Chapter 57 I would group ch. 57-66 together as a single unit bound by chiasmus. The chiasm focusses on the eschatological redemption of the righteous and establishment of Zion which is concurrent to the destruction of the wicked in Edom. The chiasm offers behavior based definitions of who survives to inherit Zion. Macroscale arrangement follows (i.e. glossing over microscale textual structure): A - (57:1-2) Righteous perish/removed but will ultimately have rest B - (57:3-13c) Gross idolatry/adultery results in judgement C - (57:13d-15) Gather those who trust in Me D - (57:16-21) Division, striking wicked, comforting mourner E - (58:1-7) Cov. curse - hypocrisy in fast, wickedness, contention, strife F - (58:8-14) Cov. blessing - keeping the true fast G - (59:1-8) Israel's sins and rebellion have made them turn away from the Lord's outstretched arm H - (59:9-15b) The confession of the wicked I - (59:15c-21) The Lord does His own work as Vindicator to Zion, the new covenant, the Spirit upon them. J - (60:1-13) Temple ingathering, the nation's wealth, open gates K - (60:14-18) Formerly forsaken, now has walls of victory L - (60:19-22) The Lord shall be your light M - (61:1-3) The calling, election and endowment of those in Zion - Temple themed N - (61:4) Zion prospered materially O - (61:5-6) Nations into servitude, Zion to be Lord's priests and ministers P - (61:7a-b) Zion's shame was twofold (i.e. cov. violation, cov. curse) P - (61:7c-e) Zion's allotment shall be twofold (i.e. the double portion of the firstborn) O - (61:8) The Lord abhors extortion, but loves justice, sure rewards and eternal covenants dealt accordingly N - (61:9) Zion prospered with posterity and renown M - (61:10-11) Those at Zion robed in righteousness as bride or bridegroom, land blessed - Temple themed L - (62:1-3) Zion's triumph a flaming torch K - (62:4-5) Zion no more forsaken or desolate J - (62:6-12) Temple ingathering, watchman upon Jerusalem's walls I - (63:1-6) The Lord coming from Bozrah after the slaughter H - (63:7-14) The wicked remember Him, His kindness recounted in confession. G - (63:15-19b) Isaiah pleads for the Lord to turn to Israel [P1] - (63:19c-64:11) Parenthesis on Israel's prayer to the Lord for mercy as comment on the preceding material in ch. 63; could be seen as a prediction of the eschatological pleas for help made by the righteous remnant and the repentant at Zion F - (65:1-7) Cov. curse - deliberately rebellious idolaters inherit the Lord's anger and are slaughtered [P2] - (65:8-16) Parenthesis on the sparing of the righteous remnant of Israel on the day of destruction, apparently in response to P1. E - (65:17-25) Cov. blessing - The Lord's servants will inherit the millennial day of peace D - (66:1-4) Division, the idolatrous versus the broken hearted C - (66:5-14) The gathering of Israel, consolation of righteous B - (66:15-18a) Ritual impurity and profanation of the Law result in destruction A - (66:18b-24) The righteous are comforted and gathered, the wicked perish. Ideally, all of the chapters would be addressed in a single commentary as they are intimately connected. However, the amount of text here makes it difficult to do so. Each chapter will be dealt with separately, but the reader should keep the overarching connections in mind. The reader should also note that this block of chapters makes use of rhetorical devices employed in the previous chapters to a considerable degree, especially the immediately preceding chapters. For example, the issue of the gathering of the nations to Zion, the Temple imagery, the Lord versus the idols themes, the Lord's redemption of Zion and destruction of Babylon/Edom. Chapter 57 primarily contrasts the wicked and the righteous. Particularly addressed are those among Israel who have turned away from the Lord in favor of idolatry, cf. Jer. 44 for a lengthy description of the kinds of practices found among Israel at the time. Isaiah employs some very graphic imagery to emphatically describe how bad Israel's condition is. The AB sums this chapter up as follows: "Let these unbelievers know that the land is not for them, but for those who have preserved the Israelite faith free from contamination by foreign cults. Israel is till the land of Yahweh, and it belongs to the people of Yahweh." v1-2 The righteous perish or are removed, but will ultimately have rest. The theme here appears to pick up from the last few verses of the previous chapter where the wicked rulers of Israel are castigated. We would assume that the rulers addressed there are the ones not taking thought and not considering the maltreatment of the righteous. This theme also appears in 26:3, 53:8, Micah 7:1-6 and Ps. 12:2. The AB states, "The lines are obscure, but the sense seems to be that the death of the righteous brings them into security. This is a paradoxical thought in most of the OT; but see Job 3:13-19." And also, "The leaders of this community were not only religious leaders, but administrators of local affairs. But the community was not organized on what the prophet thought was a sound religious basis; it also lacked competent and honest administration of its temporal needs. Ironically the prophet says that the righteous can find rest only in death; and any one who sees this should recognize how serious the situation is." Following this line of interpretation we have a theme developed heavily in the BofM, namely that of secret combinations where the righteous are subverted and wickedness becomes general, cf. Alma 37:30. v3-13c Gross idolatry/adultery results in judgement v3-6 follows the lawsuit rhetoric established in ch. 40-47. The defendants are summoned (v. 3), the allegations leveled (v. 4-5) and the judgement pronounced (v. 6). This close rhetorical connection follows the similar connection in subject, namely idolatry, that appears in ch. 40-47. v3 The AB states, "The sorceress, adulterer and prostitute must be Israel personified; it is rare in prophetic literature that so many abusive epithets are found in a single line. The epithets echo Ezek. 16 and 23." See also 1:21, 1:29-30, 23:15-17, 2:6, Micah 5:11, Jer. 27:9, Hosea 1-3 and Lev. 20:6 and 21:13-15 for additional background on the figure of the harlot and her children. v4 The mockery aimed at Isaiah, and the Lord's prophets in general, reach up to the Lord as the prophets are His servants. By mocking His servants they are in fact mocking Him. Hence Isaiah's rhetorical question, "Who are you really mocking, me or the Lord?" The WB states, "The gestures--opening the mouth wide and putting out the tongue--otherwise used to show contempt for men (e.g., Ps. 35:21), are here deliberately rude gestures to show contempt for God, as in Isa. 37:23. These strong terms are perfectly possible for the prophets; the gestures of contempt show the real nature of the rebellion against God (? show that the rebellion against God is a real thing). The last question in v. 4 sums it all up. In the great majority of its occurrences in pre-exilic prophecy, `pesa` ' means transgression in the same sense. The term is often found in Jeremiah." See also 3:8-9. v5 The AB states, "The verse alludes to the fertility rites conducted on the high places, using terms found elsewhere; the phrase `leafy tree' [JPS: verdant tree] is used in the OT only in allusions to the high places. The slaughter of children alludes to child sacrifices; see Jer. 7:3, 32:35; Lev. 18:21, 20:2-4; 2 Kings 23:10." All of these activities are prohibited explicitly in the Law of Moses repeatedly, cf. Lev. 18:21, Deut. 7:5. v6 Israel has deliberately chosen idols over the Lord, the result is their judgement is just when they are rejected by the Lord. v6a "your share and portion", The Lord is characterized as the portion and allotment of the tribe of Levi, cf. Josh 8:33. Here Isaiah may be contrasting the allotment of those engaged in Temple service with the allotment of those engaged in idolatrous nature worship. v7-10 Idolatry is equated with adultery and sex immorality in general. This kind of symbolic equation appears repeatedly in the scriptures (cp. 50:1, Hosea 1-3), but there is considerable evidence to show that the equation was not simply symbolic of Israel's infidelity to the Lord. In Lev. 18:1-30 and Lev. 20 a litany of sexually immoral practices are included in a list mixed in with various idolatrous practices of the Canaanites and Egyptians. All of the practices were forbidden for the Israelites. This kind of equation indicates that sex immorality was commonly a part of idolatrous activities. While the equation of literal sex immorality and idolatry is a substantive one, the reader should recognize that Isaiah also attacks secularism and relying on the arm of flesh as forms of idolatry as well. In this case the harlotry would be figurative. Confer 3:16-23, 5:8-13, 5:20-24, and in the worst case you have king Ahaz who combines arm of flesh diplomacy with idolatry. v7a "high and lofty hill", outdoor shrines. v7b "your couch", a fertility couch, cf. Jer. 2:20. v8 The general allusion is that Israel has brought her adulterous lovers into her home as well as meeting them upon the mountain tops. That thoughts are directed "behind door and doorpost" show that desires and preoccupations have become bedding with idolatrous lovers. There may be some veiled reference here to idolatrous stands or artifacts being established in their homes, but the overall context is that of willful lasciviousness and preoccupation with committing the acts. v9a-b The oils and incense here may be Isaiah showing Israel has perverted the true Law in favor of idolatry. Oils and incense were fundamental parts of the liturgy of sacrifice in the Law of Moses. v9a "the king", a reference to Molech or Melkart of Tyre, the last line of the verse suggests some god of the underworld which would favor it being Melkart. v9c Compare 47:5 where Babylon is called the mistress of kings. v9d suggests necromancy, a practice specifically prohibited in the Law, cf. Lev. 19:31 and 20:6, Deut 18:9-14. v10 indicates that Israel is willing to go to great lengths to travel abroad to discover new idolatrous lovers instead of being content with the God of Israel. Commingling with foreigners and following strange gods is expressly prohibited in the Law, yet Israel never gets tired of seeking them out. The image also suggests a kind of irrational desperation where the pursuit of pleasure is done in a reckless fashion. Taking the meaning of v. 8 to be Isaiah's presentation of their preoccupation with idolatry, here Isaiah seems to be saying that their preoccupation has turned into obsession and dementia. v11 The JPS rendering differs from the typical rendering: JPS (emendation in brackets) Whom do you dread and fear, [Them you dreaded and feared,] That you tell lies? [And so you gave them thought.] But you gave no thought to Me, You paid no heed. It is because I have stood idly by so long [and shut my eyes] That you have no fear of Me. WB (AB similar) But whom did you dread and fear, when you deceived? You did not remember me, did not give me a thought. Did I not hold my peace [and cover] (my eyes), and yet you did not fear me. NAS Of whom were you worried and fearful, When you lied, and did not remember Me, Nor give Me a thought? Was I not silent even for a long time So you do not fear Me? The JPS rendering favors the position that the Lord's not constantly punishing them at every turn resulted in their rebellion. The WB favors the position that Israel is rebellious despite the Lord's long- suffering nature and His willingness to overlook their foibles. The NAS appears to be rather ambivalent. The JPS emendation on the first two lines shifts the focus to Israel's adoration of idols and eliminates the seeming acontextual reference to lying. However, the issue of lying could be in context if one sees v. 8a-b as a reference to covert, hypocritical idol worship combined with overt YHWH worship. v12 Compare 47:1-4 where the Lord pronounces judgement on Babylon for her pride and wanton ways. v13a uses themes from the ch. 40-47 impeachment of idols and the general characterization of them as useless and powerless. The idols are carried by Israel whereas Israel is carried by the Lord. When the time comes for them to rely on their gods they will discover they are left without help, cp. ch. 46. v13b-c Compare 27:12, 41:15-16. v13d-15 Gather those who trust in Me v14 refers to the road of return, a common symbol denoting the gathering of Israel, cf. 11:16, 19:23, 35:8-10, 40:3, 43:19, 49:11-13, 51:10, 62:10-11, ct. 33:8. v14d "obstacles", The WB renders this term "obstruction" and states, "The literal meaning of the word `obstruction' (miksol) is an obstacle on the road which can cause a man to fall (Lev. 19:14). The same word applied to the path of life occurs in Ps. 119:165. In Isa. 8:14; Jer. 6:21 and Ezek. 3:20 God himself puts the obstruction in the way of the nation. When it speaks of the removal of obstacles, the parallel passage in 62:10 clearly means preparation of a way for the advent of salvation. The same will also apply here. There may, however, be as well a suggestion of the sense in which Ezekiel uses the term. In Ezek. 7:19, 14:4, and 44:12 it means `stumbling block leading to iniquity'." v15a-c The Lord is consistently portrayed as being above man and lodged in the heavens both literally and figuratively, cf. 6:1, 14:13- 14, 55:8-11, see also Ps. 113. v15d Compare 66:1-2. v16-21 The same Lord who comforts His people is winnowing out the rebellious wicked and destroying them, the combination of Justice and Mercy. v16-18 appears to be an expansion on the theme of 54:7. v16c-d "who make spirits flag", following the JPS rendering we would assume this is a reference to the "poor in spirit" (i.e. those made humble and contrite). The AB renders these lines: For the spirit would grow faint before me, and the souls I have made. This rendering would tend to favor a theme along the lines of 40:28- 31, 12:1 where the Lord is characterized as lending His unlimited strength to the weary mortals. v17 recounts a typical covenant curse formula: Israel rebels, the Lord smites them to get them to repent, they refuse to repent. See Lev. 26 for the source. v18 Compare the account of Hezekiah's repentance, illness and subsequent healing in ch. 38. v18c-19a The JPS rendering differs from the typical rendering, but does appear to be more contextual. The AB (and pretty much all others follow a similar rendering as well) renders this line: Creating for [H]is mourners the fruit of the lips. With the "fruit of the lips" being "the prayer of praise and thanksgiving for restoration". v18c "the mourners" those among Israel upset by her condition, cp. Lev. 26:39-42. v20-21 The line in v. 21 appears in 48:22 as well and the subject of v. 20 employs and reverses the symbolism of 48:18. The subject in 48:17-22 is the calling of righteous Israel out of Babylon and the statement that had they but obeyed the Lord's commands their peace would have been ongoing like the waves of the sea and their peace flowing like a river. Here we have the wicked, presumably of Babylon, being condemned and being compared to a tempestuous sea thrashing about so terribly that its waters churn up mire and mud, cp. 17:12. By context we would assume the target audience here is the wicked among Israel. Verses 20-21 serve to contrast the peace offered the penitent in v. 18-19.