He is taking away those who should least disappear?"
57:1 "The righteous perish, and no one lays it to heart. Merciful men are taken away, and no one considers that the righteous is taken away from the evil."
Isaiah 57:1（World English Bible）
"The righteous perishes, and no one takes it to heart." The prophet opens with a stark observation to pierce the audience's numbness. The righteous (צַדִּיק, tsaddiq, from the same root as tsedeq in 1:27) depart one by one, and society shows no reaction. This is the most direct evidence of spiritual slumber; when a group is unaware of the loss of the righteous, their collective soul has become dull.
"Merciful men," in Hebrew אַנְשֵׁי־חֶסֶד (anshei-hesed), means "men of lovingkindness (covenant faithfulness)." This word shares the same root as חֶסֶד (hesed, covenant faithfulness/lovingkindness). The prophet is not speaking generally of "good people," but specifically of those who are faithful to God's covenant, who play the role of resisting idols and transmitting the covenant faith within the community. They are taken away one by one, yet the community does not consider it.
"That the righteous is taken away from the evil to come" is a merciful interpretation. The departure of the righteous is not a failure, but God, out of mercy, takes them away prematurely to spare them from the coming judgment. This idea later echoes in Ecclesiastes 7:1, "The day of death is better than the day of one's birth," in the wisdom literature tradition, and in Revelation 14:13, "Blessed are the dead who die in the Lord from now on."
Diagnosis for the community: "Don't you see that God is taking His people away? This is a sign that judgment is coming. God first takes His righteous people, then allows judgment to fall upon the rebellious." This is the same theological rhythm as Genesis 6-7, where "the flood came only after Noah was saved."
57:2 "He enters into peace. They rest in their beds, each one who walks in his uprightness."
Isaiah 57:2（World English Bible）
"Peace," in Hebrew שָׁלוֹם (shalom). This is a key word in this chapter, appearing again in 57:19 and 57:21, forming the central theme of the entire chapter. Although the righteous die, they enter into true peace, which stands in strong contrast to 57:21 at the end of the chapter: "But the wicked are like the troubled sea... there is no peace."
"Rest in their beds," in Hebrew מִשְׁכְּבוֹתָם (mishkevotam), "bed, resting place." Death is described as resting in bed, a very tender image of death in prophetic literature, contrasting with 57:20 in the latter half of the chapter: "The wicked... are like the troubled sea... cannot rest." The death of the righteous is peaceful rest, while the life of the wicked is restless churning.
These two verses, as an opening, lead the reader to a reflection: Where is true peace? Not with those who are alive but slumbering, but with the righteous who are sleeping and at rest. This lays the foundation for the entire chapter's theme of "seeking peace."
Section Positioning: In the sermon structure, this section is "the most severe accusation." The prophet uses language almost too offensive to hear to denounce the idolatrous community, with an intensity comparable to the marital accusations in Hosea 1-3, Ezekiel 16, and Ezekiel 23. The key to understanding this passage is not to avoid its explicitness, but to recognize that the prophet uses such strong words because God views His relationship with His people as a marriage covenant, and breaking that covenant is no small matter.
57:3 "“But draw near here, you sons of a sorceress, you offspring of adulterers and prostitutes."
Isaiah 57:3（World English Bible）
"Sons of a sorceress," in Hebrew בְּנֵי עֹנְנָה (benei onenah), "sons of a diviner." Divination was strictly forbidden in the Mosaic Law (see Deuteronomy 18:9-14), as it involved seeking revelation from powers other than God. The prophet calls the post-exilic community "sons of a sorceress," implying that their spiritual lineage is not Abraham's, but that of a diviner.
"Offspring of an adulterer and a prostitute," in Hebrew זֶרַע מְנָאֵף וַתִּזְנֶה (zera mena'ef vatizneh), "seed of an adulterer (one who commits adultery), and a prostitute." This is one of the most heavily shaming terms in prophetic literature. The combined use of "adulterer" and "prostitute" emphasizes the complete corruption of the community's spiritual lineage; they are both unfaithful "sons" and perpetuate "a lineage of promiscuity."
Note: The prophet uses these words not out of spite, but because "marriage" is the central metaphor for God's relationship with Israel (see Exodus 19:5-6, "a treasured possession for me," Hosea 2:16-20, "You will call me 'My husband'"). When the people worship idols, they are taking new lovers in their husband's house. This destruction of the relationship far exceeds a legal breach; it is a complete collapse of intimacy.
57:4 "Whom do you mock? Against whom do you make a wide mouth, and stick out your tongue? Aren’t you children of disobedience, and offspring of falsehood,"
Isaiah 57:4（World English Bible）
"Make sport, open your mouth wide and stick out your tongue" are gestures of contempt towards the prophet. The post-exilic community evidently scoffed at the prophet's warnings, considering such "old-fashioned" rebukes outdated. The prophet retorts: "Who do you think you are mocking? Are you mocking me? You are actually mocking the God who speaks to you."
57:5 "you who inflame yourselves among the oaks, under every green tree; who kill the children in the valleys, under the clefts of the rocks?"
Isaiah 57:5（World English Bible）
Finally, the specific forms of idolatry are pointed out.
"Among the oaks, under every green tree," typical locations for Canaanite religious altars. Oaks (אֵל, el, the same word as "God") and "under every green tree" (תַּחַת כָּל־עֵץ רַעֲנָן, tachat kol-etz ra'anan) are fixed critical terms in prophetic literature (see Deuteronomy 12:2, 1 Kings 14:23, 2 Kings 16:4, 17:10, Jeremiah 2:20, 3:6, Ezekiel 6:13, Hosea 4:13), referring to the "sacred grove altars" set up by Canaanites under large trees to worship Asherah, Baal, and other agricultural fertility deities.
"Inflame yourselves," in Hebrew הַנֵּחָמִים (hannechamim), "burning with lust." This directly describes idolatrous rituals as lustful frenzy. Many ancient Near Eastern fertility rituals indeed involved temple prostitution and erotic worship (see Deuteronomy 23:17-18 for prohibitions against this).
"Who kill the children in the valleys, under the clefts of the rocks," this is what the prophet most detests: child sacrifice. In the Valley of Hinnom (גֵיא בֶן־הִנֹּם, Ge ben-Hinnom, the source of the later word "Gehenna" for hell), children were "passed through the fire" as offerings to Molech (see 2 Kings 16:3 Ahaz, 2 Kings 21:6 Manasseh, 2 Kings 23:10 Josiah's destruction of Topheth, Jeremiah 7:31, Jeremiah 19:2-6). The prophet repeatedly denounces: "You offer your own children to false gods, yet dare to think it is 'piety'."
57:6 "Among the smooth stones of the valley is your portion; they, they are your lot. You have even poured a drink offering to them. You have offered an offering. Shall I be appeased for these things?"
Isaiah 57:6（World English Bible）
"Smooth stones," in Hebrew חַלְקֵי־נַחַל (chalqei-nachal), "smooth stones in the valley." Archaeological findings show that Canaanite religions often used round stones from river valleys as idol shrines or offerings. The prophet uses this image to mock: "You do not want God's 'portion' (i.e., the blessings God allotted to Israel in their inheritance, see Numbers 18:20, the Levites' portion is God Himself), but you want smooth stones in the valley as your 'portion'."
"Should I be appeased for these things?" God inserts this rhetorical question in the middle of the accusation, revealing His inner turmoil. This is not a cold judge, but a holy husband who has been betrayed.
57:7-8 "On a high and lofty mountain you have set your bed. You also went up there to offer sacrifice. You have set up your memorial behind the doors and the posts; for you have exposed yourself to someone besides me, and have gone up; you have enlarged your bed, and made you a covenant with them. You loved what you saw on their bed."
Isaiah 57:7-8（World English Bible）
The description of idolatry continues.
"On a high and lofty mountain you have set your bed," "bed" (מִשְׁכָּב, mishkav, from the same root as the righteous' "rest in their beds" in 57:2, creating an ironic echo). The prophet deliberately juxtaposes the "bed" of idolatry with the "bed" of the righteous. The righteous rest in the bed of death and find peace, while the living commit adultery on the bed of the high places and find no peace.
"Behind the doors and the doorposts you have set up your memorial," according to Deuteronomy 6:9, God commanded Israel to "write them on the doorposts of your house and on your gates" God's words. But the people, in the same location, "set up your memorial" (referring to idols or pagan symbols), directly replacing God's place with idols.
"Made a covenant with them," this is the essence of the relationship: idolatry is not a technical transgression, but an active covenant with false gods.
57:9-10 "You went to the king with oil, and increased your perfumes, and sent your ambassadors far off, and degraded yourself even to Sheol. You were wearied with the length of your ways; yet you didn’t say, ‘It is in vain.’ You found a reviving of your strength; therefore you weren’t faint."
Isaiah 57:9-10（World English Bible）
"King" (מֶלֶךְ, melekh), here could refer to foreign kings (forming alliances with foreign powers) or to the false god "Molech" (same root molekh), a deliberate double meaning by the prophet.
"Debased yourself even to Sheol," to please false gods or foreign powers, the people were willing to descend to the depth of "Sheol" (שְׁאוֹל, Sheol), both shaming themselves and falling into death.
"You found a renewal of your strength; therefore you weren't faint," this is the greatest deception of idolatry: it gives a false sense of vitality, making people believe they are full of hope, so they pursue it tirelessly. But the ultimate outcome is "in vain." The prophet's phrase "yet you didn't say, 'It is in vain'" encapsulates the essence of idol worship: the hope it creates is all air.
Section Positioning: In the sermon structure, this section is the "diagnosis of accusation," where God points out why His people have fallen so deeply: because of His prolonged silence, the people have despised Him.
57:11 "“Whom have you dreaded and feared, so that you lie, and have not remembered me, nor laid it to your heart? Haven’t I held my peace for a long time, and you don’t fear me?"
Isaiah 57:11（World English Bible）
"Whom have you dreaded and feared?" The prophet asks this core question. The true root of idolatry is not "ignorance," but "fearing the wrong object." The people feared foreign powers (Assyria, Babylon, Persia), feared famine, feared not having sons, feared poor harvests, and so turned to tangible, false gods for help. The prophet retorts: Don't you know that Yahweh is the one you should truly fear?
"Haven’t I held my peace even for a long time, and you don’t fear me?" These are profoundly sorrowful words. God's intentional silence (not directly intervening in judgment for a long time) was interpreted by the people as "He no longer exists" or "He doesn't care." God's patience was used by the people as a reason to boldly sin, a danger also pointed out in the New Testament, 2 Peter 3:9: "The Lord is not slow concerning his promise... but is patient with you." Yet, the people misread this patience as "the Lord has no judgment."
57:12 "I will declare your righteousness; and as for your works, they will not benefit you."
Isaiah 57:12（World English Bible）
"I will declare your righteousness" is ironic. The people thought they had "righteousness" (צִדְקָתֵךְ, tsidqatekh), but God would actually expose (the verb אַגִּיד, aggid, "declare, reveal") the "righteousness" they created themselves.
"As for your works, they will not profit you" concludes the idea from verses 9-10, "no power to revive," stating that all the "merits" of idolatry are in vain.
57:13 "When you cry, let those whom you have gathered deliver you; but the wind will take them. a breath will carry them all away: but he who takes refuge in me will possess the land, and will inherit my holy mountain.”"
Isaiah 57:13（World English Bible）
"Your company of idols" refers to the group of idols the people gathered. The prophet ironically suggests: when judgment comes, let these idols save you, but "the wind will carry them all away" (רוּחַ, ruach, "wind, spirit"), and idols will scatter like dust in the wind.
The turning point is "But he who takes refuge in me," in Hebrew חוֹסֶה בִי (choseh vi), "who takes refuge in me." "Taking refuge" is a core verb common in the Psalms (e.g., Psalm 2:12, 11:1, 18:30, 46:1).
"Will inherit the land, and will possess my holy mountain" echoes the covenant promise; "inheriting the land" was God's promise to Abraham (Genesis 12:7, 15:18-21). The prophet declares: it is not the idolaters who truly inherit the land, but those who take refuge in God. This resonates with the contrast in Isaiah 65:13-16, "My servants will... My servants will..." versus the rebellious.
Section Positioning: In the sermon structure, this section abruptly shifts from severe accusation to gentle comfort. Verse 14, "prepare the way, prepare the way," directly echoes the prelude to comfort in 40:3; verse 15 is one of the most beautiful declarations of "the Most High dwelling with" in the entire Old Testament; verse 19, "peace, peace," is the Old Testament root of New Testament Ephesians 2:17.
57:14 "He will say, “Build up, build up, prepare the way! Remove the stumbling-block out of the way of my people.”"
Isaiah 57:14（World English Bible）
"Build up, build up" (סֹלּוּ סֹלּוּ, sollu sollu) directly echoes 40:3, "Prepare the way of Yahweh in the wilderness," and 62:10, "Build up, build up the highway! Gather out the stones!" This double imperative call is a characteristic phrase of Isaiah's "prelude to comfort."
"Remove the stumbling block out of the way of my people." "Stumbling block" (מִכְשׁוֹל, mikhshol) is a term frequently used by Paul in the New Testament (e.g., Romans 9:33 quoting Isaiah 8:14 + 28:16; Romans 14:13, 14:20). The prophet foretells that God will remove all obstacles hindering His people's return, both geographically (the path of exile) and spiritually (idolatry, pride, sin).
57:15 "For thus says the high and lofty One who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite."
Isaiah 57:15（World English Bible）
The climax of the entire chapter, one of the most beautiful declarations of "God dwelling with the humble" in the entire Old Testament.
"The High and Lofty One who inhabits eternity, whose name is Holy," in Hebrew רָם וְנִשָּׂא שֹׁכֵן (ram venissa shokhen ad veqadosh shemo), "the high, the exalted, who dwells in eternity, whose name is holy." Four attributes are stacked, presenting God's absolute transcendence: He is so high we cannot reach Him, so honored beyond compare, existing forever, and His name transcends all.
Immediately following, "with him also who is of a contrite and humble spirit," in Hebrew דַּכָּא וּשְׁפַל־רוּחַ (dakka' ushefal-ruach), "the crushed, the lowly in spirit." This absolutely transcendent God dwells (שָׁכַן, shakhan, "to dwell, to settle") with "him who is of a contrite and humble spirit" (the same verb as "dwells in eternity" in the first half of the verse).
"Transcendence" and "immanence" are united in the same verse, representing the deepest theological tension in the Old Testament. Philosophical traditions often struggle between a "transcendent God" (far in heaven) and an "immanent God" (dwelling in the heart); the prophet embraces both ends simultaneously: the Most High is the one who dwells; the one who dwells is the Most High.
"Contrite spirit," the passive form of the verb דָּכָא (daka'), meaning "to be crushed, to be bruised." This is the same theological tradition as Psalm 51:17, "The sacrifices of God are a broken spirit. A broken and contrite heart, O God, you will not despise." God seeks not religious achievements, but a heart so crushed that it has nothing to boast about.
"To revive the spirit of the humble, and to revive the heart of the contrite." The purpose of God dwelling with the humble is to revive them (הַחֲיוֹת, hachayot, "to make alive, to resurrect"). Being crushed is not the end, but the beginning of new life; this is a prelude to the gospel sounding eight hundred years before the cross. New Testament fulfillment: Christ's incarnation (John 1:14, "The Word became flesh, and lived among us," Greek eskēnōsen, "pitched his tent," is the Greek equivalent of shakhan) is the most complete realization of the promise of "dwelling with" in Isaiah 57:15, where the Most High God personally descended among the crushed.
57:16 "For I will not contend forever, neither will I be always angry; for the spirit would faint before me, and the souls whom I have made."
Isaiah 57:16（World English Bible）
God explains here why He will not contend forever: "for the spirit would fail before me, and the souls whom I have made." Humans are made by God's own hands (עָשָׂה, asah), and He considers human capacity, not letting judgment exceed what people can bear (cf. Psalm 103:13-14, "For he knows how we are made. He remembers that we are dust").
This echoes verse 11, "Haven’t I held my peace even for a long time," indicating that God's silence is not indifference, but merciful restraint.
57:17 "I was angry because of the iniquity of his covetousness, and struck him; I hid myself and was angry; and he went on backsliding in the way of his heart."
Isaiah 57:17（World English Bible）
Honestly acknowledging: the previous judgment was not without cause. Covetousness (בֶּצַע, betza', "unjust gain," the same word as in 56:11) extends the accusation of the watchmen's greed in 56:11 to the entire nation.
"And he went on backsliding in the way of his heart." The people under judgment did not repent, but rather strayed further. God's words of comfort are not because the people deserved them, but because God actively chose to shift from judgment to mercy. This is the same theology as Hosea 11:8, "How can I give you up, Ephraim?" God's mercy exceeds His anger.
57:18 "I have seen his ways, and will heal him: I will lead him also, and restore comforts to him and to his mourners."
Isaiah 57:18（World English Bible）
"I have seen... I will heal." The verb chain: רָאָה (to see) → רָפָא (to heal). God actively sees the people's wounds, and then actively heals. This is the grammar of grace: it is not the people requesting healing, but God seeing first and then acting.
"Those who mourn for him," in Hebrew לוֹ וְלַאֲבֵלָיו (lo vela'avelav), "to him and to his mourners." Mourners (אָבֵל, avel) are those who mourn for Zion, for the failure of the people. God specifically remembers these "mourners for Zion," a line that extends to Matthew 5:4, "Blessed are those who mourn," and Revelation 21:4, "God will wipe away every tear from their eyes."
57:19 "I create the fruit of the lips: Peace, peace, to him who is far off and to him who is near,” says Yahweh; “and I will heal them.”"
Isaiah 57:19（World English Bible）
Another theological climax of the entire chapter.
"The fruit of the lips," in Hebrew נִיב שְׂפָתָיִם (niv sefatayim), "fruit of the lips," is a poetic term used by Hebrews for praise and declaration (cf. Hosea 14:2 LXX; Hebrews 13:15, "the fruit of lips which give thanks to his name," a direct quote). God Himself creates praise, meaning He enables His people to open their mouths in praise again.
"Peace, peace" (שָׁלוֹם שָׁלוֹם, shalom shalom), a double declaration emphasizing the abundance of the gospel. Echoes 26:3, "You will keep him in perfect peace (שָׁלוֹם שָׁלוֹם, shalom shalom), whose mind is stayed on you."
"To him who is far off and to him who is near." Paul directly quotes this phrase as the Old Testament root for Christ's gospel reconciling Jews and Gentiles. Ephesians 2:17, "He came and preached peace to you who were far off, and to those who were near," directly quotes this verse. In Paul's interpretation:
Those who are near = Jews (the covenant people who are near)
Those who are far off = Gentiles (people far off from the covenant)
Peace, peace = Christ reconciled two groups of people on the cross simultaneously, making them one.
This is the same thread as 56:6-8, "foreigners will be brought in, and I will gather others." Chapter 56 is "the promise of acceptance," and Chapter 57 is "the peace of reconciliation," fully fulfilled in Christ in Ephesians 2.
"I will heal him." The object of healing is the entire divided world (far and near), ultimately becoming a "new man" in the body of Christ.
Section Positioning: In the sermon structure, this is "a reminder of the two paths' outcomes." After such tender comfort, the prophet deliberately concludes with "there is no peace for the wicked," which corresponds to the overall structure of 48:22 and preserves the essential "two paths" honesty of prophetic literature.
57:20 "But the wicked are like the troubled sea; for it can’t rest, and its waters cast up mire and mud."
Isaiah 57:20（World English Bible）
"Troubled sea" (כַּיָּם נִגְרָשׁ, kayam nigrash, "like a stirred sea"). In ancient Near Eastern thought, the sea is a symbol of chaos (cf. Genesis 1:2, darkness on the face of the deep; Psalm 89:9-10, subduing the waves; Matthew 8:23-27, Lord Jesus calming the storm). The state of the wicked is compared to this perpetually troubled, never-resting sea; outwardly they may be pursuing something, but inwardly they are always churning.
"Its waters toss up mire and dirt." When the sea is stirred, the mud settled at the bottom is churned up. The inner state of the wicked is like such a sea; when stirred, it brings up filth. This forms a strong contrast with 57:1-2 in this chapter, where the righteous "rest on their beds": the righteous rest on the bed of death, while the wicked churn in the living sea. True peace is not in "outward living" but in "relationship with God."
57:21 "“There is no peace”, says my God, “for the wicked.”"
Isaiah 57:21（World English Bible）
This concludes the entire chapter and is an important structural node for the entire book.
This statement forms an inclusio with 48:22, "Yahweh says, 'There is no peace for the wicked.'"
This structural repetition is not redundant but a deliberate reminder by the prophet: no matter how actively God extends the hand of reconciliation (whether "I anoint Cyrus" in 40-48, "servant's substitutionary atonement" in 49-55, or "all nations brought in" in 56-66), those outside of grace still have no share in peace. The gospel does not negate the reality of choice.
"My God says," in Hebrew אָמַר אֱלֹהָי (amar Elohai), "my God says." The prophet uses "my" God (not "your"), thereby positioning himself on God's side in making the declaration. This is a key posture in prophetic literature: the prophet is not a neutral observer but a spokesperson in God's camp.
The entire chapter concludes here, leaving the reader with a real choice:
This is the gospel of the "Book of Glory": the door of God's grace is wide open (56:7), God is both exalted and near (57:15), and peace has been proclaimed (57:19); but accepting or rejecting it is still your choice.
| Vocabulary | Original | Transliteration | Occurring Verses | Meaning |
|---|---|---|---|---|
| Righteous | צַדִּיק | tsaddiq | 57:1 | Same root as "righteousness tsedaqah" in 1:27, 56:1 |
| Merciful people | אַנְשֵׁי־חֶסֶד | anshei-hesed | 57:1 | People of covenant faithfulness and mercy |
| Peace | שָׁלוֹם | shalom | 57:2, 19, 19, 21 | Key word for the whole chapter; not just absence of war, but wholeness in relationship with God |
| Bed | מִשְׁכָּב | mishkav | 57:2, 7, 8 | Ironic double meaning: the righteous' bed (rest in death) vs. the idolaters' bed (promiscuity) |
| Son of a sorceress | בְּנֵי עֹנְנָה | benei onenah | 57:3 | Spiritual lineage of a divining woman |
| Seed of an adulterer | זֶרַע מְנָאֵף | zera mena'ef | 57:3 | Spiritual lineage of unfaithfulness |
| Under every green tree | תַּחַת כָּל־עֵץ רַעֲנָן | tachat kol-etz ra'anan | 57:5 | Fixed critical phrase in prophetic literature; Canaanite sacred grove altars |
| Burning with lust | הַנֵּחָמִים | hannechamim | 57:5 | Burning passion; fervor of fertility religions |
| Valley of Ben Hinnom | גֵיא בֶן־הִנֹּם | Ge ben-Hinnom | 57:5 (implied) | Location of child sacrifice; source of the word "Gehenna" for hell |
| Molech | מֹלֶךְ | Molekh | 57:9 (implied) | Foreign god who accepted child sacrifice, shares root with "king" |
| Sheol | שְׁאוֹל | Sheol | 57:9 | Dwelling place of the dead; Old Testament view of the underworld |
| Take refuge | חוֹסֶה | choseh | 57:13 | Core verb in Psalms (Ps 2:12, 11:1, 18:30, 46:1) |
| Build up (double command) | סֹלּוּ סֹלּוּ | sollu sollu | 57:14 | Echoes the "prelude to comfort" in 40:3 and 62:10 |
| Stumbling block | מִכְשׁוֹל | mikhshol | 57:14 | Old Testament root for Rom 9:33 / 14:13 |
| High and lifted up | רָם וְנִשָּׂא | ram venissa | 57:15 | God's transcendence |
| Dwelling forever (dwelling in eternity) | שֹׁכֵן עַד | shokhen ad | 57:15 | Same verb root (shakhan) as "dwell" in the second half of the sentence |
| Holy One | קָדוֹשׁ | qadosh | 57:15 | Core word for "the Holy One of Israel" |
| Dwells with the humble | שָׁכַן | shakhan | 57:15 | "To pitch a tent, to dwell with"; Old Testament root for John 1:14 eskēnōsen |
| Contrite in spirit | דַּכָּא | dakka' | 57:15 | Crushed; Ps 51:17 on the same theme |
| Humble in spirit | שְׁפַל־רוּחַ | shefal-ruach | 57:15 | Humbled in spirit |
| Revive (make alive) | הַחֲיוֹת | hachayot | 57:15 | To make alive, to resurrect; brings new life to the "crushed" |
| Greed (unjust gain) | בֶּצַע | betza' | 57:17 | Same word as the watchmen's greed for gain in 56:11 |
| Fruit of the lips | נִיב שְׂפָתָיִם | niv sefatayim | 57:19 | Quoted in Heb 13:15 |
| Peace, peace | שָׁלוֹם שָׁלוֹם | shalom shalom | 57:19 | Echoes 26:3 "perfect peace"; quoted in Eph 2:17 |
| Troubled sea | כַּיָּם נִגְרָשׁ | kayam nigrash | 57:20 | Ancient Near Eastern imagery of "sea = chaos" |
| No peace | אֵין שָׁלוֹם | ein shalom | 57:21 | Forms an inclusio for the entire book with 48:22 |
(See the structure diagram in Chapter Guide / Section Structure.)
Main Structure Observation: This chapter presents a chiastic structure:
A and A' correspond on the theme of "death, peace." In section A, the righteous "rest on their beds" (57:2) entering peace, while in section A', the wicked are "like the troubled sea" (57:20) with no peace. The central section C is God's active grace of dwelling with them. The structure itself declares: God's severe accusation is meant to lead to merciful dwelling; after dwelling, the reality of two distinct outcomes is honestly preserved, which is a mark of prophetic genre's rejection of "sentimentalism."
| Theme | Ancient Near Eastern Context | Presentation in This Chapter |
|---|---|---|
| Canaanite Sacred Grove Worship | Altars set up under large oak trees and green trees, worshipping Asherah and Baal; often accompanied by temple prostitutes | 57:5 "burning with lust under every green tree," directly exposing the erotic frenzy of Canaanite religion |
| Child Sacrifice | Prevalent in Ancient Near Eastern religions (especially Phoenician and Canaanite) to offer infants to gods like Molech and Amost; "making their children pass through the fire" in the Valley of Hinnom | 57:5 "slaying your children in the valleys," the sin most detested by the prophet; later Manasseh and Ahaz also did this (2 Kings 16:3, 21:6) |
| Round Stone Idol Niche | Canaanite religion often used smooth stones from river valleys as idol niches or offerings | 57:6 "among the smooth stones of the valley is your portion," irony: you don't want God's portion, but stones as your portion |
| High Place Worship | Various Ancient Near Eastern peoples set up high places on mountaintops or elevated areas; Israel also failed to dismantle them for a long time (see repeated criticism in Kings) | 57:7 "you have set your bed on a high and lofty mountain," juxtaposing the high place with a bed of lust |
| Molech Worship | Molech (מֹלֶךְ, molekh, sharing a root with "king" מֶלֶךְ, melekh) is a Canaanite/Phoenician god who received child sacrifices | 57:9 "you brought oil to the king" possibly a double entendre: alliance with foreign kings + sacrifice to Molech |
| Ancient Near Eastern "Sea = Chaos" Imagery | In the Babylonian creation myth Enuma Elish, Tiamat (the primordial sea monster) represents chaos; "darkness was on the surface of the deep" before God's creation (Gen 1:2) also uses sea imagery; Rev 21:1 "the sea is no more" | 57:20 "the wicked are like the troubled sea, for it can't rest," comparing the inner state of the wicked to the chaotic sea before creation |
| "Peace" in Ancient Near Eastern Suzerainty Treaties | After a suzerain and vassal state made a treaty, the vassal state had to live "in the peace of the great king"; breaking the treaty = breaking away from peace | 57:21 "There is no peace," says my God, "for the wicked." The wicked have broken away from the covenant with the Most Holy Great King, naturally having no share in the "shalom" granted by the treaty |
The word "bed" (מִשְׁכָּב, mishkav) appears three times in this chapter:
The same word appears three times, each time creating ironic contrast: the righteous find peace in the bed of death, while the living find unrest in the bed of lust. This is a masterful use of "keyword irony" in prophetic poetry.
The structure of 57:15 is the most beautiful paradox in Hebrew poetry:
Hebrew literature intentionally allows the same verb to carry two extremes: God both "dwells in eternity" and "dwells with the humble." Readers are forced to juxtapose these two poles in their minds, thereby realizing that they are two sides of the same God, not contradictions.
The double proclamation of 57:19 "שָׁלוֹם שָׁלוֹם" (shalom shalom) in Hebrew poetry means repetition for emphasis. This "Y Y" structure appears multiple times in Isaiah:
This "double command, double proclamation" is a characteristic poetic device of "Parts Two and Three" (chapters 40-66).
The entire chapter echoes from beginning to end:
This "static vs. dynamic" contrast itself conveys theology: true peace is rest in God's presence; true unrest is turmoil in opposition to God.
57:21 "There is no peace," says my God, "for the wicked." is the exact same phrasing as 48:22 "Yahweh says, 'There is no peace for the wicked.'" This forms a structural inclusio for the entire book:
This cross-sectional echo is an advanced literary technique in Isaiah, both making readers aware that "this is the same God speaking" and making "no peace" a warning that runs throughout the entire book.
57:15 "the High and Lofty One who inhabits eternity, whose name is Holy" directly names God as the "Holy One." This, along with verses like 1:4, 6:3, 43:14, forms the "Holy One" theological chain throughout the book. However, the unique contribution of 57:15 is that the Holy One is not only distant but also near, which expands the Holy One theology of Isaiah.
57:13 "but he who takes refuge in me shall inherit the land, and shall possess my holy mountain" is a continuation of remnant theology. Those who truly inherit the land are not Israel in an ethnic sense, but those who "take refuge in Yahweh." This is consistent with 56:8 "gather others to them, in addition to his own who are gathered," where the mark of the remnant is their relationship with God, not their lineage.
Chapter 57 does not directly prophesy the Messiah, yet 57:15 "dwells with him who has a contrite and humble spirit" becomes a New Testament preparation for Christ's incarnation (John 1:14 "The Word became flesh, and lived among us," where the Greek eskēnōsen directly corresponds to shakhan). 57:19 "Peace, peace, to him who is far off and to him who is near" is the Old Testament root for Christ's gospel reconciling Jews and Gentiles (quoted in Eph 2:17).
This chapter compresses judgment (57:3-13) and hope (57:14-19) into the same oracle. The first half of the chapter contains some of the prophet's most severe accusations, while the second half offers some of the Old Testament's most tender comfort. This tension of "juxtaposition within the same chapter" is precisely the breathing rhythm of prophetic literature.
57:19 "Peace, peace, to him who is far off and to him who is near." "Far off" is interpreted by Paul as the Gentiles (Eph 2:17). This chapter continues 56:7 "a house of prayer for all peoples," advancing the theme of universal salvation to the gospel proclamation of "unity of far and near."
57:14 "Cast up, cast up, prepare the way" directly echoes 40:3 "Prepare the way of Yahweh in the wilderness" and 62:10 "build up the highway." This is a continuation of the "New Exodus," where God personally prepares the way for His people to return.
57:15 "dwells with him who has a contrite and humble spirit" is the Old Testament prelude to the New Heavens and New Earth where "God will dwell with them" (Rev 21:3). At that time, God's tabernacle will be among humanity, fully dwelling with the humble.
| Old Testament | New Testament Echo | Related Explanation |
|---|---|---|
| Isa 57:1 "The righteous perishes, and no one takes it to heart... is taken away from the evil to come" | Rev 14:13 "Blessed are the dead who die in the Lord from now on... for their works follow with them" | Revelation's blessing for "those who die in the Lord" continues Isaiah's interpretation of "the death of the righteous as mercy." |
| Isa 57:14 "Remove the stumbling block out of the way of my people" | Rom 9:33 "Behold, I lay in Zion a stumbling stone" (quoting Isa 8:14 + 28:16) / Rom 14:13 "that no one put a stumbling block in his brother’s way" | "Stumbling block" (mikhshol) becomes an important New Testament term, used by Paul to discuss the rejection of Christ and mutual responsibility among believers. |
| Isa 57:15 "the High and Lofty One who inhabits eternity, whose name is Holy... dwells with him who has a contrite and humble spirit" | John 1:14 "The Word became flesh, and lived among us" (Greek eskēnōsen = synonymous with shakhan) / Matt 5:3 "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven" | The Incarnation is the ultimate fulfillment of Isa 57:15 "the Most High dwelling with the humble"; the first beatitude "poor in spirit" directly continues this line. |
| Isa 57:15 "to revive the spirit of the humble, and to revive the heart of the contrite" | Ps 51:17 (Old Testament parallel) "a broken and contrite heart, O God, you will not despise" / Jas 4:6 "God resists the proud, but gives grace to the humble" / 1 Pet 5:5 (same quote) | The theology of "grace for the humble" runs throughout the Bible; Isa 57:15 is the earliest and most complete Old Testament root of this line. |
| Isa 57:18 "I have seen his ways, and will heal him" | Luke 15:20 "While he was still far off, his father saw him, and was moved with compassion" / Ex 3:7 "I have surely seen the affliction of my people who are in Egypt... I have come down to deliver them" | The grace grammar of "seeing + healing" runs throughout the Bible; the father's "seeing" in Luke 15 for the prodigal son is a visual representation of Isa 57:18. |
| Isa 57:19 "I create the fruit of the lips" | Heb 13:15 "Through him, then, let’s offer up a sacrifice of praise to God continually, that is, the fruit of lips which proclaim allegiance to his name" | Hebrews directly quotes Isa 57:19 "the fruit of the lips," applying it to Christian praise. |
| Isa 57:19 "Peace, peace, to him who is far off and to him who is near" | Eph 2:17 "He came and preached peace to you who were far off, and to those who were near" | Paul directly quotes this verse in Eph 2 as the Old Testament root for Christ reconciling Jews (near) and Gentiles (far) on the cross; this is one of the core scriptures for the theology of "new humanity unity." |
| Isa 57:20 "the churning sea... its mire and dirt" | Jas 1:6 "for he who doubts is like a wave of the sea, driven by the wind and tossed" / Jude 13 "wild waves of the sea, foaming out their own shame" | The imagery of "churning sea = restless heart" is inherited by James and Jude. |
| Isa 57:21 "My God says, 'There is no peace for the wicked.'" | Rom 3:17 (quoting Isa 59:8) "The way of peace, they haven’t known" / Eph 2:14 "For he is our peace" | The New Testament attributes the source of "true peace" entirely to Christ; "no peace without Christ" is the New Testament fulfillment of Isa 57:21. |
Authoritative Commentaries
Further Reading
Chinese Resources
Background Positioning This chapter immediately follows the accusation of "watchmen's dereliction of duty" in chapter 56, continuing to diagnose the idolatry and leadership weakness within the post-exilic community; the latter half turns to the tender comfort of "dwelling with the humble."
The community returning from exile faced a seemingly strange crisis: despite having experienced the painful cost of exile (generally acknowledged to be due to the idolatry of their ancestors), they did not thoroughly repent from idolatry after their return. Archaeological discoveries in the province of Yehud (Judah after the return) during Persian rule still show traces of many folk idols and pagan sacrifices. The end of the prophetic books (chapter 57, Malachi 1-4) offers a poignant diagnosis of this: the community had not learned its lesson.
The imagery of idolatry in chapter 57 is very explicit: "seed of the adulterer and the prostitute," "under every green tree," "among the valleys," "smooth stones"—these are typical scenes of Canaanite religion. Idolatry in prophetic literature is consistently compared to marital infidelity (cf. Hosea 1-3, Jeremiah 2-3, Ezekiel 16, Ezekiel 23). The prophet uses this marital imagery not for eroticism, but to reveal that the relationship between God and His people is a covenantal relationship, and worshipping false gods is disloyalty to the Most Holy Husband.
However, as with all prophetic sermons, after the accusation, there must be a way out. The comfort section beginning in 57:14 echoes 40:3, "Prepare the way of Yahweh," leading readers from the dead end of "no peace" to the gospel prelude of "peace, peace to him who is far off and to him who is near." This is the classic prophetic rhythm of "judgment → mercy → hope."
Regarding the historical background, it is also worth noting that 57:1-2, "the righteous perish... taken away from the evil to come," may specifically refer to those faithful people who died before or during the exile (such as the prophet Jeremiah, the first generation of Ezra, Zerubbabel, etc.). They did not see the complete fulfillment of God's promises, yet they slept in peace. The prophet uses "no one lays it to heart" to criticize the living for their apathy towards the passing of these faithful servants.
| Dimension | Content |
|---|---|
| Era | The prophet foresees the situation in the later post-exilic period (after approximately 538 BC, but recorded in advance by the author of this book, Isaiah) |
| Reigning King | Foresees the period of Persian rule; Judah had no independent king |
| Main Threats | Internal: idolatry not completely removed, weak leadership, faithful people passing away; External: pressure from foreign powers |
| Audience | The post-exilic Judahite community, especially families and communities still secretly engaging in idol worship |
| Contemporary Prophets | Haggai, Zechariah, Malachi (all from the later post-exilic period) |
| Biblical Parallels | Ezra 9-10 Ezra's weeping over intermarriage; Nehemiah 13 Nehemiah's reforms; Hosea 1-3 marital imagery; Jeremiah 2-3 spiritual adultery |
| Theme | Content |
|---|---|
| God's Transcendence and Immanence United | 57:15 Most High and Exalted + dwelling with the humble, an Old Testament preparation for Christ's incarnation |
| Idolatry = Spiritual Adultery | God treats the covenant relationship as a marriage covenant; breaking the covenant is not a technical violation, but the collapse of an intimate relationship |
| God's Silence is Not Absence | God's long delay in direct judgment is forbearance; yet it was misinterpreted by His people as "He does not exist" |
| A Contrite Heart is the Gateway to Grace | Not religious achievement, not moral superiority, but a broken heart |
| The Gospel of Peace for Far and Near | 57:19 is the Old Testament root of the New Testament "unity in Christ"; Jews and Gentiles alike receive peace |
| Merciful Interpretation of the Death of the Righteous | The righteous are taken away to be spared from future calamity; death can be God's merciful relocation |
| The Honesty of Two Outcomes | The expansion of grace does not cancel the true outcome of "no peace" for the wicked |