Isaiah 57:9

Pilgrimages and deputations to the shrines of foreign deities form a fitting conclusion to the enumeration of their idolatries. Another view taken of the verse is that it refers to political embassies sent to court the favour of some great heathen power. This idea derives support from the resemblance of the passage to Ezekiel 23:16; Ezekiel 23:40, but it is out of keeping with the other allusions of the verse. Oil and ointment have nothing to do with politics; on the other hand unguents of various kinds played a great part in the cultus of the Semites. (See W. R. Smith, Religion of the Semites2, pp. 232 f., 382 f.) And the last line of the verse is most naturally explained as an allusion to infernal deities.

And thou wentest to the king, &c.] Rather, And thou hast journeyed to Melek with oil. "Melek" means king, and is here understood by many of the Great King of Assyria or Babylon. But for the reasons given above it is necessary to explain it as the name of a deity. It is, in fact, the word which has come to us in the Hebrew Bible under the form Molech, its proper vowels having been replaced in Jewish tradition by those of bôsheth, "shameful thing." (see W. R. Smith, l.c.p. 372.) It was a title applied by the Northern Semites to many gods, and even (among the Israelites) to Jehovah, as "king." " Here it seems to be used as a proper name, and the verb "journey" shows that a foreign god is meant; possibly, as Duhm thinks, Milkom, the chief god of the Ammonites, with whom the Samaritans seem to have been in close alliance (Nehemiah 2:10; Nehemiah 4:7; Nehemiah 6:1 ff.).

thy perfumes or ointments.

and didst send thy messengers far off Where they could not go in person they sent messengers with offerings.

and didst debasethyself even unto hell Rather, and hast sent deep to Sheol (lit. "hast deepened [sc. thy sending] to Sheol"), i.e. they sought the favour of the deities of the underworld, by consulting their oracles etc.