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
View 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 divine protection.
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
View 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 peaceful, dignified transition from earthly labor to heavenly rest.
But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.
View commentary
Isaiah dramatically shifts from commending the righteous to condemning the wicked with this harsh summons. The Hebrew atem ("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, idolatry is consistently portrayed as spiritual harlotry, violating Israel's exclusive covenant relationship with Yahweh (Hosea 1-3, Ezekiel 16). This verse indicts not merely individual sins but generational patterns of covenant unfaithfulness, emphasizing that children of apostates inherit their parents' spiritual rebellion. From a Reformed perspective, this illustrates the doctrine of original sin and corporate guilt, while also highlighting God's righteousness in judgment against those who persist in covenant violation.
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,
View commentary
The rhetorical questions expose the absurdity and arrogance of mocking God. The phrase "sport yourselves" translates the Hebrew titanagu, 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 Himself, not merely His prophets. The answer comes immediately: they are "children of transgression" (yalde-pesha) and "seed of falsehood" (zera shaqer). This language parallels Jesus' condemnation of the Pharisees as children of the devil (John 8:44). Reformed theology recognizes that rebellion against God's truth constitutes the essence of depravity. Those who mock divine revelation demonstrate their spiritual lineage as offspring of deception rather than children of God.
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
View commentary
This verse graphically depicts the two most heinous aspects of Canaanite idolatry: sexual immorality and child sacrifice. "Enflaming yourselves" (neechamim) 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). Most horrifying is "slaying the children in the valleys"—a clear reference to child sacrifice, particularly the burning of children to Molech in the Valley of Hinnom (Jeremiah 7:31, 32:35). The Hebrew shochatei ("slaying") is the same word used for ritual animal sacrifice, indicating these murders were performed as religious acts. From a Reformed perspective, this demonstrates the ultimate depravity of unregenerate humanity: when people reject God's revelation, they descend into the most grotesque immorality, calling evil good and good evil. This also prefigures the innocent suffering of Christ, the true child given for sacrifice.
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?
View commentary
The "smooth stones" (chalaqei-nachal) likely refers to sacred stones used in pagan worship, possibly phallic symbols associated with fertility cults. The wordplay on chalaq (smooth/portion) is intentional—these stones are their "portion" (chelqech) and "lot" (goral), mocking Israel's true inheritance as God's portion (Deuteronomy 32:9, Psalm 16:5). Drink offerings and meat offerings were elements of legitimate Yahweh worship (Leviticus 23:13, Numbers 15:1-10), here grotesquely perverted to honor idols. The final rhetorical question, "Should I receive comfort in these?" reveals divine pathos—God expresses wounded grief over His people's betrayal. The Hebrew niccham means "to be comforted" or "to relent." God asks whether He should simply accept this betrayal and withhold judgment. Reformed theology recognizes both God's immutability and His covenantal grief over sin, distinguishing anthropopathic language from any suggestion of divine changeability.
Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.
View commentary
The imagery shifts to a "lofty and high mountain" where Israel "set thy bed"—continuing the metaphor of spiritual adultery. High places (bamot) 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 cult rituals. "Going up" to offer sacrifice mimics the language of legitimate worship at the temple ("going up to Jerusalem"), but here it's a grotesque perversion. This verse employs the prophetic technique of describing idolatry through sexual imagery (Ezekiel 16, 23), emphasizing that covenant unfaithfulness is spiritual harlotry. Reformed theology sees this as illustrating humanity's natural inclination toward false worship rather than true devotion to God—what Calvin called the human heart as a "factory of idols." The irony is sharp: they ascend physical heights while descending morally and spiritually.
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
View 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" (zikkaron) likely refers to pagan symbols that parodied the memorial tokens God commanded (Exodus 13:9, Deuteronomy 6:8-9). "Discovered thyself" uses the Hebrew gillah, a euphemism for sexual exposure, literally uncovering nakedness (Leviticus 18:6-19). "Enlarged thy bed" and "made a covenant with them" portrays Israel's insatiable appetite for foreign alliances and their accompanying false religions. The final phrase "thou lovedst their bed where thou sawest it" uses the verb ahab (covenant love) for illicit passion, showing perverted affections. Reformed theology recognizes this as total depravity's manifestation: the affections, not merely actions, are corrupted. What should be loved (God) is abandoned for what should be hated (idols).
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
View commentary
"Going to the king with ointment" likely refers to diplomatic missions seeking foreign alliances, particularly with Assyria or Egypt. The Hebrew melek 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. "Increasing perfumes" suggests lavish gifts or the aromatics used in pagan worship. "Sending messengers far off" depicts desperate attempts to secure help from distant powers rather than trusting Yahweh. Most striking is "didst debase thyself even unto hell" (ad-sheol hishpalti)—you descended to Sheol itself. This hyperbolic language expresses the depths of degradation in abandoning God for false securities. From a Reformed perspective, this illustrates humanity's natural trajectory apart from grace: descending ever lower in pursuit of autonomy, seeking salvation everywhere except from God. It parallels the prodigal son's descent (Luke 15:13-16) and foreshadows Christ's descent to the grave to redeem such wayward souls.
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
View 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 noash means to despair or give up. Despite exhaustion and failure, pride prevents repentance. "Thou hast found the life of thine hand" is ambiguous—possibly meaning they found just enough success to continue trusting their own efforts, or that they renewed their strength (chayyat yadech) through temporary relief. "Therefore thou wast not grieved" shows the absence of godly sorrow (2 Corinthians 7:10). Reformed theology recognizes this as the bondage of the will: sinners in their natural state cannot truly repent apart from regenerating grace. The heart is so hardened that even exhaustion and failure don't lead to repentance, only to renewed self-effort. This describes the futility of self-righteousness—an endless, wearying cycle without genuine rest (Matthew 11:28-30).
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?
View commentary
God's rhetorical questions probe the psychology behind idolatry: "Of whom hast thou been afraid or feared?" The Hebrew daga (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 forgetfulness (not remembering God). "Nor laid it to thy heart" uses the Hebrew idiom for serious consideration—they never seriously reflected on their covenant obligations. God then asks, "Have not I held my peace even of old, and thou fearest me not?" The long-suffering patience of God, rather than producing gratitude and repentance, emboldened them in sin. This illustrates the Reformed doctrine that God's common grace and patience, while intended to lead to repentance (Romans 2:4), can harden those who abuse it. Divine forbearance is misinterpreted as divine indifference or impotence.
I will declare thy righteousness, and thy works; for they shall not profit thee.
View 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 tsedaqah (righteousness) is used sarcastically; their supposed righteous deeds are filthy rags (Isaiah 64:6). This anticipates Paul's teaching that works of the law cannot justify (Romans 3:20, Galatians 2:16). The phrase "they shall not profit thee" echoes throughout prophetic literature (Jeremiah 2:8, 11, Habakkuk 2:18)—idols and self-righteousness are utterly useless for salvation. From a Reformed perspective, this strikes at the heart of human pride and self-justification. Natural man trusts in his own efforts, religious observances, and moral achievements. God's declaration of judgment exposes all such confidence as delusional. Only the imputed righteousness of Christ, received through faith alone, can save (2 Corinthians 5:21, Philippians 3:9).
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;
View commentary
The verse divides sharply between judgment and promise. First, the threat: "When thou criest, let thy companies deliver thee." The Hebrew qibbuts (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 thee" (Jeremiah 2:28). "The wind shall carry them all away; vanity shall take them" uses parallel terms—ruach (wind/spirit) and hebel (vanity/breath)—emphasizing the utter insubstantiality of false securities. Then comes the glorious contrast: "But he that putteth his trust in me shall possess the land, and shall inherit my holy mountain." This promise of inheritance connects to the Abrahamic covenant (Genesis 15:7) and ultimate rest in Zion. Reformed theology sees this as distinguishing true faith from false profession—the elect remnant who trust Yahweh alone will receive the inheritance. "Putting trust" (chasah) means seeking refuge, the language of faith used in the Psalms (Psalm 2:12, 16:1, 57:1).
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.
View 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" (mikshol) represents whatever hinders relationship with God—whether sin, false teaching, or spiritual blindness. This verse is quoted in connection with John the Baptist's ministry (Matthew 3:3, Mark 1:3, Luke 3:4-6, John 1:23), preparing for Messiah's coming. From a Reformed perspective, this illustrates God's sovereign grace in salvation: God Himself removes the obstacles preventing His people's return. Human effort doesn't clear the way; divine grace does. This is the doctrine of effectual calling—God not only invites but removes every hindrance and draws His elect irresistibly to salvation (John 6:44, Philippians 1:6).
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.
View commentary
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. This verse presents one of Scripture's most profound paradoxes: the transcendent God chooses intimate fellowship with the broken. The Hebrew ram venissa (רָם וְנִשָּׂא, "high and lofty") emphasizes God's absolute elevation above creation, while "inhabiteth eternity" (shoken ad, שֹׁכֵן עַד) literally means "dwelling in perpetuity"—existing outside temporal limitations.
"Whose name is Holy" (qadosh shemo, קָדוֹשׁ שְׁמוֹ) declares God's essential otherness and moral perfection. Yet this incomprehensible deity condescends to dwell with "the contrite" (daka, דַּכָּא—crushed, broken) and "humble" (shefal-ruach, שְׁפַל־רוּחַ—low in spirit). The verb "dwell" (eshkon, אֶשְׁכּוֹן) is the same used for God's eternal habitation, indicating equally authentic presence.
"To revive" (lehachayot, לְהַחֲיוֹת) means to bring to life, restore vitality. God's purpose in dwelling with the broken is restorative, not condemnatory. This verse refutes both human pride (God is infinitely above us) and despair (He intimately near the humble). It establishes the theological foundation for incarnation—the High and Holy One tabernacling among humanity in Christ (John 1:14).
"Whose name is Holy" (qadosh shemo, קָדוֹשׁ שְׁמוֹ) declares God's essential otherness and moral perfection. Yet this incomprehensible deity condescends to dwell with "the contrite" (daka, דַּכָּא—crushed, broken) and "humble" (shefal-ruach, שְׁפַל־רוּחַ—low in spirit). The verb "dwell" (eshkon, אֶשְׁכּוֹן) is the same used for God's eternal habitation, indicating equally authentic presence.
"To revive" (lehachayot, לְהַחֲיוֹת) means to bring to life, restore vitality. God's purpose in dwelling with the broken is restorative, not condemnatory. This verse refutes both human pride (God is infinitely above us) and despair (He intimately near the humble). It establishes the theological foundation for incarnation—the High and Holy One tabernacling among humanity in Christ (John 1:14).
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.
View 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 lib (contend/strive) and qatsap (be wroth) emphasize legal dispute and intense anger. God provides the reason: "for the spirit should fail before me, and the souls which I have made." If God maintained perpetual wrath, His creatures would be utterly destroyed. The phrase "the spirit should fail" (ya'atof ruach) means the human spirit would faint or be overwhelmed. "The souls which I have made" emphasizes God's creative relationship with humanity—He is their Maker and thus has both authority to judge and compassion to relent. This reveals the Reformed understanding of God's covenant mercy: while His justice demands satisfaction for sin, His grace provides it through Christ. God's wrath against His elect is propitiated by Christ's substitutionary atonement, allowing His mercy to triumph over judgment (James 2:13).
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
View commentary
God explains the reason for His wrath: "For the iniquity of his covetousness was I wroth, and smote him." The Hebrew betsa (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 was judicial: "I hid me, and was wroth." Divine hiding (astar) represents covenant curse—the removal of God's presence and blessing (Deuteronomy 31:17-18, Isaiah 54:8). Yet despite discipline, "he went on frowardly in the way of his heart." The Hebrew showbab (frowardly/backsliding) describes stubborn rebellion despite correction. This illustrates the doctrine of total depravity—natural man persists in sin even under divine discipline until God grants repentance. The phrase "the way of his heart" shows that sin flows from the heart's corruption (Mark 7:21-23, Jeremiah 17:9).
I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.
View 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 rapa (heal) is comprehensive, encompassing physical, emotional, and spiritual restoration (Exodus 15:26, Psalm 103:3, Jeremiah 3:22). "I will lead him also, and restore comforts unto him and to his mourners" promises divine guidance and consolation. The "mourners" (avelim) are those who repent and grieve over sin (Isaiah 61:2-3, Matthew 5:4). This is pure sovereign grace—God does the healing, leading, and comforting despite persistent rebellion. Reformed theology sees this as unconditional election and irresistible grace: God chooses to save not because of foreseen faith or repentance but despite foreseen rebellion. He Himself produces the repentance and faith necessary for salvation (Acts 5:31, 2 Timothy 2:25, Philippians 1:29).
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.
View commentary
God creates "the fruit of the lips" (niv sefatayim)—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), though also representing the distant exiles and those remaining in the land. Paul explicitly quotes this verse to describe Christ's reconciling work (Ephesians 2:17). The Hebrew shalom encompasses complete well-being, wholeness, and right relationship with God—the comprehensive salvation provided through Christ's atonement. The verse concludes, "saith the LORD; and I will heal him"—God both announces peace and accomplishes the healing necessary for it. This is the gospel in miniature: God creates faith and repentance (fruit of lips), announces peace through Christ, and heals our relationship with Him.
But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.
View 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 nigrash (troubled/driven) describes violent agitation, the opposite of shalom (peace). "Cannot rest" emphasizes the inability, not merely unwillingness—apart from God, humans cannot find peace (Isaiah 48:22). The sea "casting up mire and dirt" depicts how sin produces moral pollution and spiritual filth. This echoes James's description of the double-minded person (James 1:6-8) and anticipates Revelation's troubled sea of humanity in rebellion (Revelation 13:1, 17:15). Reformed theology recognizes this as depicting natural man apart from regenerating grace—restless, agitated, and continuously producing corruption. Augustine described it as the restless heart that finds no rest until it rests in God. This is the human condition under the bondage of sin: perpetual inner turmoil despite outward success or pleasure.
There is no peace, saith my God, to the wicked.
View 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 ein shalom (no peace) is emphatic—the wicked are utterly excluded from the peace God announces to His people. "Saith my God" (amar Elohai) adds personal emphasis—the prophet's covenant God declares this truth. This verse establishes the great division of humanity: the redeemed who have peace with God through faith (Romans 5:1) and the wicked who remain under wrath (John 3:36). From a Reformed perspective, this highlights the doctrine of particular redemption—Christ's peace-making work is effectual for the elect, not universally applied. It also affirms the reality of eternal punishment: those who die unreconciled to God will never experience peace, facing instead eternal restlessness and judgment. This sobering truth should drive believers to evangelism and sinners to seek Christ while He may be found (Isaiah 55:6).