TRV
Study This Verse
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.
For that joy that is after the fashion of the world is not true joy. Hear the prophet Isaiah: “There is no joy, says my God, to the wicked.” What the wicked call joy is not joy, such as he [David] knew, who made no account of their joy; let us believe him, brothers. He was a man, but he knew both kinds of joy. He certainly knew the joys of the cup, for he was a man; he knew the joy of the table, he knew the joys of marriage, he knew those joys worldly and luxurious.… But you say, I don’t see that light which Isaiah saw. Believe and you shall see it. For perhaps you do not have the eye to see it. For it is a certain type of eye by which that beauty is discerned. For just as there is an eye of the flesh by which this light is seen, so there is an eye of the heart by which that joy is perceived. Perhaps your eye is wounded, dimmed, disturbed by passion, by greed, by indulgence, by senseless lust. Your eye is disturbed. You cannot see that light. Believe before you see. You shall be healed, and then you will see.
Continue studying Isaiah 57:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Isaiah 57:21 delivers a profound and unyielding divine declaration, asserting that genuine, holistic peace is perpetually withheld from the wicked. This verse serves as a stark culmination to a prophetic section detailing Israel's spiritual unfaithfulness and idolatry, contrasting the tranquility offered to those who walk in God's ways with the inherent turmoil and instability that characterizes a life lived in rebellion against Him. It underscores that true well-being, wholeness, and security—the essence of biblical shalom—cannot be attained by those who disregard the divine order and pursue self-serving paths.
CONTEXT
Literary Context: Isaiah 57:21 concludes a significant prophetic unit spanning Isaiah 56-57, which addresses the spiritual state of Israel. Chapter 56 begins with a call to righteousness and justice, extending God's covenant welcome even to foreigners and eunuchs, while simultaneously condemning the nation's blind watchmen and greedy leaders. Chapter 57 then shifts to lament the death of the righteous, who are taken away from impending evil, and sharply rebukes the people for their pervasive idolatry, spiritual adultery, and reliance on foreign gods and human schemes rather than the Lord. The preceding verses (Isaiah 57:14-20) offer a contrasting message of comfort and healing for the contrite and humble, promising peace to those near and far who turn to God. Verse 21 stands as a stark counterpoint to this promise of peace, definitively stating that such peace is unattainable for the wicked, thus drawing a clear line between the destinies of the righteous and the unrighteous, emphasizing the consequences of their divergent paths.
Historical & Cultural Context: Isaiah prophesied during a tumultuous period in Judah's history, spanning the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-681 BC). This era was marked by significant geopolitical instability, with the rising Assyrian Empire posing a constant threat to Judah's sovereignty and existence. Internally, Judah struggled with widespread idolatry, social injustice, and a superficial religiosity that lacked genuine devotion to Yahweh. The people frequently engaged in syncretistic practices, adopting the worship of Canaanite deities and participating in fertility cults, often in high places and under green trees, as explicitly condemned in Isaiah 57:5-8. The cultural norms often involved seeking security through political alliances or pagan rituals rather than trusting in God. Isaiah's message consistently challenged these practices, calling the nation back to covenant faithfulness and highlighting the futility of seeking peace or security apart from the Lord, echoing warnings found earlier in the book, such as Isaiah 48:22.
Key Themes: The central theme of Isaiah 57:21 is the absence of true peace for the wicked. This concept of "peace" (Hebrew: shalom) is far richer than merely the absence of conflict; it encompasses wholeness, well-being, prosperity, security, harmony, and right relationship. The verse asserts that those living in rebellion against God cannot experience this comprehensive shalom. Another prominent theme is divine authority and immutable truth, conveyed by the phrase "saith my God," which underscores that this declaration is not a human opinion but an unchangeable decree from the sovereign Lord. This highlights the certainty and universality of the principle. Furthermore, the verse emphasizes the consequences of unrighteousness, linking a life characterized by disregard for God's laws and rebellion against His will directly to inner turmoil, guilt, fear, and discord, preventing genuine and lasting tranquility. This aligns with the broader prophetic message that faithfulness brings blessing, while unfaithfulness brings judgment and distress, as seen in the covenant curses of Deuteronomy 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 57:21 employs several powerful literary devices to convey its unyielding message. The most prominent is Antithesis, as this verse stands in stark contrast to the promise of peace offered to the contrite and humble in the preceding verses (57:19). This sharp juxtaposition highlights the absolute distinction between those who walk with God in humility and those who reject Him in rebellion. Divine Pronouncement is powerfully evident in the phrase "saith my God," which functions as a direct, authoritative declaration from the Lord Himself, lending immense weight, certainty, and finality to the statement. This also serves as a form of Prophetic Oracle, delivering a definitive judgment and a universal truth. The use of the term "peace" (shalom) itself is a form of Metonymy or Synecdoche, where "peace" represents the entire concept of holistic well-being, prosperity, and right relationship, emphasizing that the wicked are deprived of this entire state, not just the absence of conflict. Finally, the verse functions as a Summary Statement, encapsulating the dire consequences of the spiritual adultery and unfaithfulness detailed throughout Isaiah 57.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 57:21 profoundly articulates a foundational biblical truth: true peace is intrinsically linked to a right relationship with God. It underscores that shalom, in its fullest sense of wholeness and well-being, cannot be found apart from the divine source of all good. The wicked, by definition, are those whose lives are characterized by rebellion against God's will, and their inner turmoil and external instability are the natural, inevitable consequences of this estrangement. This verse serves as a sober reminder that human efforts to achieve lasting security, happiness, or contentment outside of God's design are ultimately futile, as genuine peace is a spiritual condition rooted in reconciliation and obedience to the Creator. It highlights God's justice and the inherent order of His moral universe, where righteousness leads to blessing and wickedness to distress.
REFLECTION AND APPLICATION
Isaiah 57:21 serves as a timeless mirror, inviting us to honestly examine the source of our own peace. It challenges the common human tendency to seek security, happiness, and contentment in external circumstances, material possessions, or fleeting pleasures. The verse powerfully asserts that true shalom is not merely the absence of trouble, but a profound internal state of wholeness, harmony, and right relationship, fundamentally rooted in our connection with God. If our lives are marked by anxiety, restlessness, or an unfulfilled longing, this verse prompts us to consider whether we are, in some way, living "wickedly"—that is, out of alignment with God's will and character, prioritizing self over our Creator. It calls us to repentance, to turn from any path of self-reliance or rebellion, and to embrace the peace that only God can provide through reconciliation and submission to His ways. This peace is not dependent on worldly circumstances but is a supernatural gift of His Spirit to those who trust and obey Him, offering a stability that the world cannot give or take away.
Questions for Reflection
FAQ
What does "wicked" mean in the context of Isaiah 57:21?
Answer: In this context, "wicked" (Hebrew: râshâʻ) refers to those who are morally wrong, ungodly, and live in active rebellion against God's commands and character. It's not just about committing isolated bad deeds, but about a fundamental orientation of the heart and life that is estranged from God. This includes idolatry, injustice, spiritual unfaithfulness, and a general disregard for divine truth and righteousness, as detailed throughout Isaiah 57, which describes the people's spiritual adultery and reliance on human schemes rather than God.
What kind of "peace" is being denied to the wicked?
Answer: The "peace" (Hebrew: shâlôwm) denied here is much more than simply the absence of conflict or war. It encompasses a holistic sense of well-being, completeness, prosperity, health, safety, and harmony. It implies a right relationship with God, oneself, and others. For the wicked, this means a perpetual state of inner turmoil, spiritual brokenness, and a life devoid of true security, rest, or lasting contentment, regardless of their external circumstances. This contrasts sharply with the "perfect peace" promised to those whose minds are steadfastly fixed on God, as described in Isaiah 26:3.
Does this verse mean the wicked can never experience any form of happiness or success?
Answer: While the wicked may experience temporary happiness, worldly success, or periods of calm, this verse asserts that they will never know true, lasting shalom—the deep, holistic peace that comes from a right relationship with God. Their accomplishments or pleasures are ultimately superficial and cannot quell the inner turmoil, guilt, or spiritual emptiness that results from living in rebellion against their Creator. The Bible often contrasts the fleeting prosperity of the wicked with the enduring peace of the righteous, as seen in Psalm 73, which grapples with the apparent success of the wicked before realizing their ultimate doom.
CHRIST-CENTERED FULFILLMENT
Isaiah 57:21's declaration that "There is no peace... to the wicked" finds its profound Christ-centered fulfillment in the person and work of Jesus, who is uniquely described as the "Prince of Peace" (Isaiah 9:6). The Old Testament consistently portrays humanity as "wicked" in its fallen state, alienated from God and therefore inherently lacking true shalom (Romans 3:10-18). This universal human condition meant that genuine peace with God was impossible. Jesus, through His atoning sacrifice on the cross, became the means by which humanity's wickedness could be dealt with, thereby establishing peace. He "made peace by the blood of his cross" (Colossians 1:20), reconciling sinners to God. For those who are "wicked" (unrighteous) by nature, true peace is impossible until their sin is addressed. Christ's death and resurrection conquered sin, offering forgiveness and a new covenant relationship where believers can now experience the "peace of God, which surpasses all understanding" (Philippians 4:7). He Himself is our peace, breaking down the dividing wall of hostility between God and humanity, and between people (Ephesians 2:14). Thus, the stark absence of peace for the wicked in Isaiah 57:21 serves as a crucial backdrop, highlighting the glorious and indispensable peace that only Christ provides to those who turn from their wickedness and trust in Him.