Isaiah 57:17 Komentář

The prophet, in this chapter, makes his observations, I. Upon the deaths of good men, comforting those that were taken away in their integrity and reproving those that did not make a due improvement of such providences (Isa 57:1, Isa 57:2). II. Upon the gross idolatries and spiritual whoredoms which the Jews were guilty of, and the destroying judgments they were thereby bringing upon themselves (Isa 57:3-12). III. Upon the gracious returns of God to his people to put an end to their captivity and re-establish their prosperity (Isa 57:13-21).

The body of the people of Israel, in this account of God's dealings with them, is spoken of as a particular person (Isa 57:17, Isa 57:18), but divided into two sorts, differently dealt with - some who were sons of peace, to whom peace is spoken (Isa 57:19), and others who were not, who have nothing to do with peace, Isa 57:20, Isa 57:21. Observe here, I. The just rebukes which that people were brought under for their sin: For the iniquity of his covetousness I was wroth, and smote him. Covetousness was a sin that abounded very much among that people. Jer 6:13, From the least to the greatest of them, every one is given to covetousness. Those that did not worship images were yet carried away by this spiritual idolatry: for such is covetousness; it is making money the god, Col 3:5. No marvel that the people were covetous when their watchmen themselves were notoriously so, Isa 56:11, Yet, covetous as they were, in the service of their idols they were prodigal, Isa 57:6. And it is hard to say whether their profuseness in that or their covetousness in every thing else was more provoking. But for this iniquity, among others, God was angry with them, and brought one judgment after another upon them, and their destruction at last by the Chaldeans. 1. God was wroth. He resented it, took it very ill that a people who were devoted to himself, and portioned in himself, should be so entirely given up to the world and choose that for their portion. Note, Covetousness is an iniquity that is very displeasing to the God of heaven. It is a heart-sin, but he sees it, and therefore hates it, and looks upon it with jealousy, because it sets up a rival with him in the soul. It is a sin which men bless themselves in (Psa 49:18) and in which their neighbours bless them (Psa 10:3); but God abhors it. 2. He motes him, reproved him for it by his prophets, corrected him by his providence, punished him in those very things he so doted upon and was covetous of. Note, Sinners shall be made to feel from the anger of God. Those whom he is wroth with he smites; and covetousness particularly lays men under the tokens of God's displeasure. Those that set their hearts upon the wealth of this world are disappointed of it or it is embittered to them; it is either clogged with a cross or turned into a curse. 3. God hid himself from him when he was under these rebukes, and continued wroth with him. When we are under the rod, if God manifest himself to us, we may bear it the better; but if he both smite us and hide himself from us, send us no prophets, speak to us no comfortable word, show us no token for good, if he tear and go away (Hos 5:14), we are very miserable. II. Their obstinacy and incorrigibleness under these rebukes: He went on frowardly in the way of his heart, in his evil way. He was not sensible of the displeasure of God that he was under. He felt the smart of the rod, but had no regard at all to the hand; the more he was crossed in his worldly pursuits the more eager he was in them. He either would not see his error or if he saw it would not amend it. Covetousness was the way of his heart; it was what he was inclined to and intent upon, and he would not be reclaimed, but in his distress he trespassed yet more, Ch2 28:22. See the strength of the corruption of men's hearts, and the sinfulness of sin, which will take its course in despite of God himself and all the flames of his wrath. See also how insufficient afflictions of themselves are to reform men, unless God's grace work with them. III. God's wonderful return in mercy to them, notwithstanding the obstinacy of the generality of them. 1. The greater part of them went on frowardly, but there were some among them that were mourners for the obstinacy of the rest; and with an eye to them, or rather for his own name's sake, God determines not to contend for ever with them. With the froward God may justly show himself froward (Psa 18:26), and walk contrary to those that walk contrary to him, Lev 26:24. When this sinner here went on frowardly in the way of his heart, one would think it should have followed, "I have seen his ways and will destroy him, will abandon him, will never have any thing more to do with him." But such are the riches of divine mercy and grace, and so do they rejoice against judgment, that it follows, I have seen his ways and will heal him. See how God's goodness takes occasion from man's badness to appear so much the more illustrious; and where sin has abounded grace much more abounds. God's reasons of mercy are fetched from within himself, for in us there appears nothing but what is provoking: "I have seen his ways, and yet I will heal him for my own name's sake." God knew how bad the people were, and yet would not cast them off. But observe the method. God will first give him grace, and then, and not till then, give him peace: "I have seen his way, that he will never turn to me of himself, and therefore I will turn him." Those whom God has mercy in store for he has grace in readiness for, to prepare and qualify them for that mercy which they were running from as fast as they could. (1.) God will heal him of his corrupt and vicious disposition, will cure him of his covetousness, though it be ever so deeply rooted in him and his heart have been long exercised to covetous practices. There is no spiritual disease so inveterate, but almighty grace can conquer it. (2.) God will lead him also; not only amend what was amiss in him, that he may cease to do evil, but direct him into the way of duty, that he may learn to do well. He goes on frowardly, as Saul, yet breathing out threatenings and slaughter, but God will lead him into a better mind, a better path. And them, (3.) He will restore those comforts to him which he had forfeited and lost, and for the return of which he had thus prepared him. There was a wonderful reformation wrought upon captives in Babylon, and then a wonderful redemption wrought for them, which brought comfort to them, to their mourners, to those among them that mourned for their own sins, the sins of their people, and the desolations of the sanctuary. To those mourners the mercy would be most comfortable, and to them God had an eye in working it out. Blessed are those that mourn, for to them comfort belongs, and they shall have it. 2. Now, as when that people went into captivity some of them were good figs, very good, others of them bad figs, very bad, and accordingly their captivity was to them for their good or for their hurt (Jer 24:8, Jer 24:9), so, when they came out of captivity, still some of them were good, others bad, and the deliverance was to them accordingly. (1.) To those among them that were good their return out of captivity was peace, such peace as was a type and earnest of the peace which should be preached by Jesus Christ (Isa 57:19): I create the fruit of the lips, peace. [1.] God designed to give them matter for praise and thanksgiving, for that is the fruit of the lips (Heb 13:15), the calves of the lips, Hos 14:2. I create this. Creation is out of nothing, and this is surely out of worse than nothing, when God creates matter of praise for those that went on frowardly in the way of their heart. [2.] In order to this, peace shall be published: Peace, peace (perfect peace, all kinds of peace) to him that is afar off from the general rendezvous, or from the head-quarters, as well as to him that is near. Peace with God; though he has contended with them, he will be reconciled and will let fall his controversy. Peace of conscience, a holy security and serenity of mind, after the many reproaches of conscience and agitations of spirit they had been under their captivity. Thus God creates the fruit of the lips, fresh matter for thanksgiving; for, when he speaks peace to us, we must speak praises to him. This peace is itself of God's creating. He, and he only, can work it; it is the fruit of the lips, of his lips - he commands it, of the minister's lips - he speaks it by them, Isa 40:1. It is the fruit of preaching lips and praying lips; it is the fruit of Christ's lips, whose lips drop as a honeycomb; for to him this is applied, Eph 2:17 : He came and preached peace to you who were afar off, you Gentiles as well as to the Jews, who were nigh-to after-ages, who were afar off in time, as well as to those of the present age. (2.) To those among them that were wicked, though they might return with the rest, their return was no peace, Isa 57:20. The wicked, wherever he is, in Babylon or in Jerusalem, carries about with him the principle of his own uneasiness, and is like the troubled sea. God healed those to whom he spoke peace (Isa 57:19): I will heal them; all shall be well again and set to rights; but the wicked would not be healed by the grace of God and therefore shall not be healed by his comforts. They are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous. When the intemperate heats of the spirit break out in scurrilous and abusive language, then the troubled sea casts forth mire and dirt. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves. Though this does not appear (it may be) at present, yet it is a certain truth, what this prophet had said before (Isa 48:22), and here repeats (Isa 57:21), There is no peace to the wicked, no reconciliation to God (nor can they be upon good terms with him, while they go on still in their trespasses), no quietness or satisfaction in their own mind, no real good, no peace in death, because no hope. My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace?

INTRODUCTION TO ISAIAH 57 This chapter contains complaints of the stupidity and idolatry of the people, described in the latter part of the preceding chapter; and some promises of grace to the people of God. The stupidity of the former is observed, Isa 57:1 they not taking notice of the death of good men, nor of impending calamities they were taken from, whose happiness is described, Isa 57:2, then these idolatrous people are summoned before the Lord, Isa 57:3 and are charged with deriding the saints with idolatry and murder, Isa 57:4 and their idolatry is represented under the notion of adultery, attended with very aggravating circumstances, Isa 57:7 and yet these people still entertained presumptuous hopes of happiness, and boasted of, and trusted in, their righteousness and good works, which would be exposed, and be of no advantage to them, Isa 57:10, next follow promises of grace to the saints, that such that trusted in Christ should inherit the holy mountain, Isa 57:13 that the stumblingblock of his people should be removed, Isa 57:14, that he should dwell with the humble and contrite, Isa 57:15, and not be always wroth and contend with them, for a reason given, Isa 57:16 and that though he had smote them, and hid his face from them because of their sins, yet would heal them, lead them, and comfort them, and speak peace unto them, Isa 57:17 and the chapter is concluded with the character of the wicked, and an assurance that there is no peace for them, Isa 57:20.

For the iniquity of his covetousness was I wroth, and smote him, .... Not the greedy watchmen of the church of Rome, Isa 56:10, but teachers and preachers in the reformed churches, who mind their own things, and not the things of Christ; seek after good benefices and livings, temporalities and pluralities, and to be lord bishops; taking the oversight of the flock for filthy lucre sake; which may easily be observed to be the predominant sin of the preachers and professors of the reformed churches; for which God has a controversy with them, and, resenting it, has smote and rebuked them in a providential way; and has threatened them, as he did the church at Sardis, the emblem of the reformed churches, that he will come upon them as a thief, Rev 3:4. I hid me, and was wroth: showed his displeasure by departing from them; and how much God has withdrawn his presence, and caused his spirit to depart from the churches of the Reformation, is too notorious: and he went on frowardly in the way of his heart; took no notice of the reproofs and corrections of God; was unconcerned at his absence; not at all affected with his departure, and the withdrawings of his Spirit; these had no effect to cause a reformation, as is now too visibly the case; the same evil is pursued with equal eagerness; this is a way the heart of man is set upon, and they do not care to be turned out of it; and are like froward peevish children under the rod, receive no correction by it.

Because of the wickedness of his greed, I became angry and struck him; I hid myself and was indignant, and he went on his way grieving (Vulgate: he went astray). LXX: Because of sin I have afflicted him for a little while, and struck him: and I turned my face away from him, and he was saddened and walked sadly in his ways. After the rejection of the people of Judah and those who refused to believe in the Savior, God had promised those who had confidence in Him a gentle land and a holy mountain, and He commanded the Apostles: Make a way for the people who are returning and remove all stumbling blocks from their path. And lest it seem unbelievable, He reveals His power, that the lofty and great God can easily grant forgiveness to the repentant, and it is just that the Creator should have mercy on His creatures. Therefore, because of those things, He joined together, because He was angry and saddened His people: therefore, He made Himself, because He sinned, and He had greed for iniquity, and He was not satisfied with one iniquity, but He always added sins to sins. And I struck Him for a little while, He says, in order to heal, and I hid, it is understood, My face, so that He would desire Me more, and would say: Show Your face and we shall be saved (Psalm 79:4). And I was indignant; which He sensing, He approached sadly, saying: I walked sad all day long (Psalm 38:7). And he walked in sorrow, whether turned towards the way of his heart, so that he did not act for the appearance of men, but in his heart he performed repentance.

Some understand this passage specifically about the Savior, that he was deeply grieved for the sins of the world, saying: My soul is sorrowful even to death (Matthew 26:38). And the Father who speaks through Zacharias says: I will strike the shepherd, and the sheep will be scattered (Zech. XIII, 7); and he himself says of himself in the sixty-eighth psalm: Because it is you who have struck, they have persecuted (Psalm LXVIII, 27). And God turned his face away from him, so that he might assume the appearance of a servant for a short time, walk in sadness, lamenting the sins of the people, mourning and weeping over Jerusalem.

And he adds the reason, setting out justice fulfilled in punishing: for the iniquity of his covetousness I was angry, and I struck him: I hid my face, that I might not give help, and he went away wandering, like a sheep without a shepherd: shall he reprove you for fear, and come with you into judgment, and not for your manifold wickedness and your infinite iniquities? (Job 22:4–5).

After mentioning the removal of righteous persons as an awful symptom of the approach of Divine judgments, Isa 57:1, Isa 57:2, the prophet goes on to charge the nation in general with idolatry, and with courting the unprofitable alliance of idolatrous kings, Isa 57:3-12. In opposition to such vain confidence, the prophet enjoins trust in God, with whom the penitent and humble are sure to find acceptance, and from whom they should obtain temporal and spiritual deliverances, Isa 57:13-19. Awful condition of the wicked and finally impenitent, Isa 57:20, Isa 57:21. I shall give Bishop Lowth's translation of the two first verses, and give the substance of his criticisms with additional evidence. Isa 57:1. The righteous man perisheth, and no one considereth;And pious men are taken away, and no one understandeth,That the righteous man is taken away because of the evil. Isa 57:2. He shall go in peace: he shall rest in his bed;Even the perfect man: he that walketh in the straight path.

For the iniquity of his covetousness was I wroth "Because of his iniquity for a short time was I wroth" - For בצעו bitso, I read בצע betsa, a little while, from בצע batsa, he cut of, as the Septuagint read and render it, βραχυ τι, "a certain short space." Propter iniquitatem avaritiae ejus, "because of the iniquity of his avarice," the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose.

THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21) no man layeth it to heart--as a public calamity. merciful men--rather, godly men; the subjects of mercy. none considering--namely, what was the design of Providence in removing the godly. from the evil--Hebrew, from the face of the evil, that is, both from the moral evil on every side (Isa 56:10-12), and from the evils about to come in punishment of the national sins, foreign invasions, &c. (Isa 56:9; Isa 57:13). So Ahijah's death is represented as a blessing conferred on him by God for his piety (Kg1 14:10-13; see also Kg2 22:20).

covetousness--akin to idolatry; and, like it, having drawn off Israel's heart from God (Isa 2:7; Isa 56:11; Isa 58:3; Jer 6:13; Col 3:5). hid me-- (Isa 8:17; Isa 45:15). went on frowardly--the result of God's hiding His face (Psa 81:12; Rom 1:24, Rom 1:26).

Whilst watchmen and shepherds, prophets and rulers, without troubling themselves about the flock which they have to watch and feed, are thus indulging their own selfish desires, and living in debauchery, the righteous man is saved by early death from the judgment, which cannot fail to come with such corruption as this. "The righteous perisheth, and no man taketh it to heart; and pious men are swept away, without any one considering that the righteous is swept away from misfortune. He entereth into peace: they rest upon their beds, whoever has walked straight before him." With "the righteous" the prophet introduces, in glaring contrast to this luxurious living on the part of the leading men of the nation, the standing figure used to denote the fate of its best men. With this prevailing demoralization and worldliness, the righteous succumbs to the violence of both external and internal sufferings. אבד, he dies before his time (Ecc 7:15); from the midst of the men of his generation he is carried away from this world (Psa 12:2; Mic 7:2), and no one lays it to heart, viz., the divine accusation and threat involved in this early death. Men of piety (chesed, the love of God and man) are swept away, without there being any one to understand or consider that (kı̄ unfolds the object to be considered and laid to heart, viz., what is involved in this carrying away when regarded as a providential event) the righteous is swept away "from the evil," i.e., that he may be saved from the approaching punishment (compare Kg2 22:20). For the prevailing corruption calls for punishment from God; and what is first of all to be expected is severe judgment, through which the coming salvation will force its way. In Isa 57:2 it is intimated that the righteous man and the pious do not lose the blessings of this salvation because they lose this life: for whereas, according to the prophet's watchword, there is no peace to the wicked, it is true, on the other hand, of the departing righteous man, that "he enters into peace" (shâlōm, acc. loci s. status; Ges. 118, 1); "they rest upon their beds," viz., the bottom of the grave, which has become their mishkâb (Job 17:13; Job 21:26), "however has walked in that which lay straight before him," i.e., the one straight plain path which he had set before him (נכחו acc. obj. as in Isa 33:15; Isa 50:10, Ewald, 172, b, from נכח, that which lies straight before a person; whereas נכח with נכח נכחו, signifying probably fixedness, steadiness of look, related to Arab. nkḥ, to pierce, נכה, percutere, is used as a preposition: compare Pro 4:25, לנכח, straight or exactly before him). The grave, when compared with the restlessness of this life, is therefore "peace." He who has died in faith rests in God, to whom he has committed himself and entrusted his future. We have here the glimmering light of the New Testament consolation, that the death of the righteous is better than life in this world, because it is the entrance into peace.

This general law of His action is most especially the law of His conduct towards Israel, in which such grievous effects of its well-deserved punishment are apparent, and effects so different from those intended, that the compassion of God feels impelled to put an end to the punishment for the good of all that are susceptible of salvation. "And because of the iniquity of its selfishness, I was wroth, and smote it; hiding myself, and being angry: then it went on, turning away in the way of its own heart. I have seen its ways, and will heal it; and will lead it, and afford consolations to it, and to its mourning ones." The fundamental and chief sin of Israel is here called בּצע, lit., a cut of slice (= gain, Isa 56:11); then, like πλεονεξία, which is "idolatry" according to Col 3:5, or like φιλαργυρία, which is "the root of all evil" according to Ti1 6:10, greedy desire for worldly possession, self-seeking, or worldliness generally. The future ואכּהוּ, standing as it does by the side of the perfect here, indicates that which is also past; and ואקצף stands in the place of a second gerund: abscondendo (viz., pânai, my face, Isa 54:8) et stomachando. When Jehovah had thus wrathfully hidden His gracious countenance from Israel, and withdrawn His gracious presence out of the midst of Israel (Hos 5:6, מהם חל), it went away from Him (שׁובב with שׁובב, like עולל with עולל), going its own ways like the world of nations that had been left to themselves. But Jehovah had not seen these wanderings without pity. The futures which follow are promising, not by virtue of any syntactic necessity, but by virtue of an inward necessity. He will heal His wounded (Isa 1:4-6) and languishing people, and lead in the right way those that are going astray, and afford them consolation as a recompense for their long sufferings (נחוּמים is derived from the piel נחם, and not, as in Hos 11:8, from the hiphal hinnâchēm, in the sense of "feelings of sympathy"), especially (Vav epexeget.; Ges. 155, 1) its mourning ones (Isa 61:2-3; Isa 66:10), i.e., those who punishment has brought to repentance, and rendered desirous of salvation.