For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.
17. For the iniquity of his covetousness ] The mention of “covetousness” as the typical sin of the community here addressed affords some support to the theory that the post-exilic Jews are referred to. See Hag 1:2; Hag 1:9; Mal 1:8; Mal 1:13-14; Mal 3:8; Nehemiah 5. These passages shew that a sordid, avaricious spirit was characteristic of the returned exiles, although on the other hand Jer 6:13 shews that it was prevalent before the Captivity (cf. Eze 33:31). The same feature is touched on in ch. Isa 56:11 and in ch. 58. The significant thing is that it is specified as the besetting sin of the time, and this again appears to indicate that the people spoken of are distinct from those who were guilty of the more heinous offences enumerated in Isa 57:5-9.
covetousness is strictly “gain”; (Gen 37:26) then unjust gain.
I hid me, and was wroth ] hiding myself in my wrath (lit. “hiding and being wroth”; see Davidson’s Syntax, 87 R. 1).
and he went on frowardly ] (cf. Jer 3:14; Jer 3:22; Jer 31:22; Jer 49:4) lit. “turning away” (R.V. marg.). The meaning can hardly be that the effect of punishment was to harden the people in sin, and that therefore Jehovah desists from it. The clause does not give the consequence of the chastisement, but continues the description of the sinful life of the people which had drawn forth the Divine anger.
Fuente: The Cambridge Bible for Schools and Colleges
For the iniquity of his covetousness – The guilt of his avarice; that is, of the Jewish people. The word rendered here covetousness ( betsa) means plunder, rapine, prey; then unjust gains, or lucre from bribes 1Sa 7:3; Isa 33:15; or by any other means. Here the sense is, that one of the prevailing sins of the Jewish people which drew upon them the divine vengeance, was avarice, or the love of gain. Probably this was especially manifest in the readiness with which those who dispensed justice received bribes (compare Isa 2:7). See also Jer 6:13 : For from the least of them even unto the greatest of them every one is given to covetousness.
And smote him – That is, I brought heavy judgments on the Jewish people.
I hid me – I withdrew the evidences of my presence and the tokens of my favor, and left them to themselves.
And he went on frowardly – Margin, Turning away. That is, abandoned by me, the Jewish people declined from my service and sunk deeper into sin. The idea here is, that if God withdraws from his people, such is their tendency to depravity, that they will wander away from him, and sink deeper in guilt a truth which is manifest in the experience of individuals, as well as of communities and churches.
Fuente: Albert Barnes’ Notes on the Bible
Isa 57:17-19
For the iniquity of his covetousness was I wroth
The punishment of backsliders; but their encouragement when penitent
These words remind us of the language of the apostle to the Romans: Where sin abounded grace did much more abound.
I. THE ACCUSATORY PART.
1. The evil complained of–The iniquity of his covetousness. Then covetousness is iniquity. So the apostle considered it, or he would not have called it idolatry. All idolatry is not gross or corporeal. Much of it is refined and mental. It is lamentable to think that this evil so commonly prevails. You will find, by the sacred writers, that the Jews were always given to it. Is it not awful to see how this vice prevails in our country?
2. The reward of transgression. For the iniquity of his covetousness was I wroth and smote him. Sin is the same in whomsoever it is found. The evil is not lessened when it is found in the people of God; it is even increased. They stand in nearer relation to God than others. They sin under greater obligations to God than others. They sin against a renewed nature and an enlightened con science. Hence God is peculiarly angry, because of the provoking of His sons and of His daughters. Hence He says, You only have I known of all the families of the earth, therefore will I punish you. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more. Sin never hurts the believer, is an antinomian sentiment: but what saith the Scriptures? Turn back to the history of Moses and Aaron. Turn to the history of David, even when God assured him that his sin was pardoned. How wise, how merciful, are those hidings and those smitings He employs to bring His people to Himself.
3. The perverseness under this. He went on frowardly in the way of his heart. It is said of Ahaz that, in his affliction, he sinned yet more and more against the Lord. So Jeremiah says, Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a rock; they have refused to return. Do afflictions produce no benefit? Let us distinguish. There are many who have been afflicted, and yet have not been humbled by the dispensations of Providence, by which they have been exercised. But, you say, Can this be, in any measure, the ease with real Christians? Will they require the rebukes of Divine Providence? Will they go on in the frowardness of their hearts? Yes, for a while; and, sometimes, for a long while. There is Jonah–he was disobedient to the word of the Lord.
4. Here is Gods knowledge of all the ways and works of men. I have seen his ways. Therefore the speaker is authorized to say, Be sure your sin will find you out. And now, after all that He has seen, what shall we certainly expect to hear next from Him? I have tried long enough, I have employed means long enough, I will now avenge Me of My adversaries. But no, I have seen his ways–and what ways!–and will heal him, etc.
II. THE PROMISSORY PART. Observe the extensiveness of the engagement. It takes in four things.
1. I will heal him, All sin is a disease, and it affects the soul much in the same way as affliction affects the body; depriving it of liberty, of enjoyment, of usefulness. It is the same with backsliding.
2. I will lead him also. Bishop Hall says, Though God has a large family, not one of them can go alone. Ann there is none so dull, but He can teach them.
3. I will restore comforts unto him.
4. And I will restore comforts unto his mourners,–for he had made others to mourn as well as himself. This is always the case. The wicked are not only corrupt, but they are children who are corrupters. But who are they of whom the Prophet here speaks? Not men of the world. They are not his mourners. They rather rejoice. They say, Ah! so would we have it, instead of grieving over the falls of professors of religion and of the people of God. But his mourners? They are his ministers–they who only live when you stand fast in the Lord. They are the humble believers in Jesus, who are sorrowful for the solemn assembly, and to whom the reproach of it is a burden. (W. Jay.)
A cluster of promises
I. HERE ARE PROMISES, REACHING TO THE VERY ROOT OF ALL OUR SINFUL NEED, made to sinners as sinners, nay, to the very worst sinners.
1. The promise of healing I will heal him.
2. A promise of leading. The Hebrew is, I will conduct him safely to his own country.
3. I will restore comforts to him. It is not the singular word, it is not comfort, but comforts; all sorts of comforts, and this though I have seen his ways. This is just the language we have in Isa 54:8-12.
4. There is a fourth promise, Peace, peace to him that is far off, and to him that is near, saith the Lord; a liberal promise! to those afar off–aye, far as the ends of the earth–from God, from light, and rest, and truth.
II. THE PERSONS TO WHOM THESE PROMISES ARE MADE. I said God makes promises to sinners, as sinners; will you observe the persons to whom these promises are made, as God describes them here? (Isa 54:17.) Covetousness is the root of all sin; covetousness sets up self instead of God in the heart, and everything that ariseth in practice contrary to God and His Word has its root in covetousness–selfism; but here is not merely covetousness, but the iniquity of covetousness, a state of mind that rests at nothing likely to gratify or minister to self, but will go through hell-fire to get at what it wants. Then, again (Isa 54:17), God smote, but the soul was no better; it is a terrible aggravation of a sinful state, when the correcting hand of God does not mend it; see what God says (Isa 1:5). Now, says God, I have seen his ways, obstinate, incorrigible, in sin, and I will heal him. Such is the divinely gracious way in which peace is proclaimed to him that is afar off. (M. Rainsford.)
He went on frowardly
The deceitfulness of the heart, with respect to adversity
1. This sometimes appears by despising afflictions. Many attempt to outbrave calamity, as if they were stronger than God.
(1) Those may be said to despise His chastening, who account it a small matter, who from a principle of pride and presumption think it unworthy of them to seem affected with it, or refuse to turn to the hand that smiteth.
(2) Again, we despise affliction, if we consider not its origin, which is the corruption of our whole nature by sin.
(3) Adversity is also despised, when the subjects of it do not consider the more immediate cause of it, which is the anger of God because of sin, and confess with Moses, the man of God: We are consumed by Thine anger, and by Thy wrath are we troubled.
(4) Further, affliction is despised, if we do not consider the design of it.
2. By repining under adversity.
3. By keeping death at a distance, if the affliction be of a bodily kind.
4. By forming empty resolutions of repentance and reformation, while under affliction.
5. By exciting men to make lies their refuge. The deceitful heart prompts them to trust in earthly means for deliverance from affliction.
6. By making them despise means. We have seen again and again how the deceitfulness of the heart works by contraries, in its opposition to God. If it prevail not with those under affliction to depend absolutely on means, it will strenuously urge the total neglect of them.
7. By seeking deliverance from the affliction itself, rather than the sanctified use of it.
8. By abusing adversity, as an occasion of hardening itself against God. (J. Jameson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. For the iniquity of his covetousness was I wroth – “Because of his iniquity for a short time was I wroth”] For bitso, I read betsa, a little while, from batsa, he cut off, as the Septuagint read and render it, “a certain short space.” Propter iniquitatem avaritiae ejus, “because of the iniquity of his avarice,” the rendering of the Vulgate, which our translators and I believe all others follow, is surely quite beside the purpose.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Covetousness; of which sin the Jews were eminently guilty, as is expressly affirmed, Jer 6:13; 8:10. But this is not mentioned exclusively as to other sins, but synecdochically, so as to comprehend all those sins for which God contended with them.
I hid me; I withdrew my favour and help from him, and left him in great calamities.
And he went on frowardly in the way of his heart; yet he was not reformed by corrections, but in his distresses trespassed more and more, as was said of Ahaz, and obstinately persisted in those sinful courses which were chosen by and were most pleasing to the lusts of his own corrupt heart.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. covetousnessakin toidolatry; and, like it, having drawn off Israel’s heart from God(Isa 2:7; Isa 56:11;Isa 58:3; Jer 6:13;Col 3:5).
hid me (Isa 8:17;Isa 45:15).
went on frowardlytheresult of God’s hiding His face (Psa 81:12;Rom 1:24; Rom 1:26).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the iniquity of his covetousness was I wroth, and smote him, …. Not the greedy watchmen of the church of Rome,
Isa 56:10, but teachers and preachers in the reformed churches, who mind their own things, and not the things of Christ; seek after good benefices and livings, temporalities and pluralities, and to be lord bishops; taking the oversight of the flock for filthy lucre sake; which may easily be observed to be the predominant sin of the preachers and professors of the reformed churches; for which God has a controversy with them, and, resenting it, has smote and rebuked them in a providential way; and has threatened them, as he did the church at Sardis, the emblem of the reformed churches, that he will come upon them as a thief, Re 3:4.
I hid me, and was wroth: showed his displeasure by departing from them; and how much God has withdrawn his presence, and caused his spirit to depart from the churches of the Reformation, is too notorious:
and he went on frowardly in the way of his heart; took no notice of the reproofs and corrections of God; was unconcerned at his absence; not at all affected with his departure, and the withdrawings of his Spirit; these had no effect to cause a reformation, as is now too visibly the case; the same evil is pursued with equal eagerness; this is a way the heart of man is set upon, and they do not care to be turned out of it; and are like froward peevish children under the rod, receive no correction by it.
Fuente: John Gill’s Exposition of the Entire Bible
This general law of His action is most especially the law of His conduct towards Israel, in which such grievous effects of its well-deserved punishment are apparent, and effects so different from those intended, that the compassion of God feels impelled to put an end to the punishment for the good of all that are susceptible of salvation. “And because of the iniquity of its selfishness, I was wroth, and smote it; hiding myself, and being angry: then it went on, turning away in the way of its own heart. I have seen its ways, and will heal it; and will lead it, and afford consolations to it, and to its mourning ones.” The fundamental and chief sin of Israel is here called , lit., a cut of slice (= gain, Isa 56:11); then, like , which is “idolatry” according to Col 3:5, or like , which is “the root of all evil” according to 1Ti 6:10, greedy desire for worldly possession, self-seeking, or worldliness generally. The future , standing as it does by the side of the perfect here, indicates that which is also past; and stands in the place of a second gerund: abscondendo (viz., panai , my face, Isa 54:8) et stomachando . When Jehovah had thus wrathfully hidden His gracious countenance from Israel, and withdrawn His gracious presence out of the midst of Israel (Hos 5:6, ), it went away from Him ( with , like with ), going its own ways like the world of nations that had been left to themselves. But Jehovah had not seen these wanderings without pity. The futures which follow are promising, not by virtue of any syntactic necessity, but by virtue of an inward necessity. He will heal His wounded (Isa 1:4-6) and languishing people, and lead in the right way those that are going astray, and afford them consolation as a recompense for their long sufferings ( is derived from the piel , and not, as in Hos 11:8, from the hiphal hinnachem , in the sense of “feelings of sympathy”), especially ( Vav epexeget .; Ges. 155, 1) its mourning ones (Isa 61:2-3; Isa 66:10), i.e., those who punishment has brought to repentance, and rendered desirous of salvation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Divine Forbearance and Mercy. | B. C. 706. |
17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 18 I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. 19 I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him. 20 But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. 21 There is no peace, saith my God, to the wicked.
The body of the people of Israel, in this account of God’s dealings with them, is spoken of as a particular person (Isa 57:17; Isa 57:18), but divided into two sorts, differently dealt with–some who were sons of peace, to whom peace is spoken (v. 19), and others who were not, who have nothing to do with peace, Isa 57:20; Isa 57:21. Observe here,
I. The just rebukes which that people were brought under for their sin: For the iniquity of his covetousness I was wroth, and smote him. Covetousness was a sin that abounded very much among that people. Jer. vi. 13, From the least to the greatest of them, every one is given to covetousness. Those that did not worship images were yet carried away by this spiritual idolatry: for such is covetousness; it is making money the god, Col. iii. 5. No marvel that the people were covetous when their watchmen themselves were notoriously so, ch. lvi. 11, Yet, covetous as they were, in the service of their idols they were prodigal, v. 6. And it is hard to say whether their profuseness in that or their covetousness in every thing else was more provoking. But for this iniquity, among others, God was angry with them, and brought one judgment after another upon them, and their destruction at last by the Chaldeans. 1. God was wroth. He resented it, took it very ill that a people who were devoted to himself, and portioned in himself, should be so entirely given up to the world and choose that for their portion. Note, Covetousness is an iniquity that is very displeasing to the God of heaven. It is a heart-sin, but he sees it, and therefore hates it, and looks upon it with jealousy, because it sets up a rival with him in the soul. It is a sin which men bless themselves in (Ps. xlix. 18) and in which their neighbours bless them (Ps. x. 3); but God abhors it. 2. He motes him, reproved him for it by his prophets, corrected him by his providence, punished him in those very things he so doted upon and was covetous of. Note, Sinners shall be made to feel from the anger of God. Those whom he is wroth with he smites; and covetousness particularly lays men under the tokens of God’s displeasure. Those that set their hearts upon the wealth of this world are disappointed of it or it is embittered to them; it is either clogged with a cross or turned into a curse. 3. God hid himself from him when he was under these rebukes, and continued wroth with him. When we are under the rod, if God manifest himself to us, we may bear it the better; but if he both smite us and hide himself from us, send us no prophets, speak to us no comfortable word, show us no token for good, if he tear and go away (Hos. v. 14), we are very miserable.
II. Their obstinacy and incorrigibleness under these rebukes: He went on frowardly in the way of his heart, in his evil way. He was not sensible of the displeasure of God that he was under. He felt the smart of the rod, but had no regard at all to the hand; the more he was crossed in his worldly pursuits the more eager he was in them. He either would not see his error or if he saw it would not amend it. Covetousness was the way of his heart; it was what he was inclined to and intent upon, and he would not be reclaimed, but in his distress he trespassed yet more, 2 Chron. xxviii. 22. See the strength of the corruption of men’s hearts, and the sinfulness of sin, which will take its course in despite of God himself and all the flames of his wrath. See also how insufficient afflictions of themselves are to reform men, unless God’s grace work with them.
III. God’s wonderful return in mercy to them, notwithstanding the obstinacy of the generality of them.
1. The greater part of them went on frowardly, but there were some among them that were mourners for the obstinacy of the rest; and with an eye to them, or rather for his own name’s sake, God determines not to contend for ever with them. With the froward God may justly show himself froward (Ps. xviii. 26), and walk contrary to those that walk contrary to him, Lev. xxvi. 24. When this sinner here went on frowardly in the way of his heart, one would think it should have followed, “I have seen his ways and will destroy him, will abandon him, will never have any thing more to do with him.” But such are the riches of divine mercy and grace, and so do they rejoice against judgment, that it follows, I have seen his ways and will heal him. See how God’s goodness takes occasion from man’s badness to appear so much the more illustrious; and where sin has abounded grace much more abounds. God’s reasons of mercy are fetched from within himself, for in us there appears nothing but what is provoking: “I have seen his ways, and yet I will heal him for my own name’s sake.” God knew how bad the people were, and yet would not cast them off. But observe the method. God will first give him grace, and then, and not till then, give him peace: “I have seen his way, that he will never turn to me of himself, and therefore I will turn him.” Those whom God has mercy in store for he has grace in readiness for, to prepare and qualify them for that mercy which they were running from as fast as they could. (1.) God will heal him of his corrupt and vicious disposition, will cure him of his covetousness, though it be ever so deeply rooted in him and his heart have been long exercised to covetous practices. There is no spiritual disease so inveterate, but almighty grace can conquer it. (2.) God will lead him also; not only amend what was amiss in him, that he may cease to do evil, but direct him into the way of duty, that he may learn to do well. He goes on frowardly, as Saul, yet breathing out threatenings and slaughter, but God will lead him into a better mind, a better path. And them, (3.) He will restore those comforts to him which he had forfeited and lost, and for the return of which he had thus prepared him. There was a wonderful reformation wrought upon captives in Babylon, and then a wonderful redemption wrought for them, which brought comfort to them, to their mourners, to those among them that mourned for their own sins, the sins of their people, and the desolations of the sanctuary. To those mourners the mercy would be most comfortable, and to them God had an eye in working it out. Blessed are those that mourn, for to them comfort belongs, and they shall have it.
2. Now, as when that people went into captivity some of them were good figs, very good, others of them bad figs, very bad, and accordingly their captivity was to them for their good or for their hurt (Jer 24:8; Jer 24:9), so, when they came out of captivity, still some of them were good, others bad, and the deliverance was to them accordingly.
(1.) To those among them that were good their return out of captivity was peace, such peace as was a type and earnest of the peace which should be preached by Jesus Christ (v. 19): I create the fruit of the lips, peace. [1.] God designed to give them matter for praise and thanksgiving, for that is the fruit of the lips (Heb. xiii. 15), the calves of the lips, Hos. xiv. 2. I create this. Creation is out of nothing, and this is surely out of worse than nothing, when God creates matter of praise for those that went on frowardly in the way of their heart. [2.] In order to this, peace shall be published: Peace, peace (perfect peace, all kinds of peace) to him that is afar off from the general rendezvous, or from the head-quarters, as well as to him that is near. Peace with God; though he has contended with them, he will be reconciled and will let fall his controversy. Peace of conscience, a holy security and serenity of mind, after the many reproaches of conscience and agitations of spirit they had been under their captivity. Thus God creates the fruit of the lips, fresh matter for thanksgiving; for, when he speaks peace to us, we must speak praises to him. This peace is itself of God’s creating. He, and he only, can work it; it is the fruit of the lips, of his lips–he commands it, of the minister’s lips–he speaks it by them, ch. xl. 1. It is the fruit of preaching lips and praying lips; it is the fruit of Christ’s lips, whose lips drop as a honeycomb; for to him this is applied, Eph. ii. 17: He came and preached peace to you who were afar off, you Gentiles as well as to the Jews, who were nigh-to after-ages, who were afar off in time, as well as to those of the present age.
(2.) To those among them that were wicked, though they might return with the rest, their return was no peace, v. 20. The wicked, wherever he is, in Babylon or in Jerusalem, carries about with him the principle of his own uneasiness, and is like the troubled sea. God healed those to whom he spoke peace (v. 19): I will heal them; all shall be well again and set to rights; but the wicked would not be healed by the grace of God and therefore shall not be healed by his comforts. They are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous. When the intemperate heats of the spirit break out in scurrilous and abusive language, then the troubled sea casts forth mire and dirt. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves. Though this does not appear (it may be) at present, yet it is a certain truth, what this prophet had said before (ch. xlviii. 22), and here repeats (v. 21), There is no peace to the wicked, no reconciliation to God (nor can they be upon good terms with him, while they go on still in their trespasses), no quietness or satisfaction in their own mind, no real good, no peace in death, because no hope. My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace?
Fuente: Matthew Henry’s Whole Bible Commentary
17. For the iniquity of his lust. Here he complains of the obstinate wickedness of the people, and shows that the Lord had very good reason for punishing him in this manner; so that there can be no complaint of his immoderate cruelty. בצעו ( betzagno) is translated by some “lust,” and by others “covetousness.” If it be “covetousness,” it will then be a figurative mode of expression, in which a part is taken for the whole; for this is the source from which all evils arise. (1Ti 6:10) But we may take it generally for every kind of sinful desire; for it was on account of the various and numerous vices by which the Jews were polluted, that the Lord was angry, and inflicted on them severe punishments. But he expressly mentions “lust,” in order to intimate that they were punished, not because they were openly wicked, but because they were sinful in the sight of God; for it is enough to condemn them, that God is Judge of the hearts, and punishes not only for outward crimes, but likewise for wicked dispositions and “lusts.” At the same time he reminds them that their punishment is just, in order that, being conscious of guilt, they may humbly pray for pardon.
I struck him, I hid myself. He means that his favor was, in some respects, withdrawn and “hidden” for a time. Now, he speaks according to the opinion of men, because, as we have already said, we imagine that God is an enemy, and is angry with us, when he punishes for our transgressions. And it is necessary that we should have those views and conceptions of him, that we may arrive at a true acknowledgment of our sins; for we should never acknowledge them sincerely, or be distressed on account of them, if we did not reflect with ourselves, and know that we had provoked God’s wrath. But, while it is desirable that we should be led to repentance in this manner, we must beware, on the other hand, lest in consequence of imagining that God is hostile and unwilling to be reconciled to us, we should be swallowed up by sorrow. The Prophet therefore restrains these immoderate terrors, and forbids us to judge of God according to our natural disposition; for although he chastises us, he does not cease to cherish a father’s love and affection towards those whom he has once embraced.
But he went away. This is the rebelliousness which the Prophet blames and rebukes, that the people were in no degree made better, but persevered in their wickedness. He shows that they were desperate, because the violent remedies which the Lord had tried could not bring them back into the right way.
Fuente: Calvin’s Complete Commentary
ABOUNDING SIN AND ABOUNDING GRACE
Isa. 57:17-19. For the iniquity of his covetousness I was wroth, &c.
The design of the Bible is twofold: first, to reveal man to himself, and, next, to reveal God to him. The Bible contains a revelation of the gracious heart of God, and of the sinful heart of man. Both were necessary, for man is essentially ignorant of himself, and the degree of his distance and separation from God (Pro. 30:13; Rev. 3:17-19). The text is a case in point. It was necessary that the Jews should be rebuked for their rebellion, and that Gods mercy should be revealed to them. God condescends to argue the case with them, and to justify His procedure in permitting their captivity and desolation, whilst He gives the promise of their future restoration and recovery to His image and favour.
I. THE ABOUNDINGS OF SIN ON THE PART OF ISRAEL.
By the iniquity of covetousness we may perhaps understand their reluctance to uphold the service of God, contrasted by their prodigality and profusion in the service of idols (Isa. 57:5-6; Isa. 57:9; Isa. 43:22-24; Hos. 2:8-9). But as human nature is always the same, we may trace here the marks of a declining professor.
1. Their obduracy under Divine chastisement (Jer. 5:3; Zep. 3:2; Zep. 3:5; Zep. 3:7). It argues a strange boldness not to put away sin, when men are suffering under Divine rebukes. It is to refuse the antidote, and let the poison of sin work on. The bond of iniquity must be exceedingly strong, if when the hand of God is upon us, the heart do not relent (Pro. 23:15; 2Ch. 28:22). We may well pray: From all hardness of heart, &c. Guard not only against sinful acts, but against a sinful and unsubdued temper of mind (Rev. 3:19; Psa. 32:9).
2. Their apathy under the Divine with-drawments. A good man is anxious to possess the tokens of the Divine favour, &c. The withholding of these is a source of humiliation and sorrow (Psa. 51:12; Psa. 77:1-9). But Israel was full of apathy. Samson was unconscious of the loss he sustained: He wist not that the Lord had departed.
3. Their neglect of the kindest appeals and promises of Gods mercy. God had said (Isa. 57:15-16); yet this awakened no response. There are some whom neither judgments awe, nor mercy subdues.
II. THE ABOUNDINGS OF GRACE ON THE PART OF GOD.
1. For obduracy here is mercy. The criminal is arraigned, convicted, condemned, and punishment actually begun; and yet an arrest is placed upon the execution of judgment. When you would expect nothing but actual destruction, you have immediately after the triumph of grace. Who is a God like Thee? &c. God hates the sinners ways, but He loves the sinners soul. His grace is able to subdue the evils that nothing else can. He not only pardons but sanctifies.
2. For desertion here is the promise of guidance. Christ is the Shepherd of the souls He came to redeem.
3. For sorrow here is comfort. When the soul wants peace, it can have none till God speak it.
4. For despondency here is triumph. So great was the despondency that the restoration of peace is a miracle! It must be created! (Isa. 65:17-18).
CONCLUSION.The text is a most instructive and encouraging comment on Rom. 5:20. It has been the characteristic of humanity, in all conditions and dispensations, that sin abounded. But the mercy of God has super-abounded. The pardoning mercy of the Gospel greatly triumphs over sin, though so greatly aggravated by the light of Divine revelation. It can erase the deepest stains of guilt, and ennoble the nature which sin has degraded and defiled. This abounding grace is offered for your acceptance.Samuel Thodey.
Isa. 57:18. GODS TENDER MERCY TOWARD PENITENT SINNERS.
Through the cloud of His peoples sins Gods mercy shines most brightly. Here is unspeakable tenderness, to melt, to strengthen, and to console. Verily, the mercy of the Lord is from everlasting to everlasting upon them that fear Him, &c. (Isa. 43:25; Isa. 48:9, and others).
Gods tender mercy toward penitent sinners is here presented in several ways
I. He sees them. This ancient doctrine is at variance with modern popular philosophy, which maintains that God holds Himself too high apart to take cognisance of men on this low earth; that if there is a God at all, He is very distant, and does not condescend to look upon men (Job. 33:27-28). If this is the God of popular philosophy, it is not the God of the Bible (Psa. 113:6; Pro. 15:3; Pro. 5:21; Heb. 4:13). Present everywhere, He sees all that transpires throughout His vast domains, &c. In this chapter, we read of some of the things that God saw in those of whom He here speaks; scoffing at religion; infatuated by sin; given over to the grossest iniquity; hardened in sin (Isa. 57:4-9; Isa. 57:17). Gods compassionate eye is fixed upon you; He sees your wanderings, sins, repentance, &c., from His Omniscient out look, as though you alone of all His children were penitent. As a compassionate parent looks upon his erring penitent child, so God looks upon broken-hearted penitents. His pitying eye sees the contrite spirit and the aching heart, &c. (Psa. 103:13; Luk. 15:20; Luk. 22:61). Ever look upon God as ever looking upon you. Look well to your ways, cherish the spirit of prayerful watchfulness and self-denial. Thou God seest me.
II. He heals them. Pardons and restores them. Sin is often represented as a painful, loathsome disease, and pardon and salvation as a healing of the disease (Isa. 6:10; Isa. 30:26; 2Ch. 7:14; Jer. 3:22; Jer. 8:22; Jer. 17:4; Jer. 33:6; Psa. 41:3-4; Psa. 103:3; Psa. 147:3).
1. The inimitable character of the Physician.
(1.) His skill is infinite. A physician must understand anatomy, disease, symptoms, causes, &c., and he must be skilful to prescribe suitable directions and remedies, &c. The Divine Physician possesses unbounded knowledge of the cause, the progress, and the precise state of the souls disorders and infirmities, of which bodily diseases are analogous. (See pp. 496.)
(2.) His power is almighty. No spiritual disease so inveterate and stubborn but He can conquer and cure it with infinite ease. He never turns any away, saying, I can do no more for you, &c.
(3.) His tenderness and compassion is unspeakable (Isa. 42:3; Psa. 103:13-14).
(4.) His patience and diligence is unwearied. He bears with their ingratitude, &c., pursues His work till He has effected a cure.
2. The remedy by which He heals.
(1.) His pardoning and restoring mercy through the redemption of Christ (Isa. 53:5; Zec. 13:1; Rom. 3:23-26; Rev. 5:9, Rev. 5:12; Rev. 8:14). Announced in the ministry of the Word. Applied by His Spirit (Eze. 36:25-27; Heb. 10:16). Received by faith.
(2.) The means of grace (Eph. 4:11-13). Designed to promote spiritual health. The Churchthe hospital of grace, where the Divine art of healing is carried on, &c.
III. He leads them. Not only amends what is amiss in them, that they may cease to do evil; but directs them into the way of duty, that they may learn to do well (Psa. 23:2-3; Psa. 73:24; and others. See pp. 296). He leads them to the mercy-seat; to His Word; into paths of righteousness, &c.
IV. He comforts them. He restores the comforts which they had forfeited and lost, for the return of which the grace of God had prepared them, and for which the pious among them had fervently prayed. They had experienced true and satisfying joy, but they sinned it awaythey had lost their peace of mind, their souls were sad and cheerless. Sin always produces this effect. In the path of sin neither hope nor comfort can be found. And when lost, it can be recovered only by penitent faith (Psa. 51:1-12, and others). God graciously restores the comfort of forfeited mercy, lost joy, vanished hope, &c. (Psa. 23:3). He removes all false comforts, and then restores true comfortsthe comfort of perfect pardon, daily communion, &c.
CONCLUSION.Some of you are still impenitentindifferent about spiritual healing, &c. Remember! God sees you always, in all your sinful ways, and therefore sees that which in righteousness He must abhor, and in pity mourn. As a faithful father mourns because of the continued rebellion of a prodigal, so your heavenly Father mourns over you. Take that into your consideration, and surely you will be reluctant to weary out His patience, &c. Repent and believe the Gospel, then God shall not see you as sinners He must condemn, but as penitents He must save, and heal, and lead, and comfort (1Jn. 1:8-9).A. Tucker.
ASPECTS OF THE DIVINE CHARACTER.
The proper study of man is God. Nothing so tends to expand the mind, and humble the soul, &c. This description of God is worthy our careful consideration. From it we learn
I. God is the all-seeing One. The doctrine of the Divine Omniscience one of the most important. Yet practically ignored. It should
1. Exert a restraining influence. If we realised that Gods eye was upon us we should refrain from sin in all its forms and manifestations; like Joseph we should exclaim, How can I, &c.
2. Encourage the penitent.
3. Stimulate the Christian worker.
II. God is the great Physician. Men need healing. Not a hopeless case. Bodily health valuable, spiritual far more precious.
III. God is the Leader of His people. They need leading. God graciously offers to be our Guideall-wise, powerful, faithful, &c. He is leading us to the heavenly habitation, &c. (see p. 296).
IV. God is the Comforter of His people. In the world they have tribulation, &c. Therefore need super-human comfort.
CONCLUSION.Acquaint now thyself with Him and be at peace, thereby good shall come to thee.A. Tucker.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(17) For the iniquity of his covetousness . . .Literally, of his gain. This was the root-evil, out of which all others sprang (Jer. 6:13; Eze. 33:31; 1Ti. 6:10), and for this, therefore, a sharp chastisement was needed that men might learn what their true wealth consisted in. The last clause may either state the guilt Which caused the wrath, or paint the obduracy which went on doing evil in spite of it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Iniquity of his covetousness The strong words that describe this evil are rapine, plunder, prey. Of these the Jews, in grade just above the very wicked, were guilty.
Smote him For these Jehovah disciplined Israel. Avarice and love of unjust gains were habits with the people.
I hid me Kept from them all tokens of approval.
And he Spoken as a unit the people.
Went on frowardly They continued as before sunk deeper into sin. The doctrine taught is, If removal of divine restraint is forced upon God if he be expelled from the conscience, deeper into the mire of sin will men sink.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 57:17-18. For the iniquity of his covetousness In order to reclaim a wandering and carnal people, we are here told that God had applied the rod of his chastising judgments, which yet however had produced no good effect, for that the people had still turned backward from God, and departed more and more from him: so that now they were either to be wholly forsaken and given up to the severity of judgment, or to be succoured by the offers of extraordinary grace; and the latter is that which God in great mercy chooses. The mourners here spoken of, mean those true believers, who lamented the scandals and offences of the church in their times, under which they grievously suffered; such as the Waldenses, the Lollards, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 990
GODS MERCY TO THE HOST OBSTINATE SINNERS
Isa 57:17-18.For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on forwardly in the way of his heart. I have seen his hit ways, and will heal him: I will lead him also, and restore comforts unto him, and to his mourners.
THE wickedness of man and the mercy of God mutually illustrate each other. There is no greater aggravation of sin than the circumstance of its being committed against a God of infinite goodness and compassion: nor is there any thing that magnifies the love of God more, than the unworthiness of the object towards whom that love is exercised. This observation is suggested to us by numberless passages of Scripture, in which a contrasted view of mans depravity and Gods mercy is presented before our eyes: nor shall we ever find more ground for this observation, than in the words which we have just read. In this we may see,
I.
The controversy which God has with sinners
Iniquity, however secret the commission, or specious in its appearance, is hateful and abominable in the sight of God
[There is no sin more frequently concealed from the view of those who harbour it, than covetousness. It assumes the names of prudence and economy; and, under the semblance of a care for ones family, is too generally regarded as a virtue. If it do not instigate us to the violation of common honesty, or totally deaden all the feelings of humanity, it is applauded by others, and serves as a foundation for self-approbation and self-complacency. But the love of money is the root of all evil [Note: 1Ti 6:10.]: it is a base lust, it is the vilest idolatry [Note: Col 3:5.]: it sets up mammon in preference to God; and must therefore of necessity provoke the Lord to jealousy. But we are not to confine our views to this particular sin: this indeed was predominant among the Jews, as it is amongst us; but it is here mentioned only as indicating the general depravity that prevailed amongst them.]
While God notices it with abhorrence, he shews, by many visible marks, his indignation against it
[God is not an unconcerned spectator of iniquity: delighted as he is in exercising mercy, he is not inattentive to the demands of justice, or indifferent about the honour of his holiness. On the contrary, he is wroth, and justly wroth, with the workers of iniquity; nor does he fail to manifest his displeasure against them. He hides himself from them, withdrawing those gracious influences which he had at any time bestowed, and withholding those communications of light and strength, which he might otherwise have imparted to them. He smites them either with temporal or spiritual calamities. Perhaps he visits them with sickness in their own persons, or trouble in their families, or distress in their circumstances: and if they would inquire of God, they might find the cause of their calamities to be some hidden abomination which he is punishing [Note: See Act 12:23 and 1Co 11:30; 1Co 11:32.]. Perhaps the judgments are rather of a spiritual nature: he heweth them by his prophets, and at the same time smites them with judicial blindness and obduracy [Note: Hos 6:5. Isa 6:9-10. Exo 14:4.]; he gives them over to their own delusions [Note: Isa 66:4.]; he seals them up under final impenitence and unbelief [Note: 2Th 2:11. Rom 1:24; Rom 1:26; Rom 1:28.]. These strokes are terrible in proportion to the insensibility with which they are received; and the less the sinners apprehension of danger is, the more awful is the judgment inflicted on him.]
But Divine chastisements, unattended with the operations of grace, never produce the desired effect
[Notwithstanding ten successive plagues, Pharaoh continued to harden his heart against God. Thus it is with sinners in general: they either relent not at all, or, like metal taken out of the furnace, relapse immediately into their former state of obduracy. For the most part, though God strikes them, they will not grieve; though he even consumes them, they refuse to receive correction; they make their faces harder than a rock, and refuse to return [Note: Jer 5:3.]. They are mad upon their idols; so that though, like Ezekiels followers, they delight to hear the word, they will not do it, but still yield to the corrupt bias within them [Note: Eze 33:31.]; too many of them, instead of being reclaimed by Gods chastisements, continue, like Ahaz, to trespass yet more and more against him [Note: 2Ch 28:22.].]
Now then how shall this controversy be brought to a successful issue? it can only be in,
II.
The way which he takes to terminate it
One might well suppose that God, who sees iniquity in all its aggravations, would give vent to his indignation by destroying those who commit it
[On some occasions God has signally interposed to execute vengeance on the sinners of mankind [Note: Num 16:31-32. 1Co 10:1-10.]. And it is a miracle of mercy that he endures any with such long-suffering and forbearance. When he sees both his mercies and his judgments despised, and that his endeavours to reclaim sinners issue in nothing but disappointment, we might well expect him to swear in his wrath, that such daring transgressors should never enter into his rest.]
But he determines rather to save them by an exertion of sovereign and almighty grace
[Jeremiah informs us, that, when God knew not, as it were, how to restore the backsliding Israelites, so as to put them among the number of his children, he adopted this resolution; Thou shalt call me, my Father, and shall not turn away from me [Note: Jer 3:19.]. Thus in the passage before us he says, I have seen his ways, and (what? will destroy him utterly? No:) will heal him. What marvellous condescension! what unbounded mercy! How should it melt the most obdurate heart! God will apply the balm of Gilead to the consciences of sinners; he will heal their backslidings and love them freely. Nay, further, he will take them by the hand, and however far they may have strayed, he will bring them back unto his fold, and lead them in safety to his heavenly kingdom. Nor will he leave them destitute even of present comforts: the peace and happiness, which they have in vain sought for in the ways of sin, he will give in the paths of righteousness und true holiness.]
It is to be remembered, however, that he will first make them mourn for their transgressions
[While sinners continue obstinate, it is not possible that they should obtain favour with the Lord. God must altogether deny himself before he can receive the impenitent. He has declared that all must repent, or perish [Note: Luk 13:3.]; and that it is in a way of weeping and supplication that he will lead them to himself [Note: Jer 31:9.]. It is the broken and contrite heart alone that he will not despise [Note: Psa 51:17.]. He says, Only acknowledge thine iniquity: and when his time is come for subduing a sinner to the obedience of faith, he will take away his stony heart, and give him a heart of flesh [Note: Eze 36:26.]; he will first give him repentance; and then remission of sin [Note: Act 5:31.]. He will cause him to become a mourner in Zion; and then will give him beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness [Note: Isa 61:3.].]
This subject may lead us to observe,
1.
Of what importance it is to search out the hidden corruptions of our hearts!
[Covetousness is a sin of which scarce any persons in the world acknowledge themselves guilty: nor, however much they be under the power of it, do they see any occasion for humiliation before God, provided they be free from gross and scandalous offences. But the predominance of that, or any other vile affection in the heart, may fill God with wrath against us, and cause him to hide his face from us for ever, und to smite us with his heaviest judgments. Should we not then be afraid of speaking peace to ourselves, when there is no peace [Note: Jer 6:14.]? Should we not beg of God to give us increasing views of those chambers of imagery, where ten thousand abominations lurk unseen [Note: Eze 8:6-15.]? Should we not with all diligence search our hearts, to find whether there be any way of wickedness allowed within us [Note: Psa 139:23-24.]? Let there be a holy jealousy in every breast: and let the utmost care be used, lest we deceive ourselves to our eternal ruin.]
2.
How necessary is it to notice the dealings of God towards us!
[If we meet with temporal afflictions, we should regard them as sent by God; and though they are tokens of love to his people, yet are they indications of wrath to his enemies; and, whether we be converted or not, they have a voice which it becomes us to hear with attention and reverence [Note: Mic 6:9.]. If we are visited with spiritual judgments, if God hides his face from us in the ordinances, and withholds the influences of his Spirit, we should still more earnestly inquire, wherefore God contendeth with us [Note: Job 10:2.]? Perhaps we should find that God is wroth on account of our pride, ambition, worldliness, or some other hateful lust; and that, as he would not hear the Jews even when they made many prayers, because their hands were full of blood, so some cursed abomination has provoked him to withdraw from us. If we perceive no particular trial, either temporal or spiritual, we must not even then conclude that all is well, since it is the very nature of spiritual judgments to blind the eyes, and sear the conscience, and harden the heart. Of this we may be sure; that whether our outward circumstances be prosperous or adverse, they are equally calls and invitations from God; and are intended as incentives to gratitude and humiliation. Let us then both notice and improve his works of providence and grace; let us improve them by obeying him that calls, and turning unto him that smites us.]
3.
How thankfully should we accept the present offers of his mercy!
[Now, notwithstanding all our frowardness, the voice of mercy sounds in our ears. But how vain will it be to wish for one such promise in the eternal world! God will not then say, I will heal him; but, I have seen his ways, and will execute vengeance on him to the uttermost. Now God would comfort us if we turned to him with mourning; but then, though we weep and wail ever so much, he will not vouchsafe to us one glimpse of his favour, or the smallest possible mitigation of our pain. Let us then entertain a grateful sense of his unspeakable kindness. Let us turn to him with weeping and with mourning. Let us humble ourselves in the dust before him; and pray, that, where sin has abounded, his grace may much more abound [Note: Rom 5:20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Can there be a sweeter description than these words contain, of the graciousness of God, in his dealings, with sinners? The Lord corrects; the Lord hides his face; the Lord sends affliction. Wave follows wave, until the unthinking soul becomes humbled. But when at length the hand that smites, applies instruction to the stroke; and the Lord, who sends the rod, causeth the poor creature to hear the rod, and who hath appointed it; then the cry goeth forth from the soul, Save, Lord, or I perish! But I beseech you, Reader, to remark in all this, that it is the Lord’s sole work, and wholly to the Lord’s own glory. The Lord creates, and new creates, both the heart and the lips. It is he that both wounds and heals. Oh! the blessedness of sovereign grace!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 57:17 For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart.
Ver. 17. For the iniquity of his covetousness. ] Or, Of his concupiscence, the sin of his nature. But covetousness is a wickedness with a witness, the “root of all evil.” 1Ti 6:10 Timon could say that there were two sources of all sin, viz., , covetousness and vainglory.
And he went on frowardly in the way of his own heart,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I hid Me. Compare Isa 45:15; Isa 59:2; Isa 64:7.
Fuente: Companion Bible Notes, Appendices and Graphics
the iniquity: Isa 5:8, Isa 5:9, Isa 56:11, Jer 6:13, Jer 8:10, Jer 22:17, Eze 33:31, Mic 2:2, Mic 2:3, Luk 12:15, Eph 5:3-5, Col 3:5, 1Ti 6:9, 2Pe 2:3, 2Pe 2:14
I hid: Isa 8:17, Isa 45:15
and he: Isa 9:13, Jer 2:30, Jer 5:3, Luk 15:14-16
frowardly: Heb. turning away
in the: Ecc 6:9
Reciprocal: Exo 20:17 – thy neighbour’s house 2Sa 12:1 – unto David Job 39:17 – General Psa 10:3 – whom Psa 32:3 – When Psa 51:12 – Restore Psa 107:17 – because Isa 30:18 – wait Isa 54:8 – a little Isa 59:2 – hid Isa 60:9 – because Isa 60:10 – in my wrath Isa 64:7 – hast hid Jer 31:18 – Thou hast Jer 32:36 – now Jon 4:5 – Jonah Luk 6:21 – ye that weep Luk 15:15 – he went Act 16:34 – and rejoiced
Fuente: The Treasury of Scripture Knowledge
Isa 57:17. For the iniquity of his covetousness The covetousness of the Jewish people, (here addressed as one man,) who were eminently guilty of this sin before the Babylonish captivity, as is expressly affirmed, Jer 6:13; and Jer 8:10; and they were still more addicted to it in the time of Christ, and previous to the destruction of their city by the Romans; Christ himself testifying, that the greatest professors of sanctity among them devoured widows houses, and, for a pretence, made long prayers. But this sin is not mentioned exclusively of others, but so as to comprehend all those sins for which God was wroth, and smote them: covetousness, however, joined with a froward going on in the way of their own hearts, has been the characteristic sin of that people, in all ages, since the overturning of their commonwealth by the Romans. If Vitringas exposition of this chapter be adopted, this verse must be understood of the avarice of the Church of Rome, manifested by her enormous exactions, and her infamous traffic in indulgences, dispensations, and a variety of equally abominable practices, which, for many ages, have disgraced that church in the view of all intelligent and pious Christians. I hid me, and was wroth
I withdrew my favour and help from him, and left him in great calamities. And he went on frowardly Yet he was not reformed by corrections, but in his distresses trespassed more and more, and obstinately persisted in those sinful courses which were most pleasing to the lusts of his own corrupt heart.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
57:17 For the {t} iniquity of his covetousness I was angry, and smote him: I hid myself, and was angry, and he went on backsliding in the way of his heart.
(t) That is, for the vices and faults of the people, which is here meant by covetousness.
Fuente: Geneva Bible Notes
The Lord had been angry with the proud Israelite because of his desire for unjust gain, namely, for more and more for himself. Greed is the essential sin that results in idolatry (cf. Col 3:5; 1Ti 6:10). God’s anger led Him to discipline the proud Israelites and to become inaccessible to their calls for help. Israel, instead of repenting and returning to the Lord, continued in her sinful ways.