The structure of this section is similar to that of the previous section of the book (chs. 56-57). First, Isaiah depicted true religion (ch. 58), second, the people's failure (59:1-15a), and third, God's action for His people (59:15b-21).
Again Isaiah presented the folly of simply going through a system of worship without changing one's attitudes and conduct, especially in relationships (1:10-20; cf. Zech. 1; Matt. 5-7). In chapter 1, God threatened His people with destruction if they did not change. Here He promised them blessing if they did change. The difference is due to His provision of the Servant. God now appealed to redeemed people to change.
". . . the religion which is exposed here rests on Canaanite rather than Yahwistic principles. The essence of Canaanite religion was to put the gods under pressure to perform their functions (hence, for example, what we would call orgiastic rites designed to stimulate Baal to acts of fertility). . . . The essence of Israelite religion, however, is response. Not doing things to influence the Lord but doing them to obey him; not works looking for reward but faith acting in obedience."658
As mentioned above, this second segment of the section dealing with the relationship of righteousness and ritual (chs. 58-59) deals with the inability of God's redeemed people to produce righteous behavior in their own strength.668
"In chapter 57 he [Isaiah] condemned adulterous paganism, in chapter 58 hypocritical fasting, while here it is chiefly injustice that calls forth his condemnation. Each of these chapters speaks about prayer. In chapter 57 it was not answered because it was not addressed to the true God (57:13); in chapter 58 because the petitioners are hypocrites (58:4); while here in vv. 1-2, it is because of their sins and particularly, as later verses indicate, their injustice."669
This is the third and last pericope, parallel to 57:14-21, that announces that God would deliver His people from the sin that plagued them as redeemed people (cf. 6:5). The section also closes the part of Isaiah that deals with the recognition of human inability (chs. 56-59).
"This is the ultimate development of the Divine Warrior motif in the Bible: God comes to destroy the final enemy of what he has created: not the monster Chaos, but the monster Sin."675
59:15b Though Israel was blind (v. 10), the Lord saw. He saw the true state of His people, as He sees everything. He saw that there was no justice in Israel or for Israel (vv. 9-15a).
59:16 God also saw that there was no human being who could mediate between Himself and His people, who could appeal effectively to Him for them (cf. 1 Tim. 2:5; Heb. 7:25; 1 John 2:1). So God Himself acted in power to deliver them, in faithfulness to His promises.
"In saying that God was astonished the prophet does not mean that God had been ignorant of the situation until He saw it and then this sight brought astonishment to Him. Rather, the language speaks of a genuine astonishment, which would express itself in displeasure and yet in compassion for His own to such an extent that He Himself acts."676
"Man's failure to avail himself of God's gracious provision to have a share in the restraint of wickedness and the promotion of righteousness through the ministery [sic] of intercession is a definite cause for divine astonishment."677
59:17 As a warrior preparing for battle, the Lord made ready to defend His people (cf. Eph. 6:13-17).
59:18 God would take vengeance on His enemies and on those forces that opposed His people. He would pay them back according to their dealings. While the context refers to deliverance from sin in a general sense, the reference to the coastlands suggests that the Lord will also defend and deliver Israel from Gentile opponents (at His second coming). Ultimately, of course, the Lord will subdue every enemy of His.
59:19 God's deliverance of His people will result in the whole world fearing Him for this display of His glory. His coming deliverance would be swift and forceful (cf. Rev. 6:15-17; 16:17-21). Water rushing down a wadi may be in view.
59:20 God would redeem His people, as the next of kin came to save the helpless widow. But it is His people who have turned away from their transgressions that He saves (cf. Rom. 11:25-27). They will have given up on their ability to deliver themselves or to secure deliverance from another source and will have turned to the Lord (cf. 55:6). That is the picture of "Jacob"that Isaiah gave in the preceding verses (vv. 9-15a; cf. 58:1, 14).678
59:21 In closing, God promised with a covenant promise that He would not withdraw His Spirit or His word from His people on whom He would place them (cf. Jer. 31:31-44). The Spirit would abide on His people forever, and His word would remain in their mouths so they could be the witnesses to Himself that He created them to be. Since this has not yet happened, it appears that it will happen at the Lord Jesus' second advent (v. 18).679Israel will witness to the greatness of Yahweh and will draw the nations to Him (cf. 2:2-3; 60:1-3). This is the purpose for which He will redeem them.
"The true people of God will ever be a witnessing people, faithfully proclaiming the truth of the Gospel in the power of the Holy Spirit."680
