For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.
Parallel Translations
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For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.
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For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
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For thus saith the High and Lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Cross-references (55)
Passages linked to Isaiah 57:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 34:18 Yahweh is near to those who have a broken heart, and saves those who have a crushed spirit.
- Isaiah 66:1-2 Yahweh says, “Heaven is my throne, and the earth is my footstool. What kind of house will you build to me? Where will I rest? For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to he who is poor and of a contrite spirit, and who trembles at my word.
- Psalms 138:6 For though Yahweh is high, yet he looks after the lowly; but he knows the proud from afar.
- Psalms 147:3 He heals the broken in heart, and binds up their wounds.
- Exodus 15:11 Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?
- Daniel 4:34 At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.
- Psalms 51:17 The sacrifices of God are a broken spirit. O God, you will not despise a broken and contrite heart.
- Psalms 90:2 Before the mountains were born, before you had formed the earth and the world, even from everlasting to everlasting, you are God.
- Isaiah 40:28 Haven’t you known? Haven’t you heard? The everlasting God, Yahweh, the Creator of the ends of the earth, doesn’t faint. He isn’t weary. His understanding is unsearchable.
- Isaiah 52:13 Behold, my servant will deal wisely. He will be exalted and lifted up, and will be very high.
- Deuteronomy 33:27 The eternal God is your dwelling place. Underneath are the everlasting arms. He thrust out the enemy from before you, and said, ‘Destroy!’
- 2 Chronicles 34:27 because your heart was tender, and you humbled yourself before God, when you heard his words against this place, and against its inhabitants, and have humbled yourself before me, and have torn your clothes, and wept before me, I also have heard you,” says Yahweh.
- Psalms 113:4-6 Yahweh is high above all nations, his glory above the heavens. Who is like Yahweh, our God, who has his seat on high, Who stoops down to see in heaven and in the earth?
- Matthew 5:3-4 “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Blessed are those who mourn, for they shall be comforted.
- James 4:6 But he gives more grace. Therefore it says, “God resists the proud, but gives grace to the humble.”
- Psalms 83:18 that they may know that you alone, whose name is Yahweh, are the Most High over all the earth.
- Psalms 93:2 Your throne is established from long ago. You are from everlasting.
- Romans 1:20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity, that they may be without excuse.
- 1 Timothy 1:17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
- Revelation 3:7 “To the angel of the assembly in Philadelphia write: “He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and who shuts and no one opens, says these things:
- Psalms 68:4-5 Sing to God! Sing praises to his name! Extol him who rides on the clouds: to Yah, his name! Rejoice before him! A father of the fatherless, and a defender of the widows, is God in his holy habitation.
- Jeremiah 10:10 But Yahweh is the true God. He is the living God, and an everlasting King. At his wrath, the earth trembles. The nations aren’t able to withstand his indignation.
- Luke 1:49 For he who is mighty has done great things for me. Holy is his name.
- Revelation 15:4 Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your righteous acts have been revealed.”
- 2 Chronicles 33:12-13 When he was in distress, he begged Yahweh his God, and humbled himself greatly before the God of his fathers. He prayed to him; and he was entreated by him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Yahweh was God.
- Micah 5:2 But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
- 1 Timothy 6:16 He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- 1 Peter 5:5 Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another; for “God resists the proud, but gives grace to the humble.”
- Psalms 115:3 But our God is in the heavens. He does whatever he pleases.
- Psalms 123:1 I lift up my eyes to you, you who sit in the heavens.
- Isaiah 6:3 One called to another, and said, “Holy, holy, holy, is Yahweh of Armies! The whole earth is full of his glory!”
- Isaiah 61:1-3 The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken hearted, to proclaim liberty to the captives and release to those who are bound, to proclaim the year of Yahweh’s favor and the day of vengeance of our God, to comfort all who mourn, to provide for those who mourn in Zion, to give to them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they may be called trees of righteousness, the planting of Yahweh, that he may be glorified.
- 1 Samuel 2:2 There is no one as holy as Yahweh, for there is no one besides you, nor is there any rock like our God.
- Job 6:10 Let still be my consolation, yes, let me exult in pain that doesn’t spare, that I have not denied the words of the Holy One.
- Psalms 97:9 For you, Yahweh, are most high above all the earth. You are exalted far above all gods.
- Proverbs 8:23 I was set up from everlasting, from the beginning, before the earth existed.
- Matthew 6:9 Pray like this: ‘Our Father in heaven, may your name be kept holy.
- Luke 4:18 “The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to heal the broken hearted, to proclaim release to the captives, recovering of sight to the blind, to deliver those who are crushed,
- 2 Corinthians 7:6 Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus,
- Hebrews 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?
- Revelation 4:8 The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying, “Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!”
- Psalms 99:3 Let them praise your great and awesome name. He is Holy!
- Psalms 111:9 He has sent redemption to his people. He has ordained his covenant forever. His name is holy and awesome!
- Zechariah 2:13 Be silent, all flesh, before Yahweh; for he has roused himself from his holy habitation!”
- Ezekiel 9:4 Yahweh said to him, “Go through the middle of the city, through the middle of Jerusalem, and set a mark on the foreheads of the men that sigh and that cry over all the abominations that are done within it.”
- Ezekiel 16:63 that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done,” says the Lord Yahweh.’ ”
- 2 Corinthians 1:4 who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God.
- Luke 15:20-24 “He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. The son said to him, ‘Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son.’ “But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and sandals on his feet. Bring the fattened calf, kill it, and let’s eat, and celebrate; for this, my son, was dead, and is alive again. He was lost, and is found.’ Then they began to celebrate.
- Genesis 21:33 Abraham planted a tamarisk tree in Beersheba, and called there on the name of Yahweh, the Everlasting God.
- 1 Kings 8:27 But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I have built!
- Isaiah 6:1 In the year that king Uzziah died, I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple.
- Daniel 4:17 “ ‘The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’
- Acts 3:14 But you denied the Holy and Righteous One and asked for a murderer to be granted to you,
- 2 Corinthians 2:7 so that on the contrary you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow.
- Daniel 4:24-25 “This is the interpretation, O king, and it is the decree of the Most High, which has come on my lord the king: that you shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Trapp 1656 · Public Domain Isa 57:15 For thus saith the high and lofty…
Isa 57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Ver. 15. For thus saith the high and lofty One.] Higher than the highest; so high, that he is said to "humble himself to behold things done in heaven"; {Psa 113:6} to look out of himself upon the saints and angels there. He is a God, saith one, whose nature is majesty, whose place is immensity, whose time is eternity, whose life is sanctity, whose power is omnipotence, whose work is mercy, whose wrath is justice, whose throne is sublimity, whose seat is humility.
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That inhabiteth eternity.] Gigas saeculorum, saith the Syriac. The apostle Paul hath a like stately description of almighty God, {1Ti 6:16} who yet is above all name or notion, and must be thought of as one not to be thought of. Herein he is most unlike to men, who the higher they are, the less they look after the poor afflicted.
I dwell in the high and holy place.] In "the light which no man can approach unto." {1Ti 6:16} In the holy place of the material temple, which was without windows, there burned lights perpetually, to represent the celestial lights; but in the most holy place there was no light at all, to show that all outward light is but darkness being compared with that light which God inhabiteth, and which is inaccessible.
With him also that is of a contrite and humble spirit.] In the lowest hearts he dwelleth, as well as in the highest heavens. A broken heart is God’s lesser heaven; here he dwelleth with delight. Not that the affliction of a man’s spirit is pleasing to God, but the separation of sin from the soul. When the solder that joineth a sinful action and the heart together is dissolved, this pleaseth the Lord.
To revive the spirit of the humble.] As this very text hath done many a one.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Whose name is Holy; who is omnipotent, everlasting, and…
Whose name is Holy; who is omnipotent, everlasting, and unchangeable, holy in all his words and ways, and therefore both can and will deliver his people, as he hath promised to do.
With him also that is of a contrite and humble spirit; with such also whose spirits are broken and humbled by afflictions, and by a sense of their sins for which they were afflicted; which doubtless was the case of many of the Jews in the Babylonish captivity; whom therefore he here implies that God would pity and deliver out of their distresses.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For thus saith the high and lofty One,.... Who…
For thus saith the high and lofty One,.... Who is high above the earth, and the nations of it; higher than the kings in it; the King of kings, and Lord of lords; and so able to save his people, and destroy his and their enemies; who is higher than the heavens, and the angels there; who is exalted above the praises of his people; the knowledge of whose being and perfections is too wonderful for them; whose thoughts are higher than theirs; and whose love has a height in it not to be reached by them; all which may serve to command a proper awe and reverence of him, and close attention to what he says; and perhaps these characters and titles are assumed in opposition to antichrist, who exalts himself above all that is called God, as well as what follows; who boasts of antiquity, and insolently takes to himself the title of Holiness: wherefore the Lord goes on to describe himself as
he that inhabiteth eternity: is from everlasting to everlasting, without beginning or end, the first and the last, who only hath immortality in and of himself; angels and the souls of men, though they die not, yet have a beginning; God only is from eternity to eternity; or rather inhabits one undivided, uninterrupted, eternity, to which time is but a mere point or moment:
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whose name is Holy: his nature being so; he is originally and essentially holy, and the source of holiness to his creatures, angels and men; though none are holy in comparison of him; his holiness is displayed in all his works; he is glorious in it; and therefore with great propriety holy and reverend is his name:
I dwell in the high and holy place; he dwelt in the most holy place in the tabernacle and temple, which were figures of the true sanctuary, heaven, where Jehovah dwells, and seems to be here meant; though the word "place" is not in the text; and it may be rendered, "I dwell with the high and holy" (b); and Aben Ezra, Kimchi, and Ben Melech, interpret it of the holy angels; and if we apply it to the holy and divine Persons in the Trinity, the Son and Spirit, it may not be amiss, and will stand well connected with what follows
with him also that is of a contrite and humble spirit; not only with the other divine Persons, and with those high ones, but with such who are broken under a sense of sin; not merely in a legal, but in an evangelical way; not only with the weight of divine wrath, but with a view of pardoning grace and mercy; and such souls are humble as well as contrite; have the worst thoughts of themselves, and the best of others; they are humble under a sense of sin and unworthiness, and submit to the righteousness of Christ for their acceptance and justification before God; and ascribe the whole of their salvation to his free grace alone; and become cheerful followers of the meek and lowly Jesus; with such the Lord dwells, not merely by his omnipresence and omnipotence, but by his spirit and grace; or in a gracious way and manner, by shedding abroad his love in their hearts, and communicating his grace to them; and which he usually does under the ministry of the word and ordinances, and which may be expected: and his end in so doing is,
to revive the spirit of the humble, and to revive the heart of the contrite ones; who are sometimes in a very lifeless and uncomfortable condition; grace is weak; sin is prevalent; they are under a sense of divine displeasure; under the hidings of God's face, and attended with various afflictions and adverse dispensations of Providence: now the Lord dwells with them, to revive and quicken them; which he does by his gracious presence; by the discoveries of his pardoning love and grace; by the application of precious promises; and by granting large measures of his grace, so that they become comfortable in their souls, and are quickened to the fresh exercise of grace, and discharge of duty. All this seems to be spoken for the consolation of the Lord's people in their low estate, during the reign of antichrist, and towards the close of it, when greatly oppressed by him. Vitringa interprets this of the Waldenses and Bohemian brethren; but it seems to respect later times.
(b) "excelso et sancto habitabo", Pagninus, Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 15. For thus saith the high and lofty…
Verse 15. For thus saith the high and lofty One - "For thus saith JEHOVAH, the high and the lofty"] A MS. adds יהוה Yehovah, after אמר amar, and edition Prag. 1518. So the Septuagint, Alex., and Arabic. An ancient MS. adds יה Yah.
With him also that is of a contrite and humble spirit] Twelve MSS. have את eth, without the conjunction ו vau. Pro ואת veeth, forte legendum ואראה veerah: confer Ps 113:5, et Ps 138:6. - SECKER. "We should perhaps read ואראה veerah, instead of ואת veeth. See Ps 113:5; Ps 138:6."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 57:15-16. For thus saith the high and lofty…
Isa 57:15-16. For thus saith the high and lofty One — The omnipotent and supreme Ruler of the universe; that inhabiteth eternity — Who is from everlasting to everlasting, without beginning of days, or end of life, or change of time; who only hath immortality, hath it of himself, and that constantly; who inhabits it, and cannot be dispossessed of it; whose name is Holy — Who is perfectly and essentially holy in his nature, his works, his words, and his ways; and therefore both can and will deliver his church and people, as he has promised to do. I dwell in the high and holy place; with him also, &c. — Although my throne is in the highest heavens, where nothing impure can have place, yet I do not disdain graciously to visit, and familiarly converse with, those sinners of mankind, whose spirits are broken by affliction, and humbled under a sense of their sins, for which they were afflicted; which doubtless was the case with many of the Jews in the Babylonish captivity: whom, therefore, he here implies, that God would pity and deliver out of their distresses, as also all others in similar circumstances. To revive the spirit of the humble — To support and comfort them amidst their afflictions and troubles, of whatever kind. For I will not contend for ever — I will not proceed to the utmost severity with sinful men. For the spirit should fail before me — For then their spirits would sink and die under my stroke, and I should do nothing else but destroy the work of my own hands: therefore I consider their infirmity, and spare them. See Psa 78:38-39; and Psa 103:9-14; which passages Bishop Lowth thinks contain the best and easiest explication of this clause.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For thus saith - The design of this verse…
For thus saith - The design of this verse is, to furnish the assurance that the promise made to the people of God would certainly be accomplished. It was not to be presumed that he was so high and lofty, that he did not condescend to notice the affairs of people; but though he, in fact, dwelt in eternity, yet he also had his abode in the human heart. Many of the ancient pagans supposed that God was so lofty that be did not condescend to notice human affairs. This was the view of the Epicureans (see the notes at Act 17:18); and the belief extensively prevailed in the Oriental world, that God had committed the management of the affairs of people to inferior beings which he had created. This was the basis of the Gnostic philosophy. According to this, God reposed far in the distant heavens, and was regardless of the affairs and plans of mortals, and personally unconcerned in the government of this lower world. But the Bible reveals him as a very different being. True, he is vast and illimitable in his existence and perfections; but, at the same time, he is the most condescending of all beings. He dwells with people, and he delights in making his home with the penitent and the contrite.
The high and lofty One - One manuscript reads ‘Yahweh,’ before ‘saith;’ and Lowth has adopted the reading; but the authority is not sufficient. The sense is, that he who is here spoken of is, by way of eminence, The high and holy One; the most high and the most exalted being in the universe. He is so far above all creatures of all ranks that it is not needful to specify his name in order to designate him. No one can be compared with him; no one so nearly approaches him that there can be any danger of confounding him with other beings.
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That inhabiteth eternity - (Compare the notes at Isa 9:6). The word ‘eternity’ here evidently stands in contrast with the ‘contrite and humble spirit;’ and it seems to be used to denote the elevated place of an eternal dwelling or heaven. He dwells not only among human beings, but he dwells in eternity - where time is unknown - in a world where succession is not marked - and long before the interminable duration was broken in upon by the revolutions of years and days.
Whose name is Holy - (See the notes at Isa 1:4; Isa 30:11; Isa 41:14; Isa 43:3, Isa 43:8, Isa 43:14; Isa 47:4). “I dwell in the high and holy place.” In heaven - uniformly represented as far exalted above the earth, and as the special home or dwelling-place of God. Thus, in Isa 63:15, heaven is called the habitation of the holiness and glory of Yahweh.
With him also that is of a contrite and humble spirit - The word ‘contrite’ (דכא dakkâ') means properly that which is broken, crushed, beaten small, trodden down. Here it denotes a soul that is borne down with a sense of sin and unworthiness; a heart that is, as it were, crushed under a superincumbent weight of guilt (see Psa 34:18; Psa 138:6).
To revive the spirit - literally, ‘to make alive.’ The sense is, he imparts spiritual life and comfort. He is to them what refreshing rains and genial suns and dews are to a drooping plant.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain 15 For thus saith the high and lofty One
3. GOD’S LOVE SMITES AND HEALS THOSE THAT LET THEMSELVES BE HEALED
Isa_57:15-21
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15 For thus saith the high and lofty One
18That inhabiteth eternity, whose name is Holy;
I dwell in the high and holy place,
With him also that is of a contrite and humble spirit,
To revive the spirit of the humble,
And to revive the heart of the contrite ones.
16 For I will not contend for ever,
Neither will I be always wroth:
19For the spirit should fail before me,
And the souls which I have made.
17 For the iniquity of his covetousness 20was I wroth,
And smote him: I hid me, and was wroth,
21And he went on 22fowardly in the way of his heart.
18 I have seen his ways, and will heal him:
I will lead him also, and restore comforts
Unto him 23and to his mourners.
19 24I create the fruit of the lips;
Peace, peace to him that is far off, and to him that is near,
Saith the Lord; and I will heal him.
20 But the wicked are like the troubled sea,
When it cannot rest,
Whose waters cast up mire and dirt.
21 There is no peace, saith my God to the wicked.
TEXTUAL AND GRAMMATICAL
See List for the recurrence of the words: Isa_57:15. דַּכָּא as an adjective, comp. Psa_34:19. Isa_57:16. עָטַף frequent in the Psa_61:3; Psa_73:6; Psa_77:4; Psa_107:5; Psa_142:4; Psa_143:4. Isa_57:17. בֶּצַע, comp. Jer_6:13. Isa_57:20. דֶפֶשׁ.
Isa_57:17. הַסְתֵּר is the inf. absol. placed after, expressing the notion of what is constant, continuous; one might say here, expressive of the constant practice. Instead of ואקצף it would properly read וְקָצוֹף. But, as is well known, there occur many modifications in this sort of construction. Especially it happens not seldom that the inf. absol. changes in the last member into the finite verb or participle (comp. 2Sa_16:13; Gen_26:13; Jer_41:6; 2Sa_15:20; 2Sa_16:5, etc.). Therefore we translate: “and I smite him, in that I being angry hide myself.” הסתר direct causative Hiph.=to make concealment, hiding.—The clause וילכ שׁובב ונו׳ states the further consequence of the divine smiting. But for this is used the Vav consec. imperf., denoting, not a single, historical fact, but a manifestation constantly repeated, according to the usage that expresses aoristically what is yet something continuous. Comp. וַתִּזְנֶה Isa_57:3; וַיִּנְרְשׁוּ Isa_57:20.—שׁוֹבָב comp. Jer_3:14; Jer_3:22; concerning its distinction from שׁוֹבֵב see on Jer_31:22.
Isa_57:18. One may (according to the view in the comment below) understand ארפאהו de conatu, as the word is evidently used in Jer_6:14; Jer_8:11, which passages, also, on account of בֶּצַע in the foregoing verse, and on account of the double שָׁלוֹם, accord in sound with our text. The construction of Isa_57:18 is as in Isa_57:17 a. As there קצפתי is followed by ואכהו, so here ראיתי is followed by וארפאהו ונ׳.
Isa_57:19. Instead of נוּב the K’ri reads נִיב, because the only passage beside where the substantive occurs, Mal_1:12, has נִיבוֹ, The singular suffix in רפאתיו is to be referred to the collective singulars רהוק and קרוב.
Isa_57:20. As it does not read הַנִּרְנָּשׁ, we are not to regard this verbal form as a participle, but as the third pers. perf., and to supply אֲשֶׁר before it.—The words השִׁקט לא יוכל are quoted Jer_49:23. That in Jeremiah they are not original, appears from his using them as outward adornment, as embellishment of his discourse, whereas in our text they are organically grounded in the context.—רֶפֶשׁ, comp. רָפַם pedibus calcavit, turbavit. Concerning the Aorist וַיִּנְרְשׁוּ, comp. on וַיִּלֶךְ Isa_57:17.
EXEGETICAL AND CRITICAL
The Prophet here gives a worthy conclusion to the Ennead whose centre is the humble Servant of God. He points us to the fact, that the ground of all salvation is the unity of highness and lowness in God that love mediates. For God is enthroned as the highest and absolutely holy Being in the highest majesty and glory, and yet at the same time He dwells with the wretched and contrite in order to give them new life (Isa_57:15). For He is angry for a while, but the foundation of His being is still love. Hence He cannot let the spirit, the soul of men, His own creatures, be destroyed (Isa_57:16). On account of sin, indeed, He smites a man. But when the man, not reformed by the outward chastisement, perseveres in his own chosen way (Isa_57:17), still He does not for this reason give him up. He now applies the opposite mode of treatment: He heals him, by working inwardly on his heart by gentle means, as far, of course, as there is the necessary receptivity for this healing treatment, that is, the capacity of being sorry for the ways of the past (Isa_57:18). In conclusion, the Prophet designates the announcement of this divine saving treatment as the flower of the word of prophecy (Isa_57:19), but which of course will not profit all. For the wicked, that are like the sea, which lashed by storms throws up dirty foam (Isa_57:20)—the wicked find no peace (Isa_57:21). We wonder to hear these profound, evangelical words from the mouth of the Old Testament Prophet. Were they perhaps written by a scholar of the beloved disciple and smuggled in here? And how artistically the Prophet recapitulates the fundamental thought of this section, and returns to the refrain with which he would conclude this as all three sections.
2. For thus saith——I have made.
Isa_57:15-16. That Isa_57:15, and not Isa_57:14, begins the concluding word appears from the formula “For thus saith” which as a rule begins sections (Isa_56:4; Isa_52:4; Isa_45:18; Isa_31:4; Isa_21:6; Isa_21:16; Isa_18:4, etc.), partly, too, from the divine title, which is wont to be employed at the head of sections (Isa_1:24; Isa_10:24; Isa_22:15; Isa_30:15, Isa_42:5; Isa_43:1; Isa_43:14; Isa_43:16; Isa_44:6; Isa_45:11; Isa_45:18; Isa_48:17; Isa_49:7, etc.). A third reason is, that the Isa_57:15-21 relate to a wider sphere than those that precede. For from Isa_56:10 on, the Prophet had Israel in mind, while in this concluding word his gaze comprehends humanity entire.—First he describes the Lord in respect to His infinite exaltation. He calls Him first רם ונשׂא, an expression that occurs only Isa_6:1, and which describes that exaltation of God primarily according to its outward appearance. Thus he calls Him שׂכֵן עַד (i. e., not: He who inhabits eternity,—a representation incapable of accomplishment, but: who eternally sits enthroned, i. e., maintains His house, His place, thus also His dignity and honor eternally, can never like a man be driven out of it, Isa_9:5; Isa_30:8; Isa_26:4; Isa_45:17; Isa_64:8; Isa_65:18). Third he designates Him as the One whose name is “The Holy One,” sanctus. Thus one would think He was too holy to resort to fellowship with sinful men. But no! He declares of Himself: although I dwell on high (heaven is meant, the high place of God that overlooks all, comp Isa_33:5, and the modified expression ibid. Isa_57:16) and in the holy place (קָדוֹשׁ in the sense of קדֶֹשׁ as in Psa_46:5; Psa_65:5; it is the upper sanctuary that is meant, Exo_25:9; Exo_25:40; Exo_26:30; Act_7:44; Heb_8:5), still I dwell also with him that is of a contrite and lowly spirit (Pro_16:19; Pro_29:23). What contrasts, therefore, God is capable of! He dwells at the same time in the highest and in the lowliest. But that is no contradiction. For the “lowly spirit” is also just a choice and worthy dwelling, yea the choicest of all, since it is a living, personal habitation. But it is so choice for the reason that the humble man surrenders himself wholly, adds nothing from his own, will only accept God and let himself be illuminated by Him. Thus God supplies what is wanting in him. For He makes His dwelling in him precisely for the purpose of filling spirit and heart (i. e., mind and soul, thinking and willing), of the humble and contrite with a new, fresh divine life (comp. Gal_2:20). It appears from “to revive the spirit” and “to revive the heart,” that the Prophet means such humble souls as are also bowed down deep with sorrow. Hence, Isa_57:16, he can proceed with for I will not to eternity contend, nor be perpetually angry (comp. Psa_103:9). God cannot do this for the reason, also, that else the whole being of men would be destroyed. For as a creature, man cannot in the long run endure the wrath of God. By continued smiting the spirit of man that “stands before God,” i. e., as kindred with God, is capable (Mat_18:10) of His presence and fellowship, and the soul that became נִשְמַת חַיִּים (Gen_2:7) by the inbreathing of the Spirit, must pine away and perish. In this way God would destroy His own work.
3. For the iniquity——his mourners.
Isa_57:17-18. The sorrows that God decrees are not blows of destruction (Lam_3:31-42). He is angry and chastises only on account of sin. But that sin is here made prominent which is in 1Ti_6:10 called the root of all evil things, viz., the πλεονεξία (Col_3:5) or φιλαργυρία. It is here named metonymically, the thing striven for (בֶּצַע, “cutting, gain”) being put for the striving. What guilt is so great that a man will not burden his conscience with it for the sake of gain? The perf. קצפתי describes the anger as an actual foundation that the Lord feels in His heart. The consequence and expression of this anger is the smiting. But as it is not said וָאַכֵּהוּ but וְאַבֵּהוּ, we may not translate: and I smote, but: “and I smite.” From this it appears, that the Lord has not in mind concrete, definite facts, as say His conduct toward the people Israel, but He describes here the conduct He observes everywhere and toward all men. Therefore we must translate: I am angry and I smite, in that being angry (see Text. and Gram.) I hide Myself. The clause but he went off rebelliously in the way of his heart, declares the further consequence of the divine smiting. The observation continually repeats itself, that the divine chastisement is disregarded by men. It was verified in the case of Israel as in that of the majority of mankind. Therefore the chastisement was of no avail. One would suppose then that the Lord must leave the contumacious man to his well deserved fate. But no! The forbearance, the patience, the compassionate love of God is without bounds. He sees (surveys) the ways of a man, their beginning, middle and end. He sees whither these ways lead. They lead to everlasting destruction. He cannot suffer this. Therefore He approaches a man not only outwardly by angry smiting (Isa_57:17 a), He also makes the attempt inwardly. He heals the man; self-evidently the man who lets himself be healed. For God lays His grace indeed as near a man as possible. But He never forces it on him. The manner of the healing is explained in the following words: and I will lead him,etc. God brings the man from the way of error on to the right way, and then extends to him what is needful to comfort and strengthen him. שַׁלֵּם נִחֻמים is properly “to requite, compensate consolations,” i. e., offer consolations as compensation. The ולאבליו joined on contains the plainest restriction of the וארפאהו. That is one must, with Stier, Delitzschet al., take וְ in the sense of “and indeed, viz.” (comp. Isa_57:11). The Lord cannot guide all and refresh all with His consolations, but only those that are of a troubled spirit. They are therefore the same that in Isa_57:15 are called contrite and humble of spirit.
4. I create the fruit——the wicked.
Isa_57:19-21. So much is certain, Isa_57:19 introduces the conclusion. The thought “peace” joins Isa_57:19-21 close to one another. But what of בורא נוב שׂפתים? Grammatically the words may be joined either with what precedes or with what follows. And as regards the sense, “sprout, fruit of the lips” does not necessarily mean only thanks and praise, although the words of our text are so understood, Heb_13:15. In Pro_10:31 wisdom is designated as the outgrowth of the mouth, in Pro_12:14; Pro_13:2; Pro_18:20 satiety with good generally is described as פְּרִי פֶה and תְּבוּאַת שְׂפָתַיִם. Therefore נוב שׂפתים may be the word of prophecy, either that before us or the word of prophecy in general. Now can I one say, that the Lord extends comfort in that He creates thanks and praise? Not very well. At least in our context one looks for: in order to make (לִבְרֹא) thanksgiving, or “I create fruit of the lips, in that I extend comfort” But if by “fruit of the lips” one understands the prophetic word, then would be said, that the Lord heals, guides, comforts, in that He makes the fruit of the lips, i. e., of the prophetic lips. But that were a very forced and artificial manner of expression. For the Lord can after all only indirectly heal and comfort by making the Prophet speak divine words. It comes about directly only by means of the Lord’s opening the hearts to give heed to what is spoken by His Spirit (Act_16:14). Therefore it does not seem to me to be proper to connect בורא נ׳ שׂ׳ with what precedes. But if we connect it with what follows, the same reasons already given determine against the meaning “thanks and praise.” Therefore if we refer it to the prophetic word, we must first of all not forget that these words are spoken with a certain emphasis. The expression though kindred, is still not the same in meaning as פְרִי or תְּבוּאַת שׂפתים. For נוּב is not the usual word for “budding, sprouting” (the most usual are פָרַח or צָמַח). It occurs only in poetry and only in four places, and, as remarked, is always used with a certain emphasis. For Psa_62:11 it designates a vigorous sprouting, and the same also Psa_92:15, which speaks of an impelling force effective even in old age. Pro_10:31 would say, that the mouth of the righteous is gifted with the power to produce that which is noblest, wisdom. Zec_9:17, finally, also speaks of a power of production whose intensity is attested by the excellence of what it produces. So then I believe that here נוב שׂ׳ does not mean in general “offspring of the lips,” but “splendid offspring, noble offspring.” That is, the Prophet would say, that he regards the proclamation of peace and healing for those far and near as the highest and noblest flower of his prophecy. Peace, peace to him that is far off, and to him that is near, and I will heal him, saith the Lord, therewith creating the flower of the (prophetic) lips, i. e., in that He utters the highest and most glorious thing that He commissions His Prophet to proclaim. אמר יהוה stands elsewhere only at the end of the discourse (Isa_22:14; Isa_39:6; Isa_45:13; Isa_49:5; Isa_54:1; Isa_54:6; Isa_54:8; Isa_54:10; Isa_59:21; Isa_65:7; Isa_65:25; Isa_66:9; Isa_66:20-21; Isa_66:23). Here it stands, as in Isa_57:21; Isa_48:22 (comp. לִי אָמַר45:24; Jer_30:3) as an insertion. The double שָׁלוֹם sounds solemn and emphatic (comp. Isa_26:3; Jer_6:14; Jer_8:11; 1Ch_12:18). By the “far and near” I cannot understand “the Israelites scattered far and wide.” How should the remote or nearer distance of the place of banishment from Palestine have any importance for the Lord? And if not for Him, then certainly they would have no importance for the believing Israelites. To give explanation on this Point was not necessary for the “flower of prophecy.” But it was important to declare, that also the heathen, that hitherto had been far off, were to come near and partake of the salvation of Israel (comp. Isa_42:6; Isa_49:6; Isa_65:1; Hos_2:23, etc.). Thus Paul understood the passage (Eph_2:17). ורפאתיו connects with וארפאהו Isa_57:18, and shows that the Lord knows no salvation without healing. There is indeed no salvation for those not healed, the spiritually sick, the wicked (Isa_57:20-21). Thus ורפאתיו mediates in an artistic way the connection between what precedes and what follows.
Isa_57:20. The wicked are like the sea that is stirred up. The Prophet distinguishes two particulars. First the unrest of the sea. This is the effect of storms that do not allow the sea to rest. The other is the foam and mud that the sea throws out of its depths. The likings and cravings, the passions are the storms that stir up the human heart and let it have no rest. The wicked works are the foam and slime that then come to the surface and make manifest the uncleanness, the depravity, therefore the malady within. For it cannot rest: these words are quoted in Jer_49:23, see Text. and Gram. [This verse recalls Judges 13, which may be an allusion to it.—Tr.].
Isa_57:21 gives the refrain-like conclusion of the Ennead which we had Isa_48:22. It does not come in abruptly as there, but is duly prepared. The only difference between this and Isa_48:22 is that here we have אלהי while there it reads יהוה. In this “my God” is uttered the absolute reliability of what has been said. How could that be incorrect that was said to the Prophet by his God?
Footnotes:
[18]The One dwelling eternally.
[19]For the spirit that goes out from me would pine away,
[20]am I angry, and smite him, in that being angry I hide myself.
[21]But.
[22]Heb. turning away.
[23]even.
[24]He that creates the noblest bloom of the lips.
DOCTRINAL AND ETHICAL
1. On Isa_56:11. (Every one looks to his own way). “Potest intelligi de externis criminibus, sed magis placet, ut accipiatur de speciosis viis, in quibus ambulant hypocritae. Sic Franciscanus Francisci regulam sequitur, decalogum et evangelii doctrinam negligit tanquam rem vulgarem, quae ad vulgus pertirneant.”—Luther.
2. On Isa_56:12. In the Alexandrian and Vatican texts of the LXX., the words from מקצהו Isa_56:11 to the end of Isa_56:12 are wanting, which even Jerome remarks on. He adds: “denique hos versiculos nullus ecclesiasticorum interpretum disseruit, sed quasi patentem in medio foveam transiliunt atque transmittunt.”—That the Fathers, unacquainted as they were with Hebrew, pass the words by, is simply explained by the LXX. omitting them. Jerome, because he knew Hebrew, as he himself says, “added them ex hebraico.” But why the Greek translator left them out is doubtful: Theodotion (see Hexapla Orig. ed. Montfaucon II., p. 179) has them.—“Ab hoc vitio (ebrietatis) abstinere debent pii ecclesiae ministri memores interdicti apostolici 1Ti_3:2-3, considerantes secum, nullam horulam ipsis esse adeo liberam ac vacuam, qua non ad officia functionis suis possint avocari.”—Foerster.—“Let one point the rough figure for himself for the more delicate spiritual form also, quite as Mat_24:49; Eph_5:18, and the like are meant. For there is a drunkenness and voluptuousness in all kinds of wine and intoxication, which only the eye of the Spirit beholds in many an honorable Bishop, General-superintendent or Superior-court-preacher. Stier. “Vita concionatoris optimus syllogismus.” Chrysostom.
3. On Isa_57:1. “Against the heedlessness of the world, that regards the life and death of men alike. For because Pharaoh and Moses, Saul and Jonathan, Judas and Peter, must temporally die, the one as the other, they suppose it is as much to one as to the other. But on the contrary, one should lay it to heart when useful and pious men fall, because, first, one must miss them afterwards, especially their prayers by which they stand in the breach and run to the walls (Eze_22:30); second, because the destruction of such people is wont to be an evil omen of a great impending misfortune and change, [“It is a sign that God intends war when He calls home His ambassadors.”—M. Henry]. Examples: When Noah turns his back on the world and shuts himself in the ark, the deluge comes (Gen_7:17). When Lot goes out of Sodom and Gomorrah, fire from heaven falls on them (Gen_19:24). When Joseph dies in Egypt, the bondage of the children of Israel begins, together with the murder of their infant boys (Exo_1:8). When Hezekiah died, then followed the tyranny of Manasseh (2 Kings 20, 21) When Christ and His disciples were made way with, then began the destruction of Jerusalem.”—Cramer.—“Sicut ad Josiam dicit: tolleris, ne videant occuli tui hoc malum, etc. (2Ki_22:18-20). Sic excidio Hierosolymitano erepti sunt apostoli et reliqui Sancti. Idem nobis accidet. Vivunt adhuc passim quidam pii homines, propter iliis Deus differt poenam. Sublatis autem iis sequetur Germaniae ruina.”—Luther.—“Blessed are the dead, which die in the Lord, for they rest from their labor (Rev_14:13). And hellish enemies, as little as human, can do them any harm.”—“It is a misfortune for the whole country when distinguished and deserving people are taken out of the midst by temporal death. For them, indeed, it is well; but God have mercy on those that are left. For as in a great storm, when the heavens are overcast with clouds, the shepherd leads in the sheep, the husbandman hastily gathers his sheaves, the parents call in the children from the streets, so our dear God calls His dearest children together, that the calamity may not touch them.”—Cramer.—“The men of grace or mercy are receivers and distributers, thus also the mediators of the grace of God for their people; the men of grace, that atoningly represent the land by intercessions and conduct, postpone its judgment (Gen_18:24; Eze_22:30).” Stier.—“The mere presence of an honest man is still a, restraint on the unbridledness of blasphemers.” G. Mueller in Stier.
4. On Isa_57:2. “Against the idle fancy of the fire of purgatory. For here it is said of those who have walked uprightly, not that they get into trouble, unrest, pain and torment, by which they must be purged; but that, with respect to their souls, they come to peace. But as to their bodies, they rest in their sleeping chamber. They are not on this account driven about; they seek also no mass or soul baths, as the Papists pretend.”—Cramer.
“Nam stultum est mortem matrem timuisse quietis,
Quam fugiunt morbi, moestaque pauperies.”
(Attributed to Cornelius Gallus, the friend of Virgil).
5. On Isa_52:4. It should be a wreath of honor to all faithful teachers and preachers, that they are regarded as monsters and are lampooned by the wise of this world. For if the great Prophet Isaiah in this passage, item, Jeremiah (Jer_20:8), Elijah (2Ki_2:24), Ezekiel (Eze_33:31), Job (Job_17:6), yea, even Christ Himself had to suffer this, what wonder is it if the scoffing birds sharpen their beaks on us and chatter like the storks?” Cramer.
6. [On Isa_52:8. “When a people forget God, the memorials of their apostacy will be found in every part of their habitations. The shrines of idol gods may not be there; the beautiful images of the Greek and Roman mythology, or the clumsy devices of less refined heathens may not be there; but the furniture, the style of living will reveal from ‘behind every door and the posts” of the house that God is forgotten, and that they are influenced by other principles than a regard for His name. The sofa, the carpet, the chandelier, the centre-table, the instruments of music, the splendid mirror, may be of such workmanship as to show, as clearly as the image of a heathen god, that Jehovah is not honored in the dwelling, and that His law does not control the domestic arrangements.” Barnes].
7. [On Isa_57:10. “Thou art wearied——no hope. This is a striking illustration of the conduct of men in seeking happiness away from God. They wander from object to object; they become weary in the pursuit, yet they do not abandon it; they still cling to hope though often repulsed—and though the world gives them no permanent comfort—though wealth, ambition, gayety, and vice all fail in imparting the happiness which they sought, yet they do not give it up in despair. They still feel that it is to be found in some other way, than by the disagreeable necessity of returning to God, and they wander from object to object, and from land to land, and become exhausted in the pursuit, and still are not ready to say there is no hope, we give it up in despair, and we will now seek happiness in God.” Barnes.
“Note.—Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step toward a well-grounded hope of happiness in God, and a well-fixed resolution to keep to His service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, ‘There is no hope to be happy short of the Creator.’—Note.—Prosperity in sin (Thou hast found the life of thy hand) is a great bar to conversion from sin.” M. Henry].
8. On Isa_57:11. “God keeps silence only for a while, but yet not for ever and continually, with respect to men’s sins; but the longer He has kept silence, the harder He punishes afterwards.”—Starke.
9. On Isa_57:12. “Tuam justitiam. Est emphasis in pronomine tuam. Quasi dicat: mea justitia firma et perpetua est, tua non item.… In calamitate nihil desperatius est justitiariis, cum secundis rebus nihil quoque iis sit confidentius.—Luther.”
10. On Isa_57:15 sq. “God has three sorts of dwellings: first in the highest, second in the sanctuary, third in humble hearts. The first dwelling is the universalis praesentia, the universal presence, by which He fills all (Jer_23:24); but there He is too high and incomprehensible for us. The other is gratiosa, the gracious presence, by which He lets Himself be found in the word and sacraments, and also comes finally to us and makes His dwelling in our hearts (Joh_14:23).” Cramer, comp. Renner, p. 199.—“Humilis anima est Dei sessio et delectabile cubile.” “Excelsus es Domine, sed humiles corde sunt domus tua” (Psa_113:6; Psa_138:6). Augustin.—“Fluenta gratiae deorsum non sursum fluunt.” Bernhard.—“Here is a principal passage beaming with evidence, that “holy” means not merely the tremenda majestas, but essentially comprehends the self-communicating condescension of love.” Stier.—Comp. His Reden Jesu V., p. 499, and the essays of Schoeberlein and Achelis in Stud. and Krit. 1847, I., IV.
11. On Isa_57:18. Here again we have one of those words in which Isaiah shows Himself to be the Evangelist of the Old Testament. For in the old covenant God does not yet heal men, else the new were superfluous. The law only effects knowledge of sin, but it does not give the power to overcome sin. One fancies here again that he hears the Apostle that wrote Romans 8.
12. On Isa_57:19-21. “The gospel in a sermon of peace to the heathen that were far off, and to the Jews that were near. For by it we both have access in one Spirit to the Father (Eph_2:18). But the wicked quakes all his life and what he hears terrifies him (Job_15:20; Isa_48:22). And especially in conflicts, and notably in the last hour, and when they see God’s judgment near, one sees this in them, that they not only therefore often spit out blasphemies, but that for great anguish they have laid hands on themselves. Examples: Saul, Ahithophel, Judas, Franciscus Spiera. For because such peace is not to be brought about with works, they must ever stick in anger, resentment, discontent and disfavor with and before God. And it is only pure folly to wish to give the terrified hearts rest by their own expiation, merit and self-elected holiness. Much less will there be rest if one teaches such people to doubt the forgiveness of sins.” Cramer.
HOMILETICAL HINTS
1. On Isa_56:10 to Isa_57:2. These words may be used as the text of a sermon for a fast-day, or also for a synodical sermon. One might then regard the Prophet’s words as a mirror, or as a measure whereby to measure the condition of the church (of the country, of the times). From this would then come 1) earnest warning to those that belong to the wicked here described, or who do not oppose their doings; 2) comfort for those that have “walked straight before them,” for, though hated and persecuted by men, they shall still come to peace.
2. On Isa_57:1-2. These words (also “a Jewish formula solennis for the pious dead,” Stier) have very often been used as texts for funeral discourses for celebrated men.
3. On Isa_57:2. Those that have walked in their uprightness, i. e., who during their lives have served the Lord in a living faith, need not fear death. It is to them a bringer of joy. For it brings 1) eternal peace to their soul, 2) rest to their body in the chamber of the grave, till the day of the blessed resurrection.
4. On Isa_57:3-10. A description of the coarse idolatry, to which in our day correspond only too many appearances of the modern and subtile heathenism. Only too many have sucked in with their mother’s milk superstition and unbelief, which as a rule go together. As Ishmael, who was begotten after the flesh, mocked and persecuted Isaac that was born according to the promise (Gal_4:28 sqq.), so also now. The false seed, i. e., those that are not born of the Spirit of the church, although by their fleshly birth they belong to it, mock and persecute the genuine children of the church. With insatiable greed people run daily, but especially on the Lord’s day, under all green trees, i. e., to the places of worldly pleasure-seeking, where the idols of the belly and of mammon are served! And how many children are from their earliest youth led away to the service of these idols! Are not thereby their immortal souls spiritually slain? And is not that, in the end, a worse sacrifice of children than that ancient sort? All that puts men in mind of the service of God, men get out of their sight (pious customs, Sunday, feast days, church acts, as baptism, marriage, burial), in order to be able to surrender themselves undisturbed and wholly to the modern idols. Men no longer seek their strength in the covenant with the Lord, but among men in associations of every kind. And, because that does not instantly reveal its ruinous effects, but often seems to have a good effect, men never weary of this conduct, but confirm themselves in it more and more.
5. On Isa_57:12. Many men will not by any means believe that their good works are wholly insufficient to obtain the righteousness that is of avail with God. Now God will, indeed, not suffer to go unrewarded the cup of water that we give to the thirsty in the proper spirit (Mat_10:42; Mar_9:41). But could we point to ever so many such cups, still they do not suffice to pay our ten thousand talents (Mat_18:24 sqq.). One must therefore remind his charge of the great reckoning that the Lord will one day have with us. In this 1) will be had a complete and perfectly correct investigation into our indebtedness and assets. 2) Then it will appear that our assets will be too defective to be of any use whatever against our indebtedness.
6. On Isa_57:13-14. It depends very much on the sort of spirit with which one turns to God for help. If one does it in order to make a trial also with the dear God, then one will certainly be denied. But if one does it because one knows no other helper, and wishes to know no other, then one may confidently count on being heard. How differently the answers sound that God gives to the cries for help that reach Him. 1) To the one it is said: let thy gatherings help thee. 2) But to the others is called out: a. make a road, clear the way, take up the stumbling-block out of the way of my people; b. inherit the land, possess my holy mountain.
7. On Isa_57:15-16. “I know that these sayings speak especially of penitent sinners and aroused consciences; but I do not see why they may not with good right be applied also to other alarmed and anxious people. One has here to look also at the examples of the dear children of God who are presented to us in the Holy Scriptures full of fear and alarm. Think of Job (Job_9:34; Job_13:21), David (Psa_25:17; Psa_55:5 sqq.), Daniel (Dan_8:17 sq.), Paul (1Co_2:3; 2Co_7:5), yea, of Jesus Christ Himself (Mat_26:37; Mar_14:33; Luk_22:44). From this thou seest clearly, thou lover of God, but timid and frightened soul, that thou art not the first among the children of God, that suffer His terrors and must go about with an anxious heart. It is also therewith sufficiently shown that such an event is not a reminder of anger, but rather of the grace of the kind and gracious God.”—Scriver.
8. On Isa_57:15-16. “A holy shudder goes through my soul when, in receiving Thy body and blood, I think of who they are to whom Thou so communicatest Thyself! That is Thy way, Thou wonderful Lord, that Thou utterly humblest and castest down to the ground before Thou raisest up. Thou sayest: ‘I who dwell in the high and holy place am with those that are of a contrite and humble spirit.’ Has the greatness of my sin already melted my heart, it melts still more at the greatness of Thy grace.”—Tholuck.
9 On Isa_57:15-16. Sermon for Whitsun week: “Wherein do we behold the greatest glory of the God of grace? 1) Therein, that He does not despise a poor sinner’s heart for a dwelling. 2) Therein, that He manifests Himself in it not as a judge, but as a comforter.” Taube, in Gottes Bruenl. hat Wassers die Fuelle. Hamburg, 1872.
10. On Isa_57:17-18. One is reminded here of 1Ki_19:11 sq. God is not in the tempest, nor in the earthquake, but He is in the still, gentle breeze. The gospel goes more to the hearts of men, and lays deeper hold on them than the law. The conversion of men. 1) It is prepared by being angry and smiting (Isa_57:17). 2. It is accomplished by God’s inwardly healing the heart.
11. On Isa_57:19. Missionary Sermon. The work of missions: 1) By whom is it accomplished? 2) On whom is it accomplished? 3) What end does it serve?
12. On Isa_57:20. “The whole Scripture testifies that what it says of the grace of God, of the forgiveness of sins and of the assurance of bliss belongs to the penitent. For those that are ever stirred up and driven on by their malignant desires (like the sea by the winds), and commit one sin after another (like the sea casts out all sorts of dirt), are wicked men, and have no peace to expect.”—Scriver.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The pride and self-righteousness of the Jews were the…
The pride and self-righteousness of the Jews were the stumbling block in the way of their acknowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition in their behalf. So their self-humiliation, in Isa 66:2, Isa 66:5, Isa 66:10, &c., precedes their final prosperity (Zac 12:6, Zac 12:10-14); there will, probably, be a previous period of unbelief even after their return (Zac 12:8-9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 15. For — This word gives the reason for…
15. For — This word gives the reason for “casting up” the highways and preparing them for the coming out of pious, humble souls from among the wicked. Thus saith, etc. — The prophet details the message beginning with “thus saith.”
The high and lofty One that inhabiteth eternity — Words the most descriptive of the incomprehensible God.
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Whose name is Holy — A name expressing infinite purity and excellence inconceivable; and such a being deigning, yea, delighting, to be in communion with the humble and contrite ones of this wicked world! He loves to revive the heart of such, and to assure them for the present and future.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. high and lofty] An Isaianic phrase, ch. Isa_2:12…
15. high and lofty] An Isaianic phrase, ch. Isa_2:12 ff., Isa_6:1 (cf. Isa_52:13).
that inhabiteth eternity] Rather, “that sitteth (enthroned) for ever.”
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I dwell in the high and holy place] The strict rendering perhaps is “on high and Holy (as a holy One) I dwell.” Cf. Isa_66:1.
of a contrite and humble spirit] crushed and of a lowly spirit. The expressions do not necessarily imply what we mean by contrition—the crushing effect of remorse for sin—but only the subdued, self-distrusting spirit which is produced by affliction. Comp. ch. Isa_66:2; Psa_51:17.
The word “holy” (here used as a proper name, see on ch. Isa_40:25) and the expressions “high and lofty” seem to shew the influence of Isaiah’s vision (ch. 6). The thought of the verse is very striking. It is the paradox of religion that Jehovah’s holiness, which places Him at an infinite distance from human pride and greatness, brings Him near to the humble in spirit (comp. Psa_113:5-6; Psa_138:6). No contrast is indicated: Jehovah dwells on high and (not but yet) with the lowly. It would be a mistake, however, to infer that holiness means or even includes gracious condescension. The two attributes are not mutually exclusive, but still less are they identical. The holiness of God is expressed by saying that He dwells on high; His dwelling with the contrite is another fact which manifests a different aspect of His character. Through the discipline of the Exile Israel had come to know God in both characters—as infinitely exalted and infinitely condescending; it had learned that peace with God, the high and lofty One, is reached through humility, which is the recognition of His holiness and majesty.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) For thus saith the high and lofty .…
(15) For thus saith the high and lofty . . .—The central truth for the comfort of God’s people is that the infinitely Great One cares even for the infinitely little. The truth of the greatness of lowliness manifested in the life of Christ was but the reflection of the permanent law of the Divine government. The “high and holy place” is, of course, the heavenly temple, the “light inaccessible.” The verse, as a whole, combines the truths of 2Ch_6:18, and Psa_51:17.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 15-21. A PROMISE OF SALVATION TO THE HUMBLE…
Vers. 15-21. A PROMISE OF SALVATION TO THE HUMBLE AND PENITENT, WITH A FURTHER THREAT AGAINST THE WICKED. The prophet, in this portion of his discourse, whereof "comfort" is the key-note, (Isa_40:1) can never continue threatening long without relapsing into a tone of tenderness and pity. He now sets against his long denunciation (in vers. 3-12) an ample promise (vers. 15-19), and against his brief encouragement (in vers. 13, 14) a short menace (vers. 20, 21).
For. The ground of the promise of salvation in ver. 15 is God"s combined might and mercy, which are now set forth. The high and lofty One. (comp. Isa_6:1, where the same words are translated "high and lifted up In God"s loftiness are included at once his exalted majesty and his almighty power. He is "high" in himself, transcending thought, and "lofty" or "lifted up" in that he is absolute Lord of his creatures, and therefore high above them. That inhabiteth eternity. So the LXX, katoikwn to . But the Hebrew is less abstract, and would perhaps be best translated "that liveth eternally." I dwell in the high and holy place. Solomon"s "heaven of heavens", (1Ki_8:27) which, however, "cannot contain him;" St. Paul"s "light which no man can approach unto"; (1Ti_6:16) Zechariah"s "holy habitation". (Zec_2:13) With him also that is of a contrite literally, crushed and humble spirit. "Though the Lord be high, yet hath he respect unto the lowly "; (Psa_138:6) "He humbleth himself to consider the things that are in heaven and earth". (Psa_113:6) He is not an Epicurean Deity, too far exalted above man to have any regard for him, or concern himself with man"s welfare. (see Job_22:12, Job_22:13) On the contrary, he condescends to "dwell with" man, only let man have a "humble" and "crushed," or "bruised," spirit. To revive the spirit of the humble. When God condescends to visit the contrite and humble spirit, the immediate effect is to comfort, console, revive. His presence is a well of life. springing up within the soul to everlasting life. (Joh_4:14)
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The humility of God.
An ancient Jewish writer says, "Wherever the Scripture bears witness to the Divine mightiness, it brings out side by side with it the Divine humbleness" ("Megilla," 31, a); and this is nowhere more strikingly manifested than m the present passage. God "dwells in the high and holy place in the most exalted sphere to which human thought can possibly mount; and yet at the same time he dwells with the human spirit that is humble and crushed. As Delitzsch says, "The heaven of heavens is not too great for him, and a human heart is not too small for him, to dwell in." He who sits upon the cherubim, and hears the seraphim praise him with ceaseless voice, does not scorn also to "dwell among the sighs of a poor human soul." Note, in connection with this theme
I THAT ALL GOD"S PROVIDENTIAL DEALINGS WITH THE THINGS THAT HE HAS CREATED ARE A CONDESCENSION. It is necessary that he should "humble himself" even to "behold the things which are in heaven and earth". (Psa_113:5) He is infinitely above these things their "goodness extendeth not to him". (Psa_16:2) All contact with them is contact of the higher with the lower, and involves necessarily the higher stooping from his high estate. The distance between him and the highest of the angels is an infinite distance. His condescending to accept the praises of the angels is an infinite condescension.
II THAT IT IS A GREATER CONDESCENSION FOR GOD TO HAVE DEALINGS WITH MEN THAN WITH ANGELS. Angels are pure, at any rate, from the taint of sin. God may "tax them with folly", (Job_4:12) but he does not tax them with sin. There is no barrier of iniquity or impurity between God and the lowest angel. But with man the case is different. Man is "very far gone from original righteousness." He has corrupted his way before God. The best man "has sinned, and come short of God"s glory". (Rom_3:23) "What then is man, that God should be mindful of him? or the son of man, that he should visit him?". (Psa_8:4) It is an extraordinary condescension and humility that God should bring himself down to the level of man, hold communion with him, "dwell" with him, "heal" him. Yet he does this. Although his throne is in heaven, "yet his eyes behold, his eyelids try, the children of men". (Psa_11:4) He "looks down from heaven upon them". (Psa_14:2) "From the place of his habitation he beholdeth all the dwellers on the earth". (Psa_33:14) The gratitude of men should correspond to the condescension of God.
Vers. 15-21. The character of Jehovah
I HIS EXALTATION. "High and holy:" high because holy, exalted far above the meanness of human thoughts and the impurity of human ways. Far above creatures of all species and all ranks, it is needless further to designate him. He is the Incomparable One. He dwells in eternity. (cf. Isa_9:6) His Name is "the Holy One"; (Isa_1:4 Isa_30:11 Isa_40:25 Isa_41:14 Isa_43:3, 8 47:4) his place the high and holy place, or temple. (Isa_6:1)
II HIS CONDESCENSION "Wherever the Scripture bears witness to the Divine mightiness, it brings out side by side with it the Divine humbleness. (Deu_10:17, 18 Isa_57:15 Psa_68:4, Psa_68:5) It is not an Epicurean view of God, (Act_17:18) nor the Gnostic view that God had left the world to the management of inferior beings, by himself created. Though illimitable and unapproachable, he delights to make his abode with men. "He cannot direct the affairs of his people from without. He desires to be enthroned in their hearts." He is with them that are of a contrite, or crushed, spirit souls bowed down with a sense of sin and unworthiness, (Psa_34:18 Psa_138:6) to make alive their spirit, to impart strength and comfort, even as genial rains and dews fall upon the drooping plant. Such a lowly state of mind can only have been produced by affliction. (Isa_61:1 Isa_65:14 Isa_66:2 Psa_34:18 Psa_147:2, Psa_147:3)
III HIS FAITHFULNESS AND LOVE. He will not be angry with his people for ever. (Psa_103:9) The soul could not hold out in a prolonged contention with its Maker. Its power must fail; it must sink into destruction. "If we are God"s children, we are safe. We may suffer much and long. We may suffer so much, it may seem scarce possible we should endure more. But he knows how much we can bear, and will lighten the burden and remove the load". (Ps 128) Why has he smitten them at all? It is because of their sin. Unjust gain is put for sin in general, (Jer_6:13 Jer_5:1 Eze_33:31 Psa_119:36) even, as in other places, the shedding of blood, He has seen their ways, both of sin and aberration, of suffering and amendment. Having hidden himself, he will now interpose to heal their wounds, and to guide them by a clearer path. (Isa_58:11) (For sin as disease, and pardon as healing, cf. @Jer_33:6 2Ch_7:14 Psa_41:4 Jer_3:22 Jer_17:4 Jer 53:14) And as the result of all this, he creates the "fruit of the lips", (cf. Hos_14:2) i.e. praise and thanksgiving; of which the subject would be peace (cf. Eph_2:14-17) to the near and remote, Jew and Gentile, or with reference to the holy city; no degree of remoteness was to disqualify true Israelites from the enjoyment of the promise.
IV THE CONTRAST. The impure and the unpardoned alone shall know no peace. Those who are in a state of alienation from Jehovah shall be, on the contrary, like the restless, ever-shifting sea (Jud_1:13; cf. Ovid, "Tristia," 1:10. 33). They have no fixed happiness, no substantial peace; a rage of passion ever ferments within them; past guilt casts up its mire in memory; feat"s of the future torment. How different from the scene where "the good man meets his fate, quite in the verge of heaven"! So fades a summer cloud away; So sinks the gale when storms are o"er; So gently shuts the eye of day; So dies a wave along the shore. J.
Vers. 15, 16. The greatness of God and the hope of the humble.
The prophet presents us with a most noble contrast as he draws for us the surpassing greatness of the infinite God, and then pictures him to us as resident in a humble human soul
I THE EXCEEDING GREATNESS OF GOD. And this whether we have regard to
(1) the duration of his existence, the fact that he "inhabits eternity," that he is "from everlasting to everlasting;" or to
(2) his position in the universe, he is the "high and lofty One," King of kings, Lord of lords, immeasurably removed in his majesty and authority above the highest and mightiest of his creatures; or to
(3) his character, Name is Holy." This name of holiness is indicative of all moral excellence, and reminds us that God is he in whom all goodness of every kind whatsoever has its residence and its source. So surpassingly great, in all respects, is he whom we worship, with whom we have everything to do.
II THE HOPE OF THE HUMBLE IN REGARD TO HIM. We naturally ask What hope is there that finite and guilty men can ever be brought into a close relationship with this infinite and holy God? what chance is there of anything like happy fellowship with him? Our text provides the answer.
1. The conclusion to which our philosophy and our experience point us this is to a hopeless separation from him. Our human thought (see Isa_55:8) would lead, has continually led, to the conclusion that God would dwell apart from man in some remote, select region of illimitable space, not concerning himself with creatures so small and insignificant as we are. Our experience of guilt would lead us to the conclusion that we are hopelessly barred from his presence, and that those who have grieved and wronged him, as we have done, must be content to be banished for ever from his royal presence. But against this reasoning and this instinctive dread we have to place:
2. The fact which Divine revelation establishes; "with him also does Goddwell who is of a contrite and humble spirit." It is a well-established fact, built on sure premises, on words which are stronger than the hills and the, (Mat_24:35) that God abides with all penitent souls, manifesting himself to them as their Father and their Friend, inviting their trust, their love, their joy in himself and in his near presence. (see text; Isa_66:2 Psa_34:18 Psa_51:17 Psa_138:6 Mat_5:3 Mat_18:4 1Pe_5:5)
3. The explanation of this fact lies in two Divine attributes:
(1) His mercy. The merciful Father desires to restore and "to revive" the heart that has been crushed under a weight of sin. He wounds, but it is in order that he may heal. He desires to see, and he promotes both by word and action, the contrition of spirit which appropriately follows a sinful deed or a guilty course; then the gracious and pitiful Lord extends his Divine mercy, and he heals the broken heart, restoring to it "the joy of his salvation," the blessedness of "the man whose transgression is forgiven, whose sin is covered.
(2) His considerateness. "I will not contend for ever... for the spirit should fail before me," etc. We have to do with a considerate Father, who "knows our frame, and who remembers that we are dust;" with a considerate Saviour, who remembers that the spirit is willing though the flesh be weak; with One who has a gracious forbearance in his chiding, lest too severe a sentence should crush the spirit he only means to bend and bless. We can hardly take too humble a view of ourselves, of the heinousness of our guilt and of the imperfection of our service; but our hope is this we have to deal with a merciful and considerate Lord, and his friendliness toward us may be measured by the lowliness of the view we are taking of ourselves. Well may the proud of heart be afraid, for the heaviest penalties impend above their head; but let the humble-hearted be full of hope, for God is with them, and he will dwell in them, making their hearts his home. C.
The new test of religion.
"I dwell... also in him that is contrite, and of a lowly spirit." The earlier test of religion had been formal, and precise obedience to all the claims and conditions of the Jehovah-covenant; the exact keeping of every ritual, social, and national requirement. St. Paul states the old test thus: "The man that doeth them shall live in them." It was the work of the prophets to introduce the new moral test, and prepare the way for the higher spiritual test of Christianity. The later prophets even venture to be severe on mere ritual obedience, as if, in the sight of God, it had become quite worthless. They intimate that God searches hearts, looks for right motives, asks not for what a man has, save as the man can, through his gifts, give himself to God. The "broken and contrite heart" are especially presented because this stands in most severe contrast with the self-satisfaction and self-will of unregenerate man. If a man is humble, sensible of sin and sorrow for sin, God knows he is such a man as can be made a monument of Divine grace. (Another treatment of this theme will be found under Isa_66:2) It has been said, "God has three sorts of dwellings: first, in the highest; second, in the sanctuary; third, in humble hearts. The first dwelling is the universalis praesentia, the universal presence, by which he fills all; (Isa_23:2-4) but there he is too high and incomprehensible for us. The second is gratiosa, the gracious presence, by which he lets himself be found in the Word and sacraments, and also comes finally to us, and makes his dwelling in our hearts." And the test is whether our hearts are such as he can make his dwelling in. The three tests are
I DOES A MAN STRICTLY OBEY AND KEEP ALL RITUAL AND SOCIAL INJUNCTIONS? That test may suffice for children, and child-ages of the world; for we must begin moral education by requiring obedience to formal commands.
II IS A MAN IN A RIGHT STATE OF MIND AND HEART? Such a state must include reverence before a God so great; thankfulness to a God so kind; humbleness through a sense of shortcoming before a God who makes such claims; and penitence through conviction of sin against a God so holy.
III DOES A MAN ACCEPT GOD"S GIFT OF PARDON AND LIFE IN HIS SON CHRIST JESUS? "He that believeth on the Son hath life: he that believeth not on the Son of God hath not life." We cannot be tested only by the two first tests; the third searches, and perhaps condemns us. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For thus saith the High and Lofty One that…
Isa_57:15-21
For thus saith the High and Lofty One that inhabiteth eternity.
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A royal manifesto
A royal manifesto win His character as Sovereign, God brings before us, and before His loyal subjects in every age, what we may regard as His two titles and His two palaces.
I. HIS TWO TITLES.
1. The High and Lofty One. The nation had lapsed into unblushing idolatry. They had made surrender of their traditional creed, and specially of its fundamental article--the personality and unity of Jehovah; degrading it with the abominations of the Phoenician and Assyrian mythologies. In-addition to altars to Baal, crowning the high places, statues of Astarte were erected amid the groves of Terebinth. This latter goddess seemed to have been adopted by Ahaz as his tutelary deity; an awful and debasing counterfeit truly of the Supreme: sitting on a lion, holding a thunderbolt and sceptre in either hand, and her head surrounded with the crescent moon. No king, before or since, so defiled and desecrated the holy temple. Isaiah himself, amid this awful deterioration, this widespread atheism, might well be apt to give way to despair. His faith at times could hardly fail to be clouded. But the God he served calmed his fears and allayed his apprehensions by a special proclamation of His glory, and goodness, I am the alone High and Lofty One.
2. Whose name is Holy. The worst characteristic of these heathen deities was their unholiness.
II. HIS TWO PALACES.
1. The palace of eternity. That inhabiteth eternity. In nothing do we feel how puny we are, as when we attempt to scan the marvels and glories of this Divine dwelling-place, with its illimitable corridors of space and time.
2. What a transition, from the halls and corridors of eternity, to the human bosom! There is a twofold description here given of this humbler tabernacle where Jehovah dwells--a twofold characteristic of the human heart.
(1) It is contrite.
(2) After contrition, or as the sequel and complement of it, comes humility. (J. R. Macduff, D. D.)
The High gracious to the lowly
I. Let us consider who Is SPEAKING IN THE TEXT. This is necessary to a right apprehension of what He says, and particularly to a clear perception of those riches of condescension, compassion, and grace, which His words unfold to our view.
1. He is the High and Lofty One.
2. He inhabiteth eternity. He is therefore as different as possible from the children of men.
3. His name is Holy.
II. Let us consider WHAT IS SAID BY HIM.
1. He tells us that He dwells in the high and holy place; that is, in the heaven of heavens, the peculiar residence of the Deity, where His glory is chiefly manifested, and His favour is chiefly enjoyed. Heaven is not only high, but the highest place in the whole creation. There is no other place that can for a moment be compared with it, either in glory or felicity. Nor is there any other place so holy.
2. God here says that He dwells also with him that is of a contrite and humble spirit. By the man thus described we are to understand the sinner who has been enlightened by the Spirit Of God, who has been convinced of his sinfulness, and brought to true repentance.
3. God here tells us what is the end He has in view in dwelling with such characters. It is to revive the spirit of the humble, and to revive the heart of the contrite ones. The same God that afflicts the sinner revives and cheers him. Learn--
(1) To entertain right thoughts of God.
(2) To harbour just thoughts of the contrite, humble, and penitent offender.
(3) How we may obtain solid happiness. (D Rees.)
God in heaven and in the heart
God has two special dwellings--the high and holy place, i.e the heaven not merely of space, but of pure and blessed spirits; and the hearts of men who have felt their sin and their need of God.
1. These two dwellings are far apart, How wide and great the one, how small and narrow the other! How permanent the one, how passing the other! How bright and untroubled the one, how dark and troubled the other!
2. They have yet something in common. The high place is akin to the humble spirit, for to see the far and high, and to long for it, is to rise; to have something of God within lifts up. The holy place is akin to the contrite heart; for to feel the sin and separation is to reach to the holy, and this comes from having God already in the heart at work.
3. They are to be brought into one. God dwells in them to unite them, to revive the spirit, to give life. And where God gives true life, He gives the earnest of heaven and eternity. These hearts are therefore on the way to being Gods perpetual home.
4. The full end of these words is in Christ. He came from the high and holy place to dwell among men, and find a way into human hearts--to make heaven and the heart one and eternal. (British Weekly.)
Mans greatness and Gods greatness
I. THAT IN WHICH THE GREATNESS OF GOD CONSISTS.
1. The first measurement, so to speak, which is given of Gods greatness, is in respect of time. He inhabiteth eternity.
2. There is a second measure given us of God in this verse. It is in respect of space. He dwelleth in the high and lofty place. He dwelleth, moreover, in the most insignificant place--even the heart of man. And the idea by which the prophet would here exhibit to us the greatness of God is that of His eternal omnipresence. It is difficult to say which conception carries with it the greatest exaltation--that of boundless space or that of unbounded time.
3. The third measure which is given us of God respects His character. His name is Holy
(1) The chief knowledge which we have of Gods holiness comes from our acquaintance with unholiness. We know what impurity is--God is not that. We scarcely can be rightly said to know, that is to feel, what God is. And therefore this is implied in the very name of holiness. Holiness in the Jewish sense means simply separateness. From all that is wrong, and mean, and base, our God is for ever separate.
(2) There is another way in which God gives to us a conception of what this holiness implies. Holiness is only a shadow to our minds, till it receives shape and substance in the life of Christ.
(3) There is a third light in which Gods holiness is shown to us, and that is in the sternness with which He recoils from guilt. Revelation opens to us a scene beyond the grave, when this shall be exhibited in full operation. There will be an everlasting banishment from Gods presence of that impurity on which the last efforts had been tried in vain. But it is quite a mistake to suppose that this is only a matter of revelation. Traces of it we have now on this side the sepulchre. Human life is full of Gods recoil from sin.
II. THAT IN WHICH MANS GREATNESS CONSISTS.
1. The nature of that greatness. In these two things the greatness of man consists. One is to have God so dwelling in us as to impart His character to us; and the other is to have God so dwelling in us that we recognize His presence, and know that we are His and He is ours.
2. The persons who are truly great. These the Holy Scripture has divided into two classes--those who are humble and those who are contrite in heart. Or rather, it will be observed that it is the same class of character under different circumstances. Humbleness is the frame of mind of those who are in a state of innocence, contrition of those who are in a state of repentant guilt. Let not the expression innocence be misunderstood. Innocence in its true and highest sense never existed but once upon this earth. Innocence cannot be the religion of man now. But yet there are those who have walked with God from youth, not quenching the spirit which He gave them, and who are therefore comparatively innocent beings. They are described here as the humble in heart. Two things are required for this state of mind. One is that a man should have a true estimate of God, and the other is that he should have a true estimate of himself, The other class of those who are truly great are the contrite in spirit. Conclusion:--
1. The danger of coming into collision with such a God as our God. Day by day we commit sins of thought and word of which the dull eye of man takes no cognizance. He whose name is Holy cannot pass them by. God can wait, for He has a whole eternity before Him in which He may strike.
2. The heavenly character of condescension. It is not from the insignificance of man that Gods dwelling with him is so strange. But the marvel is that the habitation which He has chosen for Himself is an impure one. If we would be Godlike, we must follow in the same steps. Our temptation is to do exactly the reverse. We are for ever wishing to obtain the friendship and the intimacy of those above us in the world.
3. The guilt of two things of which the world is full--vanity and pride. The distinction consists in this--the vain man looks for the admiration of others--the proud man requires nothing but his own. (F. W. Robertson, M. A.)
A voice from eternity to the children of Him,
I. THIS VOICE REVEALS AN EXISTENCE THAT STANDS IN SUBLIME CONTRAST WITH ALL THAT IS HUMAN.
II. THIS VOICE REVEALS A PRIVILEGE OF IMMENSE VALUE TO THE GOOD.
1. This VOICE reveals Gods special regard for a good mans experience. This High and Lofty One condescends to regard with special interest those of a contrite and humble spirit.
2. This voice reveals Gods special contact with a good mans existence. He not only dwells in the high and holy place, but with him also that is of a contrite and humble spirit. Dwelling implies a close intimacy. He is, by the influences of His love, nearer to the good than He is to others; near to guide, to succour, to strengthen. Dwelling implies not only a close intimacy, but a permanent one. He does not come and go as an occasional sojourner; He continues as a settled resident in the soul. He is always with His people, in sorrow and joy, in life and death.
3. This VOICE reveals Gods special quickening of a good mans spirit. To revive the spirit of the humble, and to revive the heart of the contrite ones. God comes down to the spirit, not to crush it, but to revive it, to give it a new life, to bring out by the sunshine of His presence all its dormant germs, and to make it fruitful in all good works. He gives it a life, over which circumstances, time, and death, have no power. (D. Thomas, D. D.)
God
He is a God, saith one, whose nature is majesty, whose place is immensity, whose time is eternity, whose life is sanctity, whose power is omnipotency, whose work is mercy, whose wrath is justice, whose throne is sublimity, whose seat is humility. (J. Trapp.)
Gods eternity
Though intellectually incomprehensible, the thought of it is inestimably valuable.
1. It furnishes us with the only satisfactory account of the origin of the universe. Creation is but Gods eternal thoughts in shape, His eternal will in action.
2. It shows to us our incapability of pronouncing upon His ways. During our existence here, He is working out a plan that, like Himself, never had a beginning and will never have an end.
3. It enables us to give an eternal freshness to the Bible. Being eternal, what He thought when He inspired men to write the Book He thinks now. (D. Thomas, D. D.)
The contrite spirit
The word contrition in the text is a very strong word. It literally means a pounded state, as of a stone which by blow on blow of heavy hammers, or the grinding of wagon wheels, has been crushed into dust. By this vigorous metaphor it strives to make vivid to us the moral state of a man whose whole strength of self-reliance and erectness of moral carriage has been broken down through the sense of guilt and moral weakness; one who by repeated trials of his own instability, and blow after blow of discouraging rebuke from God, feels himself left in the path of evil a heart-broken man, over whom the trampling feet of innumerable masterful sins, with all their evil followers, seem to find free passage; a man beaten down and crushed out of spirit by vain struggles against sin and inescapable poundings from the violated laws of God. Now this moral condition, though it looks hopeless, is really a hopeful one. It is the only hopeful one. And the hopefulness of it lies here, that no man is ever so crushed in heart by sin unless he hates sin. (J. O. Dykes, D. D.)
The High and Lofty One dwelling with the contrite man
(with Isa_66:1-2):--
I. We remark that, FROM ETERNITY, THE RESIDENCE OF GOD HAS ALWAYS CORRESPONDED WITH HIS INFINITE NATURE AND PERFECTIONS. This seems to be implied in the text in three particulars: being eternal, He has inhabited eternity; as the High and Lofty One, He has occupied the throne of supremacy; and His name being Holy, He has dwelt in the high and holy place.
II. IF HE CONDESCEND TO HOLD INTERCOURSE WITH MAN, IT CAN ONLY BE IN HARMONY WITH THE SAME PRINCIPLE. He has not one principle for one world and another principle for another. Select any principle of His conduct, and you will find that, like Himself, it is from everlasting to everlasting; and all this owing to that infinite perfection of His nature which neither requires nor admits of a change.
1. Why is it that He comes forth and gives us this description of Himself? Why, but to show us that, if He condescends to hold any intercourse with us, the terms of that intercourse must be prescribed entirely by Himself. You judge (as if He had said) of what a fellow-creature may expect from you by his tittles; hear My titles--Jehovah, the High and Lofty One that inhabiteth eternity, whose name is Holy. What distinction can you add to them. You estimate a mortals rank by the remoteness of his ancestry--I am the First, the unoriginated Being. You judge of a mortals rank by the mansion he inhabits, and, on occasion, you prepare for his reception accordingly. I dwell in the high and holy place. You can be awed by the presence of even human worth; what, then, should you feel in the presence of Him whose name is Holy--who, if He looks on iniquity, can only look on it to scorch and wither it up? You think of erecting a temple which shall attract the Majesty of heaven by its splendours, as if you should invite a monarch to descend from his throne by gilding his footstool. On account of His greatness, you would enlarge its dimensions. But do not I fill heaven and earth? On account of His grandeur, you would multiply its priests and bedizen them with costly robes. Think of His state and retinue above, where His train filleth the temple, where thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him! On account of His supremacy, you would multiply His sacrifices. Will I eat the flesh of bulls, saith God, or drink the blood of goats? Multiply them as you will, set all Lebanon in a blaze, and offer up all its herds as a burnt-offering, still
He can say, Every beast of the forest is Mine, and the cattle upon a thousand hills. Offer up the whole material world, and He could say, The world is Mine, and the fulness thereof. But because man may have convicted himself of folly in these respects, is he, therefore, to retire mortified and in despair of ever securing the Divine presence? Let us hear what God the Lord will yet say to us. I dwell., with him also that is of a contrite and humble spirit. What is the transition from that height to that depth nothing to Him, that He speaks of it in one sentence--in the same breath? With him also--as if it made little or no difference to His greatness whether He dwelt there or here!
2. Having thus humbled Himself, we see the reasonableness of His selecting the humble and the contrite as the objects of His Divine regard. It is only such that are prepared to receive Him. As the infinite and eternal Spirit, He comes to commune with our spirit; but in the case of every class except the humble, He finds the ground already occupied, and He has to stand at the door and knock. As the High and Lofty One, He comes to have His supremacy recognized, to receive us at His footstool; but all except the humble are seated on little thrones of their own, and will not come down to receive Him. As the Being whose name is Holy, He comes to imprint on us the likeness of His own image; but none save the humble and those melted in contrition are in a state to receive the sacred impress. He comes to be honoured, appreciated, adored; but all save the humble are busied in asserting their own little claims--are, in effect, prepared to quarrel with His supremacy, and to pluck at His sceptre. Can we wonder, then, that if He comes to commune with us, His abode should be with the humble? Where should goodness dwell but with gratitude? Where should the fulness of the Creator pour itself forth but into the emptiness of the creature?
3. But will He commune even with the contrite? For here the wonder presents itself, that He should condescend even to this. And what part of His conduct towards us is not marked with condescension? And what part of His condescension is not an abyss of wonder?
III. FROM THIS IT FOLLOWS, THAT NO RELIGIOUS WORSHIP CAN BE ACCEPTABLE TO GOD, EXCEPT AS IT HARMONIZES WITH THE CHARACTER OF GOD. Indeed, if this harmony were not necessary--if the individual or the Church could obtain access to God without such harmony with His character, it could not conduce to their real advantage. That in which the happiness of our spiritual nature consists must be something congenial to that nature, and something which is capable of imparting itself to that nature.
1. If supremacy comes here, He expects to behold subordination, and what is that but humility? Humility does not necessarily and of itself imply a sense of guilt. Angels are among the most humble of His creatures, for they never lose sight of their entire dependence on Him. And the greatest example of excellence which earth ever saw, though unstained by a single pollution, could say, I am meek and lowly of heart.
2. Humility is not enough for man. If they who have never sinned are humble, more than humility must be proper for man--there must be contrition also. The text implies this: it intimates that if the High and Holy One comes amongst us, He expects to be received amidst the sighs of penitence and the tears of godly sorrow.
3. But more--if this voice of mercy is to be heard--if He comes amongst us to address us, He expects that we should tremble at His word--that is, that our hearts should vibrate and respond to every accent Heutters. But if the very perfection of His nature makes this correspondence necessary, so also do the wants and the well-being of our nature. Everything in creation trembles and responds to the voice of God but the stony heart of man; and the welfare of everything depends on its power thus to respond.
IV. THE SUBJECT INTIMATES THAT ALL HUMAN INSTRUMENTALITY, IN THE SERVICE OF GOD, DEPENDS FOR ITS EFFICIENCY ON THE SAME CONDITION--THAT OF HARMONY WITH THE DIVINE CHARACTER. (J. Harris, D. D.)
The High and Lofty One
(with Isa_66:1-2):--
I. THE DIVINE MAJESTY. Consider--
1. The grandeur of His state. Heaven is My throne, and the earth is My footstool, a throne being an emblem of authority and power.
2. HIS attributes.
II. THE DIVINE CONDESCENSION.
1. THE OBJECTS OF HIS regard. The qualities which attract His attention belong to the mind and heart.
(1) God dwells not with the wise because of their wisdom--not with the great because of their greatness--not with the rich because of their riches--not with the poor because of their poverty, but with all--whether wiseor great, rich or poor-who possess a contrite spirit.
(2) Again- those with whom God dwells are the humble. Gods grace is at war with pride.
(3) Those with whom God dwells cherish a spirit of reverence for His Word. To that man will I look that trembleth at My Word. There is little doubt that we should tremble at Gods word if it were addressed to us by an audible voice. Viewed in whatever light, still the Bible is a wonderful book. But what reverence is due to it as the oracle of truth, as the rule of life, as the lamp which God has kindled to be a light to our path! We reverence this Word when we receive all Scripture as given by inspiration of God, and thus saith the Lord settles with us every religious controversy.
2. The expressions of the Divine regard.
(1) To this man will I look, figurative language denoting the interest which God takes in contrite and humble souls, and the complacency with which He regards them.
(2) It is added, With him will I dwell. First of all the question is proposed, Where is the house that ye will build Me? My temple is the universe, I inhabit eternity,, I dwell in the high and holy place. Where is the house that ye will build Me? What a mystery is here, God dwelling by His Spirit in the heart, restoring the reign of holiness, setting up His law, establishing His authority, shedding abroad His gracious influences, filling it with light and peace and love!
(3) But He is said to dwell there for a special purpose, to revive the heart of the contrite ones. There are many things in life to depress and discourage us--some are cast down by adversities, some are harassed by spiritual doubts, some are suffering from a consciousness of sin; and with all such the High and Lofty One dwells. (H. J. Gamble.)
The dignity and condescension of God
God is set before us--
I. IN THE DIGNITY OF HIS CHARACTER. We have--
1. His rank as supreme. The High and Lofty One.
2. His existence as eternal. That inhabiteth eternity.
3. His nature as unsullied. Whose name is Holy. And as His name is, so is He.
II. HIS WONDERFUL CONDESCENSION. With him also that is of a contrite and humble spirit, etc.
1. Permanence. He dwells in the high and holy place; it is His chosen, His special, His fixed abode. When it is, therefore, added, with him also that is of a contrite and humble spirit, the same idea is set forth. If any man love Me, said the Saviour, he will keep My words; and My Father will love him, and We will come unto him, and make our abode with him.
2. Attachment. We may have to do with those for whom we feel no regard; but we would not, if invited, take up our residence with such. When persons dwell together as a matter of free choice, it is evident that there is something to attract them to each other.
3. Communion.
4. Consolation. Where He comes, He comes to bless; and how valuable is the blessing which is here specified--to revive the spirit of the humble, etc. This He does by the quickening and comforting influences of that Divine Spirit which is promised to all them that believe.
III. HIS FATHERLY REBUKES AND CORRECTIONS.
1. Their measure. He whose name is Holy cannot but show His displeasure against sin, whether it be found in the openly rebellious or in His own people. But, in reference to the latter, there are gracious limits within which His righteous anger is restrained. For I will not contend for ever, etc. (Isa_57:16).
2. Their cause. For the iniquity of his covetousness was I wroth, etc. (Isa_57:17). It seems that a covetous spirit pervaded the people of that generation at large. Covetousness is an abominable thing in the sight of God.
3. Their final issue. For a time the chastisements were unavailing, but the people were brought at length to a state of penitence. It is therefore said, I have seen his ways, and will heal him, etc. (Isa_57:18).
IV. THE OFFERS OF HIS LOVE AND MERCY, I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord, etc. (Isa_57:19). The expression fruit of the lips sometimes denotes praise, as when the apostle says, By Him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to His name. But while what is here announced might well excite our warmest gratitude, it is probable that the above phrase is used here in a more general signification. The fruit of the lips is what the lips produce, even words; and those which we have now to consider are pre-eminently gracious words. In reference to this proclamation we notice--
1. Its nature. There is a twofold view in which the word peace may be regarded. The first is that of good-will, which was the sense in which it was employed in ordinary salutations. But in its more restricted sense it means reconciliation.
2. Its objects. Peace, peace, to him that is far off, and to him that is near, saith the Lord. The Jews are described as a people near unto Him. There are those among ourselves who may be regarded as farther from God and from righteousness than others. To the chief of sinners we are permitted to say, I bring you good tidings of great joy.
3. Its efficiency. And I will heal him. I will make the message effectual.
V. HIS FEELINGS TOWARDS HIS INCORRIGIBLE ENEMIES (Isa_57:20-21). (Anon.)
Eternity
The contemplation of eternity
There are some subjects on which it would be good to dwell, if it were only for the sake of that enlargement of mind which is produced by their contemplation. And eternity is one of these, so that you cannot steadily fix the thoughts upon it without being sensible of a peculiar kind of elevation, at the same time that you are humbled by a personal feeling of utter insignificance. You have come in contact with something so immeasurable--beyond the narrow range of our common speculations--that you are exalted by the very conception of it. Now the only way we have of forming any idea of eternity is by going, step by step, up to the largest measures of time we know of, and so ascending, on and on, till we are lost in wonder. We cannot grasp eternity, but we can learn something of it by perceiving that, rise to what portion of time we will, eternity is vaster than the vastest. (F. W. Robertson, M. A.)
Eternity
1. Eternity is the most distasteful subject to the natural man.
2. Whether ignored or not its importance remains the same.
3. In eternity there will be some marvellous revelations.
4. The nature of your eternity will be decided at the Cross.
It is not the number or the heinousness of your sins that will condemn to hell, nor the beauty or strictness of your morality that will bring to heaven. Eternity will be decided by your relation to a crucified Jesus. (A. G. Brown.)
Eternity--definitions
Eternity, saith the puritan, Charnock, is a perpetual duration which has neither beginning nor end. Time hath both. Those things we say are in time, that have beginning, grow up by degrees, have succession of parts. Eternity is contrary to time, and is therefore a permanent and immutable state, without any variation. It comprehends in itself all years, all ages, all periods of ages. It never begins! It endures after every duration of time, and never ceaseth. It doth as much outrun time as it went before the beginning of it. Time supposeth something before it, but there can be nothing before eternity; it were not then eternity. Time hath a continual succession; the former time passeth away, and another succeeds, the last year is not this year, nor this year the next. We must conceive of eternity contrary to the notion of time. As the nature of time consists in the succession of parts, so the nature of eternity is an infinite immutable duration. Eternity and time differ as the sea and rivers; the sea never changes place, but the rivers glide along, and are swallowed up in the sea so is time by eternity. A simpler, but perhaps more striking definition, was that given by one of the pupils of the Deaf and Dumb Institution at Paris, who, in answer to the question, What is eternity? replied, The lifetime of the Almighty.
Eternal
The word eternal is the unknown quantity of revelation, transcending present experience, and not to be represented by heaps of ages, or to be defined as endless. It is the timeless state. (N. Smyth, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_57:15. For thus saith the high and lofty One…
THE GLORY OF GOD THE COMFORT OF THE CONTRITE
Isa_57:15. For thus saith the high and lofty One that inheriteth eternity, &c.
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I. A MAGNIFICENT DESCRIPTION OF THE GREATNESS OF GOD.
His glory appears—
1. In His essential majesty. He is “the high and lofty One”—exalted far above us, out of human view and conception; the one mighty Author, Creator, Preserver, and Lord of all; to whom none other is like (Neh_9:5; H. E. I. 2225–2228).
2. In the immutability of His existence. He “inhabiteth eternity.” What a sublime expression! (Psa_90:1-4; H. E. I. 2253; P.D. 2536).
3. In the infinite rectitude of His character. “Whose name is Holy.” By the holiness of God we mean the unity and harmony in Him of every species of moral goodness in its highest measure, or rather beyond measure; this forms His distinguishing glory (H. E. I. 2275, 2818).
4. In the exalted place of abode where He more immediately manifests His presence.
II. AN INSTRUCTIVE DESCRIPTION OF THE TEMPER WHICH SHOULD EVER RULE IN THE MIND AND HEART OF MAN WHEN BEFORE THIS GREAT GOD.
1. As a frail, mortal, feeble creature, who is “crushed before the moth,” humility is the proper temper for man before God. Even angels and archangels veil their faces with their wings in His presence.
2. As transgressors, it behoves us to be abased in the awful presence of the Most High. Something more than humility becomes man as an offender against his rightful Sovereign. Contrition is more; it is penitence for sin, brokenness of heart for having offended God. The first is always man’s duty as a creature; the second, as a sinner. Two things contribute to real contrition:
(1) A sense of God’s gracious, benignant character. Nothing sets man’s frightful ingratitude in so odious and prominent a light as the unspeakable goodness of the great God. So long as man falsely conceives of Him as a hard master, he feels, he can feel, no contrition; but when he discerns that God is, and ever has been, infinitely good, and to him also, his heart bursts with ingenuous grief and self-abhorrence.
(2) A perception of the inscrutable wickedness of the human heart, which, like the prophet Ezekiel’s “chamber of imagery,” discloses more and more of its interior abominations, the more closely it is examined. To produce this contrition of soul is one principle object of Divine teaching and grace (Eze_36:26; Eze_12:10; Eze_16:63).
The presence in any man of this humility is certain to be manifested in an unmistakable manner, the manifestation itself further preparing him for the Divine mercy. A proud heart murmurs under rebuke, like the children of Israel in the wilderness; or rejects warnings like the men in the days of Noah and of Lot; or dares God to His face, like Pharaoh. So acted the majority of the men to whom Isaiah ministered (Isa_9:13). But the contrite and humble in spirit receive the Divine rebukes, justify God in His righteous retributions, condemn themselves, and venture only to “hope in His mercy” (Job_34:32; Job_42:5-6; Psa_119:75; Psa_69:20).
III. AN UNRIVALLED DESCRIPTION OF THE MARVELLOUS CONDESCENSION OF GOD TO THE MAN IN WHOM THERE IS THIS RIGHT TEMPER.
1. God adopts the heart of the penitent as His abode. The allusion is to the temple (Isa_66:1-2; Joh_14:23). The humble and contrite heart is prepared to entertain the Divine Guest: it is emptied of pride and self, &c.
2. Observe the purpose for which He enters it: “to revive the spirit of the humble,” &c. The image is drawn from the revival of the face of nature by refreshing rain after a long drought, or from raising to new life a dejected and desponding mind by joyful and unexpected tidings. Although penitence and contrition may have done their work, comfort is still wanting, so long as the inhabitation of God by His Spirit is wanting. The daily increasing perception of innate corruption weighs down the heart. Conscience accuses, the law condemns. The joy of pardon sometimes springs up, but it fades again. The hope of being a sincere penitent cheers at times; but it is difficult for the soul to discern, amidst its tears and dejection, the marks of repentance unto life. Afflictions add to the general woe—God seems armed against the soul. But at length it pleases God to “revive the spirit,” &c He sheds light amidst the gloom, &c. The prophet doubles the expression, to denote the certainty and magnitude of the blessing. The exhausted, dying traveller, plundered, wounded, and left for dead on the road from Jerusalem to Jericho, was not more truly revived by the wine and oil of the good Samaritan, than the spirit of the contrite one is revived by the presence and indwelling of the Saviour in the heart (Isa_57:18, and Isa_61:3).
3. All this consolation flows from the view of the Divine greatness. The whole scope of the text is directed to this one point; and almost all similar descriptions of the majesty of the Almighty are given in connection with His condescension to man (Psa_113:4-6; Psa_138:6, &c). Consolation flowing from God’s goodness, mercy, compassion, love, is great indeed; but not so overwhelming as that which springs from His greatness, holiness, and self-existence. For
(1) The sense of favour is thus enhanced. The condescension is more remarkable. The stooping, as it were, is from a greater height.
(2) The wonder and surprise are greater. Why is God first set before us in such magnificence, but to magnify the subsequent condescension by its suddenness? The beginning of the text seems to prepare for just a contrary conclusion.
(3) The value of redemption is elevated by the majesty and holiness of the exalted and lofty One who dwells in the contrite heart. For it is these very perfections of the moral Governor of the world which required such a sacrifice as the death of His only begotten Son. If you sink them, you sink the value of our redemption.
(4) The sense of security and deliverance is also greater. If this God be for us, who can be against us? Our feebleness is no ground of fear, if we are sheltered in “the Rock of Ages.”
(5) The final end of man seems more distinctly taken into account and provided for. For we were made to enjoy this great God. We were endowed with all but angelic powers that we might know, adore, possess, and find our felicity in this glorious Creator.
CONCLUSION.—Where will the ungodly and the sinner appear in the last fearful day? If God be so glorious, what will then become of those who, like Pharaoh, refuse to humble themselves before Him? Submit, ere it be too late!—Bishop Wilson: Sermons Delivered in India, pp. 188–206.
Can the infinite God hold intercourse with man and interest Himself in his affairs? It seems incredible. He has made man capable of it. He has favoured some men with intercourse. He has revealed Himself as deeply interested in man, and has explained in His Word the circumstances and conditions under which He holds intercourse with us. It is not a conjecture. It is a glorious certainty. Is not this the burden of the Bible; how God the Father, through Christ, by the power of the Holy Spirit, dwells with man? Our text is a magnificent declaration of the fact. It is—
I. A PROCLAMATION OF THE DIVINE GRANDEUR.
We cannot conceive the Divine essence. We can only think of God as possessed of certain attributes in infinite perfection; and even these we can only conceive in so far as they resemble something in ourselves, and thus as capable of expression by means of human language (H. E. I., 2230, 2234, 2236).
Think—
1. Of the Divine Eternity (Psa_90:2, and others).
2. Of the Divine Holiness. Names with us are words selected because of some pleasant association, or adopted arbitrarily for the purpose of distinguishing one person from another. In ancient times the name was given because it expressed some quality in the person or some prophecy respecting him. Hence the Divine names in Scripture are instructive and important. “Whose name is holy.” Holiness is the essential characteristic of His Being. It is like the incandescent heat; all white.
3. Of the Divine Sublimity. Height and depth are in relation to each other, and to all the space between their extremes. He is beyond comparison with creatures of every rank. Ascend the loftiest mountain; soar beyond the remotest star; contemplate the most exalted intellect; behold the ranks of angels and archangels—you will be as far as ever from the incomparable sublimity of God.
4. Of the Divine Majesty. The palace of the great King answers to the dignity of His nature. If a place must be imagined as the special dwelling-place of God, let it be beyond the hills, above the clouds, far above all heavens, adorned with the richest splendours of the universe. But this conducts us to the fact that He has another and a different dwelling-place. And this is the most astonishing announcement of the text.
II. AN ASSERTION OF THE DIVINE CONDESCENSION.
His dwelling-place below is in the heart of the lowly (Psa_34:18; Psa_51:17; Psa_138:6; Psa_147:3; Isa_66:2). Not merely permission of distant communication; but God’s abiding presence, the sweet intercourse of those who dwell happily together in the same house, the blessed reunion of those who had been separated by sin.
Is not this wondrous condescension? Does the occupant of the splendid mansion choose to live among the poor? Do the lofty dwell with the lowly? Is it not the study of those only moderately uplifted to get away as soon and as far as possible from the neighbourhood of the poor? Thine is not the manner of men, O Lord God! On the principle of fitness, man, as a creature, lifted up with pride, is unfit for God’s residence and companionship, because he violates the proper order, as Satan did when in his pride he contended for equality with God. Man, as a sinner, impenitent and self-satisfied, cannot be God’s dwelling-place, because of the essential contrariety between holiness and sin. God and man must be like each other before they can dwell together. Now, God cannot be contrite, because He has no sin. But there can be the likeness which comes from the fitting relation of things. Humility in man corresponds to loftiness in God. Contrition in man corresponds to holiness in God. Where God finds, the contrite and humble soul, He can condescend to dwell, consistently with His dignity and purity. Jesus has opened the way by which God and man may be fully reconciled and restored to each other.
Therefore does He by His grace bring the souls of His redeemed into this lowly state that He may lift them up. Therefore does He show them the evil of sin, so that they are humbled, ashamed, crushed, heartbroken. May He thus humble and thus dwell in us all! This brings us to the purpose for which He dwells in the contrite.
III. A REVELATION OF THE DIVINE BENEFICENCE.
When God enters the heart of the contrite and makes it His dwelling, it is a day of revival. For there is—
1. Comfort. He wipes away the tears, by revealing Jesus in the fulness of His atoning sacrifice, His pardoning love, &c.
2. Power. The activity and energy of spiritual life. We run the way of His commandments; we are identified with His kingdom; we labour for its advancement.
3. Growth. Under His reviving influence, we grow in all things that pertain to the spiritual life. Spiritual manhood is developed. Fruits of holiness. When sufficiently matured, we shall be transplanted to heaven.
The proud and impenitent are without God. Get the lowly and contrite spirit.—J. Rawlinson.
Three questions generally asked concerning a person with whom one is not well acquainted are: What is his name? Where does he dwell? What is his work or occupation? In this verse we find replies to these three inquiries if made concerning the Divine Being.
I. THE LORD’S NAME. The name indicates that God is—
1. Supreme in nature. He is infinitely above the highest of all created beings, human and angelic.
2. Supreme in character (1Sa_2:2).
3. Supreme in authority. He is King of kings, and His dominion extends over all things.
II. THE LORD’S DWELLING-PLACE. He has four dwelling-places:—
1. Eternity. He fills all space. The boundaries of His habitation can never be reached.
2. Heaven—the habitation of His throne (Psa_123:1).
3. His Church on earth. “Holy place” (1Ch_23:25; Psa_9:11).
4. The contrite heart. He is so great as to fill immensity, and so condescending as to dwell in your heart and mine. God is never satisfied until He finds a home in the human soul. “Give me thine heart.”
III. THE LORD’S WORK.
1. A work which none but God can do.
2. A work which God delights in above all others.
3. A work He will bring to a glorious consummation (Php_1:6).—W. Roberts Penybontfawr; “Pregethau.”
This Scripture opens up to view five great aspects of God—I. The Being. II. The character. III. The Sovereignty. IV. The dwelling-place. V. The work of God.—W. Seward.
I. God’s greatness. II. God’s grace.—Bishop Greig: Sermons, pp. 164–177.
ETERNITY CONTEMPLATED
Isa_57:15. Eternity
I. There is a period of endless duration which we call eternity (P. D. 1118–1129, 2965, 2054, 1921–1935). The period of duration which shall elapse between the creation of man and the universal conflagration is called “time.” It has already extended over nearly six thousand years, but how long its course will continue to advance we can form no conjecture. But this we know, that as it had a beginning it will certainly have an end. Eternity is duration without limits. It exceeds all our powers of reckoning, illustration, thought.
II. In this endless period of duration there are two states extremely different, in one or other of which a portion shall be assigned to every man. That man is immortal is capable of proof from the dictates of reason, and is authoritatively taught in the Bible. In the after-world there are two states: of happiness—heaven; of misery—hell. Both are unending.
III. Time is given to man in order to prepare for eternity. The present state of existence, while introductory to the future, is also preparatory, in accordance with the general law which, in every stage of our being, makes what we are to be hereafter dependent on what we do now. How shall we prepare for eternity?
IV. It is foolish and dangerous to allow the things of time to engross the attention and the activity, that should be devoted to the things of eternity. It is foolish, because we prefer the less to the greater, a glass bead to a nugget of gold. It is dangerous, because we enter on an endless existence unprepared.—G. Brooks: Outlines, p. 43. 16.
I. God’s controversy with men.
1. What it is. God claims a right to command; men refuse to obey. An old quarrel.
2. Why it is. The rebellion of men makes God angry. Explain the scriptural meaning of the phrase, “Anger of God.” Not to be resolved into a mere figure of speech. 3. How it is carried on. By the lessons of His Word, by the dispensation of His providence, by the strivings of His Spirit with the conscience. Sometimes in mercy, sometimes in judgment.
II. The limits which God has imposed on Himself in conducting His controversy with men.
1. The limits which He has imposed. With regard to the wicked, because the time of their visitation is past. With regard to the righteous, because the end has been attained.
2. The reason why He has imposed these limits. In consideration of human frailty.
CONCLUSION.—The great lesson is, that God has no delight in our suffering here or hereafter.—G. Brooks: Outlines, p. 143.
I. The frailty of man (see pp. 420). Physically, intellectually, spiritually. II. The compassion of God. He restrains His anger—in wisdom, in mercy. Limited by man’s ability of endurance.—Dr. Lyth.
17–21. GOD’S ANGER (pp. 424)
I. Its evidences. “I hid me,” &c. How God hides Himself. II. Its occasion. III. Its removal. From the penitent, by the Gospel of peace—to all, with the assurance of forgiveness, producing peace in the heart, health in the soul, praise in the lips. IV. Its perpetuation against the wicked.
1. Absolutely determined by his moral condition—their hearts are full of evil passions, restless trouble, pollution.
2. And by the sentence of God.—Dr. Lyth.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 57:15 Even though God is the high and lofty…
57:15 Even though God is the high and lofty one, he promises to dwell with the humble.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.