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Commentary on Isaiah 59 verses 1–8
The prophet here rectifies the mistake of those who had been quarrelling with God because they had not the deliverances wrought for them which they had been often fasting and praying for, Isa 58:3. Now here he shows,
I. That it was not owing to God. They had no reason to lay the fault upon him that they were not saved out of the hands of their enemies; for, 1. He was still as able to help as ever: His hand is not shortened, his power is not at all lessened, straitened, or abridged. Whether we consider the extent of his power or the efficacy of it, God can reach as far as ever and with as strong a hand as ever. Note, The church's salvation comes from the hand of God, and that has not waxed weak nor is it at all shortened. Has the Lord's hand waxed short? (says God to Moses, Num 11:23). No, it has not; he will not have it thought so. Neither length of time nor strength of enemies, no, nor weakness of instruments, can shorten or straiten the power of God, with which it is all one to save by many or by few. 2. He was still as ready and willing to help as ever in answer to prayer: His ear is not heavy, that it cannot hear. Though he has many prayers to hear and answer, and though he has been long hearing prayer, yet he is still as ready to hear prayer as ever. The prayer of the upright is as much his delight as ever it was, and the promises which are pleaded and put in suit in prayer are still yea and amen, inviolably sure. More is implied than is expressed; not only his ear is not heavy, but he is quick of hearing. Even before they call he answers, Isa 65:24. If your prayers be not answered, and the salvation we wait for be not wrought for us, it is not because God is weary of hearing prayer, but because we are weary of praying, not because his ear is heavy when we speak to him, but because our ears are heavy when he speaks to us.
II. That it was owing to themselves; they stood in their own light and put a bar in their own door. God was coming towards them in ways of mercy and they hindered him. Your iniquities have kept good things from you, Jer 5:25.
1.See what mischief sin does. (1.) It hinders God's mercies from coming down upon us; it is a partition wall that separates between us and God. Notwithstanding the infinite distance that is between God and man by nature, there was a correspondence settled between them, till sin set them at variance, justly provoked God against man and unjustly alienated man from God; thus it separates between them and God. "He is your God, yours in profession, and therefore there is so much the more malignity and mischievousness in sin, which separates between you and him." Sin hides his face from us (which denotes great displeasure, Deu 31:17); it provokes him in anger to withdraw his gracious presence, to suspend the tokens of his favour and the instances of his help; he hides his face, as refusing to be seen or spoken with. See here sin in its colours, sin exceedingly sinful, withdrawing the creature from his allegiance to his Creator; and see sin in its consequences, sin exceedingly hurtful, separating us from God, and so separating us not only from all good, but to all evil (Deu 29:21), which is the very quintessence of the curse. (2.) It hinders our prayers from coming up unto God; it provokes him to hide his face, that he will not hear, as he has said, Isa 1:15. If we regard iniquity in our heart, if we indulge it and allow ourselves in it, God will not hear our prayers, Psa 66:18. We cannot expect that he should countenance us while we go on to affront him.
2.Now, to justify God in hiding his face from them, and proceeding in his controversy with them, the prophet shows very largely, in the following verses, how many and great their iniquities were, according to the charge given him (Isa 58:1), to show God's people their transgressions; and it is a black bill of indictment that is here drawn up against them, consisting of many particulars, any one of which was enough to separate between them and a just and a holy God. Let us endeavour to reduce these articles of impeachment to proper heads.
(1.)We must begin with their thoughts, for there all sin begins, and thence it takes its rise: Their thoughts are thoughts of iniquity, Isa 59:7. Their imaginations are so, only evil continually. Their projects and designs are so; they are continually contriving some mischief or other, and how to compass the gratification of some base lust (Isa 59:4): They conceive mischief in their fancy, purpose, counsel, and resolution (thus the embryo receives its shape and life), and then they bring forth iniquity, put it in execution when it is ripened for it. Though it is in pain perhaps that the iniquity is brought forth, through the oppositions of Providences and the checks of their own consciences, yet, when they have compassed their wicked purpose, they look upon it with as much pride and pleasure as if it were a man-child born into the world; thus, when lust has conceived, it bringeth forth sin, Jam 1:15. This is called (Isa 59:5) hatching the cockatrice' egg and weaving the spider's web. See how the thoughts and contrivances of wicked men are employed, and about what they set their wits on work. [1.] At the best it is about that which is foolish and frivolous. Their thoughts are vain, like weaving the spider's web, which the poor silly animal takes a great deal of pains about, and, when all is done, it is a weak insignificant thing, a reproach to the place where it is, and which the besom sweeps away in an instant: such are the thoughts which worldly men entertain themselves with, building castles in the air, and pleasing themselves with imaginary satisfaction, like the spider, which takes hold with her hands very finely (Pro 30:28), but cannot keep her hold. [2.] Too often it is about that which is malicious and spiteful. They hatch the eggs of the cockatrice or adder, which are poisonous and produce venomous creatures; such are the thoughts of the wicked who delight in doing mischief. He that eats of their eggs (that is, he is in danger of having some mischief or other done him), and that which is crushed in order to be eaten of, or which begins to be hatched and you promise yourself some useful fowl from it, breaks out into a viper, which you meddle with at your peril. Happy are those that have least to do with such men. Even the spider's web which they wove was woven with a spiteful design to catch flies in and make a prey of them; for, rather than not be doing mischief, they will play at small game.
(2.)Out of this abundance of wickedness in the heart their mouth speaks, and yet it does not always speak out the wickedness that is within, but, for the more effectually compassing the mischievous design, it is dissembled and covered with much fair speech (Isa 59:3): Your lips have spoken lies; and again (Isa 59:4), They speak lies, pretending kindness where they intend the greatest mischief; or by slanders and false accusations they blasted the credit and reputation of those they had a spite to and so did them a real mischief unseen, and perhaps by suborning witnesses against them took from them their estates and lives; for a false tongue is sharp arrows, and coals of juniper, and every thing that is mischievous. Your tongue has muttered perverseness. When they could not, for shame, speak their malice against their neighbours aloud, or durst not, for fear of being disproved and put to confusion, they muttered it secretly. Backbiters are called whisperers.
(3.)Their actions were all of a piece with their thoughts and words. They were guilty of shedding innocent blood, a crime of the most heinous nature: Your hands are defiled with blood (Isa 59:3); for blood is defiling; it leaves an indelible stain of guilt upon the conscience, which nothing but the blood of Christ can cleanse it from. Now was this a case of surprise, or one that occurred when there was something of a force put upon them; but (Isa 59:7) their feet ran to this evil, naturally and eagerly, and, hurried on by the impetus of their malice and revenge, they made haste to shed innocent blood, as if they were afraid of losing an opportunity to do a barbarous thing, Pro 1:16; Jer 22:17. Wasting and destruction are in their paths. Wherever they go they carry mischief along with them, and the tendency of their way is to lay waste and destroy, nor do they care what havoc they make. Nor do they only thirst after blood, but with other iniquities are their fingers defiled (Isa 59:3); they wrong people in their estates and make every thing their own that they can lay their hands on. They trust in vanity (Isa 59:4); they depend upon their arts of cozenage to enrich themselves with, which will prove vanity to them, and their deceiving others will but deceive themselves. Their works, which they take so much pains about and have their hearts so much upon, are all works of iniquity; their whole business is one continued course of oppressions and vexations, and the act of violence is in their hands, according to the arts of violence that are in their heads and the thoughts of violence in their hearts.
(4.)No methods are taken to redress these grievances, and reform these abuses (Isa 59:4): None calls for justice, none complains of the violation of the sacred laws of justice, nor seeks to right those that suffer wrong or to get the laws put in execution against vice and profaneness, and those lewd practices which are the shame, and threaten to be the bane, of the nation. Note, When justice is not done there is blame to be laid not only upon the magistrates that should administer justice, but upon the people that should call for it. Private persons ought to contribute to the public good by discovering secret wickedness, and giving those an opportunity to punish it that have the power of doing so in their hands; but it is ill with a state when princes rule ill and the people love to have it so. Truth is opposed, and there is not any that pleads for it, not any that has the conscience and courage to appear in defence of an honest cause, and confront a prosperous fraud and wrong. The way of peace is as little regarded as the way of truth; they know it not, that is, they never study the things that make for peace, no care is taken to prevent or punish the breaches of the peace and to accommodate matters in difference among neighbours; they are utter strangers to every thing that looks quiet and peaceable, and affect that which is blustering and turbulent. There is no judgment in their goings; they have not any sense of justice in their dealings; it is a thing they make no account of at all, but can easily break through all its fences if they stand in the way of their malicious covetous designs.
(5.)In all this they act foolishly, very foolishly, and as much against their interest as against reason and equity. Those that practise iniquity trust in vanity, which will certainly deceive them, Isa 59:4. Their webs, which they weave with so much art and industry, shall not become garments, neither shall they cover themselves, either for shelter or for ornament, with their works, Isa 59:6. They may do hurt to others with their projects, but can never do any real service or kindness to themselves by them. There is nothing to be got by sin, and so it will appear when profit and loss come to be compared. Those paths of iniquity are crooked paths (Isa 59:8), which will perplex them, but will never bring them to their journey's end; whoever go therein, though they say that they shall have peace notwithstanding they go on, deceive themselves; for they shall not know peace, as appears by the following verses.
Now those who meditate evil, we say, do not [think] truth but falsehood, and not righteousness but iniquity, for their tongue learns to speak lies. They have done evil and have not ceased that they might repent. For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbors, and instead of loving them, they devise evil against them, as the saint testifies, saying, “And those who seek my evil have spoken vanity and imagined deceit all the day.” But that the cause of such meditation is none other than the lack of instruction the divine proverb has already declared: “The son who forsakes the commandment of his father meditates evil words.” But such meditation, because it is evil, the Holy Spirit blames in these words and reproves too in other terms, saying, “Your hands are polluted with blood, your fingers with sins, your lips have spoken lawlessness, and your tongue imagines iniquity: no one speaks right things, nor is there true judgment.” But what the end is of such perverse imagining, he immediately declares, saying, “They trust in vanities and speak falsehood, for they conceive mischief and bring forth lawlessness.”
(V. 3, 4.) For your hands are polluted with blood, and your fingers with iniquity: your lips have spoken lies, and your tongue mutters wickedness. There is no one who calls for justice, nor is there anyone who truly judges: but they trust in nothingness, and speak vanities. LXX: For your hands are polluted with blood, and your fingers with sins. Your lips are polluted with iniquity, and your tongue meditates injustice. No one speaks the truth: there is no fair judgment. They trust in empty things, and speak worthless words, injustices and sins. What he has mentioned generally above, he now explains in detail. And it should be considered that he does not accuse them of idolatry, which they were practicing in the time of Isaiah, but rather of shedding blood, about which he had already spoken: The righteous is perishing, and there is no one who takes it to heart. The upright are taken away, and no one understands in his heart. For the righteous man is taken away from the face of wickedness: his grave shall be in peace, and his tomb shall be with honour. Though their hands have not injured in any wise the Lord, yet they take upon them to cry out with blasphemous voices, saying: His blood be upon us and upon our children. His death shall therefore bear witness against them, and their hands shall be defiled. Of whom the same Prophet testifies, saying: If ye stretch forth your hands against me, I will not hear you. Your hands are full of blood. Your lips and tongue speak iniquity and lies, claiming to be Christ's chosen ones but behaving as Antichrists. There is no one among your people who cries out for justice and judges according to truth, or in the Hebrew language, faith in Christ. Instead, they trust in nothingness and speak empty words. Therefore, the Apostle commands us not to pay attention to Jewish fables and the commandments of those who turn away from the truth. For truly they trust in nothing, and they follow vanities, in which is fulfilled the prophecy of the Lord: I am come in my Father's name, and you receive me not: if another shall come in his own name, him you will receive. (John 5:43).
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SUMMARY
Isaiah 59:4 powerfully exposes the profound moral and spiritual decay of a society that has utterly abandoned the pursuit of justice and truth. Instead of upholding divine standards, the people place their confidence in worthless deceptions and routinely engage in falsehood. This pervasive corruption is depicted as an insidious internal process, where malevolent intentions are conceived within the heart and inevitably culminate in wicked actions, illustrating a systemic breakdown of integrity and righteousness that separates the community from God.
CONTEXT
Literary Context: Isaiah 59 is a deeply poignant prophetic indictment, immediately following a chapter that contrasts superficial religious observance with the true, transformative worship of God, which is characterized by genuine social justice and compassion for the oppressed, as detailed in Isaiah 58. While Isaiah 58 outlines the path to blessing through obedience, Isaiah 59 starkly reveals the opposite reality: the people's pervasive sin has created an impassable chasm between them and God, preventing their prayers from being heard and their salvation from arriving, as declared in Isaiah 59:1-2. Verse 4, specifically, meticulously details the ethical breakdown at both societal and individual levels, providing concrete examples of the widespread iniquity that characterizes the nation. This grim depiction serves as the crucial backdrop for the prophet's profound confession of sin on behalf of the people in Isaiah 59:12-13 and God's subsequent, glorious promise of a Redeemer who will bring salvation and justice in Isaiah 59:20-21.
Historical & Cultural Context: The prophecies within the book of Isaiah often span various periods of Israelite history, but Isaiah 59 most profoundly reflects the moral and spiritual climate in Judah leading up to or during the Babylonian exile (6th century BCE), or possibly a post-exilic period where the people had returned to the land but had not truly returned to the Lord in repentance. The society described is one where the very foundations of legal and social structures are corrupted. Courts are rife with injustice, honest advocacy for the vulnerable is virtually nonexistent, and deceit is a commonplace, accepted mode of interaction. This environment would have been marked by a severe lack of righteous leadership, widespread oppression of the poor and marginalized, and a general disregard for the covenant principles that were divinely ordained to govern Israelite life. The "vanity" mentioned could refer to the prevalent idolatry, empty religious rituals, or reliance on political alliances with foreign nations rather than placing exclusive trust in Yahweh, all common temptations and failures for ancient Israel. This pervasive breakdown of truth and justice was not merely an ethical failure; it was a direct and grievous affront to the holy character of Yahweh, who is inherently and perfectly just and true.
Key Themes: This verse powerfully underscores several critical themes prevalent throughout the prophetic book of Isaiah. Firstly, it highlights the pervasiveness of sin and its destructive impact on both individual integrity and the entire fabric of societal order. The lamentable absence of justice and truth points to a deep-seated moral corruption that permeates all levels of human interaction. Secondly, it emphasizes the dire consequences of forsaking God's ways, as the people's reliance on "vanity" and "lies" directly contrasts with the divine call to trust in the Lord alone for salvation and strength, as articulated in Isaiah 30:15. Thirdly, the vivid imagery of conceiving mischief and bringing forth iniquity illustrates the internal origin and progressive nature of sin, demonstrating with chilling clarity that wicked actions are not random occurrences but stem from deliberate, corrupt intentions nurtured within the heart. This profound theme resonates with other prophetic warnings about the deceitful condition of the human heart, such as in Jeremiah 17:9. Finally, the verse serves as a crucial component of the broader narrative of God's righteous judgment against sin, a judgment that ultimately paves the way for His redemptive intervention and the establishment of true justice through the coming Messiah.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 59:4 employs several potent literary devices to convey its message of profound moral decay and spiritual corruption. Personification is evident in the declaration that "none calleth for justice, nor any pleadeth for truth," attributing active roles to abstract concepts like justice and truth, which are then depicted as being neglected or abandoned by humanity. The verse also utilizes a striking and visceral metaphor of conception and birth: "they conceive mischief, and bring forth iniquity." This vivid imagery draws a powerful parallel between the biological process of procreation and the spiritual process of sin, illustrating that evil actions are not random but are the natural, deliberate outgrowth of wicked thoughts and intentions, much like a child is the product of its conception. This progression from internal thought ("conceive mischief") to external action ("bring forth iniquity") emphasizes the internal origin and inevitable manifestation of sin. Furthermore, the skillful use of parallelism in phrases such as "calleth for justice" and "pleadeth for truth," and "trust in vanity" and "speak lies," reinforces the pervasive nature of the moral failure, highlighting the interconnectedness of their ethical and spiritual corruption.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 59:4 serves as a stark and sobering reminder of humanity's fallen condition and the pervasive nature of sin, which originates in the heart and manifests in destructive actions and societal breakdown. The abandonment of justice and truth, coupled with a reliance on deceit and vanity, reflects a fundamental turning away from God, who is the ultimate source of all truth and righteousness. Theologically, this verse profoundly underscores the concept of humanity's utter inability to save itself or achieve righteousness through its own efforts, as its very thoughts and actions are corrupted from within. It highlights the desperate need for radical divine intervention to restore integrity, establish true justice, and reconcile humanity to its Creator. This lament over the absence of justice and truth is a recurring and foundational theme in prophetic literature, emphasizing God's unwavering standard for righteousness and His inevitable judgment against those who pervert it, while simultaneously pointing to His ultimate plan for redemption.
REFLECTION AND APPLICATION
Isaiah 59:4 offers a profound and challenging mirror for both individual self-examination and societal critique in any era. It compels us to honestly assess whether we, as individuals and within our communities, truly champion justice and truth, or if we remain silent in the face of injustice and tolerate falsehoods for comfort or convenience. In a world saturated with misinformation, alternative facts, and often driven by self-interest, the divine call to "call for justice" and "plead for truth" is more urgent and counter-cultural than ever. We must diligently beware of placing our trust in "vanity"—whether it be fleeting trends, material possessions, human philosophies, political ideologies, or empty promises—which ultimately leads to deception, moral decay, and spiritual barrenness. The vivid imagery of conceiving mischief and bringing forth iniquity serves as a powerful reminder that our outward actions are often the bitter fruit of our inward thoughts and intentions. Therefore, cultivating a pure heart and mind, filled with God's truth and a fervent desire for righteousness, is paramount for genuine transformation. This verse compels us to actively pursue integrity, speak truth with courage, and advocate for justice in our spheres of influence, thereby reflecting the righteous character of the God we serve.
Questions for Reflection
FAQ
What does "trust in vanity" mean in this context?
Answer: In Isaiah 59:4, "trust in vanity" refers to placing one's confidence, hope, or reliance on things that are inherently empty, worthless, futile, or deceptive. This can encompass a wide range of misplaced trusts, including the worship of idols, adherence to false gods, reliance on human schemes or political alliances, belief in empty promises, or anything that lacks true substance, divine backing, or eternal value. It stands in stark contrast to placing one's trust in the one true God, who is the ultimate source of all truth, stability, and genuine hope. Such misplaced trust inevitably leads to speaking lies and engaging in wicked actions, as the very foundation of one's life is built on falsehood rather than divine truth.
How does "conceive mischief, and bring forth iniquity" illustrate the nature of sin?
Answer: This powerful and disturbing metaphor illustrates that sin is not merely an accidental or impulsive act but often originates from deliberate, internal processes within the human heart and mind. Just as a living being is conceived, nurtured, and then born, so too are wicked actions ("iniquity") the natural and inevitable outcome of malicious thoughts, plans, or intentions ("mischief") that are conceived and nurtured internally. It highlights the progressive nature of sin, moving from an inner, hidden state of corruption to outward, manifest behavior. This imagery emphasizes that sinful deeds are the direct manifestation of a corrupted inner state and deliberate choice, a concept echoed in the New Testament, such as in James 1:15, where desire "when it has conceived gives birth to sin; and sin, when it is full-grown, brings forth death."
CHRIST-CENTERED FULFILLMENT
Isaiah 59:4 paints a bleak and unsparing picture of humanity's inherent inability to achieve righteousness on its own, a profound condition that necessitates radical divine intervention. The lamentable absence of anyone calling for justice or pleading for truth, coupled with the pervasive trust in vanity and the conception of mischief leading to iniquity, perfectly sets the stage for the glorious coming of the Messiah. Jesus Christ is the ultimate and perfect fulfillment of the justice and truth that humanity so desperately lacked and failed to uphold. He is not merely one who calls for justice, but He is Justice incarnate, the very embodiment of God's righteous standard. He is not merely one who pleads for truth, but He is the Truth Himself, the very Word of God made flesh, dwelling among us full of grace and truth John 1:14. While humanity conceived mischief and brought forth iniquity, Christ, through His perfectly obedient life, His atoning death on the cross, and His glorious resurrection, broke the tyrannical power of sin and death. He bore the iniquity of us all, as foretold in Isaiah 53:6, and established a new covenant where God's righteousness is freely imputed to all who believe in Him Romans 3:21-26. Through Him, believers are empowered by the Holy Spirit to genuinely seek justice, speak truth, and live lives that are no longer conceived in mischief but are transformed by the new creation of God in Christ 2 Corinthians 5:17, reflecting His character and advancing His kingdom.