(17) For the iniquity of his covetousness . . .--Literally, of his gain. This was the root-evil, out of which all others sprang (Jeremiah 6:13; Ezekiel 33:31; 1 Timothy 6:10), and for this, therefore, a sharp chastisement was needed that men might learn what their true wealth consisted in. The last clause may either state the guilt Which caused the wrath, or paint the obduracy which went on doing evil in spite of it.
Verse 17. - For the iniquity of his covetousness was I wroth. Among the sins that angered God most against the Jews of the later kingdom of Judah was their covetousness - that desire of unjust gain which led them continually to oppress their weaker brethren, to remove their neighbours' landmarks, to harass them with lawsuits, to obtain from the courts corrupt judgments against them, and so to strip them of their inheritances (see Isaiah 1:15-23; Isaiah 3:5, 14, 15; Isaiah 5:8, 23; Jeremiah 6:13; Ezekiel 33:31, etc.). This was far from being their only sin; but it was their besetting sin, and it led on to a number of others. It would seem even to have been the principal cause of those judicial murders with which they are so constantly taxed by the prophets (Isaiah 1:15, 21: 33:15; 59:3; Jeremiah 2:34; Jeremiah 19:4; Ezekiel 7:23; Ezekiel 11:6; Hosea 4:2; Micah 3:10; Micah 7:2, etc.). Isaiah selects the sin of covetousness here, as typical or representative of the entire class of Judah's besetting sins - the most striking indication of that alienation of their hearts from God, which constituted their real guilt, and was the true cause of their punishment. And smote him. The form of the verb marks repeated action. God gave Judah many warning's before the final catastrophe. He punished Judah by the hand of Sargon, by that of Sennacherib (2 Kings 18:14-16), by that of Manasseh (2 Chronicles 33:11), by that of Pharaoh-Necho (2 Chronicles 35:20-24), by that of the Syrians, the Moabites and the Ammonites (2 Kings 24:2), and others, during the hundred and forty years which intervened between the accession of Hezekiah and the completion of the Captivity. I hid me (comp. Isaiah 8:17; Isaiah 54:8).
57:13-21 The idols and their worshippers shall come to nothing; but those who trust in God's grace, shall be brought to the joys of heaven. With the Lord there is neither beginning of days, nor end of life, nor change of time. His name is holy, and all must know him as a holy God. He will have tender regard to those who bring their mind to their condition, and dread his wrath. He will make his abode with those whose hearts he has thus humbled, in order to revive and comfort them. When troubles last long, even good men are tempted to entertain hard thoughts of God. Therefore He will not contend for ever, for he will not forsake the work of his own hands, nor defeat the purchase of his Son's blood. Covetousness is a sin that particularly lays men under the Divine displeasure. See the sinfulness of sin. See also that troubles cannot reform men unless God's grace work in them. Peace shall be published, perfect peace. It is the fruit of preaching lips, and praying lips. Christ came and preached peace to Gentiles, as well as to the Jews; to after-ages, who were afar off in time, as well as to those of that age. But the wicked would not be healed by God's grace, therefore would not be healed by his comforts. Their ungoverned lusts and passions made them like the troubled sea. Also the terrors of conscience disturbed their enjoyments. God hath said it, and all the world cannot unsay it, That there is no peace to those who allow themselves in any sin. If we are recovered from such an awful state, it is only by the grace of God. And the influences of the Holy Spirit, and that new heart, from whence comes grateful praise, the fruit of our lips, are his gift. Salvation, with all its fruits, hopes, and comforts, is his work, and to him belongs all the glory. There is no peace for the wicked man; but let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon.
For the iniquity of his covetousness was I wroth, and smote him, .... Not the greedy watchmen of the church of Rome, Isaiah 56:10, but teachers and preachers in the reformed churches, who mind their own things, and not the things of Christ; seek after good benefices and livings, temporalities and pluralities, and to be lord bishops; taking the oversight of the flock for filthy lucre sake; which may easily be observed to be the predominant sin of the preachers and professors of the reformed churches; for which God has a controversy with them, and, resenting it, has smote and rebuked them in a providential way; and has threatened them, as he did the church at Sardis, the emblem of the reformed churches, that he will come upon them as a thief, Revelation 3:4.
I hid me, and was wroth: showed his displeasure by departing from them; and how much God has withdrawn his presence, and caused his spirit to depart from the churches of the Reformation, is too notorious:
and he went on frowardly in the way of his heart; took no notice of the reproofs and corrections of God; was unconcerned at his absence; not at all affected with his departure, and the withdrawings of his Spirit; these had no effect to cause a reformation, as is now too visibly the case; the same evil is pursued with equal eagerness; this is a way the heart of man is set upon, and they do not care to be turned out of it; and are like froward peevish children under the rod, receive no correction by it.
I hid me, and was wroth: showed his displeasure by departing from them; and how much God has withdrawn his presence, and caused his spirit to depart from the churches of the Reformation, is too notorious:
and he went on frowardly in the way of his heart; took no notice of the reproofs and corrections of God; was unconcerned at his absence; not at all affected with his departure, and the withdrawings of his Spirit; these had no effect to cause a reformation, as is now too visibly the case; the same evil is pursued with equal eagerness; this is a way the heart of man is set upon, and they do not care to be turned out of it; and are like froward peevish children under the rod, receive no correction by it.