Isaiah 57:15

57:13-21 The idols and their worshippers shall come to nothing; but those who trust in God's grace, shall be brought to the joys of heaven. With the Lord there is neither beginning of days, nor end of life, nor change of time. His name is holy, and all must know him as a holy God. He will have tender regard to those who bring their mind to their condition, and dread his wrath. He will make his abode with those whose hearts he has thus humbled, in order to revive and comfort them. When troubles last long, even good men are tempted to entertain hard thoughts of God. Therefore He will not contend for ever, for he will not forsake the work of his own hands, nor defeat the purchase of his Son's blood. Covetousness is a sin that particularly lays men under the Divine displeasure. See the sinfulness of sin. See also that troubles cannot reform men unless God's grace work in them. Peace shall be published, perfect peace. It is the fruit of preaching lips, and praying lips. Christ came and preached peace to Gentiles, as well as to the Jews; to after-ages, who were afar off in time, as well as to those of that age. But the wicked would not be healed by God's grace, therefore would not be healed by his comforts. Their ungoverned lusts and passions made them like the troubled sea. Also the terrors of conscience disturbed their enjoyments. God hath said it, and all the world cannot unsay it, That there is no peace to those who allow themselves in any sin.

If we are recovered from such an awful state, it is only by the grace of God. And the influences of the Holy Spirit, and that new heart, from whence comes grateful praise, the fruit of our lips, are his gift. Salvation, with all its fruits, hopes, and comforts, is his work, and to him belongs all the glory. There is no peace for the wicked man; but let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him, and to our God, and he will abundantly pardon.

Isaiah 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 Psalm 78:38-39 ; and Psalm 103:9-14 ; which passages Bishop Lowth thinks contain the best and easiest explication of this clause.

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.

15. 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, 5, 10, &c., precedes their final prosperity (Zec 12:6, 10-14); there will, probably, be a previous period of unbelief even after their return (Zec 12:8, 9).

15 . high and lofty ] An Isaianic phrase, ch. Isaiah 2:12 ff., Isaiah 6:1 (cf. Isaiah 52:13 ). that inhabiteth eternity ] Rather, “that sitteth (enthroned) for ever.” I dwell in the high and holy place] The strict rendering perhaps is “on high and Holy (as a holy One) I dwell.” Cf. Isaiah 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. Isaiah 66:2 ; Psalm 51:17 . The word “holy” (here used as a proper name, see on ch. Isaiah 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. Psalm 113:5-6 ; Psalm 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.

Verses 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 ( Isaiah 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). Verse 15. - 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. Isaiah 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., κατοικῶν τὸν αἰῶνα 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" ( 1 Kings 8:27 ), which, however, "cannot contain him;" St. Paul's "light which no man can approach unto" ( 1 Timothy 6:16 ); Zechariah's "holy habitation" ( Zechariah 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 "( Psalm 138:6 ); "He humbleth himself to consider the things that are in heaven and earth" ( Psalm 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, 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 ( John 4:14 ). Isaiah 57:15

(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 2Chronicles 6:18 , and Psalm 51:17 .