TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 57:1–2. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
4 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.
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.”
(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).
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.
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.
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Summary
Isaiah 57:2 delivers a profound and comforting declaration concerning the ultimate destiny of the righteous, assuring them of a peaceful transition from earthly life into a state of profound and eternal rest. This verse stands in stark contrast to the turmoil and unrest promised to the wicked elsewhere in the chapter, underscoring God's sovereign care for His faithful servants and the blessed outcome of a life lived in alignment with His divine ways.
Context
Literary Context
This verse immediately follows Isaiah 57:1, which laments, "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." Isaiah 57:2 then provides the divine explanation and consequence of this departure, revealing that their "perishing" is not a tragedy but a purposeful entry into peace and rest. The broader context of Isaiah 57 meticulously details Israel's pervasive idolatry, spiritual infidelity, and the resulting divine judgment, yet it consistently interweaves promises of comfort and restoration for those who remain faithful. Thus, this verse offers a striking contrast to the restless state of the wicked, for whom "there is no peace" (Isaiah 57:21).
Historical & Cultural Context
Isaiah prophesied during a period of significant spiritual decline in Judah, characterized by widespread syncretism and a profound departure from the exclusive worship of Yahweh. The "evil to come" referenced in Isaiah 57:1 likely alludes to impending national calamities, such as the destructive Assyrian invasions or the looming Babylonian exile. In this turbulent and morally compromised environment, the promise of "peace" (shalom) and "rest" for the righteous would have resonated deeply as a source of profound comfort and hope. While death was often viewed as a "going down to Sheol," for the righteous, it was understood as a repose, a cessation of earthly toil and suffering. The imagery of "beds" culturally refers to burial places, emphasizing a peaceful interment and the quietude of the grave, free from worldly anxieties and the impending judgment.
Key Themes
A primary theme is Divine Providence in Death, highlighting that the death of the righteous is not random or arbitrary but a purposeful act of God, leading them into a state of blessed peace and rest, often serving as a protective measure from impending evil. This underscores God's active care and sovereign control over the lives and deaths of His faithful, ensuring their ultimate well-being. Another significant theme is the Ultimate Peace and Rest for the Upright, which stands in stark opposition to the turmoil faced by the wicked. The promise of "rest in their beds" serves as a beautiful euphemism for a tranquil death and burial, free from the world's troubles, directly contrasting with the divine declaration that "there is no peace" for the wicked in Isaiah 57:21. Finally, the verse powerfully conveys the Reward of Righteousness, asserting that a life characterized by "uprightness" and unwavering integrity before God leads to profound spiritual benefits, culminating in eternal peace and rest. This reinforces the biblical principle that a life of devotion and obedience to God is ultimately vindicated with divine blessing, both in this life and the next, as seen in passages like Psalm 23:6.
Exposition and Analysis
Key Word Analysis
This term signifies far more than merely the absence of conflict; it encompasses wholeness, completeness, well-being, prosperity, health, and harmony. For the righteous, entering into shalom means entering into a state of perfect well-being, reconciliation, and flourishing, particularly in their relationship with God and in their final state. It denotes a profound sense of security and contentment that is comprehensive and enduring.
This primitive root means to settle down, repose, or be quiet. In this context, it emphasizes a cessation from earthly toil, tribulation, and the anxieties of life. It speaks to a deep, undisturbed repose, a quietude that transcends the disturbances of the world. It is the ultimate relief from suffering, struggle, and the burdens of existence.
This word denotes straightforwardness, equity, correctness, and integrity. It describes a life lived with moral rectitude, honesty, and consistent adherence to God's standards. It highlights the defining character of those who receive this blessed end, emphasizing that their peaceful destiny is directly linked to their righteous conduct and sincere devotion to Yahweh.
Verse Breakdown
"He shall enter into peace:"
This clause speaks of a significant transition, a movement from one state of being to another. The "he" refers to the righteous individual mentioned in the preceding verse. "Entering into peace" suggests not merely experiencing peace passively, but being fully immersed in it, as if peace were a realm or a dwelling place. It signifies a profound, complete, and active state of well-being and tranquility that commences at the point of death.
"they shall rest in their beds,"
This phrase employs a gentle euphemism for death and burial. "Beds" here refers to graves or tombs, serving as places of final repose. The "rest" signifies a cessation from all earthly labor, suffering, and conflict. It portrays a profound quietude, a peaceful slumber, indicating that their earthly struggles are definitively over and they have found ultimate repose. The shift from singular ("He") to plural ("they") indicates that this promise applies universally to all who are righteous.
"[each one] walking [in] his uprightness."
This final clause describes the defining characteristic of those who receive this blessed end. Their "uprightness" refers to their moral integrity, their righteous conduct, and their consistent walk with God throughout their lives. The phrase "walking in his uprightness" emphasizes a continuous, consistent lifestyle of moral rectitude and faithfulness, asserting that their virtuous life, marked by integrity and obedience, is the path that leads them to this promised peace and rest.
Literary Devices
Isaiah 57:2 skillfully employs several powerful literary devices to convey its comforting message. Euphemism is prominently featured in the phrase "rest in their beds," which serves as a gentle and comforting way to refer to death and burial, softening the harsh reality of physical demise with an image of peaceful repose. This choice of language highlights the tranquil nature of the righteous person's end. Parallelism is also present, though not strictly synonymous, as "enter into peace" and "rest in their beds" both describe the blessed state of the righteous after death, reinforcing the same ultimate outcome through different but complementary imagery of tranquility and cessation of struggle. The verse also implicitly uses Contrast, building on the broader context of Isaiah 57, where the profound peace of the righteous is set against the turmoil and unrest of the wicked (Isaiah 57:20-21), thereby amplifying the blessedness of the righteous's destiny. Finally, there is a subtle Metonymy where "beds" stands in for graves, symbolizing the place of final rest and quietude.
Theological and Thematic Connections
Isaiah 57:2 profoundly articulates the biblical truth that God honors those who walk in integrity, granting them a blessed end that transcends earthly suffering. This verse speaks to the divine justice that ensures a distinct destiny for the righteous compared to the wicked, a theme woven throughout scripture from Genesis to Revelation. It offers a powerful counter-narrative to the apparent triumph of evil, asserting God's ultimate sovereignty over life and death and His unwavering commitment to His faithful covenant people. The "peace" promised is not merely the absence of trouble but the fullness of God's shalom, encompassing spiritual wholeness, well-being, and eternal communion. This passage reassures believers that death for the righteous is not an arbitrary or tragic end but a divinely appointed transition into a state of perfect repose and intimate presence with God.
Reflection and Application
Isaiah 57:2 offers immense comfort and profound encouragement to believers in every generation, particularly when confronted with the reality of death and loss. For those grieving the loss of a loved one who lived a life of authentic faith and integrity, this verse provides a powerful reassurance that their passing is not a tragic or meaningless end but a divinely orchestrated transition into ultimate peace and eternal rest. It reminds us that God's redemptive plan for His children extends far beyond this temporal life, culminating in a glorious and tranquil eternity in His presence. Furthermore, this verse serves as a powerful call to live a life characterized by "uprightness"—a life of unwavering integrity, moral rectitude, and faithful obedience to God's revealed will. It underscores the profound truth that while the path of righteousness may involve earthly challenges, suffering, and even persecution, its ultimate destination is one of incomparable peace and profound rest, a legacy that endures far beyond the grave. Embracing this truth can fundamentally transform our perspective on both life and death, fostering a deeper trust in God's sovereign goodness and His unfailing promises for those who walk in His ways.
Questions for Reflection
FAQ
Is "peace" in Isaiah 57:2 only about the afterlife, or does it have implications for this life too?
While the primary context of "entering into peace" and "resting in their beds" in Isaiah 57:2 refers to the blessed state of the righteous after death, the Hebrew word for "peace" (shalom) is much broader than just the absence of conflict or an afterlife state. Shalom encompasses wholeness, well-being, prosperity, and harmony in all aspects of life—physical, emotional, spiritual, and relational. Therefore, while the ultimate and complete fulfillment of this peace is found in eternal rest, a life lived in "uprightness" (integrity and righteousness) can indeed bring a significant measure of peace and contentment in this present life, even amidst trials and tribulations. The peace described here is the culmination of a life lived in right relationship with God, a peace that begins now and is perfected in eternity.
How does "walking in his uprightness" lead to "resting in their beds"? Is it a reward for good deeds?
The phrase "walking in his uprightness" describes the character and consistent lifestyle of the righteous. It's not merely about performing good deeds as a transactional means to earn salvation or a peaceful death, but rather about living a life of integrity, moral rectitude, and faithfulness that flows organically from a genuine relationship with God. This "uprightness" is the evidence of a heart devoted to God and a life lived in covenant faithfulness. The "rest in their beds" is not a transactional reward for perfect performance, but rather a divinely appointed outcome and a gracious gift for those who have lived in alignment with God's will. It underscores the biblical principle that a life lived in devotion to God ultimately leads to blessing and security, contrasting sharply with the restless turmoil of the wicked (Isaiah 57:20-21). It highlights God's faithfulness to those who are faithful to Him, demonstrating His just and loving care for His own.
Christ-Centered Fulfillment
Isaiah 57:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament righteous entered into a measure of peace and rest, Christ is the very embodiment and divine source of true shalom. He is the one who perfectly walked in "uprightness," living a life of absolute integrity and moral rectitude, utterly without sin (Hebrews 4:15). Through His sacrificial death on the cross and His glorious resurrection, Jesus has definitively conquered death itself, removing its sting and opening the way for all who believe in Him to truly "enter into peace" (1 Corinthians 15:54-57). He offers a profound peace that the world cannot give (John 14:27), a peace that fundamentally reconciles humanity to God (Colossians 1:20). For believers, death is not an end but a blessed transition into the very presence of Christ, where they "rest from their labors" (Revelation 14:13) and fully experience the eternal peace secured by His finished work. He is the ultimate "bed" of rest, the one in whom all true rest for the weary soul is found (Matthew 11:28-30). In Christ, the promise of peace and rest for those walking in uprightness is not merely a hope based on human effort, but a guaranteed reality, as His perfect righteousness is imputed to all who believe in Him (2 Corinthians 5:21).