THE GLORY OF GOD THE COMFORT OF THE CONTRITE
Isaiah 57:15. For thus saith the high and lofty One that inheriteth eternity, &c.
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 (Nehemiah 9:5; H. E. I. 2225–2228).
2. In the immutability of His existence. He “inhabiteth eternity.” What a sublime expression! (Psalms 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 (Ezekiel 36:26; Ezekiel 12:10; Ezekiel 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 (Isaiah 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; Psalms 119:75; Psalms 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 (Isaiah 66:1-2; John 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 (Isaiah 57:18, and Isaiah 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 (Psalms 113:4-6; Psalms 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 (Psalms 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 (Psalms 34:18; Psalms 51:17; Psalms 138:6; Psalms 147:3; Isaiah 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 (1 Samuel 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 (Psalms 123:1).
3. His Church on earth. “Holy place” (1 Chronicles 23:25; Psalms 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 (Philippians 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
Isaiah 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.