Jesaja 57:15

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 Psa 113:5, et Psa 138:6. - Secker. "We should perhaps read ואראה veerah, instead of ואת veeth. See Psa 113:5, and Psa 138:6."

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).

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 "pla…

The primary ground for this voice being heard at all is, that the Holy One is also the Merciful One, and not only has a manifestation of glory on high, but also a manifestation of grace below. "For thus saith the high and lofty One, the eternally dwelling One, He whose name is Holy One; I dwell on high and in the holy place, and with the contrite one and him that is of a humbled spirit, to revive the spirit of humbled ones, and to revive the heart of contrite ones." He inflicts punishment in His wrath; but to those who suffer themselves to be urged thereby to repentance and the desire for salvation, He is most inwardly and most effectually near with His grace. For the heaven of heavens is not too great for Him, and a human heart is not too small for Him to dwell in. And He who dwells upon cherubim, and among the praises of seraphim, does not scorn to dwell among the sighs of a poor human soul. He is called râm (high), as being high and exalted in Himself; נשּׂא (the lofty One), as towering above all besides; and עד שׁכן. This does not mean the dweller in eternity, which is a thought quite outside the biblical range of ideas; but, since עד stands to שׁכן not in an objective, but in an attributive or adverbial relation (Psa 45:7, cf., Pro 1:33), and שׁכן, as opposed to being violently wrested from the ordinary sphere of life and work (cf., Psa 16:9; 102:29), denotes a continuing life, a life having its root in itself, עד שׁכן must mean the eternally (= לעד) dwelling One, i.e., He whose life lasts for ever and is always the same. He is also called qâdōsh, as One who is absolutely pure and good, separated from all the uncleanness and imperfection by which creatures are characterized. This is not to be rendered sanctum nomen ejus, but sanctus; this name is the facit of Hi…

The prophet, in this chapter, makes his observations, I. Upon the deaths of good men, comforting those that were taken away in their integrity and reproving those that did not make a due improvement of such providences (Isa 57:1, Isa 57:2). II. Upon the gross idolatries and spiritual whoredoms which the Jews were guilty of, and the destroying judgments they were thereby bringing upon themselves (Isa 57:3-12). III. Upon the gracious returns of God to his people to put an end to their captivity and re-establish their prosperity (Isa 57:13-21).

57:15 Even though God is the high and lofty one, he promises to dwell with the humble.