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 57:3–12. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a high charge, but a just one no doubt, drawn up against that wicked generation out of which God's righteous ones were removed, because the world was not worthy of them. Observe,
I.The general character here given of them, or the name and title by which they stand indicted, Isa 57:3.
They are told to draw near and hear the charge, are set to the bar, and arraigned there as sons of the sorceress, or of a witch, the seed of an adulterer and a whore, that is, they were such themselves, they were strongly inclined to be such, and their ancestors were such before them. Sin is sorcery and adultery, for it is departing from God and dealing with the devil. They were children of disobedience. "Come," says the prophet, "draw near hither, and I will read you your doom; to the righteous death will bring peace and rest, but not to you; you are children of transgression and a seed of falsehood (Isa 57:4), that have it by kind, and have it woven into your very nature, to backslide from God and to deal treacherously with him," Isa 48:8.
II.The particular crimes laid to their charge.
1.Scoffing at God and his word. They were a generation of scorners (Isa 57:4): "Against whom do you sport yourselves? You think it is only against the poor prophets whom you trample upon as contemptible men, but really it is against God himself, who sends them, and whose message they deliver." Mocking the messengers of the Lord was Jerusalem's measure-filling sin, for what was done to them God took as done to himself. When they were reproved for their sins, and threatened with the judgments of God, they ridiculed the word of God with the rudest and most indecent gestures and expressions of disdain. They sported themselves, and made themselves merry, with that which should have made them serious, and under which they should have humbled themselves. They made wry mouths at the prophets, and drew out the tongue, contrary to all the laws of good breeding; nor did they treat God's prophets with the common civility with which they would have treated a gentleman's servant that had been sent to them on an errand. Note, Those who mock at God, and bid defiance to his judgments, had best consider who it is towards whom they conduct themselves so insolently.
2.Idolatry. This was that sin which the people of the Jews were most notoriously guilty of before the captivity; but that affliction cured them of it. In Isaiah's time it abounded, witness the abominable idolatries of Ahaz (which some think are particularly referred to here) and of Manasseh.
(1.)They were dotingly fond of their idols, were inflamed with them, as those that burn in unlawful unnatural lusts, Rom 1:27. They were mad upon their idols, Jer 50:38. They inflamed themselves with them by their violent passions in the worship of them, as those of Baal's prophets that leaped upon the altar, and cut themselves, Kg1 18:26, Kg1 18:28. Note, Vile corruptions, the more they are gratified the more they are inflamed. They worshipped their idols under every green tree, in the open air, and in the shade; yet that did not cool the heat of their impetuous lusts, but rather the charming beauty of the green trees made them the more fond of their idols which they worshipped there. Thus that in nature which is pleasing, instead of drawing them to the God of nature, drew them from him. The flame of their zeal in the worship of false gods may shame us for our coldness and indifference in the worship of the true God. They strove to inflame themselves, but we distract and deaden ourselves.
(2.)They were barbarous and unnaturally cruel in the worship of their idols. They slew their children, and offered them in sacrifice to their idols, not only in the valley of the son of Hinnom, the headquarters of that monstrous idolatry, but in other valleys, in imitation of that, and under the cliffs of the rock, in dark and solitary places, the fittest for such works of darkness.
(3.)They were abundant and insatiable in their idolatries. They never thought they could have idols enough, nor could spend enough upon them and do enough in their service. The Syrians had once a notion of the God of Israel that he was a God of the hills, but not a God of the valleys (Kg1 20:28); but these idolaters, to make sure work, had both.
[1.]They had gods of the valleys, which they worshipped in the low places by the water side (Isa 57:6): Among the smooth stones of the valley, or brook, is thy portion. If they saw a smooth carved stone, though set up but for a way-mark or a mere-stone, they were ready to worship it, as the papists do crosses. Or in stony valleys they set up their gods, which they called their portion, and took for their lot, as God's people take him for their lot and portion. But these gods of stone would really be no better a portion for them, no better a lot, than the smooth stones of the stream near which they were set up, for sometimes they worshipped their rivers. "They, they, are the lot which thou trustest to and art pleased with, but thou shalt be put off with it for thy lot, and miserable will thy case be." See the folly of sinners, who take the smooth stones of the stream for their portion, when they might have the precious stones of God's Jerusalem, and the high priest's ephod, to portion themselves with. Having taken these idols for their lot and portion, they stick at no charge in doing honour to them: "To them hast thou poured a drink-offering, and offered a meat-offering, as if they had given thee thy meat and drink." They loved their idols better than their children, for their own tables must be robbed to replenish the altars of their idols. Have we taken the true God for our portion? Is he, even he, our lot? Let us then serve him with our meat and drink, not, as they did, by depriving ourselves of the use of them, but by eating and drinking to his glory. Here, in a parenthesis, comes in an expression of God's just resentment of this wickedness of theirs: Should I receive comfort in these - in such a people as this? Can those expect that God will take any pleasure in them, or accept their devotions at his altar, who thus serve Baal with the gifts of his providence? God takes comfort in his people, while they are faithful to him; but what comfort can he take in them when those that should be his witnesses against the idolatries of the world do themselves fall in with them? Should I have compassion on these? (so some), or should I repent me concerning these? so others. "How can they expect that I should spare them, and either adjourn or abate their punishment, when they are so very provoking? Shall I not visit for these things?" Jer 5:7, Jer 5:9.
[2.]They had gods of the hills too (Isa 57:7): "Upon a lofty and high mountain (as if thou wouldst vie with the high and lofty One himself, Isa 57:15) hast thou set thy bed, thy idol, thy idol's temple and altar, the bed of thy uncleanness, where thou committest spiritual whoredom, with all the wantonness of an idolatrous fancy, and in direct violation of the covenant of thy God. Thither wentest thou up readily enough, though it was up-hill, to offer sacrifice." Some think this bespeaks the impudence they arrived at in their idolatries; at first they had some sense of shame, when they worshipped their idols in the valleys, in obscure places; but they soon conquered that, and came to do it upon the lofty high mountains. They were not ashamed, neither could they blush.
[3.]As if these were not enough, they had household-gods too, their lares and penates. Behind the doors and the posts (Isa 57:8), where the law of God should be written for a memorandum to them of their duty, they set up the remembrance of their idols, not so much to keep up their own remembrance of them (they were so fond of them that they could not forget them), but to show to others how mindful they were of them, and to put their children in mind of them, and possess them betimes with a veneration for these dunghill deities.
[4.]As they were insatiable in their idolatries, so they were inseparable from them. They were hardened in their wickedness; they worshipped their idols openly and in public view, as being neither ashamed of the sin nor afraid of the punishment; they went as publicly, and in as great crowds, to the idol-temples, as ever they had gone to God's house. This was like an impudent harlot, discovering themselves to another than God, making profession of another than the true religion. They took a pride in making proselytes to their idolatries, and not only went up themselves to their high places, but enlarged their bed, that is, their idol-temples, and (as the margin reads the following words) thou hewedst it for thyself larger than theirs, than theirs from whom thou copiedst it, and tookest the platform of it, as Ahaz of his altar from that which he saw at Damascus, Kg2 16:10. And being thus involved over head and ears, as it were, in their idolatries, there is no parting them from them. Ephraim is now joined to idols both in love and league. First, In league: "Thou hast made a covenant with them, with the idols, with the idol-worshippers, to live and die together." This was a complete renunciation of their covenant with God and an avowed resolution to persist in their apostasy from him. Secondly, In love: "Thou lovedst their bed, that is, the temple of an idol, wherever thou sawest it." Justly therefore were they given up to their own hearts' lusts.
3.Another sin charged upon them is their trusting in and seeking to foreign aids and succours, and contracting a communion with the Gentile powers (Isa 57:9): Thou wentest to the king, which some understand of the idol they worshipped, particularly Moloch, which signifies a king. "Thou didst every thing to ingratiate thyself with those idols, didst offer incense and sweet ointments at their altars." Or it may be meant of the king of Assyria, whom Ahaz made his court to, or of the king of Babylon, whose ambassadors Hezekiah caressed, or of other kings of the nations whose idolatrous usages they admired and were desirous to learn and imitate, and for that end went and sent to cultivate an acquaintance and correspondence with them, that they might be like them and strengthen themselves by an alliance with them. See here,
(1.)What an expense they were at in forming and procuring this grand alliance. They went with ointments and perfumes, either bestowed upon themselves, to beautify their own faces and so make themselves considerable and worthy the friendship of the greatest king, or to be presented to those whose favour they were ambitious of, because a man's gift makes room for him and brings him before great men. "When the first present of rich perfumes was thought too little, thou didst increase them;" and thus many seek the ruler's favour, forgetting that, after all, every man's judgment proceeds from the Lord. So fond were they of those heathen princes that they not only went themselves, in all their airs, to those that were near them, but sent messengers to those that were afar off, Isa 18:2.
(2.)How much they hereby disparaged themselves and laid the honour of their crown and nation in the dust: Thou didst debase thyself even unto hell. They did so by their idolatries. It is a dishonour to the children of men, who are endued with the powers of reason, to worship that as their god which is the creature of their own fancy and the work of their own hands, to bow down to the stock of a tree. It is much more a dishonour to the children of God, who are blessed with the privilege of divine revelation, to forsake such a God as they know theirs to be for a thing of nought, their own mercies for lying vanities. They likewise debased themselves by truckling to their heathen neighbours, and depending upon them, when they had a God to go to who is all-sufficient and in covenant with them. How did those shame themselves to the highest degree, and sink themselves to the lowest, that forsook the fountain of life for broken cisterns and the rock of ages for broken reeds! Note, Sinners disparage and debase themselves; the service of sin is an ignominious slavery; and those who thus debase themselves to hell will justly have their portion there.
III.The aggravations of their sin.
1. They had been tired with disappointments in their wicked courses, and yet they would not be convinced of the folly of them (Isa 57:10): "Thou art wearied in the greatness of thy way; thou hast undertaken a mighty task, to find out true satisfaction and happiness in that which is vanity and a lie." Those that set up idols, instead of God, for the object of their worship, and princes, instead of God, for the object of their hope and confidence, and think thus to better themselves and make themselves easy, go a great way about, and will never come to their journey's end: Thou art wearied in the multitude, or multiplicity, of thy ways (so some read it): those that forsake the only right way wander endlessly in a thousand by-paths, and lose themselves in the many inventions which they have sought out. They weary themselves with fresh chases and fierce ones, but never gain their point, like the Sodomites, that wearied themselves to find the door (Gen 19:11) and could not find it at last. The pleasures of sin will soon surfeit, but never satisfy; a man may quickly tire himself in the pursuit of them, but can never repose himself in the enjoyment of them. They found this by experience. The idols they had often worshipped never did them any kindness; the kings they courted distressed them, and helped them not; and yet they were so wretchedly besotted that they could not say, "There is no hope; it is in vain any longer to expect that satisfaction in creature-confidences, and in the worship of idols, which we have so often looked for, and never met with." Note, Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step towards a well-grounded hope of happiness in God and a well-fixed resolution to keep to his service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, "There is no hope to be happy short of the Creator." 2. Though they were convinced that the way they were in was a sinful way, yet, because they had found some present sensual pleasure and worldly profit by it, they could not persuade themselves to be sorry for it: "Thou hast found the life of thy hand" (or the living of it); thou boastest how fortune smiles upon thee, and therefore thou art not grieved, any more than Ephraim when he said (Hos 12:8), "I have become rich; I have found out substance." Note, Prosperity in sin is a great bar to conversion from sin. Those that live at ease in their sinful projects, are tempted to think God favours them, and therefore they have nothing to repent of. Some read it ironically, or by way of question: "Thou hast found the life of thy hand, hast found true satisfaction and happiness, no doubt thou hast; hast thou not? And therefore thou art so far from being grieved that thou blessest thyself in thy own evil way; but review thy gains once more, and come to a balance of profit and loss, and then say, What fruit hast thou of those things whereof thou art ashamed and for which God shall bring thee into judgment?" Rom 6:21. 3. They had dealt very unworthily with God by their sin; for, (1.) It should seem they pretended that the reason why they left God was because he was too terrible a majesty for them to deal with; they must have gods that they could be more free and familiar with. "But," says God, "of whom hast thou been afraid or feared, that thou hast lied, that thou hast dealt falsely and treacherously with me, and dissembled in thy covenants with me and prayers to me? What did I ever do to frighten thee from me? What occasion have I given thee to think hardly of me, that thou hast gone to seek a kinder master?" (2.) However, it is certain that they had no true reverence of God nor any serious regard to him. So that question is commonly understood, "Of whom hast thou been afraid, or feared? Of none; for thou hast not feared me whom thou shouldst fear; for thou hast lied to me." Those that dissemble with God make it to appear they stand in no awe of him. "Thou hast not remembered me, neither what I have said nor what I have done, neither the promises nor the threatenings, nor the performances of either; thou hast not laid them to thy heart, as thou wouldst have done if thou hadst feared me." Note, Those who lay not the word of God and his providences to their hearts do thereby show that they have not the fear of God before their eyes. And multitudes are ruined by fearlessness, forgetfulness, and mere carelessness; they do not aright nor to good purpose fear any thing, remember any thing, nor lay any thing to heart. Nay, (3.) They were hardened in their sin by the patience and forbearance of God. "Have not I held my peace of old, and for a long time? These things thou hast done and I kept silence. And therefore, as it follows here, thou fearest me not;" as if because God had spared long he would never punish, Ecc 8:11. Because he kept silence the sinner thought him altogether such a one as himself, and stood in no awe of him.
IV.Here is God's resolution to call them to an account, though he had long borne with them (Isa 57:12):
"I will declare (like that, Psa 50:21, But I will reprove thee), I will declare thy righteousness, which thou makest thy boast of, and let the world see, and thyself too, to thy confusion, that it is all a sham, all a cheat, it is not what it pretends to be. When thy righteousness comes to be examined it will be found that it was unrighteousness, and that there was no sincerity in all thy pretensions. I will declare thy works, what they have been and what the gain thou pretendest to have gotten by them, and it will appear that at long-run they shall not profit thee, nor turn to any account." Note, Sinful works, as they are works of darkness, and there is no reason nor righteousness in them, so they are unfruitful works and there is nothing got by them; and, however they look now, it will be made to appear so another day. Sin profits not, nay, it ruins and destroys.
Historical interpretation
Historical Reception
2 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.
(Verse 4, 5.) Are you not wicked children, a deceitful seed, who console yourselves in gods beneath every leafy tree, sacrificing little ones in the torrents under threatening ((Vulg. lofty)) rocks? LXX: Are you not sons of perdition: an unjust seed, who call upon idols beneath leafy trees, sacrificing your sons in the valleys amidst the rocks? You, he says, have done these things that the preceding discourse narrated. Who are you, wicked sons of perdition, like Judas the betrayer, who is called the son of perdition (Jn. 17): and offspring of wickedness or deceit and falsehood, who delight in gods under every leafy tree, and sacrifice your children in the rivers (Acts 8). This is also recounted in the history of the Kings and Chronicles, that they sacrificed their sons to the gods, and consecrated them in fire (2 Kings 16 and 17). Indeed, it is without a doubt that both Achab, the king of Israel, and Manasseh, the king of Judah, committed, who went from the murder of their own children to the blood of the Prophets, as also mentioned in Hosea: 'Sacrifice,' he says, 'men, for the calves have failed' (Hosea 13:2).' Or, as it is written in Hebrew: 'Sacrificing men, you worship calves.' And in the Psalms it is written more fully: 'They were mingled with the nations, and they learned their works, and they served their idols, and it became a stumbling block to them.' And they sacrificed their sons and daughters to demons, and shed innocent blood, the blood of their sons and daughters, and sacrificed to the idols of Canaan. And the land was contaminated with blood, and was defiled in its works (Psalm 105, 35 et seqq.). Therefore, since it is evident from history that the sons are the murderers of Christ, the question arises as to how the sons are called sons of perdition, against those who wish to be different natures: one that is lost and evil, and cannot be saved; and another that is good, and cannot perish. For if, as they believe, the sons of perdition are of the most wicked nature: how is it that what was lost has been found? In the parables of the repentant, the lost sheep out of a hundred sheep and the lost coin out of ten are found, and the lost son is found, of whom the father had said to the older son: Your brother was lost, and is found: he was dead, and he has come to life again (Luke 15:32). For nothing perishes unless it was first safe, and nothing dies unless it had lived before. Therefore, those who are now called sons of perdition, or of wickedness and crime, have abandoned the Lord through their own fault, and have begun to be sons of perdition from among the sons of the Lord, as the same Prophet says to them: You have forsaken the Lord, and have provoked the Holy One of Israel to anger (Isaiah 1:4). We can understand these words according to the allegorical sense, and apply them to heretics, who are sons of perdition and of the most wicked seed, or of falsehood. For from the beginning they are liars, like the devil, who is their father, who is the father of all lies. They call those whom they have deceived to idols, or to the images of their doctrines, under leafy and wooded trees, promising pleasures and delights to them, or hiding their impurities. Therefore, after Adam sinned, he hid himself in paradise under a tree, so that he would not be revealed to the sight of God (Genesis 3). There is no doubt that the children of such destruction, and the wicked seed, have many offspring wherever they deceive and kill in deep valleys, and under the looming rocks of impiety, which always threaten ruin, which, due to the diversity of lies and the variety of perverse teachings, are called many rocks. But we have one rock, which always follows the people of God, from which the people of Israel once drank, when they enjoyed the intimacy of the Lord.
This shows them to be those who detest God, having a sick hatred for him and ready to eat blood. There was nothing new in this; it was a long established custom. For you are the ones who have from long ago called on idols under a leafy tree.… Your guilt is that you first think to kill your firstborn and then offer libations to impure demons and soulless idols; so slaying will also be your portion and your lot.… Should I not be angry with these people? Is there not a good cause for my anger?
Continue studying Isaiah 57:5 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 57:5 serves as a searing indictment against the profound spiritual apostasy and moral degradation of ancient Israel, vividly exposing their fervent devotion to idolatry and the abhorrent practice of child sacrifice. This verse starkly portrays the depths of their unfaithfulness, contrasting their zealous pursuit of false gods with the sacred covenant relationship they had with Yahweh, thereby highlighting the severe spiritual and ethical decay that resulted from their abandonment of divine truth and their embrace of pagan abominations.
Context
Literary Context
This verse is deeply embedded within a broader prophetic oracle spanning Isaiah 56-59, where the prophet Isaiah confronts the pervasive moral decay and spiritual corruption within Judah. Following chapters that emphasize God's future restoration and the call to righteousness for all who keep His covenant, Isaiah pivots sharply to expose the current state of sin among His people, including their hypocrisy, injustice, and rampant idolatry. Chapter 57, in particular, contrasts the peaceful rest of the righteous who die with the restless, ungodly lives of the wicked who pursue their own ways. Verse 5, with its graphic depiction of idolatrous rites and the horrific practice of child sacrifice, functions as a concrete, devastating example of the "wicked" behavior described in the preceding verses, providing undeniable evidence of the spiritual adultery and covenant breaking that characterized their relationship with God. It sets the stage for God's subsequent condemnation and promise of judgment, yet also subtly hints at a future restoration for the truly penitent who turn back to Him.
Historical & Cultural Context
The abominable practices described in Isaiah 57:5 were deeply rooted in the Canaanite religions that surrounded ancient Israel and, tragically, often infiltrated their worship. The phrase "under every green tree" refers to the common pagan practice of establishing cultic sites in natural groves or on "high places," which were frequently associated with fertility rites, ritual prostitution, and the worship of deities like Baal and Asherah. These sites were perceived as places of spiritual power and were adopted by Israelites despite explicit divine prohibitions against such syncretism (e.g., Deuteronomy 12:2-3). The most horrific accusation, "slaying the children in the valleys under the clifts of the rocks," directly points to child sacrifice, a detestable ritual often linked to the worship of Molech or Baal. This practice, explicitly condemned by Yahweh as an abomination (e.g., Leviticus 18:21; Deuteronomy 12:31), typically occurred in specific valleys, most notably the Valley of Hinnom (Gehenna) outside Jerusalem. The prophet's words reflect a period where Israel had significantly backslid, adopting the most heinous customs of the very nations they were meant to dispossess and stand apart from.
Key Themes
Isaiah 57:5 powerfully contributes to several overarching themes in the book of Isaiah, underscoring the prophet's consistent message of judgment and hope. Firstly, it vividly illustrates the theme of Idolatry and Spiritual Adultery, portraying Israel's fervent devotion to false gods as a passionate, self-inflicted pursuit that mirrors an illicit affair, thereby betraying their covenant with Yahweh. This spiritual unfaithfulness is a recurring motif, particularly evident in the warnings against worshipping foreign deities found throughout the book, such as in Isaiah 44:9-20. Secondly, the verse highlights the theme of Moral Depravity and Covenant Breaking. The inclusion of child sacrifice reveals the extreme depths of moral degradation to which the people had fallen, demonstrating the dehumanizing and destructive consequences of abandoning God's righteous standards and breaking the covenant established at Sinai. This moral decay is further elaborated in passages like Isaiah 1:4-6. Lastly, the rhetorical question implicitly conveys the theme of Divine Condemnation and Impending Judgment. God, through Isaiah, expresses His full awareness and absolute condemnation of these abominable acts, signaling the certainty of impending judgment for such gross violations of His commands, a theme consistently present throughout Isaiah's prophecies, as seen in Isaiah 3:11.
Exposition and Analysis
Key Word Analysis
This word (H2552), a primitive root, means "to be hot" or "to be warm," used here in a reflexive sense ("enflaming yourselves"). It denotes a fervent, passionate, or even lustful heat. In this context, it vividly describes the intense, self-generated zeal and desire with which the Israelites pursued their idolatrous practices, likening their spiritual unfaithfulness to an ardent, illicit passion rather than a casual or reluctant transgression.
This term (H410) is a shortened form of a word meaning "strength" or "mighty one," often used for God (El) but here applied to "any deity" or "idol." Its use emphasizes that the Israelites were directing their fervent worship and "enflaming" themselves not towards the true, mighty God, but towards false, powerless deities, highlighting the profound misdirection and futility of their passionate devotion.
This word (H7819), a primitive root, means "to slaughter," often specifically referring to slaughter for sacrifice or massacre. Its blunt and graphic nature underscores the brutal reality of the child sacrifice, emphasizing the horrific, ritualistic killing of innocent children as an act of worship to false gods, a practice utterly anathema to Yahweh and a profound violation of human dignity.
Verse Breakdown
"Enflaming yourselves with idols"
This initial clause powerfully describes the active, self-willed nature of Israel's idolatry. The term "enflaming" suggests a passionate, almost lustful pursuit of false gods, indicating that their unfaithfulness was not merely passive neglect but an intense, self-incited devotion to that which was not God. This highlights the deep spiritual adultery inherent in their actions, a passionate betrayal of their covenant relationship.
"under every green tree"
This phrase points to the widespread and public nature of their idolatrous worship. "Green trees" were common sites for pagan cults, often associated with fertility rites and the worship of nature deities like Baal and Asherah. It signifies the pervasive integration of pagan practices into the very fabric of Israelite society, occurring openly and frequently across the land, transforming places of natural beauty into scenes of spiritual defilement.
"slaying the children"
This is the most shocking and morally reprehensible accusation within the verse. It refers to the abhorrent practice of child sacrifice, where infants were immolated or killed as offerings to pagan deities. This act represents the ultimate betrayal of the covenant, a direct violation of God's most fundamental laws regarding the sanctity of life, and a descent into the deepest moral depravity imaginable for a people called to holiness.
"in the valleys under the clifts of the rocks?"
This final phrase specifies the grim, often secluded locations where these child sacrifices took place. Valleys, particularly the Valley of Hinnom, were notorious sites for Molech worship. "Clifts of the rocks" evokes dark, hidden, and perhaps even ominous places, emphasizing the secret, yet widespread, nature of these abominable rituals, often conducted in the shadows away from public view, yet fully known to God. The rhetorical question mark at the end underscores the prophet's (and God's) horrified awareness and condemnation of these detestable acts, implying that such behavior is beyond comprehension for a covenant people.
Literary Devices
Isaiah 57:5 employs several powerful literary devices to convey its message of condemnation and horror. The most prominent is the Rhetorical Question at the end of the verse ("slaying the children in the valleys under the clifts of the rocks?"). Though phrased as a question, it functions as a forceful accusation and an implied affirmation of the horrific truth. It demands no answer because the answer is self-evident and utterly horrifying, emphasizing the prophet's (and God's) astonishment and condemnation. Vivid Imagery is extensively used, painting a grim and disturbing picture with phrases like "enflaming yourselves," "green tree," "valleys," and "clifts of the rocks," which evoke sensory details of the pagan worship sites and the dark, hidden nature of the rituals. The phrase "enflaming yourselves" also functions as a powerful Metaphor for passionate, self-induced spiritual adultery, likening the Israelites' zealous pursuit of idols to an illicit, burning desire. Furthermore, the "green tree" serves as a Symbol of pervasive pagan worship and fertility cults, representing the widespread nature of their apostasy. The stark contrast between the natural beauty of "green trees" and the unnatural horror of "slaying the children" creates a powerful Juxtaposition, highlighting the profound perversion of creation and covenant.
Theological and Thematic Connections
Isaiah 57:5 stands as a chilling testament to the seductive power of idolatry and the devastating consequences of spiritual unfaithfulness. Theologically, it underscores God's absolute sovereignty and His exclusive right to worship, revealing the profound offense of diverting devotion and passion to false gods. The practice of child sacrifice, in particular, exposes the ultimate dehumanization and moral depravity that results when humanity rejects the divine standard of life and holiness. It highlights the stark contrast between the life-giving nature of Yahweh, who desires life and blessing, and the death-dealing reality of pagan worship, which demands horrific sacrifices. This verse serves as a timeless warning against any form of idolatry, whether ancient or modern, reminding us that anything that takes God's rightful place in our hearts leads to spiritual barrenness, moral corruption, and ultimately, destruction.
Reflection and Application
Isaiah 57:5, though describing ancient horrors, carries profound contemporary relevance, serving as a mirror for self-examination in our own lives. It challenges us to earnestly examine the "idols" we might "enflame ourselves with"—anything that consumes our passion, time, energy, and devotion more than God. While literal child sacrifice is (thankfully) not a common practice today, the principle of sacrificing what is precious and God-given for fleeting desires, worldly success, or false securities remains a potent temptation. This could manifest as sacrificing our children's spiritual well-being for career advancement, or sacrificing ethical integrity for financial gain, or sacrificing true worship and rest for self-gratification and endless productivity. The "green trees" of our modern world might be the pervasive cultural norms, media influences, or societal pressures that subtly lead us away from singular devotion to Christ, offering seemingly appealing alternatives to God's truth. This verse calls for a radical self-examination, urging us to dismantle any "high places" in our hearts and lives where false gods or competing loyalties reside, and to re-center our lives on the one true God, pursuing Him with undivided passion, unwavering obedience, and a renewed commitment to the sanctity of life and holiness.
Questions for Reflection
FAQ
What does "enflaming yourselves with idols" truly mean in this context?
"Enflaming yourselves with idols" (KJV) or "inflaming yourselves among the oaks" (ESV, referring to sacred trees) refers to the fervent, passionate, and often lustful zeal with which the Israelites pursued their idolatrous practices. The Hebrew word châmam (H2552) implies a self-induced heat or burning desire. It suggests that their idolatry was not a passive or reluctant act but an eager, enthusiastic engagement, akin to a passionate, illicit affair. This highlights their deep spiritual unfaithfulness and betrayal of their covenant with Yahweh, as they poured their energy and devotion into false gods, often in the context of pagan fertility rites associated with sacred trees or groves, as described in Isaiah 1:29. It underscores the active, self-willed nature of their apostasy.
Christ-Centered Fulfillment
Isaiah 57:5, with its stark depiction of humanity's fallen state marked by idolatry and child sacrifice, finds its ultimate fulfillment and redemptive answer in Jesus Christ. The "enflaming yourselves with idols" speaks to the inherent human propensity to worship creation rather than the Creator, a spiritual adultery that separates us from God and leads to futility (as described in Romans 1:25). The horrific act of "slaying the children" underscores the ultimate consequence of sin: spiritual death and the destruction of innocence. In stark contrast to these abominations, Jesus Christ is the true and perfect sacrifice, the Lamb of God who takes away the sin of the world. His single, perfect offering on the cross, often depicted as a tree, ended the need for all other sacrifices, including the abominable child sacrifices that so defiled Israel. Through Christ, humanity is offered a way out of spiritual adultery and the death it brings, into a new covenant of grace and abundant life. He calls us to a singular devotion, to worship God in spirit and truth, freeing us from the bondage of idols and the death they bring, leading us instead to the abundant life found only in Him (John 10:10). He is the one who truly cleanses us from the defilement of sin and restores us to a right relationship with the Father, fulfilling the promise of a new covenant where God's law is written on our hearts and His Spirit enables true worship (Hebrews 8:10-12).