(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.

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).

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.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:

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.