Isaiah 59
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Isaiah 59
1 Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.
3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.
4 None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.
5 They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.
6 Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.
7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.
8 The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace.
9 Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.
10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.
11 We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.
12 For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;
13 In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.
14 And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.
15 Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.
16 And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.
17 For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.
18 According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.
19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.
20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.
Chapter Context
Isaiah 59 is a prophetic oracle chapter in the Old Testament that explores themes of redemption, grace, truth. Written during the Assyrian and pre-exilic periods (c. 740-680 BCE), this chapter should be understood within its historical context: Addressed Judah during Assyria's rise, Babylon's threat, and anticipated restoration.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-21: Conclusion and application
This chapter is significant because it provides essential context for understanding God's covenant relationship with His people. When studying this passage, it's important to consider both its immediate context within Isaiah and its broader place in the scriptural canon.
Verse Study
Isaiah 59:1
1 Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:
Analysis
The chapter opens with a bold declaration: 'Behold, the LORD's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear.' The Hebrew 'qatsar' (shortened) indicates incapacity. God's power and attentiveness are not the problem - His arm reaches and His ear hears. The barrier to deliverance lies elsewhere.
Historical Context
This addresses exiles questioning God's ability or willingness to save. Similar complaints appear in Isaiah 40:27 and 50:2. Isaiah corrects the false assumption that God has become weak or inattentive.
Reflection
- When have you blamed God's inability rather than examining other barriers to blessing?
- How does this verse correct wrong assumptions about God's power and attentiveness?
Word Studies
- Save: יָשַׁע (Yasha) H3467 - To save, deliver, rescue
Cross-References
- Salvation: Isaiah 63:1, Hebrews 7:25
- References Lord: Isaiah 58:9, Genesis 18:14, Numbers 11:23, Jeremiah 32:17
- Parallel theme: Isaiah 6:10, 50:2, 65:24, Matthew 13:15
Isaiah 59:2
2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.
Analysis
The real barrier: 'But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.' Sin creates separation - the Hebrew 'badal' (separated) describes division, partition. Sin causes God to hide His face (withdraw favor) and refuse to hear. The problem is not God's arm but Israel's sin.
Historical Context
This is perhaps the clearest Old Testament statement of sin's separating effect. It explains exile not as divine weakness but as divine judgment on persistent covenant violation.
Reflection
- What sins might be creating separation between you and God?
- How does understanding sin as relational barrier change your view of confession and repentance?
Word Studies
- Sin: חַטָּאת (Chatta'ah) H2403 - Sin, missing the mark
Cross-References
- References God: Ezekiel 39:29
- Sin: Isaiah 50:1, 57:17, Joshua 7:11, Jeremiah 5:25
- Parallel theme: Isaiah 1:15, 58:4, Proverbs 15:29, Micah 3:4
Isaiah 59:3
3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.
Analysis
The sin catalog begins: 'For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.' Hands (actions), lips and tongue (speech) - the whole person is implicated. The Hebrew 'ga'al' (defiled) means polluted, stained.
Historical Context
This echoes the indictment in 1:15 - 'your hands are full of blood.' Violence and dishonesty characterized Israel's society from leadership to common life.
Reflection
- How do actions and speech together reveal the heart's condition?
- What areas of 'hands' (actions) and 'lips' (words) need cleansing in your life?
Word Studies
- Iniquity: עָוֹן (Avon) H5771 - Iniquity, guilt, punishment
Cross-References
- Blood: Isaiah 1:15, Jeremiah 2:34, Ezekiel 7:23, 35:6
- Sin: Ezekiel 9:9
- Parallel theme: Isaiah 1:21, Jeremiah 2:30, 7:8, Ezekiel 13:8, Hosea 7:13
Isaiah 59:4
4 None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.
Analysis
Injustice pervades the legal system: 'None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.' The Hebrew 'tohu' (vanity) recalls creation's pre-ordered chaos. The pregnancy metaphor - conceiving mischief, birthing iniquity - shows sin's developmental process.
Historical Context
Courts and public discourse were corrupted. Where truth and justice should have prevailed, lies and injustice multiplied. This mirrors contemporary concerns about systemic injustice.
Reflection
- How does the pregnancy metaphor illuminate sin's progressive development?
- What does it look like to 'call for justice' and 'plead for truth' in your context?
Word Studies
- Faith: אֱמוּנָה (Emunah) H530 - Faithfulness, trust
Cross-References
- Faith: Isaiah 30:12, Psalms 62:10, Jeremiah 7:4, 7:8
- Sin: Isaiah 59:3, Micah 2:1, James 1:15
- Righteousness: Isaiah 59:16
- Parallel theme: Job 15:35, Proverbs 4:16
Isaiah 59:5
5 They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper.
Analysis
Vivid imagery describes evil's character: hatching cockatrice (venomous serpent) eggs and weaving spider webs. Eating the eggs brings death; crushing them produces vipers. Their webs cannot clothe - evil's products are deadly and useless. The Hebrew 'tsiph'oni' (cockatrice/adder) emphasizes venom.
Historical Context
This natural imagery would resonate with agricultural people. Evil's productions appear substantial but prove deadly (serpent eggs) or insubstantial (spider webs).
Reflection
- What 'eggs' of evil are being hatched in contemporary culture?
- How do evil's works prove both deadly and ultimately useless?
Cross-References
- Parallel theme: Isaiah 14:29, Job 8:14, Proverbs 23:32, Matthew 3:7, 12:34
Isaiah 59:6
6 Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands.
Analysis
The spider-web theme continues: 'Their webs shall not become garments, neither shall they cover themselves with their works.' These works of iniquity are 'works of violence.' The Hebrew 'chamas' (violence) is the same word describing pre-flood corruption (Genesis 6:11). Violent works cannot clothe or protect.
Historical Context
The attempt to cover oneself with works echoes Adam and Eve's fig leaves. Human efforts to cover sin with more sin produce nothing of lasting value or protection.
Reflection
- What 'fig leaves' do people weave today to cover spiritual nakedness?
- How does violence characterize works done apart from God?
Cross-References
- Parallel theme: Isaiah 57:12, Jeremiah 6:7
Isaiah 59:7
7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths.
Analysis
The rush to evil is described: 'Their feet run to evil, and they make haste to shed innocent blood.' Paul quotes this in Romans 3:15-17 to prove universal sinfulness. The Hebrew 'mahar' (make haste) shows eagerness, not reluctant falling into sin. Desolation and destruction characterize their paths.
Historical Context
This verse appears in Paul's catena of Old Testament texts proving all are under sin. The combination of Isaiah with Psalms and Proverbs creates a comprehensive indictment.
Reflection
- What does the eagerness to do evil ('make haste') reveal about the human heart?
- How does Paul's use of this verse in Romans 3 shape your understanding of human sinfulness?
Word Studies
- Blood: דָּם (Dam) H1818 - Blood
Cross-References
- Blood: Proverbs 1:16, 6:17
Isaiah 59:8
8 The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace.
Analysis
'The way of peace they know not' - peace (shalom) is unknown territory for those rushing to violence. 'There is no judgment in their goings' - justice is absent from their paths. Their 'crooked paths' mean 'whosoever goeth therein shall not know peace.' Sin's path leads away from shalom.
Historical Context
This echoes Romans 3:17 exactly. The absence of peace follows the presence of violence as surely as effect follows cause. The crooked paths contrast with the 'straight' way God prepares.
Reflection
- How does violence preclude peace in personal relationships and society?
- What crooked paths need straightening in your journey toward peace?
Word Studies
- Judgment: מִשְׁפָּט (Mishpat) H4941 - Judgment, justice
Cross-References
- Judgment: Isaiah 5:7, Jeremiah 5:1, Matthew 23:23
- Peace: Luke 1:79, Romans 3:17
Isaiah 59:9
9 Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.
Analysis
The people now confess: 'Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness.' The hoped-for deliverance remains distant because of the sins described. This corporate confession acknowledges cause and effect.
Historical Context
This transition from description of sin to confession of its consequences marks prophetic progress. Recognition of sin's effects is the first step toward repentance.
Reflection
- How do you experience the distance that sin creates from God's justice and light?
- What is the relationship between waiting for light and walking in darkness?
Cross-References
- Light: Isaiah 5:30, Job 30:26
Isaiah 59:10
10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.
Analysis
The imagery intensifies: 'We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as in the night; we are in desolate places as dead men.' Sin produces spiritual blindness (even with physical eyes), confusion (stumbling at noonday), and death-like existence.
Historical Context
This fulfills the judgment threatened in Deuteronomy 28:29 for covenant unfaithfulness: 'And thou shalt grope at noonday, as the blind gropeth in darkness.' Curses for disobedience have come upon them.
Reflection
- How does sin produce spiritual blindness even when physical sight is clear?
- What does 'stumbling at noonday' look like in your experience?
Cross-References
- Parallel theme: Deuteronomy 28:29, Job 5:14, Lamentations 3:6
Isaiah 59:11
11 We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us.
Analysis
Two animals portray their distress: 'We roar all like bears, and mourn sore like doves.' The bear's roar expresses frustrated anger; the dove's mourning expresses grief. 'We look for judgment, but there is none; for salvation, but it is far off from us.' Both rage and sorrow characterize their condition.
Historical Context
Bears were found in Palestine's forests; doves were common. The combination of fierce roaring and gentle mourning captures the complex emotions of those experiencing judgment's consequences.
Reflection
- How do anger and grief intertwine in response to sin's consequences?
- What does longing for salvation that seems 'far off' feel like?
Word Studies
- Salvation: יְשׁוּעָה (Yeshuah) H3444 - Salvation, deliverance
Cross-References
- Parallel theme: Isaiah 38:14, Ezekiel 7:16
Isaiah 59:12
12 For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them;
Analysis
Full confession: 'For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions are with us; and as for our iniquities, we know them.' Three terms - transgressions (pesha - rebellion), sins (chata'ah - missing the mark), iniquities (avon - twisted guilt) - comprehensively confess. Sin testifies like a witness.
Historical Context
This confession uses the same vocabulary as the Day of Atonement rituals. Recognition of specific sins is necessary for genuine repentance.
Reflection
- How does sin 'testify against' us before God?
- What does it mean to 'know' your iniquities rather than denying or excusing them?
Word Studies
- Transgression: פֶּשַׁע (Pesha) H6588 - Transgression, rebellion
Cross-References
- Sin: Isaiah 1:4, Jeremiah 14:7, Hosea 5:5
- Parallel theme: Ezra 9:6, Ezekiel 5:6, Hosea 4:2
Isaiah 59:13
13 In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.
Analysis
The confession specifies: 'In transgressing and lying against the LORD, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood.' Rebellion against God and oppression of others combine. The heart is the source: 'from the heart' come lies.
Historical Context
This connects personal sin against God with social injustice against neighbors. The two tables of the law - duty to God and duty to neighbor - are violated together.
Reflection
- How are sins against God and sins against others interconnected?
- What lies does your heart conceive that need confession?
Word Studies
- God: אֱלֹהִים (Elohim) H430 - God (plural of majesty)
Cross-References
- References God: Hebrews 3:12
Isaiah 59:14
14 And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.
Analysis
'And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.' Personified virtues are in retreat: judgment turns back, justice stands distant, truth has fallen, equity is barred entry. The Hebrew 'nagas' (approach/enter) shows equity blocked from the public square.
Historical Context
Streets and gates were where justice was administered in ancient Israel. When truth falls there, society collapses. This depicts utter moral breakdown.
Reflection
- What does it look like when truth 'falls in the street' in modern society?
- How can equity be restored where it has been blocked from entering?
Word Studies
- Judgment: מִשְׁפָּט (Mishpat) H4941 - Judgment, justice
Cross-References
- Righteousness: Isaiah 1:21, 5:23, 59:4, Ecclesiastes 3:16, Amos 5:7, Habakkuk 1:4
- Parallel theme: Jeremiah 5:31, Amos 5:11
Isaiah 59:15
15 Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the LORD saw it, and it displeased him that there was no judgment.
Analysis
Truth is so absent that 'he that departeth from evil maketh himself a prey.' The righteous become victims - the Hebrew 'shalal' means plunder, spoil. 'The LORD saw it, and it displeased him that there was no judgment.' God sees and is displeased - He doesn't ignore the absence of justice.
Historical Context
When society punishes righteousness and rewards wickedness, complete inversion has occurred. This describes the worst possible moral condition, where goodness itself becomes dangerous.
Reflection
- How does following Christ make you vulnerable in a society hostile to truth?
- What comfort comes from knowing God sees and is displeased by injustice?
Word Studies
- Truth: אֱמֶת (Emet) H571 - Truth, faithfulness
Cross-References
- References Lord: Acts 9:1
- Parallel theme: Micah 7:2, Acts 9:23, Romans 8:36
Isaiah 59:16
16 And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.
Analysis
Remarkably, God finds no human solution: 'And he saw that there was no man, and wondered that there was no intercessor.' The Hebrew 'shamen' (wondered/was appalled) expresses divine astonishment at the absence of anyone to intervene. 'Therefore his arm brought salvation unto him; and his righteousness, it sustained him.' God Himself acts because no one else will.
Historical Context
This anticipates the Incarnation - when no human could save, God's own arm provided salvation. The Suffering Servant of Isaiah 53 becomes God's answer to human inability.
Reflection
- What does it mean that God 'wondered' at the lack of intercessors?
- How does this verse point forward to Christ as God's salvation?
Word Studies
- Salvation: יְשׁוּעָה (Yeshuah) H3467 - Salvation, deliverance
Cross-References
- Salvation: Isaiah 52:10
- Parallel theme: Isaiah 41:28, 50:2, 64:7, Psalms 98:1, 106:23, Ezekiel 22:30
Isaiah 59:17
17 For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.
Analysis
God arms Himself as a warrior: 'For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.' Paul applies this armor to believers in Ephesians 6:14-17, but here God wears it. Righteousness protects, salvation guards, vengeance and zeal motivate action.
Historical Context
The divine warrior tradition appears throughout the Old Testament (Exodus 15, Judges 5, Habakkuk 3). God fights for His people when they cannot fight for themselves.
Reflection
- How does God wearing this armor differ from believers wearing it (Ephesians 6)?
- What does divine 'zeal' look like in action?
Word Studies
- Righteous: צַדִּיק (Tzaddik) H6666 - Righteous one
Cross-References
- Salvation: Ephesians 6:17, 1 Thessalonians 5:8
- Righteousness: Isaiah 9:7, 11:5, Job 29:14, Ephesians 6:14, Revelation 19:11
- Parallel theme: Isaiah 51:9, John 2:17, Hebrews 10:30
Isaiah 59:18
18 According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.
Analysis
'According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.' Divine retribution is proportional - 'according to deeds.' The scope is universal: even distant islands (coastlands representing remote nations) will receive appropriate judgment.
Historical Context
This universal judgment extends God's sovereignty beyond Israel to all nations. No adversary escapes appropriate recompense for opposition to God and His people.
Reflection
- How does proportional judgment ('according to deeds') reflect God's justice?
- What comfort or warning does universal judgment provide?
Cross-References
- Parallel theme: Isaiah 1:24, 63:3, 63:6, 66:15, Job 34:11, Psalms 62:12
Isaiah 59:19
19 So shall they fear the name of the LORD from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.
Analysis
The result of God's intervention: 'So shall they fear the name of the LORD from the west, and his glory from the rising of the sun.' Universal recognition of God replaces universal rebellion. 'When the enemy shall come in like a flood, the Spirit of the LORD shall lift up a standard against him.' The Spirit raises a battle standard against overwhelming evil.
Historical Context
This prophetic victory over enemy flood anticipates eschatological triumph. The Spirit's raising a standard echoes military practice of rallying troops around a banner.
Reflection
- How has God's Spirit raised a standard against overwhelming opposition in your experience?
- What does fearing God's name 'from the west and from the east' look like?
Word Studies
- Spirit: רוּחַ (Ruach) H7307 - Spirit, wind, breath
Cross-References
- References Lord: Psalms 22:27
- Sin: Psalms 113:3, Malachi 1:11
- Spirit: Zechariah 4:6
- Parallel theme: Daniel 7:27, Revelation 12:10
Isaiah 59:20
20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
Analysis
'And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.' The Hebrew 'Go'el' (Redeemer/Kinsman-Redeemer) comes with conditions: He comes to those who 'turn from transgression.' Repentance is the prerequisite for experiencing redemption. Paul quotes this in Romans 11:26.
Historical Context
This promise of the Redeemer's coming to Zion finds fulfillment in Christ's first coming and ultimate fulfillment in His return. Paul applies it to future Israel's salvation.
Reflection
- What is the relationship between turning from transgression and receiving the Redeemer?
- How does Paul's use of this verse in Romans 11 inform your understanding of Israel's future?
Word Studies
- Lord: יְהוָה / אֲדֹנָי (YHWH / Adonai) H3068 - The LORD / Lord
Cross-References
- References Lord: Daniel 9:13, Joel 2:32, Hebrews 12:14
- Sin: Acts 3:19
- Parallel theme: Isaiah 40:9, Acts 3:26, 26:20
Isaiah 59:21
21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.
Analysis
God establishes an eternal covenant: 'As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.' Spirit and Word together are promised perpetually to believing generations.
Historical Context
This new covenant promise combines elements of Jeremiah 31 (inward law) and Joel 2 (Spirit outpouring). It guarantees that God's revelation will be preserved through His people forever.
Reflection
- How do Spirit and Word together characterize the new covenant?
- What does the perpetual promise 'from henceforth and for ever' mean for the church?
Word Studies
- Word: דָּבָר (Davar) H1697 - Word, thing, matter
Cross-References
- Covenant: Isaiah 49:8, 55:3, Hebrews 10:16
- Word: Isaiah 51:16
- Spirit: Isaiah 44:3, John 3:34, 7:39, Romans 8:9, 2 Corinthians 3:8
- Parallel theme: John 4:14