Isaiah 57:17

Translation
King James Version
¶ For 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.
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KJV (with Strong's)
For the iniquity H5771 of his covetousness H1215 was I wroth H7107, and smote H5221 him: I hid H5641 me, and was wroth H7107, and he went on H3212 frowardly H7726 in the way H1870 of his heart H3820.
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Complete Jewish Bible
It was because of their flagrant greed that I was angry and struck them; I hid myself and was angry, but they continued on their own rebellious way.
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Berean Standard Bible
I was enraged by his sinful greed, so I struck him and hid My face in anger; yet he kept turning back to the desires of his heart.
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American Standard Version
For the iniquity of his covetousness was I wroth, and smote him; I hid my face and was wroth; and he went on backsliding in the way of his heart.
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World English Bible Messianic
For the iniquity of his covetousness was I angry, and struck him; I hid myself and was angry; and he went on backsliding in the way of his heart.
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Geneva Bible (1599)
For his wicked couetousnesse I am angry with him, and haue smitten him: I hid mee and was angry, yet he went away, and turned after the way of his owne heart.
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Young's Literal Translation
For the iniquity of his dishonest gain, I have been wroth, and I smite him, Hiding--and am wroth, And he goeth on turning back in the way of his heart.
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See also
Isaiah 56:11Jeremiah 6:13Colossians 3:52 Peter 2:14Ephesians 5:3Ephesians 5:5Jeremiah 5:3
In the KJVVerse 18,783 of 31,102

Study This Verse

SUMMARY

Isaiah 57:17 powerfully articulates God's righteous indignation and disciplinary action against His people, Israel, specifically pinpointing their deep-seated covetousness as a primary provocation for divine wrath. The verse reveals God's response of judgment and withdrawal, symbolized by His "hiding" Himself and "smiting" them. Despite this severe discipline, the people's persistent rebellion is highlighted, as they stubbornly continued "frowardly in the way of his heart," demonstrating an unrepentant and self-willed attitude that deepened their spiritual separation from God.

CONTEXT

  • Literary Context: Isaiah 57:17 is situated within a broader prophetic indictment (chapters 56-57) against the spiritual and moral decay pervasive among the Israelites, particularly after the death of the righteous, as lamented in Isaiah 57:1-2. The preceding verses in chapter 57 vividly describe their rampant idolatry, engaging in pagan rituals, and spiritual prostitution with foreign gods. The prophet condemns their false worship, their reliance on idols for security, and their departure from the covenant. Following this condemnation, verses 14-19 offer a glimmer of hope and a path to restoration for the repentant, contrasting sharply with the fate of the wicked. Verse 17 acts as a pivotal explanation for God's prior judgment and withdrawal, bridging the detailed accusations of sin with the subsequent promise of healing and peace for those who turn back to Him.
  • Historical & Cultural Context: The period of Isaiah's prophecy (8th century BCE) was marked by significant political instability, the rise of Assyria, and the constant temptation for Israel and Judah to align with foreign powers and adopt their idolatrous practices. Economically, covetousness often manifested as social injustice, exploitation of the poor, and dishonest gain, which were rampant in Israelite society, despite the Mosaic Law's clear prohibitions against such practices. The "way of his heart" refers to a deeply ingrained pattern of behavior driven by internal desires, often in defiance of God's revealed will. God's "hiding" Himself or "smiting" them would have been experienced as national calamities, military defeats, economic hardship, or a perceived absence of divine favor and protection, leading to a sense of abandonment or despair.
  • Key Themes: This verse contributes significantly to several overarching themes within Isaiah and the broader prophetic literature. It underscores Divine Justice and Wrath, portraying God's anger not as arbitrary emotion but as a righteous, measured response to profound sin, particularly the insidious nature of covetousness and unfaithfulness. The phrase "was I wroth, and smote him" speaks to an active, just judgment that seeks to correct. It also highlights the Destructive Nature of Covetousness, identifying it as a core sin that provokes divine displeasure, illustrating how unchecked desire for material gain or unjust profit leads to spiritual decay and severe consequences, a theme echoed in the New Testament's warning against greed as idolatry (see Colossians 3:5). Furthermore, the concept of Divine Withdrawal and Discipline is prominent, as God's act of "hiding Himself" signifies a form of discipline intended to prompt repentance and a return to Him, a concept also found in Deuteronomy 31:17. Finally, the verse powerfully illustrates Human Stubbornness and Rebellion, as the people's choice to go "frowardly in the way of his heart" despite divine discipline emphasizes their persistent, defiant pursuit of sinful desires, a recurring biblical theme concerning the deceitfulness of the human heart.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Covetousness (Hebrew, betsaʻ', H1215): This term (H1215) denotes plunder, gain, or profit, often carrying the strong connotation of unjust or dishonest acquisition. It's not merely a desire for wealth but a willingness to obtain it through illicit or exploitative means. In this context, it points to a deep-seated greed that permeated the societal and spiritual fabric of Israel, leading to injustice and a departure from God's righteous standards.
  • Wroth (Hebrew, qâtsaph', H7107): The word (H7107) signifies to "crack off" or "burst out in rage," indicating intense anger, indignation, or displeasure. When applied to God, it describes His righteous fury against sin, a holy wrath that is a necessary response to the violation of His character and covenant, rather than a capricious outburst. The repetition of "was I wroth" emphasizes the depth and persistence of God's displeasure.
  • Frowardly (Hebrew, shôwbâb', H7726): This term (H7726) derives from a root meaning "to turn back" or "apostate." It describes someone who is backsliding, rebellious, or stubbornly turning away from the right path. It conveys a deliberate and persistent refusal to change one's ways, even in the face of divine discipline, highlighting the people's entrenched defiance and unrepentant heart.

Verse Breakdown

  • "For the iniquity of his covetousness was I wroth, and smote him:" This clause establishes the direct cause-and-effect relationship between Israel's sin and God's judgment. The "iniquity" (H5771, ʻâvôn', meaning perversity, moral evil, or fault) is specifically identified as their "covetousness" (H1215, betsaʻ). This was not a minor transgression but a pervasive, unjust gain that provoked God's righteous anger (H7107, qâtsaph). His response was active judgment, "smiting" (H5221, nâkâh), which implies a severe, disciplinary blow intended to correct or punish.
  • "I hid me, and was wroth," This second part of God's response describes a withdrawal of His manifest presence, favor, or protection (H5641, çâthar). This "hiding" was not abandonment but a disciplinary act, often experienced as a period of hardship or a perceived absence of divine guidance. The repetition of "was wroth" (H7107, qâtsaph) underscores the sustained nature of God's righteous indignation, indicating that His anger was not fleeting but a deep-seated response to their ongoing sin.
  • "and he went on frowardly in the way of his heart." This final clause describes the people's stubborn and unrepentant reaction to God's discipline. Despite being "smote" and experiencing God's "hiding," they "went on" (H3212, yâlak, to walk or proceed) "frowardly" (H7726, shôwbâb, rebelliously, backsliding). This phrase emphasizes their deliberate choice to persist in their sinful desires, following "the way of his heart" (H1870, derek, a course of life; H3820, lêb, the will or intellect), rather than turning back to God. It highlights their deep-seated spiritual rebellion and self-will.

Literary Devices

Isaiah 57:17 employs several powerful Literary Devices to convey its message. Anthropomorphism is evident in the portrayal of God as experiencing human emotions like "wrath" and performing human actions like "smiting" and "hiding." This makes God's response relatable and underscores the personal nature of His relationship with His people, emphasizing that their sin deeply affects Him. The Repetition of "was I wroth" serves to intensify the gravity of God's displeasure and highlight the persistent nature of His righteous anger against their unrepentant behavior. Furthermore, the phrase "the way of his heart" functions as a Metaphor for a person's chosen course of life, guided by their inner desires and intentions. In this context, it vividly illustrates Israel's stubborn adherence to their own sinful path, driven by their corrupt will, rather than submitting to God's righteous ways.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 57:17 serves as a profound theological statement on the nature of God's justice, the destructive power of sin, and the human propensity for stubborn rebellion. It teaches that God's wrath is not arbitrary but a holy and necessary response to iniquity, particularly the insidious sin of covetousness which often manifests in social injustice and a disregard for God's commands. His disciplinary actions, including withdrawal of favor, are not abandonment but a means to bring His people to repentance. However, the verse also laments the tragic reality of human unresponsiveness, where even divine discipline fails to break the stubborn will, leading to a deeper entrenchment in sin. This dynamic underscores the critical need for a transformed heart, one that is responsive to God's promptings rather than defiantly pursuing its own corrupt desires.

REFLECTION AND APPLICATION

Isaiah 57:17 offers a mirror for self-examination, urging us to consider the state of our own hearts and our responsiveness to God. It reminds us that covetousness, in its various forms—whether a craving for material possessions, power, or status—is not a trivial matter but a serious spiritual ailment that provokes God's righteous displeasure. When we experience periods of spiritual dryness, hardship, or a sense of God's distance, this verse prompts us to humbly examine if our own "froward" ways, our stubborn adherence to sinful desires, or our unrepentant hearts are contributing factors. God's discipline, though painful, is ultimately an expression of His love, designed to draw us back into right relationship with Him. True wisdom lies in recognizing His hand in our circumstances and responding with humility, repentance, and a willingness to align our "way of the heart" with His divine will.

Questions for Reflection

  • In what areas of your life might "covetousness" manifest, and how might it be subtly influencing your decisions or relationships?
  • How do you typically respond when you sense God's discipline or a period of spiritual distance? Is your heart inclined to repent or to persist in its own way?
  • What specific "froward" ways or stubborn habits in your life might be hindering your spiritual growth or relationship with God?
  • How can you cultivate a heart that is more sensitive and responsive to the Holy Spirit's conviction, rather than stubbornly following its own desires?

FAQ

What does "the iniquity of his covetousness" specifically mean in this context?

Answer: In Isaiah 57:17, "the iniquity of his covetousness" refers to the pervasive and unjust gain or dishonest profit that characterized the people's behavior. The Hebrew word for "covetousness" (betsaʻ) often implies acquiring wealth through exploitation, oppression, or illicit means, rather than simply desiring it. This was a deep-seated moral failing that led to social injustice and a profound spiritual corruption, directly violating God's covenant commands and provoking His righteous anger. It signifies a heart consumed by material gain at the expense of righteousness and neighborly love.

Why did God "hide" Himself from His people, and what does that signify?

Answer: God's act of "hiding" Himself (Hebrew: çâthar) signifies a withdrawal of His manifest presence, favor, or protection. This was not an act of abandonment but a form of divine discipline, intended to bring His people to repentance. When God "hides," it often results in a perceived absence of His guidance, blessing, or intervention, leading to hardship, vulnerability, or a sense of spiritual desolation. It's a severe but loving measure, meant to expose the consequences of their sin and compel them to seek His face once more, as seen in the warning found in Deuteronomy 31:17.

What does it mean that the people "went on frowardly in the way of his heart"?

Answer: This phrase describes the people's stubborn and rebellious response to God's discipline. "Frowardly" (Hebrew: shôwbâb) means backsliding or stubbornly turning away. "The way of his heart" refers to their chosen course of life, guided by their own desires, will, and intellect (Hebrew: lêb). Despite experiencing God's wrath and discipline, they persisted in their sinful patterns, demonstrating an entrenched defiance and an unwillingness to repent. It highlights their self-will and the deep-seated nature of their rebellion, a theme also explored in Jeremiah 17:9 regarding the deceitfulness of the human heart.

CHRIST-CENTERED FULFILLMENT

Isaiah 57:17, with its stark depiction of divine wrath against sin and humanity's stubborn rebellion, finds its ultimate resolution and fulfillment in Jesus Christ. The "iniquity of his covetousness" and the "frowardness of his heart" represent the universal human condition of sin, which justly incurs God's wrath. In Christ, God did not merely "hide" Himself or "smite" His people from a distance; rather, He fully entered into the human condition, bearing the full weight of that wrath upon Himself. On the cross, Jesus, the Lamb of God, became the propitiation for our sins, satisfying the righteous demands of God's justice and absorbing the divine anger that our covetousness and rebellion deserved (see Romans 3:25). Furthermore, while Israel "went on frowardly in the way of his heart," Christ offers a new "way"—the way of life and truth (as He declares in John 14:6). Through His Spirit, He transforms the "heart of stone" into a "heart of flesh" (as promised in Ezekiel 36:26), enabling believers to walk in obedience and righteousness, no longer stubbornly pursuing their own sinful desires but living according to God's will. Thus, the very wrath and hiddenness of God described in Isaiah are overcome by the revelation of God's love and grace in the person and work of Jesus Christ, who reconciles us to God and empowers us for a new life.

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Commentary on Isaiah 57 verses 17–21

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–21. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 17 onwards) 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). I saw his ways and healed him; I led him and gave him comfort to him and to those who mourned for him. I produced the fruit of lips, peace, peace to him who is far off and to him who is near, says the Lord, and I healed him. But the wicked are like a boiling sea that cannot rest, and its waves churn up mire and filth. There is no peace, says God, for the wicked. 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. I saw his ways, and healed him: and I comforted him and gave him true consolation, peace to those who are far away and those who are near, says the Lord, and I will heal them. But the wicked will waver and cannot rest. There is no joy for the wicked, says the Lord God. 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. Therefore, seeing the ways of his conversion, I healed the wounds with which I had previously struck him. And I brought him back to me, whom I had previously expelled, and I gave him true consolation. For many consolations are false, by which the human race is deceived. Whether I have comforted his mourners, saying in the Gospel: Blessed are the mourners, for they will be comforted (Matthew 5:5). And what follows: I have created the fruit of the lips, this has meaning, I have fulfilled what I promised, saying: As I live, says the Lord, I prefer the repentance of the sinner to death (Ezek. 33:11). Or, I have granted all that I previously promised. What, then, is the promise of the Lord? My peace I give to you: My peace I leave to you (John 14:27). And this is what he now says: Peace upon peace; not only to one nation, but to the whole world: specifically to those who were far away and to those who were near, that is, first to the Gentiles, and then to those who wanted to believe from Israel. About whom the Apostle says: 'It was necessary that the word of God be spoken to you first; but because you have judged yourselves unworthy of eternal life, behold, we now turn to the Gentiles' (Acts 13:46). Writing to the Ephesians and discussing at length the people of the Circumcision and the Gentiles, he declares: 'But now in Christ Jesus, you who once were far off have been brought near by the blood of Christ. For he is our peace, who has made both one, and has broken down the middle wall of partition, abolishing in his flesh the enmity' (Ephesians 2:13-14); and again: 'He came and preached peace to you who were far off, and to those who were near' (ibid., 17). Since through Him we both have access in one Spirit to the Father: giving peace upon peace to those who were far away, and to those who were near and to those who did not have the Law and the Prophets; and to those who had received it before, He received them and healed them. But the wicked and the unjust will be tossed like a boiling sea and will never be able to rest. Although this can be understood of every wicked person, it is especially applicable to the Jewish people, who with one voice cried out and persisted in their impiety, saying: Crucify him, crucify such a person. We have no king except Caesar (John 19:15). Therefore, just as a boiling sea cannot become calm, but its waves overflow and roll back to the shore, and when broken, they become mud that is trampled by the feet: so the wicked will be subjected to eternal trampling, having no joy and finding no peace in their persistence in wickedness. 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 whoever saw the Father's ways, therefore healed him, who was free among the dead: and his flesh did not see corruption, so that he, who was struck on the cross, might be healed in the resurrection. And I consoled him, he said, giving him for the one nation of the Jews, the whole world. And those who mourned him, it is understood, he consoled. There is no doubt that he refers to the Apostles. And he fulfilled the fruit of his lips, who said to him: Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession (Ps. 2:8): peace upon peace, reconciling the world to God, so that both peoples may be called to him, and be healed by the Father. But the impious, about whom we have spoken above, he compares to the sea, which can never be at rest, but even in the greatest calm, is tossed with broken waves onto the shores, and its end is mud and trampling.
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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