Isaiah 57:15-21

3. GOD’S LOVE SMITES AND HEALS THOSE THAT LET THEMSELVES BE HEALED

Isaiah 57:15-21

15     For thus saith the high and lofty One

18That 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.

16     For I will not contend for ever,

Neither will I be always wroth:

19For the spirit should fail before me,

And the souls which I have made.

17     For the iniquity of his covetousness 20was I wroth,

And smote him: I hid me, and was wroth,

21And he went on 22fowardly in the way of his heart.

18     I have seen his ways, and will heal him:

I will lead him also, and restore comfortsUnto him 23and to his mourners.

19     24I 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.

20     But the wicked are like the troubled sea,

When it cannot rest,Whose waters cast up mire and dirt.

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

TEXTUAL AND GRAMMATICAL

See List for the recurrence of the words: Isaiah 57:15. דַּכָּא as an adjective, comp. Psalms 34:19. Isaiah 57:16. עָטַף frequent in the Psalms 61:3; Psalms 73:6; Psalms 77:4; Psalms 107:5; Psalms 142:4; Psalms 143:4.Isaiah 57:17. בֶּצַע, comp. Jeremiah 6:13.Isaiah 57:20. דֶפֶשׁ.

Isaiah 57:17. הַסְתֵּר is the inf. absol. placed after, expressing the notion of what is constant, continuous; one might say here, expressive of the constant practice. Instead of ואקצף it would properly read וְקָצוֹף. But, as is well known, there occur many modifications in this sort of construction. Especially it happens not seldom that the inf. absol. changes in the last member into the finite verb or participle (comp. 2 Samuel 16:13; Genesis 26:13; Jer 41:6; 2 Samuel 15:20; 2 Samuel 16:5, etc.). Therefore we translate: “and I smite him, in that I being angry hide myself.” הסתר direct causative Hiph.=to make concealment, hiding.—The clause וילכ שׁובב ונו׳ states the further consequence of the divine smiting. But for this is used the Vav consec. imperf., denoting, not a single, historical fact, but a manifestation constantly repeated, according to the usage that expresses aoristically what is yet something continuous. Comp. וַתִּזְנֶה Isaiah 57:3; וַיִּנְרְשׁוּ Isaiah 57:20.—שׁוֹבָב comp. Jeremiah 3:14; Jeremiah 3:22; concerning its distinction from שׁוֹבֵב see on Jeremiah 31:22.

Isaiah 57:18. One may (according to the view in the comment below) understand ארפאהו de conatu, as the word is evidently used in Jeremiah 6:14; Jeremiah 8:11, which passages, also, on account of בֶּצַע in the foregoing verse, and on account of the double שָׁלוֹם, accord in sound with our text. The construction of Isaiah 57:18 is as in Isaiah 57:17 a. As there קצפתי is followed by ואכהו, so here ראיתי is followed by וארפאהו ונ‍׳.

Isaiah 57:19. Instead of נוּב the K’ri reads נִיב, because the only passage beside where the substantive occurs, Malachi 1:12, has נִיבוֹ, The singular suffix in רפאתיו is to be referred to the collective singulars רהוק and קרוב.

Isaiah 57:20. As it does not read הַנִּרְנָּשׁ, we are not to regard this verbal form as a participle, but as the third pers. perf., and to supply אֲשֶׁר before it.—The words השִׁקט לא יוכל are quoted Jeremiah 49:23. That in Jeremiah they are not original, appears from his using them as outward adornment, as embellishment of his discourse, whereas in our text they are organically grounded in the context.—רֶפֶשׁ, comp. רָפַם pedibus calcavit, turbavit. Concerning the Aorist וַיִּנְרְשׁוּ, comp. on וַיִּלֶךְ Isaiah 57:17.

EXEGETICAL AND CRITICAL

The Prophet here gives a worthy conclusion to the Ennead whose centre is the humble Servant of God. He points us to the fact, that the ground of all salvation is the unity of highness and lowness in God that love mediates. For God is enthroned as the highest and absolutely holy Being in the highest majesty and glory, and yet at the same time He dwells with the wretched and contrite in order to give them new life (Isaiah 57:15). For He is angry for a while, but the foundation of His being is still love. Hence He cannot let the spirit, the soul of men, His own creatures, be destroyed (Isaiah 57:16). On account of sin, indeed, He smites a man. But when the man, not reformed by the outward chastisement, perseveres in his own chosen way (Isaiah 57:17), still He does not for this reason give him up. He now applies the opposite mode of treatment: He heals him, by working inwardly on his heart by gentle means, as far, of course, as there is the necessary receptivity for this healing treatment, that is, the capacity of being sorry for the ways of the past (Isaiah 57:18). In conclusion, the Prophet designates the announcement of this divine saving treatment as the flower of the word of prophecy (Isaiah 57:19), but which of course will not profit all. For the wicked, that are like the sea, which lashed by storms throws up dirty foam (Isaiah 57:20)—the wicked find no peace (Isaiah 57:21). We wonder to hear these profound, evangelical words from the mouth of the Old Testament Prophet. Were they perhaps written by a scholar of the beloved disciple and smuggled in here? And how artistically the Prophet recapitulates the fundamental thought of this section, and returns to the refrain with which he would conclude this as all three sections.

2. For thus saith——I have made.

Isaiah 57:15-16. That Isaiah 57:15, and not Isaiah 57:14, begins the concluding word appears from the formula “For thus saith” which as a rule begins sections (Isaiah 56:4; Isaiah 52:4; Isaiah 45:18; Isaiah 31:4; Isaiah 21:6; Isaiah 21:16; Isaiah 18:4, etc.), partly, too, from the divine title, which is wont to be employed at the head of sections (Isaiah 1:24; Isaiah 10:24; Isaiah 22:15; Isaiah 30:15, Isaiah 42:5; Isaiah 43:1; Isaiah 43:14; Isaiah 43:16; Isaiah 44:6; Isaiah 45:11; Isaiah 45:18; Isaiah 48:17; Isaiah 49:7, etc.). A third reason is, that the Isaiah 57:15-21 relate to a wider sphere than those that precede. For from Isaiah 56:10 on, the Prophet had Israel in mind, while in this concluding word his gaze comprehends humanity entire.—First he describes the Lord in respect to His infinite exaltation. He calls Him first רם ונשׂא, an expression that occurs only Isaiah 6:1, and which describes that exaltation of God primarily according to its outward appearance. Thus he calls Him שׂכֵן עַד (i. e., not: He who inhabits eternity,—a representation incapable of accomplishment, but: who eternally sits enthroned, i. e., maintains His house, His place, thus also His dignity and honor eternally, can never like a man be driven out of it, Isaiah 9:5; Isaiah 30:8; Isaiah 26:4; Isaiah 45:17; Isaiah 64:8; Isaiah 65:18). Third he designates Him as the One whose name is “The Holy One,” sanctus. Thus one would think He was too holy to resort to fellowship with sinful men. But no! He declares of Himself: although I dwell on high (heaven is meant, the high place of God that overlooks all, comp Isaiah 33:5, and the modified expression ibid. Isaiah 57:16) and in the holy place (קָדוֹשׁ in the sense of קדֶֹשׁ as in Psalms 46:5; Psalms 65:5; it is the upper sanctuary that is meant, Exodus 25:9; Exodus 25:40; Exodus 26:30; Acts 7:44; Hebrews 8:5), still I dwell also with him that is of a contrite and lowly spirit (Proverbs 16:19; Proverbs 29:23). What contrasts, therefore, God is capable of! He dwells at the same time in the highest and in the lowliest. But that is no contradiction. For the “lowly spirit” is also just a choice and worthy dwelling, yea the choicest of all, since it is a living, personal habitation. But it is so choice for the reason that the humble man surrenders himself wholly, adds nothing from his own, will only accept God and let himself be illuminated by Him. Thus God supplies what is wanting in him. For He makes His dwelling in him precisely for the purpose of filling spirit and heart (i. e., mind and soul, thinking and willing), of the humble and contrite with a new, fresh divine life (comp. Galatians 2:20). It appears from “to revive the spirit” and “to revive the heart,” that the Prophet means such humble souls as are also bowed down deep with sorrow. Hence, Isaiah 57:16, he can proceed with for I will not to eternity contend, nor be perpetually angry (comp. Psalms 103:9). God cannot do this for the reason, also, that else the whole being of men would be destroyed. For as a creature, man cannot in the long run endure the wrath of God. By continued smiting the spirit of man that “stands before God,” i. e., as kindred with God, is capable (Matthew 18:10) of His presence and fellowship, and the soul that became נִשְמַת חַיִּים (Genesis 2:7) by the inbreathing of the Spirit, must pine away and perish. In this way God would destroy His own work.

3. For the iniquity——his mourners.

Isaiah 57:17-18. The sorrows that God decrees are not blows of destruction (Lamentations 3:31-42). He is angry and chastises only on account of sin. But that sin is here made prominent which is in 1 Timothy 6:10 called the root of all evil things, viz., the πλεονεξία (Colossians 3:5) or φιλαργυρία. It is here named metonymically, the thing striven for (בֶּצַע, “cutting, gain”) being put for the striving. What guilt is so great that a man will not burden his conscience with it for the sake of gain? The perf. קצפתי describes the anger as an actual foundation that the Lord feels in His heart. The consequence and expression of this anger is the smiting. But as it is not said וָאַכֵּהוּ but וְאַבֵּהוּ, we may not translate: and I smote, but: “and I smite.” From this it appears, that the Lord has not in mind concrete, definite facts, as say His conduct toward the people Israel, but He describes here the conduct He observes everywhere and toward all men. Therefore we must translate: I am angry and I smite, in that being angry (see Text. and Gram.) I hide Myself. The clause but he went off rebelliously in the way of his heart, declares the further consequence of the divine smiting. The observation continually repeats itself, that the divine chastisement is disregarded by men. It was verified in the case of Israel as in that of the majority of mankind. Therefore the chastisement was of no avail. One would suppose then that the Lord must leave the contumacious man to his well deserved fate. But no! The forbearance, the patience, the compassionate love of God is without bounds. He sees (surveys) the ways of a man, their beginning, middle and end. He sees whither these ways lead. They lead to everlasting destruction. He cannot suffer this. Therefore He approaches a man not only outwardly by angry smiting (Isaiah 57:17 a), He also makes the attempt inwardly. He heals the man; self-evidently the man who lets himself be healed. For God lays His grace indeed as near a man as possible. But He never forces it on him. The manner of the healing is explained in the following words: and I will lead him,etc. God brings the man from the way of error on to the right way, and then extends to him what is needful to comfort and strengthen him. שַׁלֵּם נִחֻמים is properly “to requite, compensate consolations,” i. e., offer consolations as compensation. The ולאבליו joined on contains the plainest restriction of the וארפאהו. That is one must, with Stier, Delitzschet al., take וְ in the sense of “and indeed, viz.” (comp. Isaiah 57:11). The Lord cannot guide all and refresh all with His consolations, but only those that are of a troubled spirit. They are therefore the same that in Isaiah 57:15 are called contrite and humble of spirit.

4. I create the fruit——the wicked.

Isaiah 57:19-21. So much is certain, Isaiah 57:19 introduces the conclusion. The thought “peace” joins Isaiah 57:19-21 close to one another. But what of בורא נוב שׂפתים? Grammatically the words may be joined either with what precedes or with what follows. And as regards the sense, “sprout, fruit of the lips” does not necessarily mean only thanks and praise, although the words of our text are so understood, Hebrews 13:15. In Proverbs 10:31 wisdom is designated as the outgrowth of the mouth, in Proverbs 12:14; Proverbs 13:2; Proverbs 18:20 satiety with good generally is described as פְּרִי פֶה and תְּבוּאַת שְׂפָתַיִם. Therefore נוב שׂפתים may be the word of prophecy, either that before us or the word of prophecy in general. Now can I one say, that the Lord extends comfort in that He creates thanks and praise? Not very well. At least in our context one looks for: in order to make (לִבְרֹא) thanksgiving, or “I create fruit of the lips, in that I extend comfort” But if by “fruit of the lips” one understands the prophetic word, then would be said, that the Lord heals, guides, comforts, in that He makes the fruit of the lips, i. e., of the prophetic lips. But that were a very forced and artificial manner of expression. For the Lord can after all only indirectly heal and comfort by making the Prophet speak divine words. It comes about directly only by means of the Lord’s opening the hearts to give heed to what is spoken by His Spirit (Acts 16:14). Therefore it does not seem to me to be proper to connect בורא נ׳ שׂ׳ with what precedes. But if we connect it with what follows, the same reasons already given determine against the meaning “thanks and praise.” Therefore if we refer it to the prophetic word, we must first of all not forget that these words are spoken with a certain emphasis. The expression though kindred, is still not the same in meaning as פְרִי or תְּבוּאַת שׂפתים. For נוּב is not the usual word for “budding, sprouting” (the most usual are פָרַח or צָמַח). It occurs only in poetry and only in four places, and, as remarked, is always used with a certain emphasis. For Psalms 62:11 it designates a vigorous sprouting, and the same also Psalms 92:15, which speaks of an impelling force effective even in old age. Proverbs 10:31 would say, that the mouth of the righteous is gifted with the power to produce that which is noblest, wisdom. Zechariah 9:17, finally, also speaks of a power of production whose intensity is attested by the excellence of what it produces. So then I believe that here נוב שׂ׳ does not mean in general “offspring of the lips,” but “splendid offspring, noble offspring.” That is, the Prophet would say, that he regards the proclamation of peace and healing for those far and near as the highest and noblest flower of his prophecy. Peace, peace to him that is far off, and to him that is near, and I will heal him, saith the Lord, therewith creating the flower of the (prophetic) lips, i. e., in that He utters the highest and most glorious thing that He commissions His Prophet to proclaim. אמר יהוה stands elsewhere only at the end of the discourse (Isaiah 22:14; Isaiah 39:6; Isaiah 45:13; Isaiah 49:5; Isaiah 54:1; Isaiah 54:6; Isaiah 54:8; Isaiah 54:10; Isaiah 59:21; Isaiah 65:7; Isaiah 65:25; Isaiah 66:9; Isaiah 66:20-21; Isaiah 66:23). Here it stands, as in Isaiah 57:21; Isaiah 48:22 (comp. לִי אָמַר45:24; Jeremiah 30:3) as an insertion. The double שָׁלוֹם sounds solemn and emphatic (comp. Isaiah 26:3; Jeremiah 6:14; Jeremiah 8:11; 1 Chronicles 12:18). By the “far and near” I cannot understand “the Israelites scattered far and wide.” How should the remote or nearer distance of the place of banishment from Palestine have any importance for the Lord? And if not for Him, then certainly they would have no importance for the believing Israelites. To give explanation on this Point was not necessary for the “flower of prophecy.” But it was important to declare, that also the heathen, that hitherto had been far off, were to come near and partake of the salvation of Israel (comp. Isaiah 42:6; Isaiah 49:6; Isaiah 65:1; Hosea 2:23, etc.). Thus Paul understood the passage (Ephesians 2:17). ורפאתיו connects with וארפאהו Isaiah 57:18, and shows that the Lord knows no salvation without healing. There is indeed no salvation for those not healed, the spiritually sick, the wicked (Isaiah 57:20-21). Thus ורפאתיו mediates in an artistic way the connection between what precedes and what follows.

Isaiah 57:20. The wicked are like the sea that is stirred up. The Prophet distinguishes two particulars. First the unrest of the sea. This is the effect of storms that do not allow the sea to rest. The other is the foam and mud that the sea throws out of its depths. The likings and cravings, the passions are the storms that stir up the human heart and let it have no rest. The wicked works are the foam and slime that then come to the surface and make manifest the uncleanness, the depravity, therefore the malady within. For it cannot rest: these words are quoted in Jeremiah 49:23, see Text. and Gram. [This verse recalls Judges 13:0, which may be an allusion to it.—Tr.].

Isaiah 57:21 gives the refrain-like conclusion of the Ennead which we had Isaiah 48:22. It does not come in abruptly as there, but is duly prepared. The only difference between this and Isaiah 48:22 is that here we have אלהי while there it reads יהוה. In this “my God” is uttered the absolute reliability of what has been said. How could that be incorrect that was said to the Prophet by his God?

Footnotes:

[18]The One dwelling eternally.

[19]For the spirit that goes out from me would pine away,

[20]am I angry, and smite him, in that being angry I hide myself.

[21]But.

[22]Heb. turning away.

[23]even.

[24]He that creates the noblest bloom of the lips.

DOCTRINAL AND ETHICAL

1. On Isaiah 56:11. (Every one looks to his own way). “Potest intelligi de externis criminibus, sed magis placet, ut accipiatur de speciosis viis, in quibus ambulant hypocritae. Sic Franciscanus Francisci regulam sequitur, decalogum et evangelii doctrinam negligit tanquam rem vulgarem, quae ad vulgus pertirneant.”—Luther.

2. On Isaiah 56:12. In the Alexandrian and Vatican texts of the LXX., the words from מקצהו Isaiah 56:11 to the end of Isaiah 56:12 are wanting, which even Jerome remarks on. He adds: “denique hos versiculos nullus ecclesiasticorum interpretum disseruit, sed quasi patentem in medio foveam transiliunt atque transmittunt.”—That the Fathers, unacquainted as they were with Hebrew, pass the words by, is simply explained by the LXX. omitting them. Jerome, because he knew Hebrew, as he himself says, “added them ex hebraico.” But why the Greek translator left them out is doubtful: Theodotion (see Hexapla Orig. ed. Montfaucon II., p. 179) has them.—“Ab hoc vitio (ebrietatis) abstinere debent pii ecclesiae ministri memores interdicti apostolici 1 Timothy 3:2-3, considerantes secum, nullam horulam ipsis esse adeo liberam ac vacuam, qua non ad officia functionis suis possint avocari.”—Foerster.—“Let one point the rough figure for himself for the more delicate spiritual form also, quite as Matthew 24:49; Ephesians 5:18, and the like are meant. For there is a drunkenness and voluptuousness in all kinds of wine and intoxication, which only the eye of the Spirit beholds in many an honorable Bishop, General-superintendent or Superior-court-preacher. Stier. “Vita concionatoris optimus syllogismus.” Chrysostom.

3. On Isaiah 57:1. “Against the heedlessness of the world, that regards the life and death of men alike. For because Pharaoh and Moses, Saul and Jonathan, Judas and Peter, must temporally die, the one as the other, they suppose it is as much to one as to the other. But on the contrary, one should lay it to heart when useful and pious men fall, because, first, one must miss them afterwards, especially their prayers by which they stand in the breach and run to the walls (Ezekiel 22:30); second, because the destruction of such people is wont to be an evil omen of a great impending misfortune and change, [“It is a sign that God intends war when He calls home His ambassadors.”—M. Henry]. Examples: When Noah turns his back on the world and shuts himself in the ark, the deluge comes (Genesis 7:17). When Lot goes out of Sodom and Gomorrah, fire from heaven falls on them (Genesis 19:24). When Joseph dies in Egypt, the bondage of the children of Israel begins, together with the murder of their infant boys (Exodus 1:8). When Hezekiah died, then followed the tyranny of Manasseh (2 Kings 20:21) When Christ and His disciples were made way with, then began the destruction of Jerusalem.”—Cramer.—“Sicut ad Josiam dicit: tolleris, ne videant occuli tui hoc malum, etc. (2 Kings 22:18-20). Sic excidio Hierosolymitano erepti sunt apostoli et reliqui Sancti. Idem nobis accidet. Vivunt adhuc passim quidam pii homines, propter iliis Deus differt poenam. Sublatis autem iis sequetur Germaniae ruina.”—Luther.—“Blessed are the dead, which die in the Lord, for they rest from their labor (Revelation 14:13). And hellish enemies, as little as human, can do them any harm.”—“It is a misfortune for the whole country when distinguished and deserving people are taken out of the midst by temporal death. For them, indeed, it is well; but God have mercy on those that are left. For as in a great storm, when the heavens are overcast with clouds, the shepherd leads in the sheep, the husbandman hastily gathers his sheaves, the parents call in the children from the streets, so our dear God calls His dearest children together, that the calamity may not touch them.”—Cramer.—“The men of grace or mercy are receivers and distributers, thus also the mediators of the grace of God for their people; the men of grace, that atoningly represent the land by intercessions and conduct, postpone its judgment (Genesis 18:24; Ezekiel 22:30).” Stier.—“The mere presence of an honest man is still a, restraint on the unbridledness of blasphemers.” G. Mueller in Stier.

4. On Isaiah 57:2. “Against the idle fancy of the fire of purgatory. For here it is said of those who have walked uprightly, not that they get into trouble, unrest, pain and torment, by which they must be purged; but that, with respect to their souls, they come to peace. But as to their bodies, they rest in their sleeping chamber. They are not on this account driven about; they seek also no mass or soul baths, as the Papists pretend.”—Cramer.

“Nam stultum est mortem matrem timuisse quietis,

Quam fugiunt morbi, moestaque pauperies.”

(Attributed to Cornelius Gallus, the friend of Virgil).

5. On Isaiah 52:4. It should be a wreath of honor to all faithful teachers and preachers, that they are regarded as monsters and are lampooned by the wise of this world. For if the great Prophet Isaiah in this passage, item, Jeremiah (Jeremiah 20:8), Elijah (2 Kings 2:24), Ezekiel (Ezekiel 33:31), Job (Job 17:6), yea, even Christ Himself had to suffer this, what wonder is it if the scoffing birds sharpen their beaks on us and chatter like the storks?” Cramer.

6. [On Isaiah 52:8. “When a people forget God, the memorials of their apostacy will be found in every part of their habitations. The shrines of idol gods may not be there; the beautiful images of the Greek and Roman mythology, or the clumsy devices of less refined heathens may not be there; but the furniture, the style of living will reveal from ‘behind every door and the posts” of the house that God is forgotten, and that they are influenced by other principles than a regard for His name. The sofa, the carpet, the chandelier, the centre-table, the instruments of music, the splendid mirror, may be of such workmanship as to show, as clearly as the image of a heathen god, that Jehovah is not honored in the dwelling, and that His law does not control the domestic arrangements.” Barnes].

7. [On Isaiah 57:10. “Thou art wearied——no hope. This is a striking illustration of the conduct of men in seeking happiness away from God. They wander from object to object; they become weary in the pursuit, yet they do not abandon it; they still cling to hope though often repulsed—and though the world gives them no permanent comfort—though wealth, ambition, gayety, and vice all fail in imparting the happiness which they sought, yet they do not give it up in despair. They still feel that it is to be found in some other way, than by the disagreeable necessity of returning to God, and they wander from object to object, and from land to land, and become exhausted in the pursuit, and still are not ready to say there is no hope, we give it up in despair, and we will now seek happiness in God.” Barnes.

“Note.—Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step toward a well-grounded hope of happiness in God, and a well-fixed resolution to keep to His service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, ‘There is no hope to be happy short of the Creator.’—Note.—Prosperity in sin (Thou hast found the life of thy hand) is a great bar to conversion from sin.” M. Henry].

8. On Isaiah 57:11. “God keeps silence only for a while, but yet not for ever and continually, with respect to men’s sins; but the longer He has kept silence, the harder He punishes afterwards.”—Starke.

9. On Isaiah 57:12. “Tuam justitiam. Est emphasis in pronomine tuam. Quasi dicat: mea justitia firma et perpetua est, tua non item.… In calamitate nihil desperatius est justitiariis, cum secundis rebus nihil quoque iis sit confidentius.—Luther.”

10. On Isaiah 57:15 sq. “God has three sorts of dwellings: first in the highest, second in the sanctuary, third in humble hearts. The first dwelling is the universalis praesentia, the universal presence, by which He fills all (Jeremiah 23:24); but there He is too high and incomprehensible for us. The other is gratiosa, the gracious presence, by which He lets Himself be found in the word and sacraments, and also comes finally to us and makes His dwelling in our hearts (John 14:23).” Cramer, comp. Renner, p. 199.—“Humilis anima est Dei sessio et delectabile cubile.” “Excelsus es Domine, sed humiles corde sunt domus tua” (Psalms 113:6; Psalms 138:6). Augustin.—“Fluenta gratiae deorsum non sursum fluunt.” Bernhard.—“Here is a principal passage beaming with evidence, that “holy” means not merely the tremenda majestas, but essentially comprehends the self-communicating condescension of love.” Stier.—Comp. His Reden Jesu V., p. 499, and the essays of Schoeberlein and Achelis in Stud. and Krit. 1847, I., IV.

11. On Isaiah 57:18. Here again we have one of those words in which Isaiah shows Himself to be the Evangelist of the Old Testament. For in the old covenant God does not yet heal men, else the new were superfluous. The law only effects knowledge of sin, but it does not give the power to overcome sin. One fancies here again that he hears the Apostle that wrote Romans 8:0.

12. On Isaiah 57:19-21. “The gospel in a sermon of peace to the heathen that were far off, and to the Jews that were near. For by it we both have access in one Spirit to the Father (Ephesians 2:18). But the wicked quakes all his life and what he hears terrifies him (Job 15:20; Isaiah 48:22). And especially in conflicts, and notably in the last hour, and when they see God’s judgment near, one sees this in them, that they not only therefore often spit out blasphemies, but that for great anguish they have laid hands on themselves. Examples: Saul, Ahithophel, Judas, Franciscus Spiera. For because such peace is not to be brought about with works, they must ever stick in anger, resentment, discontent and disfavor with and before God. And it is only pure folly to wish to give the terrified hearts rest by their own expiation, merit and self-elected holiness. Much less will there be rest if one teaches such people to doubt the forgiveness of sins.” Cramer.

HOMILETICAL HINTS

1. On Isaiah 56:10 to Isaiah 57:2. These words may be used as the text of a sermon for a fast-day, or also for a synodical sermon. One might then regard the Prophet’s words as a mirror, or as a measure whereby to measure the condition of the church (of the country, of the times). From this would then come 1) earnest warning to those that belong to the wicked here described, or who do not oppose their doings; 2) comfort for those that have “walked straight before them,” for, though hated and persecuted by men, they shall still come to peace.

2. On Isaiah 57:1-2. These words (also “a Jewish formula solennis for the pious dead,” Stier) have very often been used as texts for funeral discourses for celebrated men.

3. On Isaiah 57:2. Those that have walked in their uprightness, i. e., who during their lives have served the Lord in a living faith, need not fear death. It is to them a bringer of joy. For it brings 1) eternal peace to their soul, 2) rest to their body in the chamber of the grave, till the day of the blessed resurrection.

4. On Isaiah 57:3-10. A description of the coarse idolatry, to which in our day correspond only too many appearances of the modern and subtile heathenism. Only too many have sucked in with their mother’s milk superstition and unbelief, which as a rule go together. As Ishmael, who was begotten after the flesh, mocked and persecuted Isaac that was born according to the promise (Galatians 4:28 sqq.), so also now. The false seed, i. e., those that are not born of the Spirit of the church, although by their fleshly birth they belong to it, mock and persecute the genuine children of the church. With insatiable greed people run daily, but especially on the Lord’s day, under all green trees, i. e., to the places of worldly pleasure-seeking, where the idols of the belly and of mammon are served! And how many children are from their earliest youth led away to the service of these idols! Are not thereby their immortal souls spiritually slain? And is not that, in the end, a worse sacrifice of children than that ancient sort? All that puts men in mind of the service of God, men get out of their sight (pious customs, Sunday, feast days, church acts, as baptism, marriage, burial), in order to be able to surrender themselves undisturbed and wholly to the modern idols. Men no longer seek their strength in the covenant with the Lord, but among men in associations of every kind. And, because that does not instantly reveal its ruinous effects, but often seems to have a good effect, men never weary of this conduct, but confirm themselves in it more and more.

5. On Isaiah 57:12. Many men will not by any means believe that their good works are wholly insufficient to obtain the righteousness that is of avail with God. Now God will, indeed, not suffer to go unrewarded the cup of water that we give to the thirsty in the proper spirit (Matthew 10:42; Mark 9:41). But could we point to ever so many such cups, still they do not suffice to pay our ten thousand talents (Matthew 18:24 sqq.). One must therefore remind his charge of the great reckoning that the Lord will one day have with us. In this 1) will be had a complete and perfectly correct investigation into our indebtedness and assets. 2) Then it will appear that our assets will be too defective to be of any use whatever against our indebtedness.

6. On Isaiah 57:13-14. It depends very much on the sort of spirit with which one turns to God for help. If one does it in order to make a trial also with the dear God, then one will certainly be denied. But if one does it because one knows no other helper, and wishes to know no other, then one may confidently count on being heard. How differently the answers sound that God gives to the cries for help that reach Him. 1) To the one it is said: let thy gatherings help thee. 2) But to the others is called out: a. make a road, clear the way, take up the stumbling-block out of the way of my people; b. inherit the land, possess my holy mountain.

7. On Isaiah 57:15-16. “I know that these sayings speak especially of penitent sinners and aroused consciences; but I do not see why they may not with good right be applied also to other alarmed and anxious people. One has here to look also at the examples of the dear children of God who are presented to us in the Holy Scriptures full of fear and alarm. Think of Job (Job 9:34; Job 13:21), David (Psalms 25:17; Psalms 55:5 sqq.), Daniel (Daniel 8:17 sq.), Paul (1 Corinthians 2:3; 2 Corinthians 7:5), yea, of Jesus Christ Himself (Matthew 26:37; Mark 14:33; Luke 22:44). From this thou seest clearly, thou lover of God, but timid and frightened soul, that thou art not the first among the children of God, that suffer His terrors and must go about with an anxious heart. It is also therewith sufficiently shown that such an event is not a reminder of anger, but rather of the grace of the kind and gracious God.”—Scriver.

8. On Isaiah 57:15-16. “A holy shudder goes through my soul when, in receiving Thy body and blood, I think of who they are to whom Thou so communicatest Thyself! That is Thy way, Thou wonderful Lord, that Thou utterly humblest and castest down to the ground before Thou raisest up. Thou sayest: ‘I who dwell in the high and holy place am with those that are of a contrite and humble spirit.’ Has the greatness of my sin already melted my heart, it melts still more at the greatness of Thy grace.”—Tholuck.

9 On Isaiah 57:15-16. Sermon for Whitsun week: “Wherein do we behold the greatest glory of the God of grace? 1) Therein, that He does not despise a poor sinner’s heart for a dwelling. 2) Therein, that He manifests Himself in it not as a judge, but as a comforter.” Taube, in Gottes Bruenl. hat Wassers die Fuelle. Hamburg, 1872.

10. On Isaiah 57:17-18. One is reminded here of 1 Kings 19:11 sq. God is not in the tempest, nor in the earthquake, but He is in the still, gentle breeze. The gospel goes more to the hearts of men, and lays deeper hold on them than the law. The conversion of men. 1) It is prepared by being angry and smiting (Isaiah 57:17). 2. It is accomplished by God’s inwardly healing the heart.

11. On Isaiah 57:19. Missionary Sermon. The work of missions: 1) By whom is it accomplished? 2) On whom is it accomplished? 3) What end does it serve?

12. On Isaiah 57:20. “The whole Scripture testifies that what it says of the grace of God, of the forgiveness of sins and of the assurance of bliss belongs to the penitent. For those that are ever stirred up and driven on by their malignant desires (like the sea by the winds), and commit one sin after another (like the sea casts out all sorts of dirt), are wicked men, and have no peace to expect.”—Scriver.