Greed, Drunkenness, and Turning to One’s Own Ways ישעיהו נז:א-י / Isaiah 57:1-10

Introduction to Isaiah 57:1-10

We read in Isaiah 56:10-12 how the prophet speaks of greed, drunkenness, and turning to one’s own ways. The prophet speaks of the nation’s superficial perceived self-righteousness, which is based on correct sociological behavior rather than genuine ethical and moral obedience. The prophet calls these things spiritual adultery, and states that idolatry is the central issue in the nation’s condition, emphasizing the “madness of apostasy from God.” Even those who did not practice this kind of blatant idolatry but staked their eternal future on ritual and birthright instead of on humble, ethical, and moral obedience, were in the same group, according to Isaiah (see Isaiah 65:2-7, 65:11, 66:2-4). This discussion highlights the failures of a works-based religion where worshippers try to manipulate divine favor through their actions. Isaiah critiques both blatant idolatry and those who rely on ritual and birthright over true obedience, likening Israel’s historical behavior to a “spirit of prostitution.” These things are provided to us in the Scriptures to understand as a warning to us to not follow in their footsteps. Throughout the Bible, there are numerous passages that address the topic of righteousness and how it is achieved. The idea of righteousness based solely on correct public behavior is addressed in various ways. Isaiah speaks of self-righteousness in the following way according to Isaiah 64:6.

Isaiah 64:6  
64:6 For all of us have become like one who is unclean, And all our righteous deeds are like a filthy garment; And all of us wither like a leaf, And our iniquities, like the wind, take us away. (NASB, וַנְּהִ֤י כַטָּמֵא֙ כֻּלָּ֔נוּ וּכְבֶ֥גֶד עִדִּ֖ים כָּל־צִדְקֹתֵ֑ינוּ וַנָּ֤בֶל כֶּֽעָלֶה֙ כֻּלָּ֔נוּ וַעֲוֺנֵ֖נוּ כָּר֥וּחַ יִשָּׂאֻֽנוּ׃)

This passage suggests that even our righteous deeds are not enough to cleanse us from our sins and are considered as “filthy rags.” This implies that righteousness cannot be achieved through our own efforts and public behavior alone. The public behavior of righteousness, or “maasim tovim,” does not cleanse us from sin before God because true righteousness and forgiveness of sins require a genuine, heartfelt relationship with God, rather than merely outward actions. The Bible emphasizes that God looks at the heart and desires sincere repentance and faith rather than external displays of piety. This is the point of Isaiah 64:6 since the righteous acts are not done with a contrite heart. Note that maasim tovim are meant to be done as a result of our already being saved by faith. The righteousness described in the Torah (shomer mitzvah) is not a prescription or mechanism to be saved. It is the outward fruit of those who are already saved. Make a note of the difference, because it is a significant one. We also note what Yeshua taught according to Matthew 6:1.

Matthew 6:1  
6:1 “Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. (NASB, 6 * Προσέχετε °[δὲ] τὴν ⸀δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς·* εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν °1τοῖς οὐρανοῖς.)

Yeshua also emphasizes that acts of righteousness should be done sincerely and for God’s approval, not for public recognition or attention. Yeshua warns against practicing righteousness before men to be noticed by them in Matthew 6:1 to emphasize the importance of genuine faith and sincerity in one’s relationship with God. He teaches that acts of righteousness, such as giving to the needy, praying, and fasting, should be done with a pure heart and the right intentions, rather than for public recognition or praise. The underlying principle is that God values the motives behind our actions, not just the actions themselves. When righteous acts are performed for the sake of public approval, they lose their spiritual value, and the reward from God is forfeited. This teaching aligns with the broader biblical theme that true righteousness is a matter of the heart and inner devotion to God rather than outward displays of piety. Yeshua’s teaching is supported by several texts from the Hebrew Scriptures:

Proof Texts from the Hebrew Scriptures

• Isaiah 29:13 “The Lord says: ‘These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught.'”
• 1 Samuel 16:7 “But the Lord said to Samuel, ‘Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.'”
• Proverbs 16:2 “All a person’s ways seem pure to them, but motives are weighed by the Lord.”

These verses highlight the disconnect between outward practices and genuine devotion, emphasizing that God desires sincerity. (Isaiah 29:13) This is how the Lord God of Israel looks at individuals, as the example given in 1 Samuel 16:7, that the Lord looks on the inside (kavanah). The reason this is so is due to what Solomon wrote in Proverbs 16:2, that the Lord God examines the motives behind our actions. By teaching these principles in the way that he did, Yeshua calls His followers to pursue a deeper, more authentic relationship with the Lord God. This teaching is consistent with the broader biblical theme of seeking a genuine heart connection with God and prioritizing sincere faith over outward displays of religiosity. Again, this is the emphasis that Paul makes in his epistle to the Ephesians:

Ephesians 2:8–9  
2:8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 2:9 not as a result of works, so that no one may boast. (NASB, 8 Τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ ⸆ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν,* θεοῦ τὸ δῶρον· 9 οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.*)

This passage underscores that salvation and cleansing from sin come through God’s mercy and grace by faith in Yeshua and not through our own works. Paul also wrote in Romans 3:20 “Therefore no one will be declared righteous by the works of the law; rather, through the law we become conscious of our sin.” Here he is emphasizing that one cannot be declared righteous by keeping the Torah or by proper public behavior. Instead, the Torah reveals our sinfulness, implying that righteousness comes through another means. Paul also further states this in Galatians 2:16 “Yet we know that a person is not justified by the works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.” Again, this reveals to us why Yeshua said what he did in Matthew 7:21-23 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!'” These passages reveal to us that even those who perform miracles in the name of Yeshua may not enter the kingdom of heaven if they do not do the will of God. These things follow what Isaiah was speaking of, that having faith in the Lord God means that we believe, and we live our lives demonstrating our faith. The point of Isaiah and all of these various biblical verses is that our righteous deeds are tainted by sin and so are unable to justify us before God. Note how important of an observation this is regarding what the Lord God is trying to tell us today!

Masoretic Text (MSS) on Isaiah 57:1-10

Isaiah opens saying the following according to Isaiah 57:1-5.

ספר ישעיה פרק נז
א   הַצַּדִיק אָבָד וְאֵין אִישׁ שָֹם עַל-לֵב וְאַנְשֵׁי-חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין כִּי-מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק: ב   יָבוֹא שָׁלוֹם יָנוּחוּ עַל-מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ: ג   וְאַתֶּם קִרְבוּ-הֵנָּה בְּנֵי עֹנְנָה זֶרַע מְנָאֵף וַתִּזְנֶה: ד   עַל-מִי תִּתְעַנָּגוּ עַל-מִי תַּרְחִיבוּ פֶה תַּאֲרִיכוּ לָשׁוֹן הֲלוֹא-אַתֶּם יִלְדֵי-פֶשַׁע זֶרַע שָׁקֶר: ה   הַנֵּחָמִים בָּאֵלִים תַּחַת כָּל-עֵץ רַעֲנָן שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִפֵי הַסְּלָעִים: 

Isaiah 57:1 states, “The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. (הַצַּדִיק אָבָד וְאֵין אִישׁ שָֹם עַל-לֵב וְאַנְשֵׁי-חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין כִּי-מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק)” Isaiah 57:2 “He shall enter into peace: they shall rest in their beds, each one walking in his uprightness. (יָבוֹא שָׁלוֹם יָנוּחוּ עַל-מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ)” Isaiah 57:3 “But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. (וְאַתֶּם קִרְבוּ-הֵנָּה בְּנֵי עֹנְנָה זֶרַע מְנָאֵף וַתִּזְנֶה)” Isaiah 57:4 “Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood. (עַל-מִי תִּתְעַנָּגוּ עַל-מִי תַּרְחִיבוּ פֶה תַּאֲרִיכוּ לָשׁוֹן הֲלוֹא-אַתֶּם יִלְדֵי-פֶשַׁע זֶרַע שָׁקֶר)” Isaiah 57:5 “Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? (הַנֵּחָמִים בָּאֵלִים תַּחַת כָּל-עֵץ רַעֲנָן שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִפֵי הַסְּלָעִים)”

Cross References for Isaiah 57:1-5: Ex 22:18; Le 18:21; 20:1–8; Dt 12:2; 18:10–14; 32:13–21; Jdg 15:8; 1 Ki 14:13, 23; 2 Ki 16:3–4; 17:10; 20:20; 22:16–20; 23:10; 2 Ch 16:14; Job 22:26; 27:19; Ps 12:1; 22:13; 26:9; 35:21; 106:37–38; Is 1:2, 4, 21, 29; 2:6, 21; 26:7, 10; 30:1, 9–10; 42:25; 44:10; 45:20; 46:8–9; 47:7, 11; 48:8; 55:2; 57:3–9, 11; 58:14; 59:14; 65:1–7; 66:11; Je 2:20, 23–24; 3:13; 7:1–10, 31; 18:11; 19:5; Eze 16:8–21; 20:27–32; 21:3; 23:37, 39; 32:25; Da 12:13; Ho 2:2; Mic 7:2; Mal 3:5; Wis 2:5–11; 3:1–3, 16; 4:11; Sir 33:11–18; Mt 12:1–50; 16:4; Lk 2:29; Jn 8:41–42; Jas 4:4

Isaiah 57:1 speaks of הַצַּדִיק אָבָד (the righteous perishing), this speaks to societal decline, the moral decay of the people. This is what we see taking place all around the world, the moral decline and injustice prevailing against the righteous. David noted something about the righteous and the wicked according to the Psalms, saying in Psalm 73:3-5 “For I envied the arrogant when I saw the prosperity of the wicked. They have no struggles; their bodies are healthy and strong. They are free from common human burdens; they are not plagued by human ills.” Here David candidly expresses his struggle with the apparent ease and success of the wicked. David also said in Psalm 37:35-36 “I have seen a wicked and ruthless man flourishing like a luxuriant native tree, but he soon passed away and was no more; though I looked for him, he could not be found.” And in Psalm 37:1-2 “Do not fret because of those who are evil or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away.” These verses acknowledge the temporary success of the wicked but assures that their prosperity is fleeting. Note that the earth was made for the righteous and not the wicked. If we think about this concept, it is consistent with the idea that righteous living leads to life, and ungodly and unrighteous living can lead to disease and lead to death. Such as in the example of the moral decline, sexual sins lead to diseases. Isaiah 57:1 says, “The righteous perish, and no one takes it to heart.” The disappearance of the righteous signals a societal decline where in this context, it refers to the righteous person who has been lost or forgotten, and it highlights the importance of recognizing and valuing God’s word as a necessary part of society. These concepts are consistent with Isaiah 57:2 which speak of the righteous entering peace, resting in their beds, and walking in uprightness as a way of life, which leads to life and health in this world.

Isaiah 57:3-5 addresses the problems associated with unrighteousness by highlighting various sinful behaviors and their consequences. The passage begins by calling out the “sons of the sorceress, the seed of the adulterer and the whore” (בְּנֵי עֹנְנָה זֶרַע מְנָאֵף וַתִּזְנֶה) (Isaiah 57:3), which signifies the moral degradation and corruption passed down through generations to those who are disobedient to the God of Israel. These individuals are portrayed as engaging in idolatrous and immoral practices and distancing themselves from God’s ways. Verse 4 further emphasizes their rebellious nature, describing them as “children of transgression, a seed of falsehood/lies” (יִלְדֵי-פֶשַׁע זֶרַע שָׁקֶר), who mock and scorn others, revealing their deceitful character. In Isaiah 57:5, the focus shifts to the specific actions of these unrighteous individuals, who “inflame themselves with idols under every green tree” (הַנֵּחָמִים בָּאֵלִים תַּחַת כָּל-עֵץ רַעֲנָן) and engage in child sacrifice “in the valleys under the cliffs of the rocks” (שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִפֵי הַסְּלָעִים). These abhorrent practices not only demonstrate their spiritual unfaithfulness and moral decay but also highlight the severe consequences of turning away from God’s commandments. By engaging in idolatry and sacrificing innocent lives, they bring destruction and suffering upon themselves and their community.

The phrase “under every green tree” in Isaiah 57:5 reminds us of the pagan winter solstice celebrations. Note that the pagan winter solstice, also known as Yule, involved various rituals and traditions that celebrated the return of the sun and the rebirth of light. The Pagan winter solstice celebrations included: (i) Bonfires: Large bonfires were lit to symbolize the return of the sun and to bring warmth and light during the darkest time of the year. (ii) Evergreen Trees: Evergreen trees were brought indoors and decorated to represent life and hope during the winter months. (iii) Feasting and Festivities: People gathered to feast, sing songs, and celebrate the coming of longer days. (iv) Sacrifices and Offerings: Some pagan traditions included sacrifices and offerings to gods and spirits to ensure a bountiful harvest and protection in the coming year. Note that these celebrations are reported on various wiccan “how to” websites detailing how to practice these things today according to the ancient pagan traditions. We note how the Yule tree was later incorporated into Christian practices, such as the Christmas tree tradition. The Bible-based explanation for the problems associated with unrighteousness in these verses is clear: abandoning God’s ways and embracing sinful practices leads to moral corruption, societal decay, and ultimately, divine judgment. The passage serves as a warning against the dangers of unrighteousness and a call to return to a life of righteousness and faithfulness to God.

In the NT text, there are several passages that share similar themes, such as Yeshua speaking of practicing righteousness in Matthew 6:1-4. Here Yeshua discusses the importance of practicing righteousness and mercy for the right reasons, that we are not to seek the praise of others. This mirrors the idea of the righteous being lost and forgotten in Isaiah 57:1 from the sense that righteousness is done for the sake of being praised by men. In Matthew 5:9 we read, “Blessed are the peacemakers, for they shall be called the children of God.” This Beatitude echoes the theme of the righteous who bring peace and are honored. In Matthew 11:28-30 Yeshua offers rest to those who are weary and burdened, which aligns with the concept of peace entering and bringing rest to those who walk in their integrity (Isaiah 57:2). In 1 Timothy 1:9-10, Paul discusses the law being for the disobedient, sinners, unholy, and profane, which echoes the criticism of the children of sin and deceit in Isaiah 57:4. Paul also said in 1 Thessalonians 4:16-17 “For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever.” This passage reflects the hope and peace promised to the righteous after death. The author of Hebrews 4:9-10 writes, “There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from their works, just as God did from his.” This verse emphasizes the rest and peace for the faithful, similar to the peace mentioned in Isaiah 57:2. We note how all of these verses remind us of the importance of righteousness, the consequences of wickedness, and the promise of peace for the faithful providing a consistent message throughout Scripture.

Isaiah continues saying the following according to Isaiah 57:6-10.

ספר ישעיה פרק נז
ו   בְּחַלְּקֵי-נַחַל חֶלְקֵךְ הֵם הֵם גּוֹרָלֵךְ גַּם-לָהֶם שָׁפַכְתְּ נֶסֶךְ הֶעֱלִית מִנְחָה הַעַל אֵלֶּה אֶנָּחֵם: ז   עַל הַר-גָּבֹהַּ וְנִשָּׂא שַֹמְתְּ מִשְׁכָּבֵךְ גַּם-שָׁם עָלִית לִזְבֹּחַ זָבַח: ח   וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַֹמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית: ט   וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן וַתַּרְבִּי רִקֻּחָיִךְ וַתְּשַׁלְּחִי צִירַיִךְ עַד-מֵרָחֹק וַתַּשְׁפִּילִי עַד-שְׁאוֹל: י   בְּרֹב דַּרְכֵּךְ יָגַעַתְּ לֹא אָמַרְתְּ נוֹאָשׁ חַיַּת יָדֵךְ מָצָאת עַל-כֵּן לֹא חָלִית:      

Isaiah 57:6 states, “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? (בְּחַלְּקֵי-נַחַל חֶלְקֵךְ הֵם הֵם גּוֹרָלֵךְ גַּם-לָהֶם שָׁפַכְתְּ נֶסֶךְ הֶעֱלִית מִנְחָה הַעַל אֵלֶּה אֶנָּחֵם)” Isaiah 57:7 “Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. (עַל הַר-גָּבֹהַּ וְנִשָּׂא שַֹמְתְּ מִשְׁכָּבֵךְ גַּם-שָׁם עָלִית לִזְבֹּחַ זָבַח)” Isaiah 57:8 “Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee a covenant with them; thou lovedst their bed where thou sawest it. (וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַֹמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית)” Isaiah 57:9 “And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell. (וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן וַתַּרְבִּי רִקֻּחָיִךְ וַתְּשַׁלְּחִי צִירַיִךְ עַד-מֵרָחֹק וַתַּשְׁפִּילִי עַד-שְׁאוֹל)” Isaiah 57:10 “Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved. (בְּרֹב דַּרְכֵּךְ יָגַעַתְּ לֹא אָמַרְתְּ נוֹאָשׁ חַיַּת יָדֵךְ מָצָאת עַל-כֵּן לֹא חָלִית)” 

Cross References for Isaiah 57:6-10: Ex 13:9; Le 18:21; 20:1–8; Dt 6:9; 11:20; 18:10–14; 32:13–28; 1 Sa 2:4; 1 Ki 11:5; 14:23; 2 Ki 16:7–9; 17:10; 23:10; 2 Ch 28:16, 20; Job 6:26; Pr 7:17; So 4:10; Is 8:19; 18:2; 30:6; 39:2; 47:12–13; 56:5; 57:11; 65:1–7; Je 2:20, 23–28; 3:6, 9; 5:9, 29; 7:1–10, 18; 9:9; 13:27; 18:12; 19:13; 44:18; Eze 6:3, 13; 16:8–19, 24–29, 36; 20:27–32; 23:2–20, 40–41; Ho 1:2; 4:13; 7:11, 12:1–6; Hab 2:19; Mal 3:14; Wis 2:5–11; Sir 33:11–18; Mt 9:11–17; 12:1–50

Isaiah 57:6 highlights the futility and misplaced devotion of the one who offers sacrifices to inanimate objects, specifically the “smooth stones of the stream.” The verse emphasizes that these stones have become their lot and portion, symbolizing the emptiness of their idolatrous practices. The Lord’s rhetorical question, “Should I receive comfort in these?” underscores His disdain for these offerings. The sacrifices made to these idols are meaningless because they divert devotion away from the One True God. The point of sacrifices in the tabernacle was to foster a genuine relationship with God, symbolizing repentance, atonement, and devotion. These sacrifices were meant to be a physical expression of an inner spiritual truth, pointing to a heart that sought reconciliation with God, purity, and holiness. The offerings to idols, however, lacked this essential connection and betrayed a profound misunderstanding and rejection of the covenant relationship with God. The misunderstanding is that salvation is earned through the route of ritual sacrifice. Because of this, the Lord’s statement questions the validity and sincerity of one’s worship, highlighting the profound difference between true, heartfelt worship and empty, idolatrous rituals. Isaiah then goes on to describe these idolatrous practices saying in Isaiah 57:7, עַל הַר-גָּבֹהַּ וְנִשָּׂא שַׂמְתְּ מִשְׁכָּבֵךְ גַּם-שָׁם עָלִית לִזְבֹּחַ זָבַח (On a high and lofty hill you have set your bed; there you went up to offer your sacrifices). The concept of setting up the bed, מִשְׁכָּבֵךְ (your bed) implies both idolatrous and adulterous behavior, using the imagery of a bed set on high places where illicit activities were often performed under every green tree. Note how these are a reference to the fertility religions of the surrounding nations. The לִזְבֹּחַ זָבַח (to offer sacrifices) is a reference to the pagan sacrifices made on high places, which were common in ancient times. The הַר-גָּבֹהַּ high places were designed to get nearer to their god in the sky. 

Isaiah 57:8 continues saying, וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָבָם יָד חָזִית (Behind your doors and your doorposts you have put your symbols. Forsaking me, you uncovered your bed, you climbed into it and opened it wide; you made a pact with those whose beds you love, and you looked on their nakedness). Isaiah mentions that their doors and doorposts have זִכְרוֹנֵךְ (your symbols) so the practice of idolatry on the mountains has made its way back to their homes, it is fully integrated into their lives, something they see and interact with while entering and leaving their houses, they see and likely touch / bless these symbols of their idolatry. The reference to door and doorposts is reminiscent of the commands in Deuteronomy 6:9 and 11:20 about placing a portion of the Law on the doorposts of the house.

Deuteronomy 6:9  
6:9 “You shall write them on the doorposts of your house and on your gates. (NASB, וּכְתַבְתָּ֛ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃)

Deuteronomy 11:20  
11:20 “You shall write them on the doorposts of your house and on your gates, (NASB, וּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃)

In Isaiah 57:8, the people of Israel are condemned for placing their idolatrous symbols and engaging in immoral practices behind their doors and doorposts, symbolizing a hidden and deliberate betrayal of their covenant with God. This action reflects a deep level of deceit and a turning away from God to worship other deities. In stark contrast, Deuteronomy 6:9 and 11:20 instruct the Israelites to inscribe God’s commandments on the doorposts of their houses and on their gates as a visible and constant reminder of their commitment to the Lord. These verses emphasize the importance of keeping God’s laws at the forefront of daily life, symbolizing openness, transparency, and dedication to the covenant relationship with God. The juxtaposition of these texts highlights the profound difference between faithful adherence to God’s commandments and the secretive, idolatrous practices condemned by Isaiah. This contrast underscores the fundamental call for loyalty and public affirmation of faith in the God of Israel, as opposed to the hidden infidelity and moral corruption associated with idol worship. The word מִשְׁכָּבֵךְ (your bed) again emphasizes the intimate and idolatrous connotation. The religious practice of sexual sin is emphasized here in the phrase יָד חָזִית (you looked on their nakedness) this conveys a sense of exposure and intimate knowledge and an adulterous connotation.

Isaiah 57:9 directs the reader to the specifics of what idolatrous practice that Isaiah is speaking about saying, וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן וַתַּרְבִּי רִקּוּחָיִךְ וַתְּשַׁלְּחִי צִירַיִךְ עַד-מֵרָחֹק וַתַּשְׁפִּילִי עַד-שְׁאוֹל (You went to Molech with olive oil and increased your perfumes. You sent your ambassadors far away; you descended to the very realm of the dead!) The description of going to the pagan deity לַמֶּלֶךְ (to Molech) means that the people were involved with child sacrifice. This is the most vile of practices, killing the innocent. Isaiah states that those who practices these things descended to שְׁאוֹל (Sheol) the realm of the dead, which Implies going to great lengths in idolatrous practices, even descending to the grave. Isaiah 57:9 highlights the dire consequences for those who engage in the worship of Molech, which includes descending to the realm of the dead, symbolizing spiritual and physical ruin. The worship of Molech, associated with child sacrifice, is portrayed as a grave sin that leads to ultimate destruction. In contrast, the God of Israel, according to the Torah, is depicted as a God of life who vehemently detests human and child sacrifice. For example, in Leviticus 18:21, God commands the Israelites, “Do not give any of your children to be sacrificed to Molek, for you must not profane the name of your God. I am the Lord.” Similarly, in Deuteronomy 12:31, God warns against adopting such detestable practices: “You must not worship the Lord your God in their way, because in worshiping their gods, they do all kinds of detestable things the Lord hates. They even burn their sons and daughters in the fire as sacrifices to their gods.” These passages illustrate the stark contrast between the life-affirming worship of the God of Israel, who demands justice, mercy, and obedience, and the destructive idolatry of Molech that leads to moral decay and death. The God of Israel offers blessings, life, and hope, while the worship of false gods like Molech results in despair and ultimate separation from the truth to believe a lie.

In Isaiah 57:10 the prophet continues saying, בְּרֹב דַּרְכֵּךְ יָגַעַתְּ לֹא אָמַרְתְּ נוֹאָשׁ חַיָּת יָדֵךְ מָצָאת עַל-כֵּן לֹא חָלִית (You wearied yourself by such going about, but you would not say, ‘It is hopeless.’ You found renewal of your strength, and so you did not faint). Note the action of יַגַעַתְּ (you wearied yourself) which means that one exhausts oneself pursuing idolatry, which is synonymous to the idea of pursuing our own righteousness for justification before God. We note that we trust in the God of Israel for His mercy and Grace and in the work of Messiah Yeshua. The final clause speaking of חַיָּת (renewal of life / strength) suggests that despite the weariness, there was a persistence in pursuing these practices. There is a great futility in idolatrous practices. The vivid imagery here emphasizes the extent to which people will go to pursue their idols, leading to moral and spiritual corruption. The text warns against forsaking God for false deities and doctrines, illustrating the consequences of such actions, including spiritual and physical exhaustion, and ultimately, a descent into moral decay.

The NT text reiterates the themes found in Isaiah 57:7-10, warning against idolatry and urging believers to maintain their devotion to God. For example, in Romans 1:21-25 Paul speaks about people who, although they knew God, did not honor Him and exchanged the glory of the immortal God for images resembling mortal man and animals. This passage reflects the folly of idolatry and the moral degradation that follows. (“For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.”) In 1 Corinthians 10:14 Paul urges believers to flee from idolatry, recognizing its dangers saying, “Therefore, my dear friends, flee from idolatry.” In Revelation 2:20 we read about how the church in Thyatira tolerates the teachings of Jezebel, who leads people into sexual immorality and idolatry. Yeshua says,“Nevertheless, I have this against you: You tolerate that woman Jezebel, who calls herself a prophet. By her teaching she misleads my servants into sexual immorality and the eating of food sacrificed to idols.” These things highlight the spiritual and moral dangers of turning away from God and the need for faithfulness and purity in worship. These things also highlight the importance of spiritual inheritance, offering oneself to God, and seeking a higher moral lifestyle as an offering to God in holy service to God (see Romans 12:1-6). The NT also addresses the issues of idolatry and moral corruption, which are present even today in our modern culture. Notice how the message of God concerning these things is a historical reality and is something we today should also watch out for! 

Rabbinic Commentary on Isaiah 57:1-10

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק נז:א-י
א      צַדִיקַיָא מָיְתִין וְלֵית אְנָש דִמשַוֵי דַחלְתִי עַל לֵב וְגוּברֵי גָמְלֵי חִסדָא מִתכַנשִין לָא מִסתַכְלִין אְרֵי מִן קֳדָם בִשתָא דַעְתִידָא לְמֵיתֵי מִתכַנשִין צַדִיקַיָא׃ ב      יְהָכוּן ‭>‬שְלָם‭‬‭<‬ יְנוּחוּן עַל אְתַר בֵית מִשרֵיהֹון עָבְדֵי אֹורָיתֵיה׃ ג      וְאַתוּן אִתקָרַבוּ הָלְכָא בְנֵי עַם דָרָא דְעוּבָדֵיהֹון בִישִין דְמִנִצבַת קֻדשָא נִצבָתהֹון וְאַתוּן מְנָאְפִין וּמזַנַן׃ ד      עַל מַן אַתוּן מִתפַנְקִין וּקֳדָם מַן תִפתְחוּן פוּמְכֹון תַסגֹון לְמַלָלָא רַברְבָן הְלָא אַתוּן יַלדֵי מְרֹוד זַרעָא שַקָרָא׃ ה      דְפָלְחִין לְטָעְוָתָא תְחֹות כָל אִילָן עַבֹוף נִכְסֵי יָנְקַיָא בְנַחלַיָא תְחֹות שְקִיפֵי כֵיפַיָא׃ ו      בִשעִיעוּת כֵיף נַחלָא חוּלָקִיך אַף תַמָן אִנוּן עַדבַך אַף לְהֹון נַסֵיכת נִסכִין אַסֵיקת קֻרבָנִין הֲעַל אִלֵין יְתוּב מֵימְרִי׃ ז      עַל טוּר רָם וּמנַטַל שַוִית אְתַר בֵית מִשרַך אַף לְתַמָן סְלֵיקת לְדַבָחָא דְבַח׃ ח      וַאְחֹורֵי דַשָא וּמזוּזְתָא שַוִית דוּכרַן טָעוּתִיך הְוֵית דָמיָא לְאִתָא דִרחִימָא עַל בַעלַה וּטעָת בָתַר נוּכרָאִין אַפתִית אְתַר בֵית מִשרַך וּגזַרת לִיך מִנְהֹון קְיָם רַחֵימת ‭>‬אְתַר‭‬‭<‬ בֵית מִשכְבֵיהֹון אְתַר בְחַרת׃ ט      כַד עְבַדת לִיך אֹורָיתָא אַצלַחת בְמַלכוּתָא וְכַד אַסגִית לִיך עוּבָדִין טָבִין סְגִיאָה מַשרְיָתַך וְשַלַחת אִזגַדַך עַד מֵרַחִיק וְאַמאֵיכת תַקִיפֵי עַמְמַיָא עַד לִשאֹול׃ י     בְסַגִיאוּת אֹורחָתִיך ‭>‬לְאֵית לָא‭‬‭<‬ אְמַרת לִמתָב נִכסִין סַגִיאִין אסגִית עַל כֵין לָא סַבַרת לִמתָב׃

Targum Jonathan son of Uziel Isaiah 57:1-10
57:1 The righteous die, and no man layeth my fear to heart; and the men who shew mercy are taken away, and they consider not that the righteous are taken away on account of the evil which shall come. 57:2 They shall enter into peace; they shall rest in the place of their beds, those that do His law. 57:3 But ye, come nigh hither, O people of a generation whose works are evil, whose plant was of a holy plant; but they are adulterers, and fornicators. 57:4 Of whom do ye make your sport? and before whom do ye open your mouth? do ye continue speaking great things? are ye not rebellious children, a lying seed? 57:5 Who worship idols beneath every green tree, who sacrifice the children in the valleys under the clifts of the rocks. 57:6 Among the smooth stones of the valley is thy portion; yea, there they shall be thy lot, even to them thou hast poured out drink-offerings, thou hast offered sacrifices; ah! on account of these things my WORD shall retribute. 57:7 Upon a lofty and high mountain hast thou set the place of the house of thy dwelling, even thither didst thou go up to sacrifice sacrifice. 57:8 Behind the doors and the posts hast thou set up the remembrance of thy idols; thou hast been like a woman who is beloved by her husband, but goeth astray after strangers; thou hast enlarged thy bed: thou hast made a covenant with some of them, thou lovedst the place, the place of their beds, the place thou hast chosen. 57:9 When thou didst keep the law, thou didst prosper in the kingdom; and when thou didst multiply for thyself good works, thy camp was enlarged, and thou didst send thy messengers to a distant land; and thou didst humble mighty nations unto hades. 57:10 Thou hast wearied thyself in the greatness of thy way; yet thou didst not think to return the many treasures thou hast multiplied, wherefore thou thoughtest not to repent. (TgJ)

ספר ישעיה פרק נז א   הַצַּדִיק אָבָד וְאֵין אִישׁ שָֹם עַל-לֵב וְאַנְשֵׁי-חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין כִּי-מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק: ב   יָבוֹא שָׁלוֹם יָנוּחוּ עַל-מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ: ג   וְאַתֶּם קִרְבוּ-הֵנָּה בְּנֵי עֹנְנָה זֶרַע מְנָאֵף וַתִּזְנֶה: ד   עַל-מִי תִּתְעַנָּגוּ עַל-מִי תַּרְחִיבוּ פֶה תַּאֲרִיכוּ לָשׁוֹן הֲלוֹא-אַתֶּם יִלְדֵי-פֶשַׁע זֶרַע שָׁקֶר: ה   הַנֵּחָמִים בָּאֵלִים תַּחַת כָּל-עֵץ רַעֲנָן שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִפֵי הַסְּלָעִים:

לוגוס א      צַדִיקַיָא מָיְתִין וְלֵית אְנָש דִמשַוֵי דַחלְתִי עַל לֵב וְגוּברֵי גָמְלֵי חִסדָא מִתכַנשִין לָא מִסתַכְלִין אְרֵי מִן קֳדָם בִשתָא דַעְתִידָא לְמֵיתֵי מִתכַנשִין צַדִיקַיָא׃ ב      יְהָכוּן ‭>‬שְלָם‭‬‭<‬ יְנוּחוּן עַל אְתַר בֵית מִשרֵיהֹון עָבְדֵי אֹורָיתֵיה׃ ג      וְאַתוּן אִתקָרַבוּ הָלְכָא בְנֵי עַם דָרָא דְעוּבָדֵיהֹון בִישִין דְמִנִצבַת קֻדשָא נִצבָתהֹון וְאַתוּן מְנָאְפִין וּמזַנַן׃ ד      עַל מַן אַתוּן מִתפַנְקִין וּקֳדָם מַן תִפתְחוּן פוּמְכֹון תַסגֹון לְמַלָלָא רַברְבָן הְלָא אַתוּן יַלדֵי מְרֹוד זַרעָא שַקָרָא׃ ה      דְפָלְחִין לְטָעְוָתָא תְחֹות כָל אִילָן עַבֹוף נִכְסֵי יָנְקַיָא בְנַחלַיָא תְחֹות שְקִיפֵי כֵיפַיָא׃

ספריה א      צַדִיקַיָא מָיְתִין וְלֵית אְנָש דִמשַוֵי דַחלְתִי עַל לֵב וְגוּברֵי גָמְלֵי חִסדָא מִתכַנשִין לָא מִסתַכְלִין אְרֵי מִן קֳדָם בִשתָא דַעְתִידָא לְמֵיתֵי מִתכַנשִין צַדִיקַיָא׃ ב      יְהָכוּן ‭>‬שְלָם‭‬‭<‬ יְנוּחוּן עַל אְתַר בֵית מִשרֵיהֹון עָבְדֵי אֹורָיתֵיה׃ ג      וְאַתוּן אִתקָרַבוּ הָלְכָא בְנֵי עַם דָרָא דְעוּבָדֵיהֹון בִישִין דְמִנִצבַת קֻדשָא נִצבָתהֹון וְאַתוּן מְנָאְפִין וּמזַנַן׃ ד      עַל מַן אַתוּן מִתפַנְקִין וּקֳדָם מַן תִפתְחוּן פוּמְכֹון תַסגֹון לְמַלָלָא רַברְבָן הְלָא אַתוּן יַלדֵי מְרֹוד זַרעָא שַקָרָא׃ ה      דְפָלְחִין לְטָעְוָתָא תְחֹות כָל אִילָן עַבֹוף נִכְסֵי יָנְקַיָא בְנַחלַיָא תְחֹות שְקִיפֵי כֵיפַיָא׃

Isaiah opens saying the following according to the TgJ on Isaiah 57:1-5 saying, א      צַדִיקַיָא מָיְתִין וְלֵית אְנָש דִמשַוֵי דַחלְתִי עַל לֵב וְגוּברֵי גָמְלֵי חִסדָא מִתכַנשִין לָא מִסתַכְלִין אְרֵי מִן קֳדָם בִשתָא דַעְתִידָא לְמֵיתֵי מִתכַנשִין צַדִיקַיָא׃ 57:1 The righteous die, and no man layeth my fear to heart; and the men who shew mercy are taken away, and they consider not that the righteous are taken away on account of the evil which shall come. ב      יְהָכוּן ‭>‬שְלָם‭‬‭<‬ יְנוּחוּן עַל אְתַר בֵית מִשרֵיהֹון עָבְדֵי אֹורָיתֵיה׃ 57:2 They shall enter into peace; they shall rest in the place of their beds, those that do His law. ג      וְאַתוּן אִתקָרַבוּ הָלְכָא בְנֵי עַם דָרָא דְעוּבָדֵיהֹון בִישִין דְמִנִצבַת קֻדשָא נִצבָתהֹון וְאַתוּן מְנָאְפִין וּמזַנַן׃ 57:3 But ye, come nigh hither, O people of a generation whose works are evil, whose plant was of a holy plant; but they are adulterers, and fornicators. ד      עַל מַן אַתוּן מִתפַנְקִין וּקֳדָם מַן תִפתְחוּן פוּמְכֹון תַסגֹון לְמַלָלָא רַברְבָן הְלָא אַתוּן יַלדֵי מְרֹוד זַרעָא שַקָרָא׃ 57:4 Of whom do ye make your sport? and before whom do ye open your mouth? do ye continue speaking great things? are ye not rebellious children, a lying seed? ה      דְפָלְחִין לְטָעְוָתָא תְחֹות כָל אִילָן עַבֹוף נִכְסֵי יָנְקַיָא בְנַחלַיָא תְחֹות שְקִיפֵי כֵיפַיָא׃ 57:5 Who worship idols beneath every green tree, who sacrifice the children in the valleys under the clifts of the rocks. (TgJ) When comparing the Aramaic text of the Targum Jonathan to the Hebrew text, there are several differences that could potentially affect the interpretation and application of these verses. 

Let’s do a verse-by-verse comparison of Isaiah 57:1-5 between the Hebrew text and the Targum Jonathan, focusing on any differences that might affect interpretation and application.

Isaiah 57:1

Hebrew Text: א   הַצַּדִיק אָבָד וְאֵין אִישׁ שָֹם עַל-לֵב וְאַנְשֵׁי-חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין כִּי-מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק: “The righteous perish, and no man lays it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come.”|
Aramaic Targum: א      צַדִיקַיָא מָיְתִין וְלֵית אְנָש דִמשַוֵי דַחלְתִי עַל לֵב וְגוּברֵי גָמְלֵי חִסדָא מִתכַנשִין לָא מִסתַכְלִין אְרֵי מִן קֳדָם בִשתָא דַעְתִידָא לְמֵיתֵי מִתכַנשִין צַדִיקַיָא׃  “The righteous are taken away, and no man lays my fear to heart, and men of kindness are gathered in, none understanding that from the face of the evil to come the righteous are gathered in.”
Comparison: The Hebrew text emphasizes that people do not understand the significance of the righteous perishing to avoid impending evil. The Aramaic text adds the phrase “lays my fear to heart” (דִמשַוֵי דַחלְתִי עַל לֵב), highlighting that the fear of God is not considered by the people, adding a dimension of spiritual neglect.

Isaiah 57:2

Hebrew Text: ב   יָבוֹא שָׁלוֹם יָנוּחוּ עַל-מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ: “He shall enter into peace; they shall rest in their beds, each one walking in his uprightness.”
Aramaic Targum: ב      יְהָכוּן ‭>‬שְלָם‭‬‭<‬ יְנוּחוּן עַל אְתַר בֵית מִשרֵיהֹון עָבְדֵי אֹורָיתֵיה׃ “They shall go in peace; they shall rest in their beds, walking in the ways of the Torah.”
Comparison: Both texts promise peace and rest for the righteous. The Aramaic text specifies “walking in the ways of the Torah” (עָבְדֵי אֹורָיתֵיה), linking their righteousness directly to adherence to the Torah.

Isaiah 57:3

Hebrew Text: ג   וְאַתֶּם קִרְבוּ-הֵנָּה בְּנֵי עֹנְנָה זֶרַע מְנָאֵף וַתִּזְנֶה: “But draw near here, you sons of the sorceress, the seed of the adulterer and the whore.”
Aramaic Targum: ג      וְאַתוּן אִתקָרַבוּ הָלְכָא בְנֵי עַם דָרָא דְעוּבָדֵיהֹון בִישִין דְמִנִצבַת קֻדשָא נִצבָתהֹון וְאַתוּן מְנָאְפִין וּמזַנַן׃  “But you, draw near here, you sons of the sorceress, seed of the adulterer and the harlot.”
Comparison: The texts are very similar. The Aramaic maintains the same accusation against the people but uses the term “harlot” (נִצבָתהֹון) similarly to “whore” (וַתִּזְנֶה) in the Hebrew text.

Isaiah 57:4

Hebrew Text: ד   עַל-מִי תִּתְעַנָּגוּ עַל-מִי תַּרְחִיבוּ פֶה תַּאֲרִיכוּ לָשׁוֹן הֲלוֹא-אַתֶּם יִלְדֵי-פֶשַׁע זֶרַע שָׁקֶר: “Against whom do you sport yourselves? Against whom do you make a wide mouth and draw out the tongue? Are you not children of transgression, a seed of falsehood.”
Aramaic Targum: ד      עַל מַן אַתוּן מִתפַנְקִין וּקֳדָם מַן תִפתְחוּן פוּמְכֹון תַסגֹון לְמַלָלָא רַברְבָן הְלָא אַתוּן יַלדֵי מְרֹוד זַרעָא שַקָרָא׃ “Against whom do you sport yourselves? Against whom do you make a wide mouth and draw out the tongue? Are you not the children of iniquity, a seed of falsehood.”
Comparison: Both texts use similar language to describe mocking and sinful behavior. The terms “children of transgression” (יִלְדֵי-פֶשַׁע) and “children of iniquity” (יַלדֵי מְרֹוד) are synonymous, emphasizing their sinful lineage.

Isaiah 57:5

Hebrew Text: ה   הַנֵּחָמִים בָּאֵלִים תַּחַת כָּל-עֵץ רַעֲנָן שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִפֵי הַסְּלָעִים: “Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks.”
Aramaic Targum: ה      דְפָלְחִין לְטָעְוָתָא תְחֹות כָל אִילָן עַבֹוף נִכְסֵי יָנְקַיָא בְנַחלַיָא תְחֹות שְקִיפֵי כֵיפַיָא׃ “Who burn with lust among the oaks under every green tree, who sacrifice children in the valleys under the clefts of the rocks.”
Comparison: Both texts describe idolatrous and child-sacrificing practices. The Aramaic text uses “burn with lust” (דְפָלְחִין לְטָעְוָתָא) to vividly describe the intensity of their idolatry.

 The Targum uses a more passive construction, suggesting that the righteousness of these individuals is not found in others, whereas the Hebrew implies that no one can find someone who is like this righteous person in heart. (Isaiah 57:1) Bot the TgJ and the Hebrew bible emphasize being a doer (shower) of Chesed (grace) saying גָמְלֵי חִסדָא (Targum) vs גֹּמְלֵי חֶסֶד (Hebrew) which can suggest we are to be a community of such individuals who performs acts of mercy, grace, and kindness. We note the NT parallels to these things. 

In NT there are many mentions of righteousness, kindness, and humility, these concepts are common across the biblical text which provide direct parallels to these specific verses. However, the NT often emphasizes similar virtues and contrasts, such as in Matthew 11:25 where Yeshua praises God for revealing secrets to the humble and Luke 1:50 where Zechariah praises God for showing favor to those who fear him. Here there are minor differences between the Targum Jonathan and the Hebrew text. We note in Matthew 23:27-28, “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.” This passage parallels the condemnation of hypocrisy and spiritual corruption found in Isaiah. Paul wrote in Romans 1:24-25 saying, “Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.” This reflects the idolatry and moral decay described in Isaiah 57:5. Paul also wrote in 1 Corinthians 10:14 saying, “Therefore, my dear friends, flee from idolatry.” This again resonates with the call to avoid idolatry seen in the practices condemned in Isaiah 57:5. These comparisons illustrate how both the Hebrew and Aramaic texts condemn idolatry and sinful behavior, urging people to return to righteous living and adherence to God’s commandments. The New Testament continues these themes, emphasizing the importance of genuine faith and the rejection of idolatry

ספר ישעיה פרק נז ו   בְּחַלְּקֵי-נַחַל חֶלְקֵךְ הֵם הֵם גּוֹרָלֵךְ גַּם-לָהֶם שָׁפַכְתְּ נֶסֶךְ הֶעֱלִית מִנְחָה הַעַל אֵלֶּה אֶנָּחֵם: ז   עַל הַר-גָּבֹהַּ וְנִשָּׂא שַֹמְתְּ מִשְׁכָּבֵךְ גַּם-שָׁם עָלִית לִזְבֹּחַ זָבַח: ח   וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַֹמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית: ט   וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן וַתַּרְבִּי רִקֻּחָיִךְ וַתְּשַׁלְּחִי צִירַיִךְ עַד-מֵרָחֹק וַתַּשְׁפִּילִי עַד-שְׁאוֹל: י   בְּרֹב דַּרְכֵּךְ יָגַעַתְּ לֹא אָמַרְתְּ נוֹאָשׁ חַיַּת יָדֵךְ מָצָאת עַל-כֵּן לֹא חָלִית:

לוגוס ו      בִשעִיעוּת כֵיף נַחלָא חוּלָקִיך אַף תַמָן אִנוּן עַדבַך אַף לְהֹון נַסֵיכת נִסכִין אַסֵיקת קֻרבָנִין הֲעַל אִלֵין יְתוּב מֵימְרִי׃ ז      עַל טוּר רָם וּמנַטַל שַוִית אְתַר בֵית מִשרַך אַף לְתַמָן סְלֵיקת לְדַבָחָא דְבַח׃ ח      וַאְחֹורֵי דַשָא וּמזוּזְתָא שַוִית דוּכרַן טָעוּתִיך הְוֵית דָמיָא לְאִתָא דִרחִימָא עַל בַעלַה וּטעָת בָתַר נוּכרָאִין אַפתִית אְתַר בֵית מִשרַך וּגזַרת לִיך מִנְהֹון קְיָם רַחֵימת ‭>‬אְתַר‭‬‭<‬ בֵית מִשכְבֵיהֹון אְתַר בְחַרת׃ ט      כַד עְבַדת לִיך אֹורָיתָא אַצלַחת בְמַלכוּתָא וְכַד אַסגִית לִיך עוּבָדִין טָבִין סְגִיאָה מַשרְיָתַך וְשַלַחת אִזגַדַך עַד מֵרַחִיק וְאַמאֵיכת תַקִיפֵי עַמְמַיָא עַד לִשאֹול׃ י     בְסַגִיאוּת אֹורחָתִיך ‭>‬לְאֵית לָא‭‬‭<‬ אְמַרת לִמתָב נִכסִין סַגִיאִין אסגִית עַל כֵין לָא סַבַרת לִמתָב׃

ספריה ו      בִשעִיעוּת כֵיף נַחלָא חוּלָקִיך אַף תַמָן אִנוּן עַדבַך אַף לְהֹון נַסֵיכת נִסכִין אַסֵיקת קֻרבָנִין הֲעַל אִלֵין יְתוּב מֵימְרִי׃ ז      עַל טוּר רָם וּמנַטַל שַוִית אְתַר בֵית מִשרַך אַף לְתַמָן סְלֵיקת לְדַבָחָא דְבַח׃ ח      וַאְחֹורֵי דַשָא וּמזוּזְתָא שַוִית דוּכרַן טָעוּתִיך הְוֵית דָמיָא לְאִתָא דִרחִימָא עַל בַעלַה וּטעָת בָתַר נוּכרָאִין אַפתִית אְתַר בֵית מִשרַך וּגזַרת לִיך מִנְהֹון קְיָם רַחֵימת ‭>‬אְתַר‭‬‭<‬ בֵית מִשכְבֵיהֹון אְתַר בְחַרת׃ ט      כַד עְבַדת לִיך אֹורָיתָא אַצלַחת בְמַלכוּתָא וְכַד אַסגִית לִיך עוּבָדִין טָבִין סְגִיאָה מַשרְיָתַך וְשַלַחת אִזגַדַך עַד מֵרַחִיק וְאַמאֵיכת תַקִיפֵי עַמְמַיָא עַד לִשאֹול׃ י     בְסַגִיאוּת אֹורחָתִיך ‭>‬לְאֵית לָא‭‬‭<‬ אְמַרת לִמתָב נִכסִין סַגִיאִין אסגִית עַל כֵין לָא סַבַרת לִמתָב׃

Isaiah goes on saying the following according to the TgJ on Isaiah 57:6-10 saying, ו      בִשעִיעוּת כֵיף נַחלָא חוּלָקִיך אַף תַמָן אִנוּן עַדבַך אַף לְהֹון נַסֵיכת נִסכִין אַסֵיקת קֻרבָנִין הֲעַל אִלֵין יְתוּב מֵימְרִי׃ 57:6 Among the smooth stones of the valley is thy portion; yea, there they shall be thy lot, even to them thou hast poured out drink-offerings, thou hast offered sacrifices; ah! on account of these things my WORD shall retribute. ז      עַל טוּר רָם וּמנַטַל שַוִית אְתַר בֵית מִשרַך אַף לְתַמָן סְלֵיקת לְדַבָחָא דְבַח׃ 57:7 Upon a lofty and high mountain hast thou set the place of the house of thy dwelling, even thither didst thou go up to sacrifice sacrifice. ח      וַאְחֹורֵי דַשָא וּמזוּזְתָא שַוִית דוּכרַן טָעוּתִיך הְוֵית דָמיָא לְאִתָא דִרחִימָא עַל בַעלַה וּטעָת בָתַר נוּכרָאִין אַפתִית אְתַר בֵית מִשרַך וּגזַרת לִיך מִנְהֹון קְיָם רַחֵימת ‭>‬אְתַר‭‬‭<‬ בֵית מִשכְבֵיהֹון אְתַר בְחַרת׃ 57:8 Behind the doors and the posts hast thou set up the remembrance of thy idols; thou hast been like a woman who is beloved by her husband, but goeth astray after strangers; thou hast enlarged thy bed: thou hast made a covenant with some of them, thou lovedst the place, the place of their beds, the place thou hast chosen. ט      כַד עְבַדת לִיך אֹורָיתָא אַצלַחת בְמַלכוּתָא וְכַד אַסגִית לִיך עוּבָדִין טָבִין סְגִיאָה מַשרְיָתַך וְשַלַחת אִזגַדַך עַד מֵרַחִיק וְאַמאֵיכת תַקִיפֵי עַמְמַיָא עַד לִשאֹול׃ 57:9 When thou didst keep the law, thou didst prosper in the kingdom; and when thou didst multiply for thyself good works, thy camp was enlarged, and thou didst send thy messengers to a distant land; and thou didst humble mighty nations unto hades. י     בְסַגִיאוּת אֹורחָתִיך ‭>‬לְאֵית לָא‭‬‭<‬ אְמַרת לִמתָב נִכסִין סַגִיאִין אסגִית עַל כֵין לָא סַבַרת לִמתָב׃ 57:10 Thou hast wearied thyself in the greatness of thy way; yet thou didst not think to return the many treasures thou hast multiplied, wherefore thou thoughtest not to repent. (TgJ) A comparison of the Aramaic text and the Hebrew text are as follows: 

Isaiah 57:6

Hebrew Text: ו   בְּחַלְּקֵי-נַחַל חֶלְקֵךְ הֵם הֵם גּוֹרָלֵךְ גַּם-לָהֶם שָׁפַכְתְּ נֶסֶךְ הֶעֱלִית מִנְחָה הַעַל אֵלֶּה אֶנָּחֵם: “Among the smooth stones of the stream is your portion; they, they are your lot: even to them have you poured a drink offering, you have offered a meat offering. Should I receive comfort in these?”
Aramaic Targum: ו      בִשעִיעוּת כֵיף נַחלָא חוּלָקִיך אַף תַמָן אִנוּן עַדבַך אַף לְהֹון נַסֵיכת נִסכִין אַסֵיקת קֻרבָנִין הֲעַל אִלֵין יְתוּב מֵימְרִי׃ “Among the smooth stones of the valley is your portion; they, they are your lot: even to them you have poured out drink offerings, you have offered grain offerings. Should I receive comfort in these?”
Comparison: The Hebrew text speaks of “smooth stones of the stream” (חֶלְקֵי-נַחַל) while the Targum refers to “smooth stones of the valley” (כֵיף נַחלָא). This change may indicate a broader interpretation of idolatry in different locations. Both texts highlight the futility of idolatrous offerings and God’s rejection of them.

Isaiah 57:7

Hebrew Text: ז   עַל הַר-גָּבֹהַּ וְנִשָּׂא שַֹמְתְּ מִשְׁכָּבֵךְ גַּם-שָׁם עָלִית לִזְבֹּחַ זָבַח: “Upon a lofty and high mountain have you set your bed: even there you went up to offer sacrifice.”
Aramaic Targum: ז      עַל טוּר רָם וּמנַטַל שַוִית אְתַר בֵית מִשרַך אַף לְתַמָן סְלֵיקת לְדַבָחָא דְבַח׃ “Upon a high and lofty mountain you have set your bed; even there you went up to offer sacrifices.”
Comparison: The texts are almost identical, emphasizing idolatry performed on high places (טוּר רָם וּמנַטַל). The Targum adds clarity by specifying “sacrifices” (דְבַח), which aligns with the Hebrew text.

Isaiah 57:8

Hebrew Text: ח   וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַֹמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית: “Behind the doors also and the posts have you set up your remembrance: for you have uncovered yourself to others than me, and are gone up; you have enlarged your bed, and made you a covenant with them; you loved their bed where you saw it.”
Aramaic Targum: ח      וַאְחֹורֵי דַשָא וּמזוּזְתָא שַוִית דוּכרַן טָעוּתִיך הְוֵית דָמיָא לְאִתָא דִרחִימָא עַל בַעלַה וּטעָת בָתַר נוּכרָאִין אַפתִית אְתַר בֵית מִשרַך וּגזַרת לִיך מִנְהֹון קְיָם רַחֵימת ‭>‬אְתַר‭‬‭<‬ בֵית מִשכְבֵיהֹון אְתַר בְחַרת׃ “Behind the door and the doorposts you have set your memory: because you have departed from me and gone up; you have enlarged your bed and made a covenant with them; you loved their bed and beheld their nakedness.”
Comparison: The Aramaic text emphasizes “setting your memory” (שַוִית דוּכרַן), implying idolatrous symbols, similar to the Hebrew. Both texts depict spiritual unfaithfulness and covenantal betrayal (אְתַר בֵית מִשרַך).

Isaiah 57:9

Hebrew Text: ט   וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן וַתַּרְבִּי רִקֻּחָיִךְ וַתְּשַׁלְּחִי צִירַיִךְ עַד-מֵרָחֹק וַתַּשְׁפִּילִי עַד-שְׁאוֹל: “And you went to the king with ointment, and increased your perfumes, and sent your messengers far off, and debased yourself even unto hell.”
Aramaic Targum: ט      כַד עְבַדת לִיך אֹורָיתָא אַצלַחת בְמַלכוּתָא וְכַד אַסגִית לִיך עוּבָדִין טָבִין סְגִיאָה מַשרְיָתַך וְשַלַחת אִזגַדַך עַד מֵרַחִיק וְאַמאֵיכת תַקִיפֵי עַמְמַיָא עַד לִשאֹול׃ “When you prepared a law, you succeeded in the kingdom; when you increased good works, your sacrifices multiplied; you sent your envoys far off, and humbled the mighty of the nations to the gates of hell.”
Comparison: The Aramaic text introduces the idea of preparing a law and increasing good works (אֹורָיתָא), suggesting a distorted sense of religious duty. Both texts portray the ultimate degradation of idolatry leading to destruction (לִשאֹול).

Isaiah 57:10

Hebrew Text: י   בְּרֹב דַּרְכֵּךְ יָגַעַתְּ לֹא אָמַרְתְּ נוֹאָשׁ חַיַּת יָדֵךְ מָצָאת עַל-כֵּן לֹא חָלִית: “You are wearied in the greatness of your way; yet you did not say, ‘There is no hope:’ you have found the life of your hand; therefore you were not grieved.”
Aramaic Targum: י     בְסַגִיאוּת אֹורחָתִיך ‭>‬לְאֵית לָא‭‬‭<‬ אְמַרת לִמתָב נִכסִין סַגִיאִין אסגִית עַל כֵין לָא סַבַרת לִמתָב׃ “In the multitude of your ways you said, ‘There is no comfort.’ Your wealth multiplied and you did not return to me.”
Comparison: The Aramaic text suggests that the people found no comfort in their idolatrous ways (אֹורחָתִיך), despite increasing wealth. The Hebrew emphasizes persistence in idolatry without acknowledging futility, while the Aramaic points to a lack of repentance.

The overall conclusion of Isaiah 57:6-10 in the Targum Jonathan highlights the spiritual and moral corruption of the people due to their idolatrous practices and unfaithfulness to God. In Isaiah 57:6, the people have chosen the smooth stones of the valley as their portion, pouring out drink offerings and presenting sacrifices to these inanimate objects. God’s rhetorical question underscores the futility of such actions and the misplaced devotion of the people. Isaiah 57:7 describes how the people have set up their beds on high and lofty mountains to offer sacrifices, signifying not only spiritual adultery but also a public display of their unfaithfulness. In Isaiah 57:8, the people have placed symbols of their idolatry behind doors and doorposts, indicating secrecy and deliberate betrayal of their covenant with God. The imagery of enlarging their beds and making covenants with others suggests infidelity and the pursuit of foreign deities. We remember how the Torah instructs the Israelites in Deuteronomy 6:9 and 11:20 to inscribe God’s commandments on the doorposts of their houses and on their gates as a constant reminder of their covenant with God and their commitment to His laws. By placing symbols of idolatry behind their doors and doorposts, as described in Isaiah 57:8, the people are effectively rejecting this command and substituting their devotion to God with worship and devotion to foreign deities. This act of rebellion highlights a profound shift in their spiritual priorities and allegiance. The implications are significant: it not only demonstrates their unfaithfulness and spiritual adultery but also signifies a deliberate and visible rejection of their identity as God’s chosen people. This blatant disregard for God’s commands underscores the extent of their moral and spiritual decay, leading to inevitable consequences of judgment and separation from God’s blessings. It serves as a powerful reminder of the importance of adhering to God’s commandments and the dire consequences of turning away from His covenant.

Isaiah 57:9 portrays the people going to great lengths, including preparing oils and sending messengers far away, to engage in their idolatrous practices. Their actions reflect a misguided effort to secure favor and power, ultimately leading to their own debasement and spiritual downfall, as far as sheol (the grave). In Isaiah 57:10, despite the weariness from their many ways, the people have not said, “There is no hope.” Instead, their continued pursuit of sinful practices and refusal to repent illustrate their stubbornness and spiritual blindness. Their increasing wealth has led them to false security, preventing them from turning back to God. The Targum Jonathan’s rendering of these verses underscores the themes of idolatry, unfaithfulness, and the futility of worshiping anything other than the one true God. The people’s actions lead to their moral decay and spiritual separation from God, highlighting the consequences of abandoning God’s commandments. This message serves as a stern warning to remain faithful and to turn away from practices that lead to destruction and despair. These themes are echoed in the New Testament, where the call to avoid idolatry, remain faithful to God, and seek genuine repentance is consistently reinforced. The emphasis on enduring hardships and remaining true to one’s faith is a recurring theme throughout the scriptures.

There are parallels in the NT text regarding the themes of guidance, correction, and God’s mercy. For example, in Matthew 11:28-30, Yeshua invites weary and burdened people to come to him for rest, a theme similar to the comfort and guidance offered in these verses. Additionally, the idea of God’s compassion and forgiveness, as hinted in these verses, is a central theme in the NT, with Yeshua exemplifying God’s love and mercy towards humanity. Matthew 6:24 states “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” This reflects the divided loyalty and unfaithfulness depicted in Isaiah 57:8-9. In James 4:4 we read, “You adulterous people, don’t you know that friendship with the world means enmity against God? Therefore, anyone who chooses to be a friend of the world becomes an enemy of God.” This resonates with the spiritual unfaithfulness described in Isaiah 57:3-5. And Paul wrote in Romans 1:21-23 “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.” This reflects the idolatry and moral corruption in Isaiah 57:6-10. We note how these few references demonstrate the consistent themes of idolatry, unfaithfulness, and moral decay are consistent across the Hebrew Bible, Targum Jonathan, and the NT. Note how these things emphasize the need for a genuine devotion to God. Note that having a genuine devotion to the Creator God entails several key elements that reflect a wholehearted commitment to His will and commandments. It begins with an unwavering faith in God, acknowledging His sovereignty, wisdom, and goodness. This faith is demonstrated through obedience to God’s commandments and a desire to live according to His statutes, as seen in Deuteronomy 6:5, which commands, “Love the LORD your God with all your heart and with all your soul and with all your strength.” Genuine devotion also involves a deep, personal relationship with God, characterized by regular prayer, worship, and meditation on His word. This relationship is exemplified by figures like King David, whose psalms often express a heartfelt longing for God’s presence and guidance. (Psalm 63:1 “You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you, in a dry and parched land where there is no water.”) Additionally, true devotion includes ethical and moral behavior that aligns with God’s standards. This means loving one’s neighbor, practicing justice and mercy, and upholding righteousness in all aspects of life. The prophet Micah succinctly captures this in Micah 6:8, “He has shown you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Finally, genuine devotion is marked by repentance and humility. When individuals recognize their sins and turn back (repent) to God with a contrite heart, they demonstrate a sincere commitment to aligning their lives with His will. This is seen in the frequent calls to repentance throughout the prophets, urging the people to return to God and forsake their sinful ways. Essentially, genuine devotion to the Creator God involves a commitment that encompasses faith, obedience, ethical living, and a deep, personal relationship with Him and His Messiah Yeshua. It is a continuous journey of growing closer to God and living out His commandments with integrity and love.