Verse-by-Verse Bible Commentary
Isaiah 57:18

Clarke's Commentary

Verse Isaiah 57:18. I have seen his ways — Probably these verses refer to the restoration of the Jews from captivity.

Bridgeway Bible Commentary

Corruption and idolatry (56:9-57:21)

The Assyrian captivity of the northerners and the Babylonian captivity of the southerners did not include the whole populations. Those who were of no use to the conquerors were left behind, along with scattered country people who escaped the enemy. These and their descendants soon followed the old religious practices of the Canaanite people. They worshipped idols, offered human sacrifices to the god Molech, and practised fertility rites with religious prostitutes, all in the hope of becoming prosperous (2 Kings 17:24-41). Those who engaged in these practices tried to join in the worship of Yahweh when the Jews returned from captivity.

Israel’s spiritual leaders should have been like alert watchmen, who warned the people of these dangers and instructed them in the ways of God. Instead, says the prophet, they are like lazy, overfed watchdogs who can only sleep. They are interested only in personal gain and do not care for the people. The civil leaders (likened to bad shepherds) are equally greedy and corrupt (9-12).
In such conditions the righteous are the ones who suffer. They find relief only when they rest in death (57:1-2). The wicked, meanwhile, carry on with their witchcraft, immorality, idolatry and child sacrifice. They do not realize that by their behaviour they are challenging God and inviting his judgment (3-6). Although their idolatrous practices involve costly sacrifices, shameful behaviour and tiresome journeys, they persist in them, hoping vainly for a better life (7-10).
Although the people have turned from God to worthless idols, God has been patient with them. But his patience has not led them to repentance. They will now find that their gods will not save them from God’s punishment (11-13).
By contrast, God will help those faithful to him, no matter what obstacles are in their way. Although he is exalted above the heavens, he also dwells with those who humbly acknowledge their sin and turn from it (14-15). He may punish them when they do wrong, but he does not remain angry with them. When they humbly acknowledge their wrong and show their desire to please him again, he gives them new life and strength (16-18). The repentant enjoy peace and fellowship with God, but the wicked live in a turmoil of uncleanness. They will be excluded from God’s peace for ever (19-21).

Coffman's Commentaries on the Bible

"And he will say, Cast ye up, cast ye up, prepare the way. take up the stumbling block out of the way of my people. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite. For I will not contend forever, neither will I be always wroth; for the spirit would faint before me, and the souls that I have made. For the iniquity of his covetousness was I wroth, and smote him; I hid my face and was wroth; and he went on backsliding in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners."

"Isaiah 57:14 is a promise that the believing remnant shall have every obstacle to their return cleared out of the way at the coming return from captivity."Jamieson, Fausset, and Brown's Commentary, p. 495.

"Stumbling-block" The proud, unbelieving majority of Israel were a stumbling block to the repentance and return of the "righteous remnant" to Jehovah; and it continued in the same pattern even after the Christ came. "The pride and self-righteousness of the Jews were the stumbling-blocks in the way of their acknowledging Christ."Ibid.

"I will not contend forever" Such words as these carry a sense of terrible finality and doom. These are almost the same words as those in Genesis 6:3, "My Spirit will not always contend with man." The meaning is that, since God has given man the freedom of choice, God will not force him to be obedient. The words in Genesis preceded the Great Deluge; and the words here preceded the awful captivity of Israel. When man has made his choice of rebellion against his Maker, and after God has given him time and opportunity to repent, the inevitable destruction will surely fall upon the disobedient.

"For the iniquity of his covetousness was I wroth" As Cheyne said, "The prophet here seems to ascribe the captivity to simple covetousness."T. K. Cheyne's Commentary, Vol. II, p. 75. However, he further explained how such a single designation is, in fact, a synecdoche; and, "It includes all of the other besetting sins of the Jews, such as violence, murder, etc."Ibid. This rhetorical figure is used extensively in the New Testament, where a single command is frequently made to stand for the whole Christian system. In turn, salvation, for example is said to be bestowed on the basis of faith, or hope, or baptism, or repentance, or grace, or confession; but the Word of God nowhere states that upon the basis of any one of these alone does one receive salvation. All such statements actually include all Christian obligations in any one of them singled out."

"I will heal him" This promise pertains only to the believing penitent. God is always ready to receive the soul that with humble and contrite heart returns obediently to the fold of Jehovah. As the next verse indicates, there is also a promise of the proclamation of the Gospel in this verse.

Barnes' Notes on the Whole Bible

I have seen his ways - That is, either his ways of sin, or of repentance most probably it means the former; and the idea is, that God had seen how prone his people were to sin, and that he would now interpose and correct their proneness to sin against him, and remove from them the judgments which had been brought upon them in consequence of their crimes.

And will heal him - That is, I will pardon and restore him. Sin, in the Scriptures, is often represented as a disease, and pardon and salvation as a healing of the disease (2 Chronicles 7:14; Psalms 41:4; Jeremiah 3:22; Jeremiah 17:4; Jeremiah 32:6; Hosea 14:4; see the notes at Isaiah 6:10).

And to his mourners - To the pious portion that mourned over their sin; or to the nation which would sigh in their long and painful captivity in Babylon.

Calvin's Commentary on the Bible

18.I have seen his ways. ⁽¹¹⁵⁾ Here the Lord, on the contrary, magnifies his mercy, because he is gracious to that people, though obstinate and rebellious, and anticipates them by his grace and mercy. As if he had said, “I labored to bring back this people to repentance by my chastisements, because they violently pursued their lusts; but they were obstinate and untameable; all that I did was of no avail. I might justly, indeed, have ruined him, but I choose rather to heal and preserve. This cannot be done but by distinguished and incomparable mercy. I will therefore cease to punish them.” For these reasons Isaiah gradually magnifies the mercy of God, whom he represents as a physician considering what remedies are best adapted for healing this people. Now, our diseases are incurable, if the Lord do not anticipate us by his mercy.

And will guide him. No chastisements, however severe, will drive us to repentance, if the Lord do not quicken us by his Spirit; for the consequence will be, to render us more rebellious and hard­hearted. And so we may behold, in the example of this people, an image of mankind; that we may clearly see what is our rebellion and obstinacy against God, and what remedies are necessary for curing our diseases; and that, when we are diseased and almost beyond hope, we are healed, are brought back to the right path, and afterwards continue in it. Hence follows consolation:

Restoring comforts to him. If piety be wanting, there can be no faith and no consolation; for they who are not dissatisfied with themselves on account of their vices can look for nothing but the wrath of God, terrors and despair. It is proper, therefore, to observe the context, in which the Prophet, after mentioning “healing,” next mentions “consolation;“ for they whose diseases have been cured obtain, at the same time, that joy of heart and that consolation of which they had been deprived.

When he adds, To his mourners, he appears especially to denote good men, ⁽¹¹⁶⁾ who were few in number; as appears clearly from the complaints of the prophets, who exclaim loudly against the stupidity which had seized the people on every side. Thus he describes those who, amidst the universal guilt, were constrained by sincere grief to mourn, and who not only bewailed the miseries of the people, but deeply groaned under the burden of God’s wrath, while others indulged freely in their pleasures.

(115) “When he (the people of Israel) humbled himself during the affliction which came upon him.” ­ Jarchi.

(116) “Fideles.” “Believers.”

Smith's Bible Commentary

Chapter 57

The righteous man perishes, and no man lays it to heart: and merciful men are taken away, and none is considering that the righteous is taken away from the evil to come ( Isaiah 57:1 ).

There are many who see this verse as a description of what happens at the rapture of the church. As the merciful are taken away and no man considering the fact that they have been taken away from the evil that is to come, from the period of the Great Tribulation that is coming.

He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. But draw near hither, ye sons of the sorceress ( Isaiah 57:2-3 ),

And so God speaks about the merciful being taken away, but now His dealings with those who were worshipping false gods, false idols. "Draw near," He's going to lay it upon them now, "ye sons of the sorceress."

the seed of the adulterer and the whore ( Isaiah 57:3 ).

Now this is, of course, talking in spiritual terms. The adulteress, the whore-that would be pagan religious system, pagan worship, the worship of Baal, Molech. You see, these people were to be married unto God. They were looked upon as the wife of God. God said, "I've joined Myself unto you." And He uses the figure of a husband and a wife. And their love was to be to God exclusively. Their devotion unto God exclusively. But they were worshipping other gods. They were worshipping the gods of the pagans, the gods of Baal and Molech and Ashtoreth and all. And they were worshipping all of these other gods. And so God said, "Look, you're supposed to be married to Me. If you're out there cavorting and worshipping with these other gods, then that's adultery." And so God speaks of it in a spiritual sense. The worship of the idols, the worship of the other gods were looked upon by God as they're following after adultery or whoredom.

Against whom do you sport yourselves? ( Isaiah 57:4 )

And that is, again, a term that is used of intimate relationship. And thus they were having, in a sense, intimate relationships with these other gods.

against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, the seed of falsehood, inflaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks? ( Isaiah 57:4-5 )

It seems unthinkable to us in this age in which we live-I guess it doesn't-that parents would take their little babies and throw them into the fire, which was a part of the worship of Baal and of Molech. If you go over to Jerusalem to the Museum of Natural History, in one area they have a case filled with little idols that have been uncovered in the land. I saw one of the idols of Baal, a little iron figure with arms out and hands in an upturned position like this. And in their worship of this idol, they would heat it until it would turn a glowing red-hot color from the heat, and then they would place their live babies in these little outstretched arms. And they would be consumed in the fire as they worship the god. These are the things that God is speaking out against. Practices that His people followed as they thought so little of life that they were willing to sacrifice their own babies unto their gods.

In the archaeological diggings they have found in the jars that were built into the walls of the homes, skeletons of babies that were buried alive as you would build a house for an offering unto the god. These were the practices that God said were an abomination unto Him. The things that God was forbidding, these were common practices of the people around them. You say, "Well, Chuck, I am abhorred by that thought, a sacrifice of baby. Who could ever think of killing a baby?" Well, I'm afraid that unfortunately here in the United States a million of them are being sacrificed every year. When does life begin?

So God speaks out against them. How they had "inflamed themselves with their idols under every green tree, slaying your children in the valleys under the cleft of the rocks."

Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? Upon a lofty and high mountain you have set up your bed ( Isaiah 57:6-7 ):

That is, a bed for an adultery, because they would make the places of worship up on the tops of the mountains like the pagans.

even thither you went to offer your sacrifices. Behind the doors also and the posts have you set up your remembrances: for you have discovered yourself to another ( Isaiah 57:7-8 ),

That is, you've uncovered yourself. You've made yourself naked, in a sense, before other gods.

you've gone up; you have enlarged your bed, you've made a covenant with them; and you loved their bed where you saw it. And you went to the king with ointment, and did increase your perfumes, and did send your messengers far off, and you did debase yourself even to hell ( Isaiah 57:8-9 ).

And so God is speaking out against the fact that these people had turned away from Him and had turned unto the practices of the heathen around them in the worship, in the developing of other little idols and gods and their worship of them.

Thou art wearied in the greatness of thy way; yet you said not, There is no hope: thou hast found the life of thine hand; therefore you were not grieved. And of whom hast thou been afraid or feared, that you have lied, and have not remembered me, nor laid it to your heart? have not I held my peace even of old, and you have not feared me? I will declare thy righteousness, and thy works; for they shall not profit thee. And when you cry, let your companies deliver thee; but the wind shall carry them all away; vanity shall take them ( Isaiah 57:10-13 ):

And so God speaks out against the people. And when you cry, your gods will not be able to deliver you. They will be carried away themselves by the wind. They are empty.

But now in sharp contrast,

he that puts his trust in me shall possess the land, and shall inherit my holy mountain; And he shall say, Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people. For thus saith the high and lofty One that inhabits eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones ( Isaiah 57:13-15 ).

So God declares now His dwelling place. It is high. It is holy. Those that will dwell with Him are those that are humble and those of a contrite heart.

For I will not contend for ever, neither will I always be angry: for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I angry, and I smote him: I hid, and I was angry, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. 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 ( Isaiah 57:16-19 ).

So even though they had forsaken God and gone in these abominable practices of the heathen, yet God promises His restoration.

But to the wicked, they are like the troubled sea, which cannot rest, whose waters cast up the mire and the dirt. There is no peace, saith my God, to the wicked ( Isaiah 57:20-21 ).

A person who lives in wickedness, his life is like a stormy sea. Just casting up dirt and filth. No rest. Constant turmoil. Constant troubling of the man who has set his heart against the Lord. "

Dr. Constable's Expository Notes

The divine enablement 57:14-21

This pericope concludes the section begun at Isaiah 56:1 dealing with the need for humility and holiness in the redeemed people of God. Isaiah explained that the basis of God’s acceptance and blessing of His redeemed people was righteousness (Isaiah 56:1-8). Then he showed that Israel lacked that righteousness (Isaiah 56:9 to Isaiah 57:13). Her leadership was wicked (Isaiah 56:9 to Isaiah 57:2) and her populace was apostate (Isaiah 57:3-13). Now he explained that the solution to Israel’s predicament was Yahweh’s enablement (grace). The only way she could be what she should be was with the Lord’s help. This section explains how the promise that ended Isaiah 57:13 could possibly come to pass.

The structure of this section is the opposite of the former one. There, threatening ended with a brief promise, but here, promise ends with a short threat.

Dr. Constable's Expository Notes

In spite of Israel’s response, Yahweh would heal, lead, and strengthen the nation’s inhabitants who mourned over their sinfulness. He would take the initiative by providing the Servant-to strengthen as well as to save (cf. 2 Corinthians 5:18-19). It is not so much grace for redemption that is in view here, as grace to overcome the attraction of sin for people already redeemed.

"The unmerited nature of God’s favor has rarely been expressed more beautifully than in Isaiah 57:18." [Note: Grogan, p. 320.]

Gill's Exposition of the Whole Bible

I have seen his ways, and will heal him,.... Either the ways of such who trust in the Lord, the ways of the humble and contrite, who are brought by repentance and reformation, by the dealings of God with them; these he sees, knows, and approves of, and heals their former backslidings; for though not all, yet some may be reformed hereby; or rather the ways of the froward, their evil ways, which are their own ways in opposition to God's ways, peculiar to themselves, of their own devising and choosing; these the Lord sees, resents, and corrects for, and yet graciously pardons them, which is meant by healing:

I will lead him also; out of those evil ways of his into the good and right way in which he should go; into the way of truth and paths of righteousness; for it is for want of evangelical light and knowledge that so many err from the truths of the Gospel, and from the simplicity of Gospel worship; but in the latter day the Spirit of truth shall be poured down from on high, and shall lead professors of real religion into all truth, and they shall speak a pure language, and worship the Lord with one consent:

and restore comforts to him, and to his mourners; that mourn over their own sins, and the sins of others; that mourn in Zion, and for Zion; for the corruptions in doctrine and worship crept into the reformed churches; for the want of church discipline and Gospel conversation; for the declensions of professors of religion, and the divisions among them; and for that worldly, earthly, and carnal spirit that prevails; for these, as bad as our times are, there are some that mourn publicly and privately; and to these, and to the church for their sakes, comfort shall be restored, by sending forth Gospel light, truth, and knowledge, which shall cover the earth as the waters the sea; by reviving primitive doctrines and ordinances; by blessing the word to the conversion of a multitude of sinners, and to the edification of saints; by causing brotherly love, peace, and spirituality, to abound among professors, and by blessing all the means of grace to the consolation of their souls; and by making particular applications of the blood, righteousness, and sacrifice of Christ, for pardon, justification, and atonement, the solid foundation of all true comfort.

Henry's Complete Commentary on the Bible

      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 (Isaiah 57:17; Isaiah 57:18), but divided into two sorts, differently dealt with--some who were sons of peace, to whom peace is spoken (Isaiah 57:19; Isaiah 57:19), and others who were not, who have nothing to do with peace, Isaiah 57:20; Isaiah 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. Jeremiah 6:13, 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, Colossians 3:5. No marvel that the people were covetous when their watchmen themselves were notoriously so, Isaiah 56:11; Isaiah 56:11, Yet, covetous as they were, in the service of their idols they were prodigal, Isaiah 57:6; Isaiah 57:6. 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 (Psalms 49:18) and in which their neighbours bless them (Psalms 10:3); 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 (Hosea 5:14), 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 Chronicles 28:22. 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 (Psalms 18:26), and walk contrary to those that walk contrary to him, Leviticus 26:24. 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 (Jeremiah 24:8; Jeremiah 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 (Isaiah 57:19; Isaiah 57:19): 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 (Hebrews 13:15), the calves of the lips,Hosea 14:2. 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, Isaiah 40:1; Isaiah 40:1. 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, Ephesians 2:17: 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, Isaiah 57:20; Isaiah 57:20. 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 (Isaiah 57:19; Isaiah 57:19): 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 (Isaiah 48:22; Isaiah 48:22), and here repeats (Isaiah 57:21; Isaiah 57:21), 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?