About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~3 minVerses: 21
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 57

21 verses with commentary

Israel's Futile Idolatry

The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. merciful: Heb. men of kindness, or, godliness from: or, from that which is evil

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KJV Study Commentary

The observation that 'the righteous perisheth, and no man layeth it to heart' describes society's callous indifference to godly people's suffering. The explanation 'the righteous is taken away from the evil to come' reveals God's mercy in removing His servants before severe judgment. Death for believers is rescue, not punishment - God spares them from coming wrath. This reframes mortality as divin...
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Ellicott’s Commentary for English Readers

LVII. (1) **The righteous perisheth . . .**—The words seem written as if in the anticipation or in the actual presence of Manasseh’s persecution of the true prophets. Even before that persecution burst out in its full violence, the “righteous” survivors of Hezekiah’s *régime *may well have vexed their souls even to death with the evils that were around them. The prophet finds comfort in the though...
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Jamieson-Fausset-Brown Bible Commentary

**6. Go, set a watchman, let him declare what he seeth--**God's direction to Isaiah to set a watchman to "declare" what he sees. But as in Is 21:10, Isaiah himself is represented as the one who "declared." Horsley makes him the "watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth."

He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. enter into: or, go in in his: or, before him

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KJV Study Commentary

The assurance 'He shall enter into peace: they shall rest in their beds, each one walking in his uprightness' describes death as entering rest for the faithful. The phrase 'walking in uprightness' emphasizes that peace comes through righteousness, not compromise. This demolishes fear of death for believers - it's entrance into peace, not punishment. The 'rest in their beds' imagery depicts peacefu...
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Ellicott’s Commentary for English Readers

(2) **He shall enter into peace . . .**—Notice- able as presenting the brighter side of the dim thoughts of Israel as to the life behind the veil, and so far contrasted with Hezekiah’s shrinking fear. (Comp. Job 3:17.) For the righteous there was peace in death as in life. For the wicked there was peace in neither (Isaiah 57:21). **They shall rest in their beds.**—The “bed” is obviously the grave,...
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Jamieson-Fausset-Brown Bible Commentary

**7. chariot, &c.--**rather, "a body of riders," namely, some riding in pairs on horses (literally, "pairs of horsemen," that is, two abreast), others on asses, others on camels (compare Is 21:9; Is 22:6). "Chariot" is not appropriate to be joined, as English Version translates, with "asses"; the Hebrew means plainly in Is 21:7, as in Is 21:9, "a body of men riding." The Persians used asses an...
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But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

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KJV Study Commentary

Isaiah dramatically shifts from commending the righteous to condemning the wicked with this harsh summons. The Hebrew <em>atem</em> ("you") is emphatic, creating sharp contrast with the previous verses about the righteous who perish. The threefold designation—"sons of the sorceress," "seed of the adulterer and the whore"—employs covenant language to depict spiritual adultery. In biblical theology,...
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Ellicott’s Commentary for English Readers

(3) **Ye sons of the sorceress.**—The words may be purely figurative, as meaning those who practise sorcery, but it is also possible that they may have reference to the female soothsayers, such as are described in Ezekiel 13:17-23. **The adulterer.**—Here again the epithet may have had both a figurative and a literal application. (Comp. Matthew 12:39; Matthew 16:4; James 4:4.)

Jamieson-Fausset-Brown Bible Commentary

**8. A lion--**rather, "(The watchman) cried, I am as a lion"; so as is understood (Is 62:5; Psa 11:1). The point of comparison to "a lion" is in Re 10:3, the loudness of the cry. But here it is rather his vigilance. The lion's eyelids are short, so that, even when asleep, he seems to be on the watch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place...
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Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,

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KJV Study Commentary

The rhetorical questions expose the absurdity and arrogance of mocking God. The phrase "sport yourselves" translates the Hebrew <em>titanagu</em>, suggesting derisive laughter and contemptuous mockery. "Making a wide mouth" and "drawing out the tongue" describe gestures of scorn and defiance (Psalm 22:7). The interrogative "Against whom?" emphasizes that their mockery ultimately targets Yahweh Him...
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Ellicott’s Commentary for English Readers

(4) **Against whom do ye sport yourselves?**—The question, as in Isaiah 37:23, is one of indignant scorn, the implied answer being that the mockers were deriding the servants of Jehovah. (Comp. Wisdom 2), and, in so doing, mocking Jehovah himself. The “wide mouth,” and the “drawn-out tongue,” are the natural symbols of derision.

Jamieson-Fausset-Brown Bible Commentary

**9. chariot of men--**chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in Is 21:7 [Maurer]. But Horsley, "The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between Is 21:7 and Is 21:9, the overthrow of Babylon b...
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Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? with: or, among the oaks

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KJV Study Commentary

This verse graphically depicts the two most heinous aspects of Canaanite idolatry: sexual immorality and child sacrifice. "Enflaming yourselves" (<em>neechamim</em>) carries sexual connotations, describing ritual orgies associated with fertility cult worship. The phrase "under every green tree" became a standard prophetic expression for idolatrous practices (Deuteronomy 12:2, Jeremiah 2:20, 3:6). ...
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Ellicott’s Commentary for English Readers

(5) **Enflaming yourselves.**—The best illustration of the phrase is found in the real or supposed derivation of “fanatic” as meaning one who is *circa fana calefactus. No *word could better describe the orgiastic excitement of heathen rites. For “with idols read *among the terebinths, *which were prominent, with other trees, in the groves dedicated to idol-worship (Hosea 4:13; Ezekiel 6:13). **Un...
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Jamieson-Fausset-Brown Bible Commentary

**10. my threshing--**that is, my people (the Jews) trodden down by Babylon. **corn of my floor--**Hebrew, "my son of the floor," that is, my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff) [Maurer]. Horsley translates, "O thou object of my unremitting prophetic pains." See Is 28:27, 28. Som...
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Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these?

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KJV Study Commentary

The "smooth stones" (<em>chalaqei-nachal</em>) likely refers to sacred stones used in pagan worship, possibly phallic symbols associated with fertility cults. The wordplay on <em>chalaq</em> (smooth/portion) is intentional—these stones are their "portion" (<em>chelqech</em>) and "lot" (<em>goral</em>), mocking Israel's true inheritance as God's portion (Deuteronomy 32:9, Psalm 16:5). Drink offerin...
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Ellicott’s Commentary for English Readers

(6) **Among the smooth stones . . .**—The worship of stones was almost as widely diffused as that of trees and serpents. In Genesis 28:18 we have, at least, an analogous practice, which might easily become identical. Among the Phœnicians such stones were known as *Bœtulia *(probably a Grecised form of Bethel), and were connected with the worship of the reproductive powers of nature. As the true po...
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Jamieson-Fausset-Brown Bible Commentary

**11. Dumah--**a tribe and region of Ishmael in Arabia (Ge 25:14; 1Ch 1:30); now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is here used for Idumea, to imply that it was soon to be reduced to silence or destruction. **Seir--**the principal mountain in Idumea, south of the Dead Sea...
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Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.

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KJV Study Commentary

The imagery shifts to a "lofty and high mountain" where Israel "set thy bed"—continuing the metaphor of spiritual adultery. High places (<em>bamot</em>) were traditional sites for pagan worship throughout Canaan, places where people believed deities dwelt and could be accessed. The bed symbolizes both the marriage covenant (which Israel violated) and the literal sexual acts accompanying fertility ...
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Ellicott’s Commentary for English Readers

(7) **Set thy bed . . .**—Idolatry being as adultery, the “bed” follows naturally as representing the locality of the idol-worship. Comp. Ezekiel 16:31; Ezekiel 23:17.

Jamieson-Fausset-Brown Bible Commentary

12. Reply of the prophet, The morning (prosperity) cometh, and (soon after follows) the night (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity cometh (to the Jews) to be quickly followed by adversity (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land i...
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Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. made: or, hewed it for thyself larger than theirs where: or, thou providedst room

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KJV Study Commentary

This verse intensifies the adultery metaphor with shocking intimacy. "Behind the doors and posts" suggests secret, domestic idolatry—household gods and pagan symbols within private spaces (see Deuteronomy 6:9 for the ironic contrast of what should be on doorposts). The phrase "set up thy remembrance" (<em>zikkaron</em>) likely refers to pagan symbols that parodied the memorial tokens God commanded...
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Ellicott’s Commentary for English Readers

(8) **Hast thou set up thy remembrance . . .**—The noun has been commonly referred to the *Mesusah, *or memorial text, “Jehovah is our God; Jehovah is one,” which was to be written on the door-posts of each house (Deuteronomy 6:9; Deuteronomy 11:20); and the prophet is supposed to point to the fact that this had been written *behind *the door, as showing that Israel had been ashamed to confess her...
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Jamieson-Fausset-Brown Bible Commentary

**13. upon--**that is, respecting. **forest--**not a grove of trees, but a region of thick underwood, rugged and inaccessible; for Arabia has no forest of trees. **travelling companies--**caravans: ye shall be driven through fear of the foe to unfrequented routes (Is 33:8; Jud 5:6; Jr 49:8 is parallel to this passage). **Dedanim--**In North Arabia (Ge 25:3; Jr 25:23; Eze 25:13; 27:20; a diff...
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And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell. thou: or, thou respectedst

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KJV Study Commentary

"Going to the king with ointment" likely refers to diplomatic missions seeking foreign alliances, particularly with Assyria or Egypt. The Hebrew <em>melek</em> can mean "king" or, with different vowel pointing, "Molech" (the god to whom children were sacrificed). Both interpretations fit the context: political alliances requiring religious compromise, or direct worship of pagan deities. "Increasin...
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Ellicott’s Commentary for English Readers

(9) **Thou wentest to the king . . .**—The alteration of a single letter would give *to Molech; *and this may be the meaning even of the text as it stands. Looking to the Manasseh-surroundings of the passage, however, it is more natural to refer the words to the king, the great king of Assyria, whose religion Judah had basely and shamefully adopted. The sin of Ahaz (2Kings 16:11) had been reproduc...
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Jamieson-Fausset-Brown Bible Commentary

**14. Tema--**a kindred tribe: an oasis in that region (Jr 25:23). The Temeans give water to the faint and thirsting Dedanites; the greatest act of hospitality in the burning lands of the East, where water is so scarce. **prevented--**that is, anticipated the wants of the fugitive Dedanites by supplying bread (Ge 14:18). **their bread--**rather, "his (the fugitive's) bread"; the bread due to h...
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Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. life: or, living

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KJV Study Commentary

This verse penetrates to the psychology of persistent rebellion. "Wearied in the greatness of thy way" acknowledges that pursuing false gods and foreign alliances is exhausting and futile. Yet the sinner refuses to admit defeat: "yet saidst thou not, There is no hope." The Hebrew <em>noash</em> means to despair or give up. Despite exhaustion and failure, pride prevents repentance. "Thou hast found...
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Ellicott’s Commentary for English Readers

(10) **Thou art wearied in the greatness of thy way . . .**—Better, *with the length of thy journey—*i.e., with the long embassies to Assyria, and to Babylon, as for the time the residence of its kings. For “there is no hope,” read, *there is no result, *or *profit. *Judah would not acknowledge that the negotiations were fruitless. **Thou hast found the life of thine hand . . .**—The words arc a l...
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Jamieson-Fausset-Brown Bible Commentary

**15. they--**the fugitive Dedanites and other Arabs.

And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not?

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KJV Study Commentary

God's rhetorical questions probe the psychology behind idolatry: "Of whom hast thou been afraid or feared?" The Hebrew <em>daga</em> (feared/anxious) suggests anxiety-driven decisions. Their lies and faithlessness stem from misplaced fear—fearing human powers more than God. "That thou hast lied and hast not remembered me" connects idolatry with both active deception (lying) and passive forgetfulne...
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Ellicott’s Commentary for English Readers

(11) **And of whom hast thou been afraid . . .?**—The question implies that Judah had been led by the fear of man to forsake the fear of Jehovah, and this had led her to what was, in the fullest sense of the word, the false step of an alliance with Assyria, which was an acted lie. **Have I not held my peace . . .?**—The words suggest, half-pityingly, the cause of the people’s little faith. From “o...
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Jamieson-Fausset-Brown Bible Commentary

**16. years of ... hireling--**(See on Is 16:14). **Kedar--**a wandering tribe (Psa 120:5). North of Arabia-Petræa, and south of Arabia-Deserta; put for Arabia in general.

I will declare thy righteousness, and thy works; for they shall not profit thee.

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KJV Study Commentary

The divine irony is crushing: "I will declare thy righteousness, and thy works; for they shall not profit thee." God promises to expose their so-called "righteousness" for what it truly is—worthless works that cannot save. The Hebrew <em>tsedaqah</em> (righteousness) is used sarcastically; their supposed righteous deeds are filthy rags (Isaiah 64:6). This anticipates Paul's teaching that works of ...
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Ellicott’s Commentary for English Readers

(12) **I will declare thy righteousness . . .**—Accepting the Hebrew text, we must look on the word as used ironically, the righteousness which is no righteousness. Comp. Isaiah 64:6. A slight alteration, adopted by many critics, gives “*my *righteousness.”

Jamieson-Fausset-Brown Bible Commentary

**17. residue ... diminished--**The remnant of Arab warriors, famous in the bow, left after the invasion, shall be small.

When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

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KJV Study Commentary

The verse divides sharply between judgment and promise. First, the threat: "When thou criest, let thy companies deliver thee." The Hebrew <em>qibbuts</em> (collection/companies) likely refers to their assembled idols or allied nations—let these supposed helpers save them in their distress. This echoes Jeremiah's taunt, "Where are thy gods that thou hast made thee? let them arise, if they can save ...
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Ellicott’s Commentary for English Readers

(13) **Let thy companies . . .**—The word is used contemptuously of the crowd of gods introduced by the confluent idolatry of Manasseh. (Comp. 2Chronicles 33:3-7.) The prophet taunts the worshipper with their impotence, “Let them save thee, if they can,” but that taunt is followed by a declaration that true help and strength will be given to all who trust in Jehovah.

Comfort for the Contrite

And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.

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KJV Study Commentary

The tone shifts dramatically to gospel promise: "Cast ye up, cast ye up, prepare the way, remove the stumblingblock out of the way of my people." This highway preparation imagery appears elsewhere in Isaiah (40:3-4, 62:10), prophesying the removal of obstacles preventing God's people from returning to Him. The repetition "cast up, cast up" emphasizes urgency and certainty. The "stumblingblock" (<e...
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Ellicott’s Commentary for English Readers

(14) **And shall say . . .**—Better, *And one said. *The prophet hears, as it were, a voice behind him, bringing an oracle from Heaven, which renews the cry of the herald in Isaiah 40:3. The verb, *cast up, *points to the construction of the “highway” of a spiritual return, from which all impediments are removed.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 22 Is 22:1-14. Prophecy as to an Attack on Jerusalem. That by Sennacherib, in the fourteenth year of Hezekiah; Is 22:8-11, the preparations for defense and securing of water exactly answer to those in 2Ch 32:4, 5, 30. "Shebna," too (Is 22:15), was scribe at this time (Is 36:3) [Maurer]. The language of Is 22:12-14, as to the infidelity and consequent utter ruin of the Jews, seems rather ...
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For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

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KJV Study Commentary

<strong>For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.</strong> This verse presents one of Scripture's most profound paradoxes: the transcendent God chooses intimate fellowship with the brok...
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Ellicott’s Commentary for English Readers

(15) **For thus saith the high and lofty . . .**—The central truth for the comfort of God’s people is that the infinitely Great One cares even for the infinitely little. The truth of the greatness of lowliness manifested in the life of Christ was but the reflection of the permanent law of the Divine government. The “high and holy place” is, of course, the heavenly temple, the “light inaccessible.”...
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Jamieson-Fausset-Brown Bible Commentary

**2. art--**rather, "wert"; for it could not now be said to be "a joyous city" (Is 32:13). The cause of their joy (Is 22:13) may have been because Sennacherib had accepted Hezekiah's offer to renew the payment of tribute, and they were glad to have peace on any terms, however humiliating (2Ki 18:14-16), or on account of the alliance with Egypt. If the reference be to Zedekiah's time, the joy and f...
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For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made.

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KJV Study Commentary

This verse reveals God's gracious self-limitation in judgment. "For I will not contend for ever, neither will I be always wroth" assures that divine wrath, though righteous, is not eternal toward His people (Psalm 103:9, Jeremiah 3:12). The Hebrew <em>lib</em> (contend/strive) and <em>qatsap</em> (be wroth) emphasize legal dispute and intense anger. God provides the reason: "for the spirit should ...
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Ellicott’s Commentary for English Readers

(16) **I will not contend for ever . . .**—The words come as a message of comfort to the penitent who is still bearing the chastisement of his sins. The time during which God “contends” with him as an accuser and a judge has its limits. Were it not so. the souls which he had made would be utterly consumed, and His purpose in creation would be frustrated. The words seem like an echo of Genesis 6:3;...
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Jamieson-Fausset-Brown Bible Commentary

**3. rulers--**rather, "generals" (Jos 10:24; Jud 11:6, 11). **bound--**rather, "are taken." **by the archers--**literally, "by the bow"; so Is 21:17. Bowmen were the light troops, whose province it was to skirmish in front and (2Ki 6:22) pursue fugitives (2Ki 25:5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib. **all ... in thee--**all found in the city...
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For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. frowardly: Heb. turning away

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KJV Study Commentary

God explains the reason for His wrath: "For the iniquity of his covetousness was I wroth, and smote him." The Hebrew <em>betsa</em> (covetousness/unjust gain) represents the root sin driving idolatry and injustice—greed and selfish ambition. This connects to the tenth commandment (Exodus 20:17) and Paul's identification of covetousness as idolatry (Colossians 3:5, Ephesians 5:5). God's response wa...
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Ellicott’s Commentary for English Readers

(17) **For the iniquity of his covetousness . . .**—Literally, *of his gain. *This was the root-evil, out of which all others sprang (Jeremiah 6:13; Ezekiel 33:31; 1Timothy 6:10), and for this, therefore, a sharp chastisement was needed that men might learn what their true wealth consisted in. The last clause may either state the guilt Which caused the wrath, or paint the obduracy which went on do...
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Jamieson-Fausset-Brown Bible Commentary

**4. Look ... from me--**Deep grief seeks to be alone; while others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Mi 1:8, 9). **daughter, &amp;c.--**(see on Is 1:8; La 2:11).

I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.

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KJV Study Commentary

The verse begins with divine knowledge: "I have seen his ways." God's omniscience penetrates all pretense—He fully knows the extent of sin and rebellion. Yet astonishingly, this leads not to final judgment but to grace: "and will heal him." The Hebrew <em>rapa</em> (heal) is comprehensive, encompassing physical, emotional, and spiritual restoration (Exodus 15:26, Psalm 103:3, Jeremiah 3:22). "I wi...
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Ellicott’s Commentary for English Readers

(18) **I have seen his ways . . .**—The words have been interpreted: (1) of the evil ways described in the previous verse; (2) of the way of repentance into which Israel had been led by chastisement. (1) seems most in harmony with the context. The paths had been rough and thorny, but Jehovah presents Himself as the Healer to those who had been wounded by them, and leads them into a better way. The...
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Jamieson-Fausset-Brown Bible Commentary

**5. trouble ... by the Lord--**that is, sent by or from the Lord (see on Is 19:15; Lu 21:22-24). **valley of vision--**(See on Is 22:1). Some think a valley near Ophel is meant as about to be the scene of devastation (compare see on Is 32:13,14). **breaking ... walls--**that is, "a day of breaking the walls" of the city. **crying to the mountains--**the mournful cry of the townsmen "reaches...
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I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him.

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KJV Study Commentary

God creates "the fruit of the lips" (<em>niv sefatayim</em>)—praise and confession that flows from renewed hearts. This echoes Hebrews 13:15, "the fruit of our lips giving thanks to his name." The double pronouncement "Peace, peace to him that is far off, and to him that is near" announces comprehensive reconciliation. "Far off" and "near" likely distinguish Gentiles from Jews (Ephesians 2:13-17),...
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Ellicott’s Commentary for English Readers

(19) **The fruit of the lips . . .**—The words point primarily to the praise and thanksgiving of the pardoned penitent (comp. Hosea 14:2; Hebrews 13:15), but include also all true utterances of the wise of heart (Proverbs 10:31). All these alike have their origin in the creative fiat of Jehovah, which proclaims “peace” (*i.e., *salvation) to all, whether near or far, Jews in Jerusalem, or Jews in ...
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Jamieson-Fausset-Brown Bible Commentary

**6. Elam--**the country stretching east from the Lower Tigris, answering to what was afterwards called Persia (see on Is 21:2). Later, Elam was a province of Persia (Ezr 4:9). In Sennacherib's time, Elam was subject to Assyria (2Ki 18:11), and so furnished a contingent to its invading armies. Famed for the bow (Is 13:18; Jr 49:35), in which the Ethiopians alone excelled them. **with chariots of...
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But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.

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KJV Study Commentary

The contrast with verse 19 is stark: "But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt." This vivid simile portrays unregenerate humanity's inner turmoil. The Hebrew <em>nigrash</em> (troubled/driven) describes violent agitation, the opposite of <em>shalom</em> (peace). "Cannot rest" emphasizes the inability, not merely unwillingness—apart from God,...
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Ellicott’s Commentary for English Readers

(20) **The wicked are like the troubled sea . . .**—The promise of healing is, however, not unconditional. The acceptance of peace requires calmness; but for the wicked, whose thoughts are restlessly seething with evil ripening into act, this true peace is, in the nature of the case, impossible. We note the recurrence of the watchword of Isaiah 48:22, as indicating the close of another section of ...
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Jamieson-Fausset-Brown Bible Commentary

**7. valleys--**east, north, and south of Jerusalem: Hinnom on the south side was the richest valley. **in array at the gate--**Rab-shakeh stood at the upper pool close to the city (Is 36:11-13).

There is no peace, saith my God, to the wicked.

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KJV Study Commentary

The chapter concludes with an absolute declaration: "There is no peace, saith my God, to the wicked." This statement appears twice in Isaiah (48:22, 57:21), forming a refrain emphasizing its certainty. The Hebrew <em>ein shalom</em> (no peace) is emphatic—the wicked are utterly excluded from the peace God announces to His people. "Saith my God" (<em>amar Elohai</em>) adds personal emphasis—the pro...
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Jamieson-Fausset-Brown Bible Commentary

**8. he discovered the covering--**rather, "the veil of Judah shall be taken off" [Horsley]: figuratively for, exposing to shame as a captive (Is 47:3; Na 3:5). Sennacherib dismantled all "the defensed cities of Judah" (Is 36:1). **thou didst look--**rather, "thou shalt look." **house of ... forest--**The house of armory built of cedar from the forest of Lebanon by Solomon, on a slope of Zion ...
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