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
Four Centuries of Reception
3 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.
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Isaiah 59:7-8] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
(V. 7, 8.) Their deeds are useless deeds: and the work of iniquity is in their hands. Their feet run towards evil: and they hasten to shed innocent blood. Their thoughts are worthless thoughts: destruction and ruin are in their ways. They have not known the way of peace: and there is no justice in their steps. Their paths are crooked for them: whoever walks on them does not know peace. LXX: For their deeds are the deeds of iniquity: and their feet run towards malice. They are swift to shed innocent blood, and their thoughts are the thoughts of fools. Destruction and misery are in their ways, and they do not know the way of peace. There is no justice in their ways. Their paths are twisted and they do not know peace. Therefore, their deeds are not hidden, for their actions are the works of wickedness, which the Apostle calls unfruitful, that is, having no fruit (Ephesians 5). And their feet run to evil, and they are swift to shed innocent blood (Prov. 1). For they also had the custom of killing the prophets. To whom Stephen was speaking: Which of the prophets have your fathers not persecuted (Acts 7:52)? And the Lord in the Gospel: Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you (Matt. 23:37); and again: On you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you killed between the temple and the altar (Ibid., 35). And it is said above to them: Your hands are polluted with blood: and your tongue speaks wickedness (Isaiah 1:15). And through this meditation of cruelty and blasphemy, they came to the death of the Lord. Likewise, Judas came to murder through the path of greed, rather sacrilege coupled with greed. And what follows: Their thoughts are the thoughts of foolish ones: destruction and unhappiness are in their ways, and they have not known the way of peace. And above: Their feet are swift to shed blood, the Apostle placed in Romans (Ch. III): which many ignorant people think is taken from the thirteenth psalm, which verses are added in the Vulgate edition and are not found in Hebrew. We have spoken more fully about this at the beginning of this volume. But those who have refused to accept its author have rightly ignored the way of peace. For he himself is our peace, who speaks to the Apostles: Peace I give to you, my peace I leave with you (John XIV, 27). And to Jerusalem: If you knew the things that are for your peace, for the days shall come upon you when your enemies shall cast a trench about you, and encompass you round, and straiten you on every side, And beat you flat to the ground, and your children who are in you. It follows: Their paths are perverse, not by nature, but by their own will. For whatever is distorted and curved, is twisted from straight to crooked. Every teaching of the Pharisees is a subversion of truth, through which one who follows it not only does not find peace, but also does not even know it, so as to know what they should seek.
They sin with all parts of the body, through hands, feet, tongue. But it is the life inside their minds that sins before all of these once it has fallen into imprudence, so that it cannot recognize the peace that is at hand.
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Summary
Isaiah 59:7 powerfully exposes the profound moral decay and active pursuit of wickedness characterizing the people of Judah, revealing the root cause of their alienation from God. The verse vividly portrays an eager inclination towards evil, a swift readiness to commit violence against the innocent, and an internal landscape dominated by malevolent intentions. This pervasive iniquity inevitably culminates in societal breakdown, bringing desolation and ruin in its wake, highlighting the devastating consequences of a people estranged from divine righteousness and justice.
Context
Literary Context
Isaiah 59 stands as a stark prophetic indictment against the pervasive sin and injustice within Judah, serving as a divine explanation for why God's saving hand appears withheld. The chapter commences with a declaration that God's power remains undiminished and His ear is not deaf, but rather, "your iniquities have separated between you and your God" Isaiah 59:1-2. Verses 3-8 meticulously detail the specific manifestations of this widespread moral corruption, encompassing bloodshed, lying, injustice, and a general embrace of malevolence. Verse 7, in particular, functions as a potent summary statement of the people's active and eager pursuit of wickedness, illustrating the profound depth of their depravity. It forms an integral part of a larger lament over the absence of justice and truth in the land, thereby setting the stage for the divine intervention and promise of a Redeemer described later in the chapter.
Historical & Cultural Context
Isaiah prophesied during a turbulent period in Judah's history, spanning the reigns of several kings (Uzziah, Jotham, Ahaz, Hezekiah). This era was characterized by significant political instability, widespread spiritual apostasy, and rampant social injustice, often despite outward religious observance. The prophet consistently condemned the corruption of leaders, the systemic oppression of the poor and vulnerable, and the pervasive idolatry that permeated society. The imagery of "shedding innocent blood" points to the rampant violence, judicial corruption, and profound disregard for human life that plagued society, potentially reflecting unjust executions, assassinations, or even the practice of child sacrifice, which was a known abomination. The "paths" mentioned in the verse would have been the public thoroughfares, legal systems, and societal structures where such injustices were not hidden but openly practiced, indicating a society where wickedness was normalized and even, by some, celebrated.
Key Themes
Isaiah 59:7 powerfully contributes to several overarching themes evident throughout the book of Isaiah and the broader prophetic literature. Firstly, it profoundly underscores the theme of human depravity, demonstrating that sin is not merely an external action but originates in the heart and mind, as explicitly stated by "their thoughts are thoughts of iniquity." This resonates deeply with earlier biblical accounts of humanity's fallen nature, such as the description of the wickedness of man's heart in Genesis 6:5. Secondly, the verse highlights the critical theme of social injustice, where the powerful oppress the vulnerable, leading directly to "wasting and destruction" within the community. This aligns perfectly with Isaiah's consistent and passionate call for righteousness and justice, particularly on behalf of the marginalized, a theme powerfully echoed in Isaiah 1:17. Lastly, it implicitly sets the profound stage for the theme of divine judgment and ultimate redemption, as such pervasive and profound sin necessitates God's righteous intervention, which is graciously promised later in the chapter through the coming of a Redeemer Isaiah 59:20.
Exposition and Analysis
Key Word Analysis
This word, translated as "thoughts" (H4284), denotes a contrivance, intention, or plan, which can be either good or evil. Its powerful repetition in "their thoughts are thoughts of iniquity" serves to emphasize that their very mental processes, internal designs, and deliberate schemes are thoroughly saturated with wickedness. This highlights that their external, destructive actions do not arise spontaneously but stem from a deeply rooted, corrupted inner disposition and premeditated purpose.
Translated as "iniquity" (H205), this term carries a strong connotation of nothingness, trouble, vanity, or wickedness. When applied to "thoughts," it suggests that their mental constructs are not only morally wrong but are also ultimately futile, empty, and inherently destructive, leading to naught but sorrow and affliction. It speaks to the inherent perversity and spiritual emptiness of a life lived apart from God's righteousness and truth.
Meaning "blood" (H1818), this term specifically refers to that which, when shed, causes death. The phrase "shed innocent blood" powerfully conveys the heinous act of taking a blameless life, often through violence, murder, or unjust execution. This word underscores the extreme gravity of their actions, pointing to the ultimate violation of God's covenant, the sanctity of human life created in His image, and the profound defilement of the land.
Verse Breakdown
"Their feet run to evil"
This clause vividly portrays an eager, swift, and unhesitating pursuit of wrongdoing. It is not merely a passive yielding to temptation but an active, intentional, and even zealous movement towards what is morally corrupt and contrary to God's will. The imagery of "running" suggests urgency, determination, and a complete lack of hesitation in embracing wickedness.
"and they make haste to shed innocent blood"
Building upon the previous phrase, this part emphasizes the premeditated, unprovoked, and urgent nature of their violence. "Making haste" signifies a readiness, eagerness, and even an impetuous desire to commit acts of murder or inflict unjust harm upon those who are blameless and undeserving of such cruelty. This highlights a profound disregard for justice, the sanctity of human life, and God's divine law.
"their thoughts [are] thoughts of iniquity"
This clause delves into the internal origin and spiritual root of their outward destructive actions. It reveals that the ultimate source of their malevolent behavior lies in their corrupted minds and intentions. Their very mental fabric is woven with schemes, designs, and purposes that are inherently wicked, perverse, and ultimately futile, demonstrating a deep-seated moral depravity that permeates their being.
"wasting and destruction [are] in their paths"
This final clause describes the inevitable and devastating consequences that flow from their chosen way of life. The "paths" refer to their chosen course of action, their societal influence, or the trajectory of their lives. "Wasting" (Hebrew: shôd, meaning desolation, ravage) and "destruction" (Hebrew: sheber, meaning ruin, fracture, breaking) are the direct and unavoidable outcomes, indicating that their actions bring about widespread desolation, societal ruin, and profound breakdown, both for themselves and for the communities around them.
Literary Devices
Isaiah 59:7 employs several powerful literary devices to convey its message of pervasive sin and its devastating consequences. Personification is evident in "Their feet run to evil," which attributes human agency, eagerness, and a sense of purpose to their physical actions, thereby emphasizing the active and intentional pursuit of wickedness. The phrase "make haste to shed innocent blood" utilizes hyperbole to underscore the extreme and urgent nature of their violence, suggesting an almost insatiable and unhesitating desire for harm. The repetition in "their thoughts [are] thoughts of iniquity" functions as a form of intensification or pleonasm, stressing the complete and utter saturation of their minds with evil and corrupted intentions. Furthermore, the entire verse can be understood as a form of metonymy, where the specific physical actions (feet running, hands shedding blood) and internal states (thoughts) stand representatively for the entire moral character and the deteriorated societal condition of the people. The concluding phrase, "wasting and destruction [are] in their paths," employs consequence as imagery, painting a stark and grim picture of the inevitable outcome of their chosen way of life, serving as a potent prophetic warning.
Theological and Thematic Connections
Isaiah 59:7 serves as a profound theological statement on the pervasive nature of human sin, asserting its comprehensive reach from the innermost thoughts to the outermost actions, and its devastating societal impact. It underscores the biblical truth that sin is not merely a transgression of external laws but a deep-seated corruption of the heart and mind, actively pursued and leading inevitably to chaos, injustice, and ruin. This verse highlights the universal human condition of depravity, demonstrating that without divine intervention, humanity's default trajectory is away from God's righteousness and towards self-serving, destructive paths. It thus sets the stage for understanding the profound need for a divine solution to sin—a righteousness that comes from God alone and is manifested in His redemptive plan.
Reflection and Application
Isaiah 59:7 stands as a sobering mirror, reflecting the profound human capacity for active and intentional evil, an evil that originates from the very core of our being—our thoughts and intentions. It challenges us to look beyond mere outward actions and to deeply examine the inner landscape of our hearts, recognizing that unchecked desires, corrupt thinking, and malevolent intentions are the fertile ground from which destructive behaviors and societal "wasting and destruction" inevitably spring. For believers, this verse serves as a powerful call to spiritual vigilance, urging us to cultivate a mind transformed by Christ, where every thought is brought captive to Him (2 Corinthians 10:5). It compels us to actively pursue justice, peace, and righteousness in our personal lives, our families, and our spheres of influence, rather than inadvertently contributing to the desolation and ruin that result from sin. Understanding the gravity of our fallen nature, as so vividly depicted here, deepens our appreciation for God's boundless saving grace and the transformative power of the Holy Spirit, who enables us to walk in newness of life, on paths of peace, integrity, and righteousness, reflecting His character to a broken world.
Questions for Reflection
FAQ
Does Isaiah 59:7 imply that all human beings are inherently evil?
Isaiah 59:7, in conjunction with numerous other passages in Scripture, strongly suggests a universal human inclination towards sin and evil, stemming from a corrupted inner nature. While it does not mean every individual is constantly committing overt acts of violence, it highlights that without divine intervention, humanity's default trajectory is away from God's righteousness and towards self-serving, destructive paths. The verse emphasizes that sin originates in the thoughts and intentions, leading to outward actions of injustice and harm. This aligns profoundly with the biblical doctrine of original sin, where humanity's nature has been marred by the Fall, making us inherently prone to sin and unable to achieve righteousness on our own (Romans 3:23).
What is the significance of "innocent blood" in this verse?
The phrase "innocent blood" underscores the heinousness and profound wickedness of the sin being described. It refers specifically to the unjust taking of a blameless life, whether through murder, judicial corruption, or any act of violence perpetrated against those who have done no wrong. In ancient Israel, the shedding of innocent blood was considered a particularly grave offense, deeply defiling the land and crying out for divine justice (Deuteronomy 19:10). It signifies a complete and utter disregard for the sanctity of human life, which is created in God's image, and represents a profound perversion of justice and moral order within society.
Christ-Centered Fulfillment
Isaiah 59:7, with its stark portrayal of humanity's eager pursuit of evil, swiftness to shed innocent blood, and thoughts steeped in iniquity, finds its ultimate Christ-centered fulfillment not in a direct prophecy but in the profound necessity and redemptive work of Jesus Christ. The verse encapsulates the very condition from which humanity desperately needed to be saved: a state of utter moral bankruptcy, where sin permeated every aspect of life, leading to pervasive "wasting and destruction." It is precisely this universal human depravity, powerfully echoed in Romans 3:10-18, that necessitated God's radical intervention. Jesus, the sinless Lamb of God, came to walk a fundamentally different path—a path of perfect righteousness, truth, and peace. He did not run to evil but willingly embraced the cross, where His own innocent blood was shed, not in haste or malice, but as the perfect, atoning sacrifice for the sins of the world (Hebrews 9:22). His thoughts were pure, perfectly aligned with the Father's will, demonstrating ultimate obedience (Philippians 2:5-8). Through His sacrificial death and glorious resurrection, Christ offers a new path, transforming hearts and minds so that believers no longer walk in "wasting and destruction" but are guided into the "way of peace" (Luke 1:79), leading to eternal life, reconciliation with God, and the pursuit of true righteousness.