TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 57:17–21. His four-level outline is real structure in the source text, so it is rendered as structure.
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?
Historical interpretation
Historical Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It is our duty to be at peace in our own minds, for the person who does not find any disorder in himself will not quarrel with another but will be peaceable, friendly, gathering the Lord’s people and a fellow worker with him, in order to increase the number of those who shall be saved in unanimity. For those who contrive enmities, and strifes, and contests and lawsuits are wicked and aliens from God.
But let us humble our own souls by almsgiving and forgiving our neighbors their trespasses, by not remembering injuries or avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated, neither riches, nor power, nor authority nor honor; no, even should we sit in the imperial chariot itself, we cry bitterly.
Some understand this passage to be about the Savior in particular, because he was deeply saddened for a while over the sins of the world, saying, “My soul is sorrowful to the point of death.” And the Father struck him, who said through Zechariah, “I will strike the shepherd, and the sheep will be scattered.” … God also averted his face from the Savior, so that he could accept the “form of a servant” for a time and walk in sadness, mourning the sins of the people and deploring and lamenting Jerusalem. Because the Father saw the road he was traveling, he healed him who was “forsaken among the dead.”
(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.
Through love of this true life you ought, then, to consider yourself desolate in this world, no matter what happiness you enjoy. For, just as that is the true life in comparison with which this other, which is so much loved, is not to be called life, however pleasant and prolonged it may be, so that is their true comfort that God promised by the prophet saying, “I will give them true comfort, peace on peace.” Without this comfort there is no more grief than consolation to be found in earthly comforts, whatever they may be.… Not by such goods do we become good, but having become good otherwise, they make these things good by their good use of them. Therefore, there is no true comfort in these things; rather, it is found where true life is. A person’s happiness necessarily must come from the same source as his goodness.
Symmachus and Aquila, instead of saying, “to the afflicted,” have said “to those who weep for him.” God our Master has shown the power of repentance. For he has seen their regret and their change of thinking and the sadness of their expression, and he has deemed them to be worthy of encouragement, they and those who weep for them. Now it is the heralds of truth who weep for them, while the blessed Paul prayed that he might be cut off for their sake. These things he has done, God who created fruit of the lips, that is, he who established the sacrifice of praise, rather than the cult appointed by the law.
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Summary
Isaiah 57:19 powerfully declares the Lord's sovereign act of creating "the fruit of the lips," signifying a divine enablement for genuine praise and confession. This verse then extends a profound and comprehensive promise of peace and healing, reaching universally to those who are spiritually distant and those who are near. It underscores God's boundless grace and redemptive power, revealing His compassionate character and unwavering commitment to restoration and reconciliation for all who respond to His call.
Context
Literary Context
Isaiah 57:19 serves as a climactic declaration within a chapter that starkly contrasts the spiritual apostasy and idolatry of Israel with the Lord's profound compassion and enduring desire for restoration. The preceding verses (Isaiah 57:15-18) establish God's unique character: though dwelling in the high and holy place, He also condescends to dwell with the humble and contrite in spirit, specifically "to revive the spirit of the humble, and to revive the heart of the contrite ones" (Isaiah 57:15). This divine condescension is motivated by His promise not to contend forever or be perpetually wroth (Isaiah 57:16), for such unending wrath would cause the spirits He has made to fail. Instead, despite having seen their wayward ways (Isaiah 57:17), God promises to heal them (Isaiah 57:18). Thus, verse 19 functions as the culmination of this divine promise of restoration, specifying the means ("fruit of the lips") and the universal recipients ("far off" and "near") of this profound peace and healing, bringing the chapter to a hopeful, restorative close that anticipates God's redemptive work.
Historical & Cultural Context
The book of Isaiah addresses Judah during a tumultuous period, spanning from the Assyrian threat through the Babylonian exile and beyond. Chapter 57 specifically critiques the pervasive idolatrous practices and spiritual unfaithfulness within the covenant community, who had turned away from the Lord to pursue foreign gods and alliances. In this context, "him that is far off" could refer to the Gentiles, geographically and spiritually separated from Jerusalem and the Mosaic covenant, or to those in exile, physically distant from the promised land. "Him that is near" would represent the covenant people, Israel, who, despite their proximity to God's revelation and covenant promises, had also strayed into spiritual brokenness. Culturally, "peace" (Hebrew: shalom) in the ancient Near East was a rich, holistic concept, encompassing not merely the absence of conflict but also wholeness, well-being, prosperity, safety, and right relationships with God and humanity. The "fruit of the lips" would have been understood within the framework of Temple worship, prophetic utterance, and personal devotion, where words of praise, confession, and repentance were vital expressions of faith and covenant faithfulness, signifying a transformed heart.
Key Themes
This verse powerfully articulates several core themes central to Isaiah and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Creative Power, emphasizing that even the capacity for genuine worship and confession is a gift from God, as He "creates the fruit of the lips." This resonates with the biblical truth that all good things, including our spiritual responses and renewal, originate from Him, as seen in the broader scope of God's creative work. Secondly, the verse underscores God's Universal Grace and Inclusivity, extending peace to both the "far off" and the "near." This prophetic declaration remarkably foreshadows the New Testament revelation of God's redemptive plan for all humanity, breaking down barriers between Jew and Gentile, as profoundly articulated in Ephesians 2:13-17. Finally, the promise "and I will heal him" emphasizes Divine Restoration and Wholeness, not merely physically but spiritually, emotionally, and relationally. This theme of God as the Great Healer is pervasive throughout Scripture, from His self-revelation as "the Lord who heals you" in Exodus 15:26 to the promise of ultimate healing and the eradication of all suffering in the eschatological future, as depicted in Revelation 21:4.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to create" in an absolute sense, often implying a divine act of bringing something into existence from nothing (ex nihilo) or shaping something entirely new and unique. In Isaiah 57:19, God "creates" the "fruit of the lips," indicating that genuine praise, confession, and thanksgiving are not merely human endeavors but are divinely initiated and enabled. It highlights God's sovereign power to transform hearts and empower speech for His glory, making possible what was previously impossible due to human sinfulness.
This word is exceptionally rich in meaning, extending far beyond the mere absence of conflict. It encompasses wholeness, well-being, health, prosperity, safety, harmony, and right relationships. Its repetition ("Peace, peace") serves as an intensifier, emphasizing the absolute, complete, and abundant nature of the peace God bestows. This is a comprehensive peace that addresses spiritual, emotional, and relational brokenness, restoring a right relationship with God and others, and bringing a state of profound flourishing.
This primitive root primarily means "to mend (by stitching)" or "to cure." Figuratively, it denotes spiritual, emotional, and relational restoration. In this context, God's promise to "heal him" signifies His commitment to mend the deep brokenness caused by sin, rebellion, and separation from Him. It speaks to bringing spiritual wholeness, forgiveness, reconciliation, and complete renewal to those who respond to His call and receive His peace.
Verse Breakdown
"I create the fruit of the lips"
This opening clause asserts God's divine authorship over genuine spiritual expression. The "fruit of the lips" refers to words of praise, thanksgiving, confession, and repentance that are pleasing to God. It implies that true worship and acknowledgement of God do not originate solely from human effort or natural ability but are a supernatural work of God within the individual, enabling them to speak words that are truly honoring to Him. This highlights God's grace in empowering His people to respond in faith and adoration, transforming their hearts to produce such spiritual fruit.
"Peace, peace to [him that is] far off, and to [him that is] near, saith the LORD;"
This central declaration reveals the universal and comprehensive scope of God's offer of peace. The repetition of "peace" (Hebrew: shalom) emphasizes its abundance, completeness, and profound nature. "Him that is far off" typically refers to the Gentiles or those spiritually estranged from God due to their sin and idolatry, while "him that is near" refers to Israel, God's covenant people, who, despite their privileged position, had also fallen into spiritual brokenness. The phrase "saith the LORD" authenticates this promise as a direct, authoritative, and unchangeable declaration from Yahweh, the self-existent God of the covenant, underscoring its certainty and divine origin.
"and I will heal him."
This concluding promise underscores God's compassionate commitment to holistic restoration. The "healing" extends beyond physical ailments to encompass spiritual, emotional, and relational wholeness. It signifies God's intention to mend the deep wounds of sin, rebellion, and separation from Him, bringing profound reconciliation, forgiveness, and complete renewal to all who receive His peace. This healing is the natural and promised outcome of accepting the comprehensive peace offered by the Lord, leading to a state of shalom in its fullest sense.
Literary Devices
Isaiah 57:19 masterfully employs several literary devices to convey its profound message of divine grace and restoration. Metaphor is prominently featured in "the fruit of the lips," which serves as a beautiful and organic image for words of praise, confession, and thanksgiving that are divinely inspired. Just as fruit is the natural, healthy product of a thriving tree, so too are genuine expressions of worship the natural outflow of a heart transformed and enabled by God. The repetition of "Peace, peace" (Hebrew: shalom, shalom) is a powerful form of intensification, emphasizing the absolute, complete, and abundant nature of the peace God offers. This doubling of the word serves to underscore its profound significance and comprehensive scope, highlighting that God's peace is not partial but all-encompassing. Furthermore, the verse utilizes antithesis by juxtaposing "him that is far off" and "him that is near," highlighting the universal reach of God's grace and His desire to reconcile all people to Himself, regardless of their prior spiritual or ethnic standing. This contrast effectively broadens the audience for God's redemptive work, demonstrating His indiscriminate love.
Theological and Thematic Connections
Isaiah 57:19 is a profound declaration of God's redemptive initiative, revealing His character as both the sovereign Creator and the compassionate Healer. The divine creation of the "fruit of the lips" signifies that true worship and confession are not mere human efforts but are divinely enabled, a grace that allows humanity to respond to God's goodness. The universal offer of "peace, peace" to both the "far off" and the "near" speaks to God's boundless inclusivity, breaking down all barriers of separation—whether spiritual, ethnic, or geographical—and inviting all into a relationship of wholeness and reconciliation. This peace is not merely the absence of conflict but a comprehensive state of well-being, reflecting God's desire for humanity's complete restoration. The promise "and I will heal him" encapsulates God's commitment to mend the brokenness of sin, bringing spiritual and relational wholeness.
Reflection and Application
Isaiah 57:19 offers immense encouragement and a clear call to response for believers today. It reminds us that our ability to genuinely praise, confess, and give thanks to God is itself a divine gift, a "fruit of the lips" that He creates within us. This truth should humble us and inspire a deeper sense of gratitude for the grace that enables our worship, transforming mere words into heartfelt adoration. More profoundly, the verse assures us of God's boundless and indiscriminate peace and healing. No matter how "far off" we may feel due to past sins, failures, or spiritual distance, or how "near" we are as part of God's covenant people, His comprehensive peace (shalom) and restorative healing are freely offered. This calls us to embrace God's invitation to reconciliation, to confess our need for His transformative power, and to receive the spiritual wholeness that only He can provide. It's a powerful reminder that God's grace extends to all who turn to Him, promising not just forgiveness, but complete restoration and a profound sense of peace in His presence, enabling us to live in alignment with His will and purpose.
Questions for Reflection
FAQ
What does "the fruit of the lips" mean in this verse?
"The fruit of the lips" is a profound metaphor referring to words of praise, thanksgiving, confession, and worship that originate from a heart transformed by God. It signifies that true spiritual expression is not merely a human effort but is divinely enabled and inspired. God "creates" this fruit, meaning He empowers and enables His people to offer genuine and acceptable worship that is pleasing to Him. This concept is beautifully echoed in the New Testament, where Hebrews 13:15 speaks of offering "the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name."
Who are "him that is far off, and to him that is near"?
This phrase highlights the universal scope of God's offer of peace and healing, demonstrating His boundless grace. "Him that is far off" generally refers to the Gentiles, those outside the covenant community of Israel, or individuals who are spiritually estranged from God due to sin and idolatry. "Him that is near" refers to the covenant people of Israel, who, despite their privileged proximity to God's revelation and promises, had also strayed into spiritual brokenness. The juxtaposition emphasizes that God's grace, comprehensive peace (shalom), and restorative healing are extended indiscriminately to all humanity, regardless of their past spiritual condition or ethnic background. This prophetic declaration finds its ultimate fulfillment in Christ, who brought peace to both groups, as detailed in Ephesians 2:17.
What kind of healing is promised in "and I will heal him"?
The healing promised in Isaiah 57:19 is comprehensive and holistic, extending far beyond mere physical recovery. While God certainly has the power to heal physically, in this context, "healing" primarily refers to spiritual, emotional, and relational restoration. It addresses the deep wounds caused by sin, rebellion, and separation from God. It signifies God's commitment to mend broken spirits, forgive iniquities, and restore individuals to a right and whole relationship with Himself and with others. This divine healing brings wholeness, reconciliation, and profound peace (shalom) to the contrite heart. The Psalms often speak of God's healing in this broader sense, such as in Psalm 103:3, which declares that God "forgives all your iniquity, who heals all your diseases."
Christ-Centered Fulfillment
Isaiah 57:19 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodies the Lord's promises. The Lord's pledge to "create the fruit of the lips" is realized as Christ, through the indwelling of His Holy Spirit, enables believers to offer genuine praise and confession. It is by His grace that our lips can declare His goodness, as He transforms hearts and empowers us to worship God "in spirit and truth" (John 4:24). The declaration of "Peace, peace to him that is far off, and to him that is near" is a powerful prophecy of the gospel's universal reach. Jesus Himself is our peace, having broken down the dividing wall of hostility between Jew and Gentile through His crucifixion, making "both one" and creating a new humanity (Ephesians 2:14). He "came and preached peace to you which were afar off, and to them that were nigh" (Ephesians 2:17), fulfilling Isaiah's vision of universal reconciliation. Furthermore, the promise "and I will heal him" is perfectly embodied in Christ, the Great Physician. He came not only to heal physical ailments but, more significantly, to heal the deepest spiritual brokenness caused by sin, offering forgiveness, reconciliation, and eternal life (Luke 4:18-19). Through His atoning sacrifice on the cross, Jesus provides the ultimate healing for our souls, bringing us into a state of shalom—wholeness and peace—with God, a peace that surpasses all understanding and guards our hearts and minds in Him (Philippians 4:7).