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 59:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 5, 6.) They conceived labor and gave birth to iniquity: they broke the eggs of vipers and wove spider webs. Whoever eats their eggs will die, and what is hatched will break out into a viper. Their webs will not be turned into clothing, nor will they be covered with their works. LXX: For they bring forth pain and generate iniquity. They broke the eggs of vipers and wove spider webs. And whoever wants to eat their eggs, breaking them open, will find something rotten, and in the end a viper; their webs will not be used for clothing, nor will they be covered with their works. Those who await the coming of the Antichrist cannot say: 'We have conceived and brought forth from fear of you, O Lord, and we have made the spirit of your salvation come upon the earth' (Isaiah 26:18), they conceive pain correctly, and give birth to wickedness, so that they receive iniquity instead of what they seek with much effort; of whom it is written in the Psalms: 'They conceived pain, and brought forth wickedness' (Psalm 7:15). They break and shatter the eggs of asps, so that they may receive their venom in their own minds, of whom it is said in the Gospel: 'You offspring of vipers' (Matthew 3:7). And beautifully they have laid the eggs of asps and serpents, which eggs are said to generate first. And because they not only retain the poisons of malice in their hearts, but also meditate on old wives' fables day and night, they are therefore said: And they weave webs of spiders: by which they catch flies and mosquitoes and small creatures; to which when something happens by chance, it flies through the empty air. Whoever eats, he says, of their eggs, will die, that is, whoever agrees with their counsels, as Abel agreed to Cain when he said, Let us go into the field (Genesis IV, 8), will instantly be killed: or as the Seventy have translated it: Whoever wants to eat of their eggs, he will find decay when crushed, and in it a ruler. For whoever, being deceived by mere appearance, thinks that the eggs of hens and other birds, the consumption of which is harmless, if he breaks them before eating, will immediately recognize the most foul odor and stench, and will find what is cooked, the rule. Or according to Symmachus and Theodotion, the asp. But the eagle put the viper; for which in Hebrew it is read Ephee (). Therefore, whoever, hearing the Jewish traditions, wishes to prepare himself for the pleasures of a thousand years, and being ensnared by the promises, reaches out his hand to the egg: if before he eats, that is, he agrees with deadly words, he wishes first to consider what is said, and to examine each word, and to handle their meaning, he will immediately discover that the Antichrist is being prepared in them. Therefore, according to the Hebrew text, whoever eats from their eggs will die. But according to the Septuagint, whoever breaks them beforehand and carefully looks and sees what lies hidden will discover a most foul stench and the prince of all serpents, the devil, lurking in their traditions. And because he had said above, 'They weave spider webs,' he explains that the weaving of these webs is not profitable. Their labor, he says, and all their teaching does not make the garment of Christ, nor the cloak by which the nakedness of the soul is protected, but they sweat in vain labor, as the same Prophet says: 'This people honors me with their lips, but their heart is far from me.' But they worship me in vain, teaching doctrines and precepts of men (Isaiah 29:13): which following, they neglect the law of God. And that we may know that their works are like a spider's web, he added: Neither shall their works cover them. Some have explained this passage thus: They have crushed, or broken, the eggs of asps, that is, they have disregarded all the words of the prophets and have woven for themselves the flattering words of false prophets: of whom whoever partakes, shall be bitten by the serpent; and he will understand that the words of lies have profited him nothing.
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Summary
Isaiah 59:6 delivers a powerful prophetic indictment against ancient Israel, asserting the utter futility of their unrighteous deeds to provide spiritual covering or justification before God. Through the vivid, yet fragile, metaphor of spider webs, the prophet declares that human efforts rooted in pervasive iniquity and overt violence are inherently incapable of offering true righteousness, protection, or acceptance, emphasizing that their actions are not merely imperfect but fundamentally corrupt and antithetical to God's holy character.
Context
Literary Context
Isaiah 59 forms a crucial segment within the larger prophetic work, immediately following a section (chapters 58-59) where the prophet meticulously confronts the nation's profound spiritual degeneracy and hypocrisy. The chapter commences with a clear theological declaration: God's power to save is undiminished, and His ear is not deaf to their cries. However, the subsequent verses swiftly pivot to reveal the true impediment—the people's pervasive iniquities that have created an insurmountable chasm between them and their Holy God (Isaiah 59:1-2). Verse 3 graphically details their defiled hands and lips, stained with blood and lies, which then leads into a comprehensive catalog of their societal sins in verses 4-8, encompassing injustice, deceit, and violence. Verse 6, specifically, zeroes in on the inherent nature and ultimate outcome of their "works," building upon the preceding descriptions of their corrupt practices and setting the theological stage for the subsequent lament over the profound absence of justice and truth within the land (Isaiah 59:9-15).
Historical & Cultural Context
The historical setting for Isaiah 59 is generally understood to be the period leading up to or during the Babylonian exile, or possibly a later post-exilic era marked by similar moral and spiritual decline within the community. During this time, Judah was experiencing significant social and spiritual erosion, characterized by widespread injustice, systemic oppression of the vulnerable, corruption within the legal and governmental systems, and a general, pervasive disregard for God's covenant laws. The imagery of "webs" and "garments" would have resonated deeply with the cultural understanding of the time. Garments were not merely clothing; they were essential for protection from the elements, a symbol of dignity, and a fundamental necessity for modesty and social standing. In stark contrast, spider webs, though perhaps intricate in their construction, are universally recognized as flimsy, fragile, and utterly useless for providing any substantial warmth, protection, or covering. This potent metaphor powerfully underscores the cultural understanding of practical utility versus deceptive appearance, thereby highlighting the profound spiritual bankruptcy and inherent inadequacy of their self-righteous endeavors.
Key Themes
This verse contributes profoundly to several pivotal themes within the book of Isaiah and broader biblical theology. Firstly, it starkly underscores the pervasiveness and corrupting nature of sin, demonstrating that human actions, when not rooted in genuine righteousness and obedience to God, are inherently flawed and produce further iniquity rather than spiritual benefit. Secondly, it powerfully highlights the futility of human self-salvation or self-justification, emphasizing with absolute clarity that no amount of human effort, religious ritual, or "works" can ever provide the spiritual covering, atonement, or righteousness required by a holy God. This theme is foundational to understanding the absolute necessity of divine intervention and grace, a concept that finds its ultimate and glorious fulfillment in the New Testament (e.g., Romans 3:20 and Galatians 2:16). Finally, the verse speaks directly to the theme of divine judgment and the inevitable consequences of unrighteousness, illustrating how the nation's sinful actions lead inexorably to separation from God and societal breakdown, thereby necessitating God's own righteous and redemptive intervention to bring about salvation and restoration (Isaiah 59:16-21).
Exposition and Analysis
Key Word Analysis
This term (H6980), found only in the plural in the biblical text, refers to trenches or, metaphorically, a web, specifically a spider's web. The imagery powerfully conveys something intricately spun but utterly flimsy and insubstantial, completely incapable of providing warmth, protection, or modesty. It highlights the deceptive appearance of human effort that, despite its complexity, yields no substantial, enduring benefit, symbolizing human works that are fragile, inadequate, and ultimately useless for true spiritual covering or justification before God.
This word (H899) denotes a covering, clothing, or apparel. In ancient Near Eastern cultures, garments were not merely utilitarian; they were fundamental for survival, a symbol of dignity, and crucial for social identity and acceptance. The explicit inability of their "webs" to become "garments" signifies that their self-made righteousness, their religious rituals, or their attempts at covering their sin are completely inadequate and offer no true spiritual security, protection, or acceptance in the sight of a holy God.
Derived from the root meaning "to do" or "to make," this term (H4639) broadly denotes an action, deed, or transaction, encompassing both good and bad outcomes. Its emphatic repetition in this verse ("their works are works of iniquity") serves to underscore that the very nature, character, and output of their activity are fundamentally corrupt and morally perverse. It is not merely a quantitative lack of good deeds, but a qualitative assessment that their active endeavors are intrinsically tainted by sin and lead to further trouble.
Verse Breakdown
"Their webs shall not become garments"
This opening clause introduces the central, striking metaphor of the verse. The "webs" represent the intricate, self-devised schemes, efforts, and religious rituals of the people, which, despite their appearance of diligence, are ultimately flimsy, fragile, and utterly useless. They are inherently incapable of providing the spiritual covering, righteousness, or acceptance (symbolized by "garments") that God's holiness demands. This powerfully highlights the profound futility of human attempts to justify themselves or earn favor before a holy God through their own flawed and self-serving works.
"neither shall they cover themselves with their works"
This clause expands upon and reinforces the preceding thought, emphasizing the complete inability of their own deeds to provide any true spiritual protection, dignity, or atonement for sin. Their "works," being inherently flawed, tainted by iniquity, and rooted in violence, cannot hide their spiritual nakedness, provide a shield against divine judgment, or secure genuine acceptance in God's presence.
"their works [are] works of iniquity"
This is a direct, unequivocal, and emphatic statement that clarifies the intrinsic nature and moral quality of their "works." It is not simply that their works are insufficient or imperfect, but that they are actively rooted in wickedness, evil, and moral trouble. The repetition of "works" (maʻăseh) underscores the pervasive and intrinsic corruption of their actions, indicating a deep-seated moral problem that permeates their very being and output.
"and the act of violence [is] in their hands"
This final clause provides a concrete, tangible example of how their "works of iniquity" manifest. Their hands, the primary instruments of their actions and deeds, are explicitly stained with "violence" (châmâç), signifying cruelty, injustice, and oppression. This demonstrates how their internal corruption and moral decay manifest in external, harmful deeds against others, particularly the vulnerable, further cementing their profound guilt and culpability before God.
Literary Devices
Isaiah 59:6 employs several potent literary devices to convey its stark message of human futility and sin. The most prominent is Metaphor, where the "webs" spun by the people are directly compared to their "works," and "garments" symbolize righteousness or spiritual covering. This vivid comparison powerfully illustrates the inherent fragility, inadequacy, and ultimate uselessness of human efforts to achieve justification or conceal sin. The phrase "their works are works of iniquity" utilizes striking Repetition (specifically, Polyptoton or Ploce) of the word "works" (maʻăseh) to emphasize the pervasive, intrinsic, and unavoidable corruption that characterizes their deeds. Furthermore, the verse employs a subtle form of Personification by stating that "the act of violence is in their hands," as if violence itself is a tangible, wieldable object. This underscores the direct, active, and deliberate role of the people in perpetrating injustice. The entire verse functions as a form of Hyperbole in its stark and absolute declaration of futility, emphasizing the utter impossibility of self-salvation or self-justification through such means.
Theological and Thematic Connections
Isaiah 59:6 serves as a profound Old Testament precursor to the New Testament's foundational doctrine of justification by grace through faith, entirely apart from human works. It powerfully articulates the enduring biblical truth that humanity's inherent sinfulness contaminates all attempts at self-righteousness, rendering them utterly useless and even offensive in the sight of a holy God. The "works of iniquity" described here are not merely imperfect or incomplete; they are actively perverse and stained with violence, demonstrating that the problem is not a lack of effort but a fundamental, pervasive corruption of human nature and action. This verse highlights the vast and unbridgeable chasm between humanity's fallen state and God's perfect holiness, underscoring the absolute necessity of a divine provision for righteousness, rather than any reliance on human merit or self-effort.
Reflection and Application
Isaiah 59:6 extends a profound challenge, urging us to deeply examine the true nature, motivation, and source of our own "works." In a contemporary culture often driven by performance, achievement, and the relentless pursuit of self-promotion, this verse serves as a sobering reminder that any efforts to establish our own righteousness, earn God's favor, or even gain human approval through deeds not genuinely rooted in faith, humility, and love for God are ultimately as flimsy, inadequate, and useless as a spider's web. It compels us to confront the subtle, insidious ways in which "iniquity" and "violence" might manifest in our own lives—not merely in overt, egregious acts, but in selfish motivations, judgmental attitudes, passive neglect of justice, or the pursuit of personal gain at the expense of others. True spiritual covering, genuine peace, and lasting acceptance come not from our own flawed and tainted attempts, but solely from embracing God's perfect and sovereign provision. This verse profoundly urges humility, prompting us to abandon all forms of self-reliance and instead seek the righteousness that comes only from God, freely given through His grace.
Questions for Reflection
FAQ
What is the primary metaphor in Isaiah 59:6, and what does it mean?
The primary metaphor in Isaiah 59:6 is that of "webs" that "shall not become garments." The "webs" (specifically, spider webs) represent the intricate but inherently fragile and utterly useless "works" or deeds of the people of Israel. These works, being explicitly identified as "works of iniquity" and "acts of violence," are intrinsically corrupt and cannot provide the spiritual covering, protection, or righteousness symbolized by "garments." It means that human efforts to justify themselves, atone for their sins, or cover their spiritual nakedness through their own flawed and sinful actions are completely futile and ineffective in God's sight. This imagery powerfully conveys the inadequacy and ultimate bankruptcy of self-righteousness.
Does this verse imply that all human works are bad, or that good works are useless?
This verse specifically refers to "their works," which are emphatically identified as "works of iniquity" and "acts of violence." It does not condemn all human works universally, but rather those works that originate from a sinful nature, are driven by unrighteous motives, or result in injustice and oppression. The verse highlights that works performed apart from God's righteousness, or as an attempt to earn salvation or divine favor, are inherently flawed and cannot provide spiritual covering or acceptance. The Bible elsewhere affirms that genuine good works are the natural and necessary fruit of a transformed life, demonstrating true faith, but they are never the basis for salvation or justification (e.g., Ephesians 2:10 and James 2:17).
How does Isaiah 59:6 relate to the concept of justice in the Old Testament?
Isaiah 59:6 is profoundly intertwined with the overarching biblical theme of justice. The phrase "the act of violence is in their hands" directly points to the pervasive social injustice, oppression, and moral decay prevalent in Israel. Throughout the Old Testament, God consistently calls His covenant people to practice justice and righteousness, especially towards the vulnerable, the marginalized, and the poor (e.g., Micah 6:8 and Amos 5:24). The "works of iniquity" and "violence" described here are a direct and egregious violation of God's covenant and His very character, demonstrating the catastrophic breakdown of a just and compassionate society and the moral corruption that separated them from their holy God. This verse underscores that true righteousness must manifest in tangible, just, and compassionate actions towards one's neighbor.
Christ-Centered Fulfillment
Isaiah 59:6, with its stark declaration of humanity's utter inability to cover its own sin through "works of iniquity" and violence, powerfully foreshadows the absolute and indispensable necessity of Christ's redemptive work. The vivid imagery of "webs" that cannot become "garments" perfectly illustrates the futility of any human attempt at self-justification, setting the theological stage for God's own righteous and sovereign intervention. What fallen humanity could never achieve—a perfect covering for sin and a garment of true righteousness—Jesus Christ, the sinless Lamb of God, perfectly accomplished. He is the one who, though knowing no sin, willingly became sin for us, so that in Him, we might become the very righteousness of God (2 Corinthians 5:21). Through His perfect obedience to the Father and His sacrificial death on the cross, Christ provided the flawless "garment" of righteousness that covers our spiritual nakedness, a righteousness not earned by our futile works but freely imputed by divine grace through faith (Philippians 3:9). His precious blood cleanses us from all sin, allowing us to stand before God clothed in His imputed righteousness, fulfilling the deep longing for a covering that our own "webs" of self-effort could never provide (Revelation 7:14). Thus, Isaiah 59:6 ultimately points with profound clarity to Jesus Christ as the divine and exclusive solution to humanity's pervasive sin problem, the only one capable of providing true spiritual covering, perfect justification, and eternal acceptance before God.