Isaiah 48:22

Analysis & Commentary

There is no peace, saith the LORD, unto the wicked (אֵין שָׁלוֹם אָמַר יְהוָה לָרְשָׁעִים)—This stark declaration concludes Isaiah's Babylonian prophecy section (chapters 40-48). The phrase ein shalom (no peace) negates shalom—comprehensive well-being, wholeness, prosperity, harmony with God. The resha'im (wicked) are those who persist in rebellion despite God's revelation and redemption offers. The phrase appears three times in Isaiah (48:22; 57:21) like a refrain, marking major section divisions.

This verse prevents cheap grace: exodus from Babylon, promises of provision, God's redemptive work—none benefit the persistently wicked. Peace isn't universal; it's conditional on covenant relationship with God. Jesus echoed this: 'Think not that I am come to send peace on earth: I came not to send peace, but a sword' (Matthew 10:34). True peace comes only through the Prince of Peace (Isaiah 9:6) via reconciliation through His blood (Colossians 1:20). Apart from Christ, restless conscience, divine wrath, and eternal separation ensure 'no peace.' This solemn warning closes the section: all God's promises—redemption, provision, guidance—profit nothing if recipients remain in wickedness. Repentance is the doorway to peace; persistence in sin guarantees its absence, regardless of religious privilege or participation.

Historical Context

Many Jews returned from Babylon physically but remained spiritually unchanged. They rebuilt the temple but repeated old sins (Malachi's prophecies reveal post-exilic spiritual decline). Physical exodus without heart transformation produces no peace. Similarly, baptized church members, outwardly religious people, even ministers—if wicked—have no peace. Jesus confronted this in Pharisees: externally righteous, internally 'whitewashed tombs' (Matthew 23:27), restless and condemned.

Questions for Reflection

• How does this verse prevent us from offering false assurance to those who claim faith but live wickedly?
• What is the relationship between righteousness and peace—can there be one without the other?
• How should pastors and evangelists apply this warning: 'no peace for the wicked'—when and to whom?