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Commentary on Isaiah 57 verses 17–21
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?
(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.
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SUMMARY
Isaiah 57:20 presents a stark and powerful metaphor, likening the wicked to a perpetually agitated and restless sea that constantly churns up mire and dirt. This vivid imagery profoundly communicates the spiritual and moral disquiet inherent in a life alienated from God, where the absence of divine peace leads to incessant internal turmoil and an outward manifestation of impurity, corruption, and destructive influence. The verse serves as a dramatic contrast to the peace and healing God offers to the repentant, powerfully underscoring the inescapable and self-inflicted consequences of rebellion against His righteous ways.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 57:20 employs several potent literary devices to convey its profound message with striking clarity. The most prominent is the Simile, where the wicked are explicitly compared to "the troubled sea," establishing an immediate and vivid mental image. This comparison is then extended into a rich Metaphor, as the inherent characteristics of the sea—its ceaseless motion, its inability to find rest, and its expulsion of foul substances—become symbolic representations of the inner state and outward actions of the wicked. The "troubled sea" itself serves as a powerful Symbolism for spiritual agitation, profound moral instability, and the complete absence of divine peace. Furthermore, the "mire and dirt" are potent and visceral symbols of defilement, impurity, and the corrupting influence that inevitably emanates from a life lived in rebellion against God. The verse also implicitly uses Contrast, standing in stark and deliberate opposition to the "peace, peace" offered to the righteous in the immediately preceding verse (Isaiah 57:19), thereby amplifying the dire and self-inflicted consequences of wickedness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates a core biblical truth: true peace and spiritual rest are fundamentally and inextricably tied to one's relationship with God. The incessant turmoil and defiling output of the wicked are not arbitrary punishments but the natural, inescapable consequences of a life lived in opposition to the divine order and the Creator's design for human flourishing. When humanity disconnects from its Creator, who is the ultimate source of all peace, purity, and order, the inevitable result is an internal chaos that inevitably spills over into corrupting actions and influences. This spiritual restlessness is a profound theological statement about the human condition apart from God's grace, emphasizing that genuine tranquility is not an external circumstance or achievement but an internal state cultivated through righteousness, repentance, and humble submission to the Lord.
REFLECTION AND APPLICATION
Isaiah 57:20 serves as a stark, sobering, and profoundly insightful mirror, inviting us to examine the deepest recesses of our own souls. It powerfully challenges the pervasive misconception that genuine peace is found in external circumstances, material wealth, worldly achievements, or the absence of difficulty. Instead, it forcefully asserts that true rest and purity are internal conditions, direct consequences of our spiritual alignment and relationship with God. If our lives are characterized by persistent anxiety, unresolved internal turmoil, and the consistent production of "mire and dirt"—manifesting as bitterness, envy, malice, destructive behaviors, or unwholesome speech—this verse issues a profound call to introspection and self-examination. It urges us to consider whether we are, perhaps unknowingly, living in opposition to God's will, thereby forfeiting the profound and abiding peace He so freely offers. The path to true tranquility and a life that produces righteousness, rather than defilement, is found not in self-effort, external fixes, or fleeting distractions, but in turning wholeheartedly to the Lord, allowing His sovereign peace to settle the troubled waters of our hearts and His Holy Spirit to cleanse away all impurity and defilement.
Questions for Reflection
FAQ
What is the significance of the "troubled sea" metaphor in Isaiah 57:20?
Answer: The "troubled sea" metaphor in Isaiah 57:20 is profoundly significant because it vividly portrays both the internal and external state of the wicked. In ancient Near Eastern thought, the sea was often associated with chaos, instability, and even unruly or evil forces. By likening the wicked to a sea that "cannot rest," the prophet emphasizes their perpetual spiritual agitation, deep-seated anxiety, and profound lack of inner peace. Just as a stormy sea constantly churns and casts up debris and impurities, so too do the wicked, whose lives are marked by an intrinsic inability to find true tranquility and whose actions inevitably produce defilement, corruption, and spiritual disorder. It highlights that their unrest is not merely circumstantial but intrinsic to their nature when alienated from God.
How does this verse relate to the concept of inner peace in the Bible?
Answer: This verse provides a powerful and poignant negative example of inner peace, or more accurately, the profound lack thereof. While God graciously offers profound peace to those who turn to Him (as beautifully articulated in Isaiah 57:19), Isaiah 57:20 demonstrates that true, lasting inner peace is utterly unattainable for those who persistently reject God's ways and live in rebellion against His moral order. The Bible consistently teaches that genuine peace (Hebrew: shalom) is a holistic well-being that flows from a right relationship with God, encompassing spiritual, mental, emotional, and even physical tranquility. The restless sea imagery powerfully underscores that without this vital divine connection, a person's inner world remains turbulent, unable to settle, and incapable of finding lasting rest or purity.
Does this verse imply eternal judgment for the wicked?
Answer: While Isaiah 57:20 does not explicitly detail the specifics of eternal judgment, it certainly describes the profound and inescapable consequences of living a life separated from God. The perpetual unrest and defiling output are presented as the inherent and self-inflicted state of the wicked, a spiritual reality that carries significant implications for their ultimate destiny. Other passages in Isaiah and throughout the broader Scripture speak more directly to divine judgment and the eternal fate of those who persist in wickedness (e.g., Isaiah 66:24, Matthew 25:46). This particular verse, however, primarily focuses on the present spiritual condition of the wicked and its immediate, self-inflicted, and defiling consequences.
CHRIST-CENTERED FULFILLMENT
Isaiah 57:20, with its vivid and unsettling depiction of the wicked as a restless, defiling sea, finds its ultimate and glorious Christ-centered fulfillment in the person and redemptive work of Jesus. The profound turmoil, incessant agitation, and inherent impurity described in this verse perfectly encapsulate the human condition apart from God – a soul in perpetual spiritual unrest, unable to find true peace, and continually producing the "mire and dirt" of sin, rebellion, and corruption. Humanity's fall and subsequent rebellion against God created this deep spiritual chaos, a raging storm within the heart that no human effort, philosophy, or self-help could ever genuinely calm. Yet, Jesus Christ enters this turbulent human scene as the divine Son, the one who possesses absolute authority over all creation. Just as He literally commanded the raging storm on the Sea of Galilee to cease with a simple, authoritative declaration, "Peace, be still!" (Mark 4:39), so too does He offer to calm the spiritual storms within the human heart. He is the true and only source of rest for weary souls, extending an eternal invitation to all who are burdened and heavy-laden: "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11:28). Through His perfect atoning sacrifice on the cross, Jesus takes away the sin that produces the "mire and dirt," offering not just a temporary reprieve but a complete cleansing, radical transformation, and profound renewal by the washing of regeneration and the indwelling of the Holy Spirit (Titus 3:5). In Christ, the restless soul finds its true Sabbath rest, and the defiled heart is made pure, enabling believers to bear the beautiful fruit of righteousness rather than the mire of sin (Hebrews 4:9-10, Galatians 5:22-23). He is indeed the "Prince of Peace" (Isaiah 9:6), whose sovereign reign brings an end to the spiritual chaos and defilement, offering a profound and supernatural peace that surpasses all human understanding and guards our hearts and minds in Him ([Philippians 4:7](/ philippians/4-7 "The Peace of God")).