What does Isaiah 57:19 mean by "Peace, peace, to those far and near"? Text And Immediate Context Isaiah 57:19 : “I will create the praise of the lips: ‘Peace, peace to those far and near,’ says the LORD, ‘and I will heal them.’” The verse stands at the climax of Isaiah 57:14-21, where the Lord contrasts the unrest of the wicked with the covenantal shalom He sovereignly grants the contrite. “Peace, peace” is a Hebraic doubling (šālôm, šālôm) that intensifies certainty and fullness. The speaker is Yahweh Himself, pledging to “create” (bārāʾ, the same verb as Genesis 1:1) true reconciliation and wholeness for both distant and near recipients. Historical Setting Isaiah prophesied to Judah in the eighth–seventh centuries BC. Chapters 40-66 anticipate exile and subsequent restoration. The “far and near” language suits the post-exilic horizon when dispersed Israelites (e.g., 2 Kings 17:6; 25:21) and Gentile foreigners (Isaiah 56:6-8) are summoned to Zion. Archaeological recovery of the Great Isaiah Scroll (1QIsaᵃ, ca. 150 BC) at Qumran verifies the stability of this section—its wording is virtually identical to the medieval Masoretic Text, underscoring textual fidelity across a millennium. Literary Structure 1. vv. 14-15 Call to clear the way and promise of God dwelling with the contrite. 2. vv. 16-18 Divine displeasure with sin, yet compassionate resolve to heal. 3. v. 19 Creation of praise: “Peace, peace … I will heal.” 4. vv. 20-21 Contrast: “no peace … for the wicked.” Theological Significance 1. Covenant Inclusion: God’s initiative reconciles estranged sinners, fulfilling the Abrahamic promise that “all nations” be blessed (Genesis 12:3). 2. Divine Monergism: As in creation, God alone “creates” praise and peace; human merit is excluded (Isaiah 64:6). 3. Holistic Salvation: Spiritual, relational, and eschatological wellness converge in šālôm, ultimately consummated in the Messiah’s reign (Isaiah 9:6-7). Jew And Gentile: Apostolic Echoes Paul cites Isaiah 57:19 in Ephesians 2:13-17, where Christ “preached the gospel: peace to you who were far away and peace to those who were near.” He exegetes “far” as the uncircumcised Gentiles and “near” as circumcised Jews. The cross demolishes the dividing wall, birthing “one new man.” Acts 2:39 likewise applies the language to Jews in Jerusalem (“you”), Diaspora Israelites, and “all who are far off,” whom the Lord will call. Christological Fulfillment Jesus embodies and effectuates šālôm: • Incarnation—Immanuel brings God “near” (Isaiah 7:14; John 1:14). • Atonement—He is “punished for our peace” (Isaiah 53:5). Early creedal tradition (1 Corinthians 15:3-7) affirmed by minimal-facts scholarship establishes the historical resurrection, authenticating His peace-granting authority. • Post-resurrection greeting—“Peace be with you” (John 20:19) is the tangible outworking of Isaiah 57:19. Archaeological & Historical Corroboration • The Cyrus Cylinder (539 BC) aligns with Isaiah 44-45 in depicting a Persian decree facilitating Jewish return—historical grounding for “far” exiles coming “near.” • Elephantine papyri (5th cent. BC) document a Jewish colony in Egypt yearning for Jerusalem, illustrating diaspora longing for šālôm. Related Scriptures • Isaiah 26:12—“You will establish peace for us.” • Isaiah 48:22—“There is no peace for the wicked.” • Romans 5:1—“Since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” • Colossians 1:20—Christ “made peace through the blood of His cross.” Practical Application Believers are commissioned as ambassadors of this dual-direction peace (2 Corinthians 5:18-20). Evangelism and missions extend the promise to the “far,” while discipleship nurtures the “near.” Congregations should mirror God’s inclusive heart by welcoming all ethnicities and backgrounds into covenant community. Conclusion “Peace, peace, to those far and near” proclaims Yahweh’s sovereign, healing reconciliation accomplished in Messiah Jesus, offered without distinction to exiled Israel and every Gentile nation. The verse anchors Israel’s restoration, foretells the church’s multi-ethnic unity, and guarantees eschatological harmony in the new creation where “righteousness will be at home” (2 Peter 3:13). |
    |