Isaías 57:15

DISCOURSE: 989
THE MAJESTY AND HOLINESS OF GOD

Isaías 57:15.—Thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I swell 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.

THERE is nothing more vain than creature-confidence: it is sure to provoke the displeasure of God, and ultimately to disappoint ourselves. On the contrary, an humble affiance in the Lord will secure to us his effectual aid: it will avail for the weakest of the human race, and prove sufficient under the most arduous circumstances. The testimonies of Scripture to this effect are numerous and decisive [Note: Jeremias 17:5.]. In the passage before us God reproves the Jews for forming alliances with heathens; and, having derided their vain hopes, and declared the security of those who should trust in him, issues a solemn proclamation for the direction and comfort of his Church in all ages; “Thus saith,” &c.

In these words we behold,

I. The character of God—

The perfections by which God is pleased to characterize himself in this place were peculiarly calculated to expose the folly of those whom ho was reproving, and to dispel the fears of those whom he designed to comfort. He mentions,

1. His majesty—

[In delineating the greatness of any created being, we are enabled to convey some just ideas by comparing one thing with another; but in speaking of the Deity there is no room for comparison: the universe is but as an atom, and the whole period of its existence but as a point, before him. He is not only high and lofty, but exclusively “the high and lofty One.” He fills all space; he exists through an unsuccessive eternity. In attempting to declare him, we do but “darken counsel by words without knowledge.” There are indeed in Scripture some representations given us, whereby we may attain such knowledge of him as our weak capacities are able to recieve [Note: Isaías 40:12; Isaías 40:15; Isaías 40:17; Isaías 40:22; Isaías 66:1.Salmos 104:1. 1 Reis 8:27.Jeremias 23:21.]; but it is very little that we can conceive of him, through all the images in heaven and earth were exhibited in their brightest colours and in the most energetic language. The Scripture itself tells us that “his greatness is unserchable [Note: Salmos 145:3.] can we sum up our knowledge of him better than in those expressive woeds of Moses, “From everlasting to everlasting thou art God [Note: Salmos 90:2.].”]

2. His holiness—

[The “name” is that whereby any person is known, and, us applied to God, comprehends every thing whereby he is known to men. The porfeetions of his nature, the works of his hands, the dispensations of his providence, and the declarations of his grace, all are holy [Note: Salmos 145:17. His hiding of his face occasionally, even from his dearest people, is no exception to this. See Salmos 22:1.]”. And us he is holy in himself, so he cannot endure any thing which is defiled by sin; “he is of pufer eyes than to behold iniquity [Note: Habacuque 1:13.].” Indeed holiness is the very perfection that stamps a worth and excellence on all the other attributes of the Deity: without holiness his wisdom would be craft, his power tyranny, his mercy a weak, indiscriminate, or partial favour. Glorious as he is in every porfection, he is declared more especially to be so in holiness [Note: Êxodo 15:11.]; and the angels in heaven make it the more immedinate subject of their incessant praises [Note: Isaías 6:3.Apocalipse 4:8.]. God himself is pleased to distinguish this perfection in a poculiar manner by making it the pledge of his fedelity in a most solemn oath [Note: Salmos 89:35.]; nor does he less surpass all created beings in holiness than he does in greatness and majesty: “There is none holy as the Lord,” says the Seripture [Note: l Sam. 2:2.]; and again, “Thou only art holy [Note: Apocalipse 15:4.].”]

But, notwithstanding he is so great, that “the heaven of heavens cannot contain him,” and so holy, that “the very heavens are not pure in his sight,” yet will he “humble himself to behold the things in heaven,” and to “dwell with men on the earth.” This will appear by considering,

II.

The objects of his love—

After the description which he has given of himself we shall not wonder that the great objects of his regard are,

1. The holy—

[Heavon is a region of holiness, in which not even the angels, after they had transgressed, were suffered to dwell. All that remain there are holy as God is holy. The saints too that are around the throne are all “equal to the angels themselves [Note: Lucas 20:36.].” Once indeed they were defiled by sin; but they were washed from their sin in the fountain of Christ’s blood; and were renewed after the divine image by the Spirit of their God. Amongst these God “dwells in the high and holy place;” and though “their righteousness cannot profit him,” yet he accepts the tribute of their praise, and scatters among them in rich profusion the tokens of his love. The cup of every one amongst them overflows with joy; and the “weight of glory,” with which their heads are crowned, is commensurate with their ability to sustain it. Hence is heaven justly called, “The habitation of his holiness and his glory [Note: Isaías 63:15.].”]

2. The humble—

[As God loveth holiness where it is perfect, so he loves the desire after it where it is yet imperfect. “The humble” are they who have a just sense of their weakness and sinfulness; and “the contrite” are they who deeply bewail their state before God. Not that they mourn merely on account of the judgments they dread; but principally on account of their having so debased their own souls, and so “grieved the good Spirit of their God.” Yea, if they be truly humble, they most of all lothe and abhor themselves, when they are most assured that God is pacified towards them [Note: Ezequiel 16:63.]. Such penitents, whatever they may have been in past time, are no less the objects of God’s favour than the angels themselves; yea, if there were but one such person to be found on the face of the whole earth, God would fix his eyes on him with pleasure and complacency [Note: Isaías 66:2.]. He would listen to his groans with parental tenderness, and treasure up his tears in his vial, as the most valuable monuments of true contrition [Note: Salmos 56:8.]. He would bind up the wounds which sin had made, and pour the oil of joy and gladness into the disconsolate soul. Well he knows that nothing but his presence with the soul will fully satisfy its desires, or answer the purposes of his love: on this account he will lift up the light of his countenance upon it: as he formerly dwelt in the tabernacle by the visible symbols of his presence, so will he condescend to dwell invisibly in the contrite heart, making it his habitation, on purpose “that he may revive” and comfort it.]

This subject will enable us to rectify some mistakes which very generally obtain in the Christian world:
I.

That God is pleased with those who are pleased with themselves—

[It is common for moral and sober persons to think that God entertains as high an opinion of them as they do of themselves; and to despise the poor and contrite as weak enthusiasts. But what warrant have they for their presumptuous confidence? Can they find any declaration of God in their favour? Has he ever said that he would dwell with them? Even in heaven there are no self-admiring thoughts entertained either by men or angels [Note: The cherubim veil their faces and their feet while they serve God, Isaías 6:2. And the glorified saints cast their crowns at the feet of Jesus, as unworthy of the honour conferred upon them, Apocalipse 4:10.]; how much less then can there be any ground for such a disposition on earth! The Scripture tells us, it was not the proud Pharisee, but the sell-condemning Publican that “went down to his house justified.” And to all eternity will it be found true, that “he who exalteth himself shall be abased, and that he alone who unfeignedly humbleth himself, shall ever be exalted.”]

2. That a consciousness of guilt is a ground for concluding that God is our enemy—

[Sin doubtless renders us obnoxious to the Divine displeasure: but it is sin unrepented of, and not merely sin committed, that shall condemn us. “The broken and contrite heart God will not despise [Note: Salmos 51:17.],” and the more contrite we are, the more reason we have to hope that God is reconciled towards us. But there are some, who, contrasting their own meanness and sinfulness with the majesty and holiness of God, are ready to say, “There is no hope.” Let not such persons however be discouraged: for “though God be high, yet will he have respect unto the lowly [Note: Salmos 138:6.];” yea, he not only will dwell with such persons, but actually does dwell with them: this is God’s own assertion in the text; and it is our duty, as well as our privilege, to believe him.]

3. That the exercise of serious and deep repentance will deprive a man of all the comforts of life—

[Repentance will doubtless deprive us of all pleasure in sin. But is there no other source of happiness than sin? May not all the gratifications of sense, and all the comforts of society, be enjoyed in a way of righteousness, as well as in the ways of sin? But even supposing we were deprived of these, would not the presence of God in our souls compensate for the loss of them? Is it nothing to have God “manifesting himself to us as he does not unto the world,” yea, “dwelling in us, and reviving us” with the consolations of his Spirit! or does a man stand in need of a taper, while he enjoys the light of the meridian sun? Away then with all ungrounded jealousies on this head. Let us seek to experience the comforts of religion, instead of ignorantly asserting that there are none to be found. And, instead of reprobating the communications of grace and peace to the soul as enthusiastic and absurd, let us pray that we ourselves may be “the temples of the Holy Ghost,” “the habitation of God through the Spirit” for ever and ever.]