Suffering and comfort

When the Righteous Suffer: Suffering and Comfort

Isaiah 57 reveals that when the righteous pass quietly away, God still prepares a couch of peace for the faithful.

BibleVibe Editorial5 min read
TranslationESV
Isaiah 57:1-20

A righteous person perishes,And no one considers;The pious are taken away,And no one gives thoughtThat because of evilThe righteous one was taken away. Yet one who walked straightforwardShall come to peace,Shall have rest on their couch. But as for you, come closer,You children of a sorceress,You offspring of an adulterer and a whore! With whom do you act so familiarly?At whom do you open your mouthAnd stick out your tongue?Why, you are children of iniquity,Offspring of treachery— You who inflame yourselvesAmong the terebinths,Under every verdant tree;Who slaughter children in the wadis,Among the clefts of the rocks. With such are your share and portion, They, they are your allotment;To them you have poured out libations,Presented offerings.Should I relent in the face of this? On a high and lofty hillYou have set your couch;There, too, you have gone upTo perform sacrifices. Behind the door and doorpostYou have directed your thoughts;Abandoning Me, you have gone upOn the couch you made so wide.You have made a covenant with them; You have loved bedding with them; You have chosen lust., from root ydd, “to love.” You have approached the king with oil,You have provided many perfumes.And you have sent your envoys afar,Even down to the netherworld. Though wearied by much travel,You never said, “I give up!”You found gratification for your lust,And so you never cared. Whom do you dread and fear,That you tell lies? But you gave no thought to Me,You paid no heed.It is because I have stood idly by so long That you have no fear of Me. I hereby pronounce judgment upon your deeds: Your assorted [idols] shall not avail you, Shall not save you when you cry out.They shall all be borne off by the wind,Snatched away by a breeze.But those who trust in Me shall inherit the landAnd possess My sacred mount. [GOD] says:Build up, build up a highway!Clear a road!Remove all obstaclesFrom the road of My people! For thus said the One who high aloftForever dwells, whose name is holy:I dwell on high, in holiness;Yet with the contrite and the lowly in spirit—Reviving the spirits of the lowly,Reviving the hearts of the contrite. For I will not always contend,I will not be angry forever:Nay, I who make spirits flag, Also create the breath of life. For their sinful greed I was angry;I struck them and turned away in My wrath.Though stubborn, they follow the way of their hearts, I note how they fare and will heal them:I will guide them and mete out solace to them,And to the mourners among them heartening,. comforting is otherwise unknown; its meaning is inferred from that of nid (cf. the verb nad “to condole”) in the parallel expression in Job 16.5. words:It shall be well,Well with the far and the near—said GOD—And I will heal them. But the wicked are like the troubled seaThat cannot rest,Whose waters toss up mire and mud. There is no safety—said my God—For the wicked.

Isaiah 57:1–20 (ESV). The chapter opens with the mournful mystery of the righteous being 'taken away' before evil consumes the land, then pivots to denounce idolatry, and finally opens a highway of holiness for the contrite and lowly.

Narration

Context

Isaiah 57 lands in the later years of Isaiah's ministry, when Judah was sliding into syncretism and the shadows of Babylonian exile were lengthening on the horizon. The prophet opens with a tender lament: the righteous are perishing, and 'no one lays it to heart.' The ESV rendering captures the cause-and-effect of verses 1–2: evil is rising like a flood, and so the godly are being quietly 'taken away'—not as punishment, but as divine mercy. The One who 'walks straightforwardly' is gathered into peace, finding 'rest on his couch.' Isaiah then turns (vv. 3–10) to lash the 'children of a sorceress,' a stinging address to covenant people chasing fertility rites under terebinths, slaughtering children in the wadis, scaling 'a high and lofty hill' to offer sacrifices, and chasing alliances even 'down to Sheol.' Josephus, in Antiquities 10.2.1–2, records that Manasseh filled Jerusalem with altars to the host of heaven and made his son pass through fire in the valley of Hinnom—an altar that Ezekiel (23:36–39) would later call 'the same defiled house.' Isaiah 57:5b—'slaughtering children in the wadis'—is the very language that Iamblichus (De Mysteriis 3.31) and rabbinic tradition (Sanhedrin 64a) recall when describing Molech worship in the Valley of Hinnom (Gehenna). The High and Lofty One who indwelt Zion now must 'dwell in a high and holy place, and also with him who is of a contrite and lowly spirit' (v. 15, Hebrew text). Babylon—rising power, looming exile—frames the geo-political crisis, while 'My holy mountain' (v. 13b) anchors the geography in Jerusalem and Mount Zion.

Spacetime

A reflection from the First Temple period, situated in Jerusalem and the Davidic kingdom, addressing suffering during the context of Babylonian exile.

Meaning

Isaiah 57 is a third-act drama of suffering and comfort. Act 1 (vv. 1–2): the righteous suffer, but their suffering is the mercy of God. Act 2 (vv. 3–14): the wicked, blind to their own idolatry, multiply bribes, allies, and liturgies—and they will discover that 'wind takes them away.' Act 3 (vv. 15–21): the High and Lofty One reveals where He truly dwells: 'with him who is of a contrite and lowly spirit.' Suffering in this chapter is therefore not symmetrical. The righteous perishing is mysterious yet pastoral; the wicked flourishing is satirical and doomed. The comfort offered is not the absence of pain but the presence of God 'reviving the spirit of the lowly, and the heart of the contrite' (vv. 15b–16a, Hebrew). 'Peace, peace' (Heb. shalom shalom) is proclaimed to 'the far and the near'—a phrase Isaiah reserves for the ingathering that Paul would later apply to Jews and Gentiles (Ephesians 2:17). The closing verdict ('no peace for the wicked') echoes Deuteronomy's covenant lawsuit and Jesus' reply to Judas (John 14:27). The chapter's theology of comfort, then, is this: God hides the righteous from evil, humbles the lofty, indwells the lowly, and builds a highway for the contrite to walk to His holy mountain.

Apply

1. Mourn rightly. When the godly seem to disappear under rising evil, refuse the cultural pressure to explain them away. Grieve, then look for the highway (v. 14). 2. Audit your 'bedroom doors.' Isaiah's image is lurid because idolatry often hides in the small private spaces we think no one sees—time, money, attention, allegiances quietly bargained away (vv. 8–9). 3. Stop bribing Sheol. We waste enormous emotional energy sending envoys after the dead—'just one more deal, one more connection'—when the Living One is already speaking. Whatever does not rise to meet Him will be wind (v. 13). 4. Choose the contrite posture. 'High and lofty' is God's own address (v. 15). For us, only 'contrite and lowly' will do—not self-flagellation, but a spirit that bends under His Word. 5. Build the highway for others. 'Cast up, cast up the road' (v. 14, Hebrew) is plural in form. Comfort is corporate work: we clear obstacles so that the next person walking through grief can find their way to the holy mountain.

Reflection

Lord, when the righteous fade from view and no one notices, do not let us be blind. Burn away in us the high places we have secretly maintained, the bedroom doors we forgot You could see. When we are worn out from chasing peace in all the wrong kingdoms, teach our hearts to say, 'I give up'—not in despair, but into Your hands. And then rebuild the road. Bring the contrite home. Let peace, peace, be the word that settles on our restless house tonight, in the name of the One who dwelt on high and humbled Himself to dwell with the lowly. Amen.

FAQ

Why do the righteous seem to perish first (Isa 57:1)?

It is not punishment but mercy. Before the flood of evil overtakes the land, God 'takes away' the righteous into peace—suffering becomes the doorway into His rest (vv. 1–2).

What kind of worship is the 'couch on a high hill' (Isa 57:7)?

This is Canaanite Baal/Asherah worship—offerings on hilltops under green trees, the bamot Jeremiah also condemns. Josephus (Ant. 10.2.2) records Manasseh building such altars in Jerusalem itself.

Are the 'children of the sorceress' (Isa 57:3) literal sorcerers?

More likely a metaphorical address for those who live with a sorcerer's mindset—treating spiritual loyalty as a transaction, buying security through alliances, perfumes, and underworld negotiations.

How does 'rest on his couch' (Isa 57:2) connect to Christian rest?

Hebrews 4 draws on this 'rest' imagery, declaring that believers enter true Sabbath rest because Christ Himself is the Righteous One who 'walks straightly into peace.'

What does 'I dwell on high and holy, also with the contrite' (Isa 57:15) mean?

The Most High is not contained by temples or hills; spiritually He draws near to the humble and teachable. The Incarnation is the most radical fulfillment of this verse.

Is 'no peace for the wicked' (Isa 57:21) threat or mercy?

Both—a warning and an invitation. God announces the end of false peace, forcing the hearer to abandon self-comfort and turn to the One who can truly proclaim 'peace, peace' to the contrite.

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