Isaiah 57

KJV · Chapter 57/66

1The 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.

2He shall enter into peace: they shall rest in their beds, each one walking in his uprightness.

3But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

4Against 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,

5Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?

6Among 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?

7Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.

8Behind 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.

9And 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.

10Thou 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.

11And 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?

12I will declare thy righteousness, and thy works; for they shall not profit thee.

13When 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;

14And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.

15For 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.

16For 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.

17For 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.

18I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners.

19I 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.

20But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.

21There is no peace, saith my God, to the wicked.

📖 Chapter study

Summary

Isaiah laments that the righteous die without anyone taking notice, while harshly denouncing the people's idolatry and spiritual unfaithfulness, compared to adultery. The chapter closes with a surprising promise of healing and peace for the repentant, contrite, and humble.

Explanation

The observation that "the righteous perisheth, and no man layeth it to heart" reflects a realistic sorrow: good people often die without recognition, but the text suggests this may even be an act of mercy, sparing them from seeing future evils. The denunciation of idolatry using the language of adultery and prostitution (common among prophets such as Isaiah, Hosea, and Ezekiel) describes how the people sought other gods "under every green tree" and even practiced child sacrifice, a serious accusation confirmed by similar charges elsewhere in Scripture regarding certain periods of Judah's history. The chapter's final turn, promising to dwell "with him also that is of a contrite and humble spirit, to revive the spirit of the humble," shows that despite so much denunciation, God's heart remains set on restoring those who genuinely humble themselves. The application today is that God draws especially near to those who recognize their own frailty and sincerely seek restoration.

Fun facts

  • The mention of "slaying the children in the valleys" (v.5) refers to the actual pagan practice of child sacrifice to deities such as Molech, denounced in several parts of the Old Testament and confirmed by archaeological evidence from Canaanite and Phoenician sites (including Carthage).
  • The closing phrase "there is no peace, saith my God, to the wicked" (v.21) repeats almost identically the ending of chapter 48, functioning as a structural refrain that scholars use to identify divisions within the second half of the book of Isaiah.

Verse-by-verse explanation

  1. Isaiah 57:1Noticing that no one perceives when the righteous dies is a lament over collective indifference, and the idea that he is “taken away from the evil to come” suggests that an early death sometimes spares someone from seeing a greater catastrophe arrive.
  2. Isaiah 57:2Entering “into peace” and resting in their own beds after a life of uprightness contrasts with the turbulent fate described for the wicked in the rest of the chapter — a quiet relief placed between two sections of accusation.
  3. Isaiah 57:3“Sons of the sorceress” and “the seed of the adulterer and the whore” are harsh insults, linking the accused people to divination practices and to unfaithfulness, both in the marital and the religious sense.
  4. Isaiah 57:4Opening the mouth wide and sticking out the tongue describes physical gestures of mockery, a scene of scorn directed at someone — probably the prophet himself or the message he carries.
  5. Isaiah 57:5Sacrificing children near streams refers to a Canaanite custom of offering children to gods like Molech. It’s a practice the biblical prophets repeatedly condemn as one of the worst forms of idolatry.
  6. Isaiah 57:6Smooth stones from the stream as your “portion” and “lot” describe pagan cult objects, possibly used in rituals involving stones polished by water, treated ironically as if they were a received inheritance.
  7. Isaiah 57:7High mountains as a place for a “bed” and religious sacrifice repeat the common criticism against worship practiced on high places outside the official temple, a recurring theme since the book’s early chapters.
  8. Isaiah 57:8Memorials behind doors and doorposts probably describe pagan religious symbols hidden inside the home, while the language of “bed” and “covenant” with others uses marital unfaithfulness as a metaphor for religious unfaithfulness.
  9. Isaiah 57:9Sending ambassadors far away with oil and perfumes describes attempts to seek foreign political alliances, the same kind of criticism made in other chapters against trusting outside nations instead of God.
  10. Isaiah 57:10Wearying yourself in “the greatness of thy way” without giving up, even with no relief in sight, describes stubbornness in continuing to pursue these alliances or cults, without admitting the effort wasn’t worth it.
  11. Isaiah 57:11The question “of whom hast thou been afraid or feared” suggests that fear of something else, perhaps foreign powers, led the people to forget God, and His prolonged silence was misread as indifference.
  12. Isaiah 57:12“I will declare thy righteousness” is ironic: instead of praise, it’s a public exposure of actions that, in truth, will bring no benefit at all to whoever did them.
  13. Isaiah 57:13The invitation for the “companies,” probably the gathered idols, to save whoever cries out to them contrasts with the promise that only those who trust in God will truly inherit the land and the holy mountain.
  14. Isaiah 57:14“Prepare the way” repeats the same path-preparation image used in chapter 40, here applied to removing specific obstacles that trip up the people, not only to the journey back from exile.
  15. Isaiah 57:15Dwelling in eternity while at the same time living close to those who are humbled and grieving brings two extremes together. It is a God so great that He exists outside of time, yet chooses to draw near to those who suffer instead of pulling away.
  16. Isaiah 57:16Saying that God “will not contend for ever” sets a limit on the duration of divine anger, a caution justified by the fragility of the very souls He created, who could not withstand eternal pressure.
  17. Isaiah 57:17“The iniquity of his covetousness” ties the punishment to a specific sin, greed, and acknowledges that even after the punishment the people remained rebellious, following their own heart instead of correcting course.
  18. Isaiah 57:18The promise to heal and guide the one previously wounded by punishment, and to comfort even those who mourn for him, shows a shift in posture: from correction to care.
  19. Isaiah 57:19“I create the fruit of the lips” describes peace as something God produces and distributes, reaching both those who are far off and those who are near — probably referring to distant exiles and the people who stayed behind.
  20. Isaiah 57:20Comparing the wicked to a raging sea that cannot be still, casting up mud, is an image of permanent instability. Whoever lives doing evil never truly rests, unlike the upright, described just before resting peacefully.
  21. Isaiah 57:21This closing line, repeated almost identically at the end of chapter 48, functions as a fixed conclusion: despite every promise of peace and healing, it remains reserved for those who change course, not for those who persist in evil.

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