The opening words of chapter 57 continue the Lord’s indictment on his people which began in 56:9. Having called out the leaders of Israel (watchmen and shepherds—56:10,11), the Lord summons his sinful people to “draw near” and receive His withering rebuke (57:1-13). The Lord’s words are evocative, filled with emotion and indignation. His people have become flagrant, promiscuous idolators who have no heart for the righteous (1-2) or the Righteous One (11).
The righteous remnant among Israel is shrinking: “The righteous man perishes, and no one lays it to heart” (1). Thought the wicked are clueless and could care less, the Lord sees the death of the “devout” as a deliverance (“he enters into peace; they rest in their beds who walk in uprightness”—2). The Lord rescues His own by removing them from “calamity” (1).
After speaking about those who “walk in their uprightness”, the Lord speaks to the wayward and wicked (3-13). He addresses them as “sons of the sorcerers, offspring of the adulterer and the loose woman” (3). God’s people have been brazenly unfaithful to Him, whoring after the gods of the nations around them. Throughout this chapter, the Lord condemns His people’s spiritual unfaithfulness using the imagery of sexual immorality. This terminology, though graphic, emotively conveys the betrayal of the exclusive and intimate covenant between God and Israel. The imagery also fits since sexual and spiritual immorality often go together.
In spite of their flagrant infidelity, God’s people show no remorse. There is no shame on their faces (“you open your mouth wide and stick out your tongue”—4) or fear of God in their hearts (“you do not fear me”—11). The current generation are following the ways of their idolatrous parents (“Are you not children of transgression, the offspring of deceit” — 4). The idolatry of the fathers and mothers has been embraced by their sons and daughters.
The pervasive nature of their spiritual immorality is shown by the proliferation of their idols. They set up “smooth stones” under the oaks in the valleys (5-6), on a “high and lofty mountain” (7), and in their homes (“behind the door and the doorpost”). In each of these places, the Lord pictures them as committing gross spiritual immorality. They “burn with lust” the “nakedness” (literally “hand”) of their false lovers (8). Instead of remaining faithful to the Covenant Lord who loves them, they make “a covenant” with other gods (8).
Even worse, they pursue their idolatrous affairs with dogged perseverance: “You journeyed to the king with oil and multiplied your perfumes; you sent your envoys far off and sent down even to Sheol” (9). Instead of growing wearing chasing the gods of other nations (and the dead!), they “found new life” and “were not faint” (10; compare 40:31). Instead of realizing the hopelessness of pursuing false gods, they show a relentless, resilient persistence—a determination they have failed to show towards the One True God.
The Lord probes their hearts in verse 11, asking them who they “dread and fear.” Who loomed so large in their hearts and minds that they “lied” and “did not remember” the Lord? Could they not understand (“lay it to heart”) that the Lord had been patient with them (“held my peace even for a long time”)? Did they really have no fear of Him?
The Lord announces to His people that He will “declare your righteousness and your deeds” (12). However, this revelation will bring only shame and condemnation: “they will not profit you” (12). Neither will their idols prove to be any source of help: “When you cry out, let your collection of idols deliver you! The wind will carry them all off, a breath will take them away” (13). By contrast, those who remain faithful to Him “shall possess the land and shall inherit my holy mountain” (13).
The final sentence in verse 13 segues nicely to the final section in the chapter (14-21). Here the Lord speaks hope to those who forsake false gods and humbly return to Him. Where idolatry has brought destruction, returning to the Lord will lead to reconstruction: “And it shall be said, ‘Build up, build up, prepare the way, remove every obstruction from my people’s way” 14).
This offer of spiritual and national renovation seems too good to be true. How can unfaithful Israel hope to be restored and rebuilt? The answer lies in the character of God. “For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: ‘I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite’” (15). Amazingly, the Lord, who “inhabits eternity” and dwells in “the high and holy place” condescends to draw near to those who are humble and repentant. He stoops to lift the lowly and revive the ruined.
What’s more, His heart desires to restore His people. He “will not contend forever” nor “always be angry” (16; Psalm 103:9). He understands that His people cannot endure His anger forever without their spirits growing “faint” (16). As Psalm 103 says, “For he knows our frame; he remembers that we are dust” (14). While He has punished His people for pursuing perversity and “backsliding” in their hearts (17), He promises to “heal”, “lead”, and “restore comfort” to those who mourn over their sins and are “of a contrite and lowly spirit” (18, 15). As a result, those revived and restored will respond with praise (“the fruit of lips”—18; Heb 13:15).
Even though God’s people have forgotten and forsaken him for idols, there will be healing for all who are humble and contrite. The Lord announces, “Peace, peace, to the far and to the near” (19). God’s wholeness and wellness remains available for the contrite. The Lord’s gracious promise—“I will heal him” (19)—breathes hope to the humble. However, those who remain in their sin are condemned to live a unsettled, unholy life: “But the wicked are like the tossing sea; for it cannot be quiet, and its waters toss up mire and dirt” (20). Isaiah finishes with a haunting post-script for those who continue to reject the Lord’s offer of restoration and choose to remain in their sin: “’There is no peace,’ says my God, ‘for the wicked’” (21).
Behold Your God
The Lord hates idolatry because it degrades us, destroys others, and defames Him. The Lord denounces idolatry for it degrades us—we become spiritual prostitutes, whoring after false gods. The Lord hates idolatry because it also destroys others—we wind up sacrificing our children before the gods we worship (“slaughter your children in the valleys”—5). Worst of all, idolatry defames God’s name; it shows we do not fear Him or find Him our highest good and only God.
The Lord sees idolatry as driven by misplaced love and fear. The Lord indicts his wayward people for loving false gods: “you have loved their bed” (8). At the same time, He indicates their idolatry is rooted in fear: “Whom did you dread and fear so that you lied, and did not remember me, and did not lay it to heart?” (11). Since we are to love and fear the Lord (Deut. 10:12), idolatry is misplaced and misshapen love and fear. Someone or something else takes the place in our lives that belongs to God alone.
The Lord’s anger over sin does not remove His concern or compassion. One of the wonders of God’s character is how He can be simultaneously angry and compassionate towards His people. Because of their sin, the Lord was angry: “Because of the iniquity of his unjust gain I was angry. I struck him; I hid my face and was angry” (17). Yet, in His unfailing compassion, He seeks to restore the humble and contrite: “I have seen his ways, but I will heal him; I will lead him and restore comfort to him and his mourners” (18). Thankfully, the Lord promises He will not “always be angry” (16). As Psalm 130:5 exclaims: “For his anger is but for a moment, and his favor is for a lifetime.”
The Lord, who is high and holy, condescends to live with the contrite and lowly. Isaiah 57 reveals God dwells in two places: in His high and holy heaven and among those with contrite and lowly hearts. What an amazing juxtaposition; what a hopeful promise. Those “far” (Gentiles) and those “near” (Jews) can receive God’s gift of peace (Shalom) if they respond to Him with repentant, humble hearts (19, Eph 2:17).
Here Am I
I want to be contrite and lowly of spirit so I can know the nearness of God. Since the Lord resists the proud but gives the grace of His forgiveness and presence to the humble (Jam 4:6), I want to make sure I am numbered among the contrite and lowly of spirit. Away with the pride that puts my will above God’s Word. Away with a promiscuous pursuit of the idols of this world. Let my heart humbly confess, “I am a lost sheep prone to wander” (53:6). Let my soul say with the Psalmist, “But as for me, it is good to be near God” (Ps. 73:28).
I will praise the Lord for His healing grace and His gift of peace. In His grace, the Lord heals the hearts of those who are contrite and lowly (“I will heal him”—19). As I receive His healing grace, I want to respond with praise for the peace that fills my life. The “fruit of lips” will be my words of praise that give thanks to His name (Heb 13:15). Bless the Lord, O my, soul and forget none of His benefits (Ps 103:1).
Rick and Linda Reed 