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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.
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.
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SUMMARY
Isaiah 59:8 delivers a profound indictment against Judah, exposing the dire consequences of a society that has forsaken divine righteousness. The verse powerfully declares that a people alienated from God's moral standards cannot truly comprehend or experience genuine peace, for their actions are devoid of justice, and their chosen paths are inherently perverse. It underscores the inescapable truth that a lifestyle of unrighteousness inevitably leads to a perpetual state of unrest and an utter lack of comprehensive well-being, both individually and corporately, revealing the deep spiritual blindness that accompanies moral decay.
CONTEXT
Literary Context: Isaiah 59 is a pivotal and somber chapter within the "Book of Consolation" (chapters 40-66) of Isaiah, yet it functions as a powerful lament and confession of Israel's pervasive sin. The chapter commences with a clear affirmation of God's unwavering power and attentiveness—His arm is not too short to save, nor His ear too dull to hear—but immediately pivots to declare that it is the people's iniquities that have erected a formidable barrier between them and their Holy God (Isaiah 59:1-2). The verses immediately preceding verse 8 (3-7) meticulously detail the widespread nature of their transgressions: hands stained with blood, fingers defiled by iniquity, lips speaking lies, and tongues muttering perverseness. They are depicted as conceiving trouble and bringing forth iniquity, spinning fragile spider webs and hatching venomous viper's eggs, signifying a deep-seated, intentional commitment to evil. Within this grim panorama of societal corruption, verse 8 functions as a culminating statement, articulating the inevitable outcome of such a lifestyle: a complete inability to find, recognize, or walk in the way of peace. It logically follows the description of their wicked actions, demonstrating the direct and unavoidable cause-and-effect relationship between pervasive sin and the profound absence of shalom.
Historical & Cultural Context: The prophecies articulated in Isaiah 59 likely reflect a period of profound moral and spiritual decline within Judah, potentially spanning the late monarchical era leading up to the Babylonian exile, or even during the exile itself, as the nation wrestled with the devastating reasons for their suffering. The societal breakdown described—marked by pervasive injustice, rampant violence, endemic deceit, and a general disregard for truth—was not merely a spiritual malaise but manifested palpably in the daily fabric of life. "Judgment" (Hebrew: mishpâṭ) in this context refers expansively to the righteous administration of justice in courts, ethical conduct in all societal interactions, and unwavering adherence to God's covenantal laws. The absence of mishpâṭ thus signified a society where the vulnerable were systematically oppressed, truth was suppressed, and moral discernment was utterly lacking. The "way of peace" (Hebrew: derek shâlôwm) was not merely the absence of warfare but encompassed the holistic well-being, prosperity, and profound harmony (shalom) promised as a divine blessing for covenant faithfulness, as detailed in passages like Deuteronomy 28:1-14. Their "crooked paths" stood in stark opposition to the "straight paths" or "righteous ways" God commanded, which were universally understood as leading to life and blessing.
Key Themes: This verse powerfully contributes to several overarching theological and narrative themes prevalent throughout the book of Isaiah and the broader prophetic literature. Foremost among these is the consequence of sin and rebellion against God, vividly illustrating how moral decay inevitably precipitates societal breakdown and profound personal unrest. The absence of "peace" (shalom) is presented as a direct and unavoidable consequence of the absence of "judgment" (mishpâṭ) and the deliberate choice of "crooked paths." This highlights the theme of divine justice—God's righteous order cannot be violated without severe and inescapable repercussions. Furthermore, the verse underscores the holistic nature of true peace, which is not merely external tranquility but a comprehensive internal and communal flourishing rooted fundamentally in righteousness and a right relationship with God. The verse also implicitly points to the necessity of divine intervention for true peace to be restored, setting the profound stage for later prophecies in Isaiah concerning the coming Messiah, who is uniquely identified as the "Prince of Peace" (Isaiah 9:6). This lamentation echoes similar pronouncements found in other prophetic books, such as Jeremiah 6:14, where false prophets declare "peace, peace," when in reality, there is no peace.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 59:8 masterfully employs several potent literary devices to convey its stark and urgent message. Metaphor is central, particularly in the striking phrase "crooked paths," which vividly portrays the perverse, distorted, and deviant nature of the people's chosen way of life, implicitly contrasting it with God's straight, righteous, and life-giving path. The verse also utilizes effective Parallelism and Repetition by stating "The way of peace they know not" at the beginning and echoing "shall not know peace" at the conclusion. This repetition creates a strong sense of inevitability and reinforces the central theme of the profound absence of shalom. This framing also functions as a powerful Inclusio, binding the verse's indictment together. Furthermore, the entire verse functions as a clear and forceful statement of Cause and Effect, directly linking the people's unrighteous actions ("no judgment in their goings," "crooked paths") to their inevitable and self-inflicted consequence (not knowing peace). The prevailing tone is one of profound Prophetic Indictment and lament, expressing God's righteous sorrow and judgment over His people's self-inflicted suffering and moral decay.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 59:8 profoundly connects the pervasive absence of peace to the fundamental absence of righteousness, asserting a foundational biblical principle: true shalom is inextricably linked to divine justice and moral integrity. This verse highlights that genuine human flourishing, both individually and communally, is contingent upon adherence to God's revealed standards. When humanity deviates from God's "straight paths" and actively constructs "crooked paths" characterized by injustice, violence, and deceit, the natural and inevitable consequence is a pervasive lack of peace, manifesting as internal turmoil, societal strife, and spiritual alienation. This timeless theological truth is not limited to ancient Israel but serves as an enduring warning for all societies and individuals, revealing that the pursuit of genuine well-being and holistic prosperity without embracing righteousness is ultimately a futile and self-defeating endeavor.
REFLECTION AND APPLICATION
Isaiah 59:8 stands as a timeless mirror, reflecting the profound and often uncomfortable truth that our chosen paths directly and inescapably determine our experience of peace. It challenges us to look beyond superficial tranquility and to earnestly consider the deeper, holistic meaning of shalom—a comprehensive state of wholeness, well-being, and harmony that flows organically from a right relationship with God and a life lived in righteousness. When we, whether as individuals or as a collective society, abandon God's unwavering standards of justice and truth, pursuing self-serving, deceitful, or unrighteous ways, we inevitably forfeit this genuine, God-given peace. This verse calls us to a radical and honest self-examination, urging us to discern whether our "goings" are truly marked by divine judgment and alignment with God's will, or if we are actively forging "crooked paths" of our own making. It serves as a potent reminder that true peace is not merely the absence of conflict or external calm, but the profound presence of God's order, righteousness, and His very Spirit at work in our lives and communities.
Questions for Reflection
FAQ
What does "no judgment in their goings" mean?
Answer: This phrase means that the people's actions, conduct, and societal practices are utterly devoid of justice, moral discernment, or adherence to God's righteous standards. "Judgment" (Hebrew: mishpâṭ) refers to proper order, ethical decisions, and the administration of justice in all spheres of life. "Their goings" (Hebrew: maʻgâl) refers to their paths, tracks, or, more broadly, their courses of life and the way they conduct themselves. Therefore, it signifies that their way of life lacks any foundation in what is right, fair, or in alignment with divine law, inevitably leading to chaos, oppression, and unrighteousness rather than peace.
How does this verse define "peace"?
Answer: In Isaiah 59:8, "peace" (Hebrew: shâlôwm) is understood in its rich, comprehensive biblical sense, far surpassing the common English definition of merely the absence of conflict. Shâlôwm encompasses a holistic state of wholeness, completeness, well-being, prosperity, security, and profound harmony in all aspects of life—spiritually, physically, socially, and emotionally. The verse asserts that this comprehensive state of flourishing is unattainable for those who live unrighteously and choose "crooked paths," powerfully demonstrating that true peace is a direct fruit of righteousness and a right, reconciled relationship with God.
CHRIST-CENTERED FULFILLMENT
Isaiah 59:8, with its poignant lament over humanity's inherent inability to discern or walk in the way of peace due to its crooked paths and profound lack of judgment, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. Humanity, indeed, could not discover or establish the path to true shalom on its own, for "all have sinned and fall short of the glory of God" (Romans 3:23). Yet, the New Testament resoundingly reveals Jesus as the perfect embodiment and very source of the "way of peace." He is not only prophesied as the "Prince of Peace" (Isaiah 9:6) but is declared to be "our peace" (Ephesians 2:14), who, through His sacrificial death on the cross, broke down the formidable dividing wall of hostility between God and humanity, and between warring factions of humanity. Through His atoning work, Christ provided the sole means for humanity to be reconciled to a holy God, thereby establishing a new covenant where true righteousness and genuine peace can be found. He definitively declared Himself to be "the way, the truth, and the life" (John 14:6), thereby offering the only true and straight path that leads to authentic shalom. Furthermore, the Holy Spirit, whom Jesus sends to indwell believers, actively guides their feet "into the way of peace" (Luke 1:79), enabling them to walk in the righteousness that produces peace, a profound peace that the world, with all its crooked paths, cannot give (John 14:27). Thus, what humanity failed to achieve and comprehend as depicted in Isaiah 59:8, God accomplished definitively and perfectly in Christ, restoring the possibility of true, lasting peace through faith in Him.