the Second Week after Easter
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Darby's French Translation
Ésaïe 57:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- TheParallel Translations
Le juste est mort, et il n'y a personne qui y prenne garde; et les gens de bien sont recueillis, sans qu'on y soit attentif, [sans qu'on consid�re] que le juste a �t� recueilli de devant le mal.
Le juste meurt, et personne n'y prend garde; les gens de bien sont recueillis, sans que nul comprenne que le juste est recueilli devant le mal.
Le juste p�rit, et nul n'y prend garde; Les gens de bien sont enlev�s, et nul ne fait attention Que c'est par suite de la malice que le juste est enlev�.
Bible Verse Review
from Treasury of Scripure Knowledge
righteous: 2 Chronicles 32:33, 2 Chronicles 35:24
no man: Isaiah 57:11, Isaiah 42:25, Isaiah 47:7, Malachi 2:2
merciful men: Heb. men of kindness, or godliness, Psalms 12:1, Micah 7:2
the righteous: 1 Kings 14:13, 2 Kings 22:20, 2 Chronicles 34:28
the evil to come: or, that which is evil
Reciprocal: Genesis 15:15 - in peace Genesis 18:25 - that the Genesis 49:33 - and yielded Numbers 23:10 - the death Deuteronomy 34:8 - wept for Moses Joshua 24:33 - died 1 Samuel 28:3 - Samuel 2 Kings 2:12 - rent them 2 Kings 13:14 - he died 2 Kings 23:29 - slew him 1 Chronicles 10:2 - Jonathan Job 3:17 - at rest Job 14:13 - hide me Job 23:17 - cut off Psalms 18:25 - With the Proverbs 11:17 - merciful Ecclesiastes 7:1 - the day Ecclesiastes 10:15 - labour Song of Solomon 6:2 - and to Jeremiah 12:11 - layeth Jeremiah 22:10 - Weep ye Daniel 12:13 - rest Hosea 7:9 - devoured Micah 6:8 - love Matthew 5:7 - are Matthew 22:29 - not Mark 4:29 - he putteth Luke 2:29 - now Luke 16:22 - that John 17:15 - take Acts 8:2 - made 2 Corinthians 4:16 - though Ephesians 4:32 - kind Philippians 1:21 - to die Hebrews 11:38 - whom 2 Peter 1:6 - godliness Revelation 14:13 - Blessed
Gill's Notes on the Bible
The righteous perisheth,.... Not eternally; he may fear he shall, by reason of sin and temptation; he may say his strength and hope are perished; and his peace and comfort may perish for a time; but he cannot perish everlastingly, because he is one that believes in Christ, and is justified by his righteousness, from whence he is denominated righteous; and such shall never perish, but have everlasting life: but the meaning is, that he perisheth as to his outward man, or dies corporeally, which is called perishing, Ecclesiastes 7:15 and so the Targum renders it,
"the righteous die.''
Or it may be rendered, "the righteous man is lost" b; not to himself, his death is a gain to him; but to the church, and to the world, which yet is not considered:
and no man layeth it to heart; takes any notice of it, thinks at all about it, far from being concerned or grieved; instead of that, rather rejoice, and are pleased that they are rid of such persons; which will be the case when the witnesses are slain, Revelation 11:10. The Targum is,
"and no man lays my fear to heart;''
or on his heart; whereas such providences should lead men to fear the Lord, and seek to him, and serve him, as it did David, Psalms 12:1:
and merciful men are taken away; or "gathered" c; out of the world, to their own people, to heaven; these are such who obtain mercy of the Lord, and show mercy to others, holy good men: the former character may respect the righteousness of Christ imputed to them, this his grace implanted in them, discovered by acts of mercy and goodness; for one and the same persons are intended:
none considering that the righteous is taken away from the evil to come; that there are evil times coming, great calamities, and sore judgments upon men; and therefore these righteous ones are gathered out of the world, and are gathered home, and safely housed in heaven, that they may escape the evil coming upon a wicked generation; and who yet have no thought about it, nor are they led to observe it as they might, from the removal of good men out of the world; see 2 Kings 22:20. All this may be applied to the martyrs of Jesus in times of Popish persecution; or to the removal of good men by an ordinary death before those times came.
b הצדיק אבד, απωλετο, Sept. c נאספים "colliguntur", V. L. Munster, Piscator, Cocceius; "congregantur", Pagninus.
Barnes' Notes on the Bible
The righteous perisheth - This refers, as I suppose, to the time of Manasseh (see the Introduction, Section 3). Grotius supposes, that it refers to king Josiah; Vitringa, that it refers to martyrs in general. But it seems probable to me that the prophet designs to describe the state of stupidity which prevailed in his own time, and to urge as one proof of it, that the pious part of the nation was taken away by violent death, and that the nation was not affected by it. Such was the guilt of Manasseh; so violent was the persecution which he excited against the just, that it is said of him that he ‘shed innocent blood very much, until he had filled Jerusalem from one end to another’ 2 Kings 22:16. There is evidence (see the Introduction, Section 2), that Isaiah lived to his time, and it is probable that he himself ultimately fell a victim to the race of Manasseh. Though he had, on account of his great age, retired from the public functions of the prophetic office, yet he could not be insensible to the existence of these evils, and his spirit would not suffer him to be silent even though bowed down by age, when the land was filled with abominations, and when the best blood of the nation was poured out like water. The word rendered ‘perisheth’ (אבד 'ābad) as well as the word rendered ‘taken away’ (אסף 'âsaph) denotes violence, and is indicative of the fact that they were removed by a premature death.
And no man layeth it to heart - No one is aroused by it, or is concerned about it. The sentiment of the passage is, that it is proof of great stupidity and guilt when people see the righteous die without concern. If the pious die by persecution and others are not aroused, it shows that they acquiesce in it, or have no confidence in God, and no desire that his people should be preserved; if they die in the ordinary mode and the people are unaffected, it shows their stupidity. The withdrawment of a pious man from the earth is a public calamity. His prayers, his example, his life, were among the richest blessings of the world, and people should be deeply affected when they are withdrawn; and it shows their guilt and stupidity when they see this with indifference. It increases the evidence of this guilt when, as is sometimes the case, the removal of the righteous by death is an occasion of joy. The wicked hate the secret rebuke which is furnished by a holy life, and they often feel a secret exultation when such people die.
And merciful men - Margin, ‘Men of kindness,’ or ‘godliness.’ Lowth and Noyes render it, ‘Pious men.’ The Septuagint, Ἄνδρες δίκαιοι Andres dikaioi - ‘Just men.’ The Hebrew word denotes “mercy” or “kindness” (חסד chesed). Here it probably means, ‘Men of mercy;’ that is, people who are the subjects of mercy; people who are pious, or devoted to God.
Are taken away - Hebrew, ‘Are gathered.’ That is, they are gathered to their fathers by death.
None considering - They were not anxious to know what was the design of Divine Providence in permitting it.
From the evil to come - Margin, ‘That which is evil.’ The idea here evidently is, that severe calamities were coming upon the nation. God was about to give them up to foreign invasion (Isaiah 56:9 ff); and the true reason why the just were removed was, that they may not be subject to the divine wrath which should come upon the nation; they were not to be required to contemplate the painful state of things when an enemy should fire the cities, the palaces, and the temple, and cause the sacred services of religion to cease. It was a less evil for them to be removed by death - even by the painful death of persecution - than to be compelled to participate in these coming sorrows. At the same time this passage may be regarded as inculcating a more general truth still. It is, that the pious are often removed in order that they may not be exposed to evils which they would experience should they live. There might be the pains and sorrows of persecution; there might be long and lingering disease; there might be poverty and want; there might be the prevalence of iniquity and infidelity over which their hearts would bleed; there might be long and painful conflicts with their own evil hearts, or there might be danger that they would fall into sin, and dishonor their high calling. For some or all these reasons the righteous may be withdrawn from the world; and could we see those reasons as God does, nothing more would be necessary to induce us to acquiesce entirely in the justice of his dealings.
Clarke's Notes on the Bible
CHAPTER LVII
After mentioning the removal of righteous persons as an awful
symptom of the approach of Divine judgments, 1, 2,
the prophet goes on to charge the nation in general with
idolatry, and with courting the unprofitable alliance of
idolatrous kings, 3-12.
In opposition to such vain confidence, the prophet enjoins
trust in God, with whom the penitent and humble are sure to
find acceptance, and from whom they should obtain temporal and
spiritual deliverances, 13-19.
Awful condition of the wicked and finally impenitent, 20, 21.
NOTES ON CHAP. LVII
I shall give Bishop Lowth's translation of the two first verses, and give the substance of his criticisms with additional evidence.
Isaiah 57:1. The righteous man perisheth, and no one considereth;
And pious men are taken away, and no one understandeth,
That the righteous man is taken away because of the
evil.
Isaiah 57:2. He shall go in peace: he shall rest in his bed;
Even the perfect man: he that walketh in the straight
path.
Verse Isaiah 57:1. The righteous perisheth — הצדק אבד hatstsadik abad. There is an emphasis here which seems intended to point out a particular person. See below. Perisheth - As the root אבד abad signifies the straying of cattle, their passing away from one pasture to another, I feel inclined to follow the grammatical meaning of the word "perish," pereo. So the Vulgate, justus periit, from per, BY or THROUGH, and eo, to GO. In his death the righteous man may be said to have passed through life, and to have passed by men, i.e., gone or passed before them into the eternal world. A similar mode of speech is used by our Saxon ancestors to express death: [Anglo-Saxon], he went out of sight; and [A.S.], he went away; and [A.S.], to fare forth, to die.
There are very few places in Isaiah where Jesus Christ is not intended; and I am inclined to think that He is intended here, THAT Just One; and perhaps Stephen had this place in view, when he thus charged the Jews, "Ye denied τον ἁγιον και δικαιον, that HOLY and JUST One," Acts 3:14. That his death was not laid to heart by the wicked Jewish people, needs no proof.
Merciful men — If the first refers to Christ, this may well refer to the apostles, and to others of the primitive Christians, who were taken away, some by death and martyrdom, and others by a providential escape from the city that they knew was devoted to destruction.
The evil to come.] That destruction which was to come upon this disobedient people by the Romans.
