Isaiah 57:1

Translation
King James Version
¶ 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.
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KJV (with Strong's)
The righteous H6662 perisheth H6, and no man H376 layeth H7760 it to heart H3820: and merciful H2617 men H582 are taken away H622, none considering H995 that the righteous H6662 is taken away H622 from H6440 the evil H7451 to come.
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Complete Jewish Bible
The righteous person perishes, and nobody gives it a thought. Godly men are taken away, and no one understands that the righteous person is taken away from the evil yet to come.
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Berean Standard Bible
The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil.
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American Standard Version
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.
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World English Bible Messianic
The righteous perishes, and no man lays it to heart; and merciful men are taken away, no one considering that the righteous is taken away from the evil.
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Geneva Bible (1599)
The righteous perisheth, and no man considereth it in heart: and mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the euill to come.
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Young's Literal Translation
The righteous hath perished, And there is none laying it to heart, And men of kindness are gathered, Without any considering that from the face of evil Gathered is the righteous one.
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See also
2 Kings 22:20Psalms 12:12 Chronicles 34:28Micah 7:2Isaiah 42:25Isaiah 47:7Malachi 2:2
In the KJVVerse 18,767 of 31,102

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SUMMARY

Isaiah 57:1 delivers a poignant lament over the unheeded passing of the righteous and merciful, revealing God's sovereign and compassionate purpose in their removal. It highlights a profound societal indifference to the spiritual significance of these deaths, as the community fails to discern that God is graciously shielding His faithful servants from the impending "evil to come." This verse serves as both a comfort to those who grieve the godly and a solemn, unspoken warning to a spiritually apathetic generation, signaling the withdrawal of a restraining presence before the onset of divine judgment and tribulation.

CONTEXT

  • Literary Context: This verse initiates a new prophetic section (chapters 57-59) within Isaiah, shifting focus from the preceding condemnation of corrupt leadership (Isaiah 56:9-12) to a broader indictment of Israel's pervasive idolatry, moral depravity, and spiritual apathy. The "blind watchmen" and "greedy dogs" of chapter 56 provide a stark contrast to the "righteous" and "merciful men" lamented in 57:1, emphasizing the tragic loss of true spiritual guides. The subsequent verses in chapter 57 vividly detail the nation's specific transgressions, including their pursuit of pagan worship "among the oaks" (Isaiah 57:5) and their spiritual unfaithfulness likened to harlotry "upon every high hill and under every green tree" (Isaiah 57:7). Thus, the removal of the righteous is presented not as an isolated event but as a precursor to the full manifestation of the nation's sin and the inevitable divine judgment that follows.
  • Historical & Cultural Context: Isaiah's prophetic ministry spanned a turbulent period in Judah's history, approximately from 740 to 680 BC, encompassing the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. This era was characterized by the looming threat of the Assyrian Empire, political instability, and a widespread syncretism where pagan religious practices deeply infiltrated Israelite worship. The "evil to come" (Hebrew: raʻ) likely refers to the various forms of national calamity, including military invasion, forced exile, and divine judgment, which would ultimately culminate in the Babylonian captivity. In the broader ancient Near Eastern context, the death of virtuous or prominent individuals might often be interpreted as a sign of divine displeasure or a weakening of societal foundations. However, Isaiah radically reinterprets this common perception, revealing God's protective hand upon the righteous rather than a punitive one, showcasing a profound theological insight into divine providence amidst national decline.
  • Key Themes: Isaiah 57:1 significantly contributes to several overarching themes woven throughout the book of Isaiah. Foremost is the theme of Divine Sovereignty, illustrating God's ultimate control over life and death, and His purposeful orchestration of events, even those that appear sorrowful, for His higher redemptive and judicial purposes. It vividly highlights the stark Contrast Between Righteousness and Wickedness, delineating the distinct fates and experiences of those who walk with God versus those who persist in rebellion, a pervasive theme in prophetic and wisdom literature, powerfully articulated in Psalm 1:6. Furthermore, the verse introduces and develops the theme of Impending Judgment and Divine Protection, where the removal of the righteous is portrayed as a merciful act to shield them from the coming "evil"—a term encompassing national calamity, divine wrath, and the full consequences of societal sin. This act simultaneously serves as a silent, yet potent, warning to the unrepentant society, echoing the divine warnings found throughout the prophetic books, such as Jeremiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • perisheth (Hebrew, ʼâbad', H6): This verb signifies more than mere physical death; it encompasses concepts of being lost, vanishing, or being utterly destroyed. While here it denotes the physical demise of the righteous, its broader semantic range suggests a definitive removal from the earthly sphere, a cessation of their active presence among the living. The term conveys the finality of their departure, yet the subsequent clause in the verse redefines this "perishing" as a divinely orchestrated act of protection rather than a punitive or meaningless end.
  • layeth it to heart (Hebrew, sûwm' H7760 and lêb', H7760): This idiomatic phrase literally translates to "to put to the heart." The verb sûwm ("to put," "to set," or "to appoint") combined with the noun lêb ("the heart," which in Hebrew thought encompasses the intellect, will, and emotions) signifies deep consideration, serious reflection, or the internalization of a truth. The negative construction, "no man layeth it to heart," powerfully conveys a profound societal apathy, a severe lack of spiritual discernment, and an inability or unwillingness to grasp the true, divine significance of the righteous's departure. It points to a spiritual dullness that prevents recognition of God's sovereign hand in current events.
  • merciful men (Hebrew, chêçêd' H2617 and ʼĕnôwsh', H2617): The term chêçêd is one of the richest and most profound theological words in the Old Testament, often rendered as "lovingkindness," "steadfast love," "mercy," or "faithfulness." It describes a loyal, covenantal love that is active, benevolent, and enduring. When combined with ʼĕnôwsh (a general term for "man," often emphasizing human frailty or mortality, distinguishing it from the more dignified ʼâdâm), "merciful men" refers to individuals characterized by deep piety, unwavering covenant faithfulness, and active compassion rooted in their relationship with God. Their removal is therefore particularly grievous, as they embody the very qualities God desires and upholds within His people.

Verse Breakdown

  • "The righteous perisheth, and no man layeth [it] to heart:" This opening clause establishes the central lament of the prophet: the death of godly individuals. The verb "perisheth" (from ʼâbad) indicates their physical demise, a stark reality immediately juxtaposed with the societal response: "no man layeth it to heart." This highlights a pervasive spiritual indifference and a profound lack of discernment among the people. They fail to recognize the gravity or deeper significance of the righteous's departure, demonstrating a spiritual blindness to God's workings and warnings in their midst.
  • "and merciful men [are] taken away, none considering that the righteous is taken away from the evil [to come]." This second clause functions as a synonymous parallelism, reiterating and expanding upon the first. "Merciful men" (from chêçêd) refers to those characterized by steadfast love and faithfulness, both to God and to others. They are "taken away" (from ʼâçaph, implying being gathered or removed, often with a divine connotation). The phrase "none considering" (from bîyn, to understand or discern) further emphasizes the societal failure to grasp the deeper meaning. The crucial revelation comes with the purpose of their removal: "that the righteous is taken away from the evil [to come]." This unveils God's merciful intention – to spare His faithful servants from the impending national calamities, suffering, or divine judgment that awaits the unrighteous, revealing a protective rather than punitive divine act.

Literary Devices

Isaiah 57:1 masterfully employs several potent literary devices to convey its profound message. Parallelism is prominently featured in the two main clauses, where "The righteous perisheth" is directly paralleled by "merciful men are taken away," and the societal apathy, "no man layeth it to heart," is echoed by "none considering." This skillful repetition not only emphasizes the dual tragedy of the righteous's departure and the people's spiritual indifference but also reinforces the central message. The verse also utilizes Euphemism for death, describing it as "perishing" and being "taken away," which subtly softens the starkness of death while simultaneously hinting at a divine hand in the process, suggesting a purposeful rather than accidental end. There is a poignant element of Irony in the people's lack of concern; what they perceive as a simple, perhaps unfortunate, death is, in God's sovereign perspective, an act of profound divine mercy and protection. Finally, the phrase "evil to come" functions as a powerful form of Foreshadowing, hinting at impending judgment, tribulation, or national calamity for the unrepentant nation, from which the righteous are graciously and purposefully spared.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 57:1 offers profound theological insights into the nature of God's sovereignty, His justice, and His boundless mercy. It reveals that even in seemingly tragic or inexplicable events like the death of the righteous, God is actively working out His overarching purposes. Their removal is not an arbitrary occurrence but a deliberate act of divine protection, shielding them from the "evil to come"—a concept that resonates throughout biblical history, where God frequently separates His faithful people from impending judgment, as powerfully illustrated in the narratives of Noah before the flood and Lot before the destruction of Sodom. This verse profoundly challenges our limited human perspective on suffering and death, inviting us to look beyond immediate appearances to discern God's higher, often merciful, intentions. It underscores the comforting truth that for the faithful, death is not a final end but a purposeful transition into God's presence, away from the tribulations and judgments of the earthly realm.

REFLECTION AND APPLICATION

Isaiah 57:1 serves as a profound call to cultivate deeper spiritual discernment and a more sensitive understanding of God's intricate ways in the world. In a society often characterized by spiritual indifference and pervasive blindness to divine providence, this verse compels us to seriously "lay to heart" the significance of the lives and, particularly, the deaths of godly individuals. When faithful servants of God pass away, especially amidst escalating societal wickedness or impending crises, we are invited to reflect deeply on what their departure might signify. Is God, in His sovereign mercy, shielding them from future trials, sorrows, or judgments? Is their removal a silent, yet potent, warning to those who remain, indicating that a protective hedge is being thinned, and that divine judgment or significant tribulation may be drawing near? This verse challenges us to move beyond superficial observations and to cultivate a heart that is keenly sensitive to God's hand in all circumstances, recognizing His sovereign love even in moments of sorrow, and prompting us to genuine repentance and renewed faithfulness in light of His unfolding purposes for humanity and the world.

Questions for Reflection

  • How does the pervasive societal indifference described in Isaiah 57:1 manifest in our contemporary culture, or even within our own spiritual lives and communities today?
  • When faced with the profound loss of a godly person, how can we move beyond the natural grief to discern God's potential purposes and the deeper spiritual implications, as suggested by this powerful verse?
  • In what specific ways might the "evil to come" in our current global or personal contexts relate to the "evil to come" spoken of in Isaiah's prophetic message to ancient Judah?
  • What profound responsibility do we, as individual believers and as the church, bear to "lay to heart" the spiritual state of our society, particularly when righteous influences and moral anchors appear to diminish?

FAQ

Does "evil to come" refer only to physical calamities, or can it include spiritual and moral decay?

Answer: While the immediate historical context of Isaiah 57:1 certainly points to impending national calamities such as invasion, war, and exile (e.g., the Babylonian captivity), the Hebrew phrase "evil to come" (from raʻ) is broad and rich in its semantic range. It encompasses a wide spectrum of distress, including not only physical suffering and judgment but also the escalating spiritual and moral decay that often precedes and accompanies such calamities. The removal of the righteous can indeed be understood as a merciful act to spare them from witnessing or participating in the full manifestation of societal wickedness and the subsequent divine wrath. Therefore, the concept of being spared from "evil" can extend to protection from the spiritual anguish of living in a deeply corrupt and ungodly environment, as well as from the physical hardships and judgments that such corruption inevitably invites.

Is it always true that righteous people are taken away to spare them from future evil?

Answer: Isaiah 57:1 reveals one profound and specific divine purpose behind the death of the righteous, offering immense comfort and insight for a particular historical context. It is a powerful theological truth that God, in His infinite sovereignty and wisdom, can and does act in this way. However, it is crucial to understand that this verse does not provide an exhaustive explanation for every death of a righteous person. The Bible teaches that believers die for various reasons, including natural causes, martyrdom (as exemplified by Stephen's martyrdom), or as part of God's broader redemptive and sovereign plan. This verse specifically highlights a compassionate aspect of God's providence, assuring us that His purposes in death are always good, even if we do not fully comprehend them, and that for the believer, death is ultimately a transition to a better place, as Philippians 1:21 so powerfully affirms.

CHRIST-CENTERED FULFILLMENT

While Isaiah 57:1 speaks of the righteous being graciously removed from impending temporal evil and tribulation, its deepest and most profound Christ-centered fulfillment lies in the ultimate deliverance from the greatest "evil to come": the eternal judgment for sin and everlasting separation from God. Jesus Christ, the perfectly Righteous One, did not merely escape evil; He willingly entered into the full brunt of humanity's sin and its consequences on the cross. His sacrificial death was not a removal from evil, but a willing immersion into it, taking upon Himself the sin of the world, so that all who believe in Him might be eternally "taken away" from the wrath to come. Through His atoning sacrifice, believers are not merely spared from earthly calamities but are decisively delivered from the power of sin, death, and the grave, receiving the gift of eternal life. Just as the righteous in Isaiah were mercifully spared from temporal tribulation, believers in Christ are eternally secured from condemnation, having been united with the One who conquered death and the grave through His glorious resurrection. Our ultimate and most glorious "taking away from evil" is found in our unbreakable union with Christ, who has secured our place in His eternal kingdom, where there will be no more death, sorrow, crying, or pain.

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Commentary on Isaiah 57 verses 1–2

I. II. Main points1. 2. Sub-points

The prophet, in the close of the foregoing chapter, had condemned the watchmen for their ignorance and sottishness; here he shows the general stupidity and senselessness of the people likewise. No wonder they were inconsiderate when their watchmen were so, who should have awakened them to consideration. We may observe here,

I. The providence of God removing good men apace out of this world. The righteous, as to this world, perish; they are gone and their place knows them no more. Piety exempts none from the arrests of death, nay, in persecuting times, the most righteous are most exposed to the violences of bloody men. The first that died died a martyr. Righteousness delivers from the sting of death, but not from the stroke of it. They are said to perish because they are utterly removed from us, and to express the great loss which this world sustains by the removal of them, not that their death is their undoing, but it often proves an undoing to the places where they lived and were useful. Nay, even merciful men are taken away, those good men that are distinguished from the righteous, for whom some would even dare to die, Rom 5:7. Those are often removed that could be worst spared; the fruitful trees are cut down by death and the barren left still to cumber the ground. Merciful men are often taken away by the hands of men's malice. Many good works they have done, and for some of them they are stoned. Before the captivity in Babylon perhaps there was a more than ordinary mortality of good men, so that there were scarcely any left, Jer 5:1. The godly ceased, and the faithful failed, Psa 12:1.

II. The careless world slighting these providences, and disregarding them: No man lays it to heart, none considers it. There are very few that lament it as a public loss, very few that take notice of it as a public warning. The death of good men is a thing to be laid to heart and considered more than common deaths. Serious enquiries ought to be made, wherefore God contends with us, what good lessons are to be learned by such providences, what we may do to help to make up the breach and to fill up the room of those that are removed. God is justly displeased when such events are not laid to heart, when the voice of the rod is not heard nor the intentions of it answered, much more when it is rejoiced in, as the slaying of the witnesses is, Rev 11:10. Some of God's choicest blessings to mankind, being thus easily parted with, are really undervalued; and it is an evidence of very great incogitancy. Little children, when they are little, least lament the death of their parents, because they know not what a loss it is to them.

III. The happiness of the righteous in their removal.

1.They are taken away from the evil to come, then when it is just coming, (1.) In compassion to them, that they may not see the evil (Kg2 22:20), nor share in it, nor be in temptation by it. When the deluge is coming they are called into the ark, and have a hiding-place and rest in heaven when there was none for them under heaven. (2.) In wrath to the world, to punish them for all the injuries they have done to the righteous and merciful ones; those are taken away that stood in the gap to turn away the judgments of God, and then what can be expected but a deluge of them? It is a sign that God intends war when he calls home his ambassadors.

2.They go to be easy out of the reach of that evil. The righteous man, who while he lived walked in his uprightness, when he dies enters into peace and rests in his bed. Note, (1.) Death is gain, and rest, and bliss, to those only who walked in their uprightness, and who, when they die, can appeal to God concerning it, as Hezekiah (Kg2 20:3). Now, Lord, remember it. (2.) Those that practised uprightness, and persevered in it to the end, shall find it well with them when they die. Their souls then enter into peace, into the world of peace, where peace is in perfection and where there is no trouble. Enter thou into the joy of the Lord. Their bodies rest in their beds. Note, The grave is a bed of rest to all the Lord's people; there they rest from all their labours, Rev 14:13. And the more weary they were the more welcome will that rest be to them, Job 3:17. This bed is made in the darkness, but that makes it the more quiet; it is a bed out of which they shall rise refreshed in the morning of the resurrection.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–2. Public domain.
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JeromeAD 420
COMMENTARY ON ISAIAH 15:25
The peace of the righteous Man is coming, who, when departing from the apostles and ascending to the Father, said, “My peace I give to you, my peace I bequeath to you.” And when the peace of Christ that surpasses every bodily sense arrives, his apostles will be resting in their beds, and death will become their rest. This shows that martyrs do not perish but conquer and take their rest on an eternal throne. But the Man of peace, whose apostles rest in their beds, walks his own direction, a victor ascending to the Father by the upright path. Then there is what we read in the Septuagint: “The Righteous Man is removed from the face of evil and there will be peace at his grave, which is set apart,” all referring directly to the Messiah, without any admixture from the apostles. For Christ’s grave is in peace and set apart, nor did his body either see corruption or remain in the tomb. He is “free among the dead,” as the angel said to the women: “Jesus whom you seek is not here.”
JeromeAD 420
Commentary on Isaiah
(Chapter 57, Verses 1-2) The righteous perish, and there is no one who takes it to heart; the men of mercy are gathered, but there is no one who understands; for the righteous is taken away from the face of evil. Let peace come; let him rest in his bed who walks in his integrity. Look, how the righteous perishes, and no one takes it to heart; the upright are taken away, and no one considers. For the righteous is taken away from the presence of iniquity; his burial will be in peace; he is taken away from among us. Because of blind spies and mute dogs, who themselves are shepherds, lacking understanding, nor are they satisfied with present pleasures, but always prepare themselves for future ones, the righteous one perishes, concerning whom the wife of Pilate says: 'Have nothing to do with that righteous man' (Matthew 27:19). With washed hands, innocent am I, says she, from the blood of this righteous one. In which it should be considered that the word "perdition," concerning which heretics often make false accusations, signifies destruction and abolition forever, and is applied to Christ, whose perdition demonstrates the magnitude of persecution and not an end of substance. And no one, he says, is there who reflects in his heart, or ponders. For it could not be that the blind and mute, seeing vain and loving dreams, and ignorant of understanding and wisdom, would think those things which belong to God. And what follows: And the men of mercy, or the just, are gathered and taken away, signifies the Apostles, who are killed by the wicked, and are gathered by the Lord. And he gives the reasons why the just one is killed and taken away, saying: For the just one was collected from the face of evil, so that he would not see the evils of the world. Whether due to the wickedness of humans, whose sins he himself bore, he ascended to the Father as the victor. Now, concerning what is said in Hebrew: Let peace come, let it rest in its own dwelling; let it walk in its own direction, the meaning is indeed clear, but the coherence of the words, which stands in its own idiomatic language, seems to be disturbed among us. Now, concerning what he says, this is it: Let the peace of the Just One come, which he left to the Apostles when ascending to the Father, saying: My peace I give to you, my peace I leave with you (John 14:27). And when the peace of Christ, which surpasses all understanding, comes, his apostles will rest in their beds, and their death will rest. From this it is shown that the martyrs do not perish, but conquer, and rest in an eternal dwelling. And he, whose peace it is and whose apostles rest in their beds, walks in his own direction, ascending to the Father as a victorious one on a straight path. Furthermore, what is read in the Septuagint: The righteous one was taken away from the presence of evil, his burial will be in peace, he was taken away from among us, everything is referred to Christ without the mingling of the apostles' person, whose burial is in peace and taken away from among us. For His flesh did not see corruption, nor did it remain in the tomb, which is the place of the dead, as the angel said to the women: 'Whom do you seek, Jesus? He is not here; come and see the place where the Lord was laid.' (Matthew 28:5-6). The Jews understand these and the following things, either in a general sense concerning all the righteous, whose blood Manasseh shed and filled Jerusalem from one end to another, or certainly concerning Isaiah's prophecy of his own death, that he would be sawn in two by a wooden saw, which is a most certain tradition among the Jews. Hence many of our people refer that which is written in the Epistle to the Hebrews about the sufferings of the Saints to the suffering of Isaiah: They were sawn asunder (Heb. XI, 37).
Theodoret of CyrusAD 458
COMMENTARY ON ISAIAH 18:57.1-2
He foretells here the cross of the Master; for he calls the Master Christ “righteous,” he who committed no sin and in whose mouth no deceit was found.… “His grave shall be in peace.” For the righteous has been removed out of the way of injustice. He says this about Christ our Master and simultaneously lets us see the injustice of the murder and the victory that followed the death. For the death effected for us the reconciliation with God. He himself left his grave to ascend to the heavens.
Gregory the DialogistAD 604
DIALOGUE 3:37
The malice remaining in the world deserves no better than to have those who could be of profit quickly taken away. It is to spare the elect the sight of worse evils that they are removed when the end of time approaches.… It is not our belief, however, that all the elect are taken out of this world, leaving only the perverse to continue on, for sinners would never turn to sorrow and repentance if there were no good examples to motivate them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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