Exegetical and Hermeneutical Commentary of Isaiah 66:2
For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.
2. all these things] i.e. the heavens and the earth, the whole visible creation. That the phrase refers to the Jewish community with its religious institutions (Duhm) is a thoroughly unnatural supposition. For have been read have come into being.
but to this man will I look ( have regard) &c. ] Cf. ch. Isa 57:15.
contrite is lit. “smitten”; it is the same word which is rendered “broken” or “wounded” (of the spirit) in Pro 15:13; Pro 17:22; Pro 18:14. In all the other passages where “contrite” is found in the E.V. (ch. Isa 57:15; Psa 34:18; Psa 51:17) it represents a formation from another root, meaning “to be crushed.”
trembleth at my word ] Cf. Isa 66:5; Ezr 9:4; Ezr 10:3.
These two verses contain one of the most explicit declarations of the spirituality of religion to be found in the O.T., anticipating the principle enunciated by our Lord in Joh 4:24. It is not surprising that commentators have differed widely as to their precise significance in their present connexion. (1) The opinion of a few writers, that the prophet enters a protest against the rebuilding of the Temple at Jerusalem and desiderates a pure spiritual worship without sanctuary or sacrifice, is quite untenable. It is certain that no conception that would lead to a disparaging estimate of the Temple and its services can be attributed either to the second Isaiah or to any of his successors. (see to the contrary, ch. Isa 44:28, Isa 56:5; Isa 56:7, Isa 60:7, Isa 66:6; Isa 66:20 f. &c.) The idea suggested lies entirely beyond the most spiritual writers in the O.T.; and in the passages most nearly akin to this (e.g. Psa 40:6; Psa 50:8-15; Psa 51:16 f.) there is no suggestion that a material sanctuary and ritual could be dispensed with. (2) Hitzig and some others have supposed a reference to a project entertained by some of the exiles to erect a Temple of Jehovah in Babylonia. Not only, however, is the assumption absolutely destitute of historical evidence, but it is almost incredible that such an intention should have entered the thoughts of any Jews in exile. (3) If the passage was written in the near prospect of a return to Palestine, there is but one explanation which is at all plausible. The prophet is thinking of the character of the mass of the people who are eagerly looking forward to the restoration of the national worship; and he warns them that Jehovah needs no temple, and that their whole service of Him will be vitiated by the want of a right religious disposition. In other words, the polemic is directed not against the existence of the Temple in itself, but against the building of it being undertaken by such men as those addressed. (4) If, on the other hand, the prophecy was written some time after the restoration, it seems impossible to evade the conclusion reached by Duhm and Cheyne, that the reference is to a design of the Samaritans to erect a rival temple to that of Jerusalem. This theory is perhaps less improbable than it may at first sight appear. In the first place we know that such a temple was actually erected on Mt. Gerizim some time after Nehemiah’s second reformation in Juda (see Ryle’s note on Neh 13:28); and it is to be supposed that the project had been talked of for some time previously. Nor is it any formidable objection to say that the argument here employed would tell equally against the pretensions of the sanctuary at Jerusalem. The prophet’s assertion must in any case be qualified by the fundamental principle of the Jewish religion that the validity of every act of worship rests on the positive enactment of Jehovah. While Jehovah needs no human service, He is graciously pleased to accept it if rendered in accordance with His expressed will. Now this sanction had been bestowed on the one sanctuary at Jerusalem, but could not possibly belong to any temple built elsewhere. The erection of such a temple could only be justified on the assumption that man could arbitrarily assign a dwelling-place to the Most High, and to show the futility of this assumption is the purpose of the prophet’s lofty declaration. The question turns largely on the interpretation of Isa 66:3. If that verse is rightly understood to mean that the worship of the parties spoken of was really infected by degrading superstitions, it may well be that the persons described are the Samaritans, and in that case it will follow almost of necessity that these are also addressed in Isa 66:1. At the same time, it must be admitted that if the erection of a schismatic Temple were referred to, we should have expected a much more explicit and vigorous condemnation of the project.
Fuente: The Cambridge Bible for Schools and Colleges
For all those things hath mine hand made – That is the heaven and the earth, and all that is in them. The sense is, I have founded for myself a far more magnificent and appropriate temple than you can make; I have formed the heavens as my dwelling-place, and I need not a dwelling reared by the hand of man.
And all those things have been – That is, have been made by me, or for me. The Septuagint renders it, All those things are mine? Jerome renders it, All those things were made; implying that God claimed to be the Creator of them all, and that, therefore, they all belonged to him.
But to this man will I look – That is, I prefer a humble heart and a contrite spirit to the most magnificent earthly temple (see the notes at Isa 57:15).
That is poor – Or rather humble. The word rendered poor ( any), denotes not one who has no property, but one who is down-trodden, crushed, afflicted, oppressed; often, as here, with the accessory idea of pious feeling Exo 24:12; Psa 10:2, Psa 10:9. The Septuagint renders it, Tapeinon – Humble; not ptochon (poor). The idea is, not that God looks with favor on a poor man merely because he is poor – which is not true, for his favors are not bestowed in view of external conditions in life – but that he regards with favor the man that is humble and subdued in spirit.
And of a contrite spirit – A spirit that is broken, crushed, or deeply affected by sin. It stands opposed to a spirit that is proud, haughty, self-confident, and self-righteous.
And that trembleth at my word – That fears me, or that reveres my commands.
Fuente: Albert Barnes’ Notes on the Bible
Isa 66:2
To this man will I look
Gods regard for the humble
I.
THE CHARACTER MENTIONED.
II. JEHOVAHS ATTENTION TO SUCH AN ONE. (H. Davis.)
Religious affections attended with humility
Those that are destitute of true humility have no true religion. It is the object of the Gospel to produce this effect in the heart.
I. LEGAL HUMILITY. This attends the natural workings of the conscience, and the perception of Gods greatness, power and terrible majesty. It has in it no virtue; but yet it may be useful as a means to produce what is gracious.
II. EVANGELICAL HUMILITY. This arises from a sense of the transcendent beauty of Divine things in their moral quality, and a sense that a Christian has of his own utter insufficiency, despicableness and odiousness, with an answerable frame of mind.
1. It is the chief part in the doctrine of the Christian duty of self-denial.
2. Many hypocrites profess great humility and are loud in declaring their vileness. Yet, if a minister were to use, as Edwards suggests, the same language to them in private, and should signify that he feared they were very low and weak Christians, they would feel themselves highly injured, and ever after cherish a deep-rooted prejudice against that minister.
3. It is flee from the spirit of pride in ones own righteousness, goodness and the like. Some think themselves very humble and make a boast of it. This is spiritual pride.
III. SOME APPLICATIONS.
1. True humility is fundamental to the Christian life.
2. It is a bad sign to think we are better Christians than others.
3. If we think none are so bad as I, then have a care lest you think yourself better than others on this account.
4. Have a care also of self-conceit, lest you think too highly of your humility.
5. Let us think meanly of our attainments in religion and in humility.
6. Blessed are the poor in spirit. (Homiletic Review.)
The contrite heart
1. Such a spirit is the very essence of the religion of Christ.
2. There is no surer test of the genuineness of ones religious experience.
3. The exceeding value of this spirit in Gods sight, and the imperative duty of cultivating it, are too much lost sight of in this age of the world. (J. M. Sherwood, D. D.)
Poor and contrite spirits the objects of Divine favour
I. THE POOR MAN. This does not principally refer to those that are poor in this world: for though it be very common that the poor of this world are chosen to be rich in faith, and heirs of the kingdom, yet this is not an universal rule. The poor here signifies such as Christ characterizes more fully by the poor in spirit (Mat 5:3). And this character implies the following ingredients.
(1) The poor man to whom Jehovah looks is deeply sensible of his own insufficiency, and that nothing but the enjoyment of God can make him Psa 4:6-7; Psa 73:25-26; Psa 18:15).
(2) This spiritual poverty implies deep humility and self-abasement.
(3) He who is poor in spirit is sensible of his need of the influences of Divine grace to sanctify and enrich him.
(4) He is deeply sensible of the absolute necessity of the righteousness of Christ for his justification.
(5) He is an importunate beggar at the throne of grace.
II. CONTRITION OF SPIRIT. The word contrite signifies one that is beaten or bruised with hard blows, or a heavy burden. And it belongs to the mourning penitent whose heart is broken and wounded for sin. Sin is an intolerable burden that crushes and bruises him, and he feels himself pained and sore under it.
III. Consider the remaining character of the happy man to whom the Lord will look: HIM THAT TREMBLETH AT MY WORD. This character implies a tender sense of the great things of the Word, and a heart easily impressed with them as the most important realities. This was remarkably exemplified in the tender-hearted Josiah (2Ch 34:19-28). The threatenings of the Word do not appear vain terms, nor great swelling words of vanity, but the most tremendous realities. Such an one cannot bear up under them, but would tremble, and fall, and die away, if not relieved by some happy promise of deliverance. (S. Davies, M. A.)
Gods look towards the humble
1. He looks upon you with acceptance.
2. He looks to you so as to take particular notice of you. He sees all the workings of your hearts towards Him.
3. He looks to you so as to look after you, as we do after the sick and Psa 84:11). (S. Davies, M. A.)
Humility essential to success in prayer
The Times once, in recording petitions presented to the House of Lords, mentioned one which was rejected on account of an omission–the word humble was left out. How many petitions to a higher tribunal must be rejected for lack of humility in the hearts of those presenting them! (Free Methodist.)
The humility of Godliness
In the evening of the morning that Gordon, when in Palestine, received a telegram from England, asking him to undertake a mission which he had all his life longed to undertake, he was found outside the city wall, kneeling in prayer. When remonstrated with on account of the place being dangerous from Arabs, he replied, The telegrams from England this morning filled me with such elation, I felt I might get into trouble by being proud, and I thought I would just get upon my horse and go away by myself and humble myself before God. (Sunday School Chronicle.)
And trembleth at My word
Trembling at the word of the Lord
I. WHO ARE THESE PEOPLE THAT TREMBLE AT GODS WORD.
1. Who they are not.
(1) They are not a proud people: they do not cry, Who is the Lord, that I should obey His voice? ,
(2) They are not a profane people: they neither make a mock at sin nor at Gods word.
(3) They are not indifferent people.
(4) They are not a critical, sceptical people.
(5) They are not presumptuous people, who derive fictitious comfort from it.
2. Who they are.
(1) They are people who do believe that there is a Word of God.
(2) They are acquainted with Gods Word.
II. WHY DO THEY TREMBLE!,
1. Because of His exceeding majesty.
2. Because of the searching power of Gods Word.
3. They tremble at the word when it is in the form of threatening.
4. They tremble with fear lest they should break Gods law.
5. They tremble lest they should miss the promises when they are spread out before them. We hear of some who could not enter in because of unbelief; and we are taken with trembling lest we should be like them.
III. WHAT DOES GOD COMPARE THEM TO? To a temple (Isa 66:1-2). He prefers us to the temple; and, further, He prefers us even to the great temple of the universe, not made with human hands, which He Himself sets so much above the house that Solomon built. (C. H. Spurgeon.)
Trembling at Gods Word
What meaneth this trembling? It does not mean a slavish fear. They that tremble at Gods Word at the first may do so, because the word threatens them with death. But afterwards as they advance, and become familiar with the God of love, and enter into the secret of His covenant, they tremble for a very different reason. They tremble because they have a holy reverence of God, and consequently of that Word in which resides so much of the power and majesty of the Most High. (Ibid.)
Trembling at Gods Word
It was our privilege once to witness a very curious experiment by a scientific lecturer on the effects of musical sounds. The lecturer showed a disc of thin glass, delicately poised on a suitable apparatus. On this disc was spread a thin layer of very rink dust. A musical note was sounded underneath the disc, and the waves of sound caused the glass to vibrate, which again caused the fine dust on its surface to tremble and form itself into every conceivable shape of exquisite beauty, much after the manner of frost on the window pane. Thus, we presume, it is with the poor of the text, the dust of Gods footstool. The musical note of hope will cause them to vibrate and tremble and throb into the various forms of reverence, hope, joy, and gratitude. It implies precisely a similar attitude to that manifested on the memorable day of Pentecost. Here we have the multitude as the dust of the balance, and Peter, the Gospel experimentalist, sounding the musical note of Gospel hope, and behold! how the dust trembles and vibrates into such forms of spiritual beauty as faith and hope and gratitude and obedience. (A. J. Parry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. And all those things have been – “And all these things are mine”] A word absolutely necessary to the sense is here lost out of the text: li, mine. It is preserved by the Septuagint and Syriac.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For all those things hath my hand made; the heavens and the earth are the work of my hands, Gen 1:1; Joh 1:3. (Some expound it of the temple and the sacrifices.)
All those things have been; they were not only made by God, but subsisted and were kept in being by him. These things were not therefore valued by him, nor could he have any need of or respect to any house, which is but a very little part of the earth; he having made the heavens and the earth, had all them at his command; and how could he need a temple, or wherein could he be advantaged from it? But God will look with a respect, and with a favourable eye, to him that hath
a broken and contrite spirit, whose heart is subdued to the will of God, and who is poor and low in his own eyes, Mat 5:3; Luk 6:20, and who trembleth when he heareth Gods threatening words, nor ever heareth any revelation of the Divine will without a just reverence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. have beennamely, made byMe. Or, absolutely, were things made; and thereforebelong to Me, the Creator [JEROME].
lookhave regard.
poorhumble (Isa57:15).
trembleth at . . . word(2Ki 22:11; 2Ki 22:19;Ezr 9:4). The spiritual temple ofthe heart, though not superseding the outward place of worship, isGod’s favorite dwelling (Joh14:23). In the final state in heaven there shall be “notemple,” but “the Lord God” Himself (Re21:22).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For all those things hath mine hand made,…. The heavens and the earth, which are his throne and footstool; and therefore, since he is the Creator of all things, he must be immense, omnipresent, and cannot be included in any space or place:
and all those things have been, saith the Lord; or “are” l; they are in being, and continue, and will, being supported by the hand that made them; and what then can be made by a creature? or what house be built for God? or what need of any?
but to this man will I look. The Septuagint and Arabic versions read, by way of interrogation, “and to whom shall I look?” and so the Syriac version, which adds, “in whom shall I dwell?” not in temples made with hands; not in the temple of Jerusalem; but in the true tabernacle which God pitched, and not man; in Christ the antitypical temple, in whom the fulness of the Godhead dwells bodily, and in whom Jehovah the Father dwells personally; see Heb 8:2 as also in every true believer, who is the temple of the living God, later described, for these words may both respect Christ and his members; the characters well agree with him:
even to him that is poor and of a contrite spirit, and trembleth at my word; Christ was poor literally, and his estate and condition in this world was very low and mean, 2Co 8:9, or “afflicted” m, as some render it, as he was by God, and by men, and by devils; or “humble” n, meek and lowly, as the Septuagint and Targum; it was foretold of him that he should be lowly; and this character abundantly appeared in him, Zec 9:9 and he was of a “contrite” or broken spirit, not only was his body broken, but his spirit also; not through a sense of sin, and consciousness of it, but through his sorrows and sufferings:
he also trembled at the word of God; that is, had a suitable and becoming reverence of it; it was at the word of the Lord he assumed human nature; and according as his Father taught, and gave him commandment, so he spake; and, agreeably to it, laid down his life, and became obedient to death: and now the Lord looks, to him; he looks to him as his own Son, with a look of love, and even as in human nature, and is well pleased with all he did and suffered in it; he looked to him as the surety of his people, for the payment of their debts, and the security and salvation of their persons; and he now looks to his obedience and righteousness, with which he is well pleased, and imputes it to his people, and to his blood, sacrifice, and satisfaction, on account of which he forgives their sins, and to his person for the acceptance of theirs; and he looks to them in him, and has a gracious regard for them: they also may be described as “poor”; poor in spirit, spiritually poor, as they see and own themselves to be, and seek to Christ for the riches of grace and glory, which they behold in him, and expect from him; and are both “afflicted and humble”, and become the one by being the other;
and of a contrite spirit, their hard hearts being broken by the Spirit and word of God, and melted by the love and grace of God; and so contrite, not in a mere legal, but evangelical manner:
and such tremble at the Word of God; not at the threatenings of wrath in it, or in a servile slavish manner; but have a holy reverence for it o, and receive it, not as the word of man, but as the word of God: and to such the Lord looks; he looks on these poor ones, and feeds them; on these afflicted ones, and sympathizes with them; on these contrite ones, and delights in their sacrifices, and dwells with them, and among them; see Ps 51:17.
l sunt, Forerius, Gataker. m “ad afflictum”, Pagninus, Montanus. n “Ad humilem”, Calvin, Tigurine version, Vitringa; “qui est pauper vel humilis”, Munster. o Gussetius observes, that the word does not design a mere trembling, but care, pains, and labour to serve, as one friend has for another; and, when applied to the service of God, is no other than a generous fear, flowing from love. Vid. Ebr. Comment. p. 285.
Fuente: John Gill’s Exposition of the Entire Bible
2. Yet my hand hath made all these things. The Prophet refutes the false opinion which men form about the worship of God, by thinking that sacrifices and outward ceremonies are of great value in themselves; for the state of the question is this. God cares nothing about ceremonies, but they are empty and useless masks, when men think that they satisfy God by means of them. When he says that he made all these things, this must not be understood as referring solely to the temple, but to all that was there offered to God. Now he says that he “made all these things,” in order that men may know that God has no need of this external worship, as he declares (Psa 50:10) that all the animals were created by him, and are his own, though by sacrifices of them the Jews hoped to obtain his favor. But foolish mortals have this disease deeply seated in them, that they transform God according to their inclination, though he appointed external worship not for his sake, but for our advantage; that is, that we may be trained by it according to the capacity of our flesh.
And all these things began to be. It is the same as if he had said that he must not be compared to these things, which at one time began to be; for he is eternal and had no beginning. “I could dispense with your sacrifices,” saith the Lord, “for, before they began to be, I was, and therefore they can be of no service to me.” In short, he maintains that ceremonies are of no avail in themselves, but aim at a different object. Isaiah takes for granted that it is impossible that God could receive any addition; and hence it follows that he is satisfied with himself alone; for he could do without the world from all eternity.
And I look to him who is humble and contrite in spirit. Next, a definition of lawful worship is added; for, when he says that God “looketh to the humble,” I have no doubt that he who is “humble and contrite in spirit” is indirectly contrasted by him with the array, and splendor, and elegance of ceremonies, by which the eyes of men are commonly dazzled, so as to be carried away in admiration. On the other hand, the Lord testifies that he demands humble and downcast minds, and that tremble at his commandments. By these words he describes inward purity of heart and sincere desire of godliness, and at the same time shews in what way we ought to be prepared to please God.
And trembleth at my word. So far as relates to “trembling,” it might be thought strange at first sight that he demands it in believers, since nothing is more sweet or gentle than the word of the Lord, and nothing is more opposite to it than to excite terror. I reply, there are two kinds of trembling; one by which they are terrified who hate and flee from God, and another which affects the heart, and promotes the obedience, of those who reverence and fear God. This clause, I am aware, is viewed by others as relating to the Law, which threatens and terrifies, and proclaims the dreadful judgment of God. But I take it in a more general acceptation; for even believers tremble at the promises when they embrace them with reverence. Hence infer that true godliness consists in having our senses brought into a state of obedience to God, and in making no boastful or wicked claims for ourselves. The nature of faith is to yield obedience to God, and to listen to him attentively and patiently when he speaks. But when we are puffed up and carried away by a vain confidence in ourselves, we have no piety or fear of God; for we cannot make even the smallest claim for ourselves without despising God.
We ought carefully to mark the expression which he employs, “Trembling at the word of God.” Many boast that they reverence and fear God; but, by disregarding his word, they at the same time shew that they are despisers of God. All the reverence that we owe to God must be paid to his word, in which he wishes to be fully recognised as in a lively image. The amount of what is said is, that God prefers this sacrifice to all others, when believers, by true self-denial, lie low in such abasement as to have no lofty opinion about themselves, but to permit themselves to be reduced to nothing. Thus also the Psalmist says, “The sacrifice acceptable to God is a contrite spirit; an afflicted heart, O God, thou wilt not despise.” (Psa 51:17.) Because this modesty of faith produces obedience, this pious feeling is likewise added, that, laying aside all obstinacy, they tremble at the word of God.
From these words we ought to draw a remarkable consolation, “Though we appear to be wretched in our abasement and humility, and though we appear to be unworthy of being beheld by men, yet we are truly happy; because the Lord looks upon us, and bestows on us his favor.” When we are tempted to despair, let us think that in this way the Lord exalts his servants to heaven, though they have been cast down to hell, and almost sink under the burden.
Fuente: Calvin’s Complete Commentary
(2) All those things . . .The sequence of thought runs thus:God, the Maker of the universe, can need nothing that belongs to it. The most stately temple is to Him as the infinitely little. What He does delight in is something which is generically different, the spiritual life which answers to His own, the contrite heart, which is the true correlative of His own holiness. He who offers that is a true worshipper, with or without the ritual of worship; in its absence, all worship is an abomination to the Eternal. Here 1 and 2 Isaiah are essentially one in teaching. (Comp. Isa. 1:11-18; Isa. 57:15.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. All those things hath mine hand made The heavens and the earth just mentioned, the universe created by me those are to me an infinitely more magnificent temple than man can make.
But to this man will I look The man of humble, contrite, reverent spirit, who is tremblingly penitent before me to him will I give heed not to you, proud, conceited worldlings, who hypocritically affect to worship Jehovah in profane, though professedly sacred, grandeur. To all such I give no heed.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 1023
THE POOR AND CONTRITE THE OBJECTS OF GODS FAVOUR
Isa 66:2. To this man will I look, even to him that it poor and of a contrite spirit, and trembleth at my word.
IT often happens that accidental distinctions serve men as grounds of confidence towards God. Many found their hopes on no better basis than Micah did [Note: Jdg 17:13.]: the Jews in particular thought themselves assured of the Divine favour because of Gods residence in their temple [Note: Hence that common boast among them, Jer 7:4.]. But God shews them the folly of their notions [Note: ver. 1, 2. The import of which is, How can you think that I, an infinite Being, who myself created those things of which you boast, can be allured by an earthly structure to continue my presence among you, if you persist in your evil ways?], and declares the character of those who alone shall be considered by him with any favourable regard:
I.
Who are the objects of the Divine favour
Men choose for their companions the rich and gay; but those whom God regards are of a very different character
1.
They feel themselves destitute of all good
[It is not temporal, but spiritual poverty, that distinguishes Gods people. They have discovered their total want of spiritual wisdom [Note: Pro 30:2-3.]. They are constrained to acknowledge that they have no righteousness of their own [Note: Isa 64:6.], and that they an without strength for obedience [Note: Rom 5:6. 2Co 3:5.]. They unfeignedly adopt the language of St. Paul [Note: Rom 7:18.] Nor do they hope for mercy but as the free gift of God [Note: They say not, like the servant, Mat 18:26. but desire to experience the clemency shewn to insolvent debtors, Luk 7:42.].]
2.
They bewail the many evils they have committed
[They hare been made to see that sin is hateful to God; and they have felt the bitterness of it in their own consciences. They know experimentally the sensations of David [Note: Psa 38:4; Psa 38:6; Psa 38:8.]. They lothe themselves for all their abominations [Note: Eze 36:31.]. Nor are their convictions merely occasional or transient; they are habitually of a tender and contrite spirit.]
3.
They pay a reverential regard to every word of God
[They dare not say like the idolatrous Jews [Note: Jer 44:16.] They rather resemble the man after Gods own heart [Note: Psa 119:161.]. If the word be preached, they receive it as the word, not of man, but of God. They hear the threatenings like the meek Josiah [Note: 2Ch 34:19; 2Ch 34:27.]. They attend to the promises with an eager desire to embrace them. To every precept they listen with an obedient ear [Note: Like Cornelius, Act 10:33 and Paul, Act 22:10. yes, the angels in heaven, Psa 103:20.].]
These, though generally considered by the world as weak and superstitious, are not overlooked by the Supreme Being.
II.
The peculiar regard which God shews them
The eyes of God are in every place beholding the evil and the good; but he looks to these, in a far different manner from others. This distinguishing favour implies,
1.
Approbation of them
[From the proud and self-sufficient God turns his face [Note: Jam 4:6.]; but he despises not the broken and contrite in heart [Note: Psa 51:17.]. Though so exalted in himself, he will not disdain to notice them. His approbation of such characters stands recorded for ever [Note: Luk 18:13-14.]. His reception of the prodigal is an eternal monument of the regard he will shew to entry repenting sinner.]
2.
Care over them
[Wherever they go, his eye is upon them for good [Note: 2Ch 16:9.]. He watches them in order to deliver them from danger [Note: Psa 12:5.]. He watches them in order to comfort them in trouble [Note: Psa 147:3.]. He watches them in order to relieve them in want [Note: Isa 41:17-18.]. He watches them in order to exalt them to happiness and honour [Note: 1Sa 2:8.].]
3.
Delight in them
[There are none on earth so pleasing to God as broken-hearted sinners. Their sighs and groans are as music in his ears [Note: Psa 102:19-20.]. Their tears he treasures up in his vial [Note: Psa 56:8.]. He dwells with them as his dearest friends [Note: Isa 57:15.]. He rejoices over them as a people in whom he greatly delights [Note: Zep 3:12; Zep 3:17.]. He saves them here by the unceasing exercise of his power [Note: Psa 34:15; Psa 34:18.]; and reserves for them hereafter an inheritance in heaven [Note: Mat 5:3.].]
Nor shall the fewness of such characters render them at all less the objects of Gods regard
[It must be acknowledged that they are but few. But if there were only one in the whole world, God would find him out [Note: To this man, &c. even to him, &c.]. Not all the splendour of heaven, nor all the acclamations of angels, should for a moment divert Gods attention from him. Though he were despised by all the human race, yet should he be amiable in the eyes of his Maker. Nor should he want any thing in time or eternity. Never shall that declaration in any instance be falsified [Note: Psa 138:6.]]
Infer
1.
How should we admire the condescension of God!
[If we view only the material world we may well stand astonished that God should regard such an insignificant creature as man [Note: Psa 8:3-4.]. But, if we contemplate the majesty of God, we cannot but exclaim with Solomon [Note: 1Ki 8:27.] Let then the declaration in the text lead our thoughts up to God. Let us adore him for so clearly describing the objects of his favour. And let us express our admiration in the words of David [Note: Psa 113:5-8.]]
2.
How should we desire to attain the character that is pleasing to God!
[The pool and contrite are exclusively beloved of God. If he look on others, it is only as he did on the Egyptians [Note: Exo 14:24-25.]. And how dreadful must it be to have such an enemy! But how delightful to have an almighty, omnipresent guardian! Above all, how awful must it be to have him turn his face from us in the day of judgment! Let us then endeavour to humble ourselves before God [Note: Isa 2:11.]. And rest assured that the promised mercy shall in due time be fulfilled to us [Note: Jam 4:10.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 66:2 For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.
Ver. 2. For all those things hath my hand made. ] And could not I, then, have made myself a house without your help if I had listed or needed? Required I a temple for any other use or purpose but for the furtherance of your faith in Christ and love one to another? “These things have I made,” yet these all I regard not in comparison. But
To this man will I look,
Even to him that is poor and of a contrite spirit.
And trembleth at my word,
a .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
saith the LORD = [is] Jehovah’s oracle.
poor = wretched, or lowly, Hebrew. ‘ani. See note on “poverty”, Pro 6:11.
trembleth at = careth anxiously for. Compare Isa 66:5.
Fuente: Companion Bible Notes, Appendices and Graphics
For all those: Isa 40:26, Gen 1:1-31, Col 1:17, Heb 1:2, Heb 1:3
to this: Isa 57:15, Isa 61:1, 2Ki 22:19, 2Ki 22:20, 2Ch 34:27, 2Ch 34:28, Psa 34:18, Psa 51:17, Psa 138:6, Jer 31:19, Jer 31:20, Eze 9:4-6, Mat 5:3, Mat 5:4, Luk 18:13, Luk 18:14
trembleth: Isa 66:5, Ezr 9:4, Ezr 10:3, Psa 119:120, Psa 119:161, Pro 28:14, Hab 3:16, Act 9:6, Act 16:29, Act 16:30, Phi 2:12
Reciprocal: Lev 9:10 – the fat Deu 12:5 – habitation Deu 26:15 – Look down 2Ki 1:13 – fell on 1Ch 17:5 – dwelt Job 22:29 – the humble person Psa 18:27 – save Psa 69:33 – the Lord Psa 86:1 – for I am Psa 89:7 – General Psa 113:6 – in the earth Pro 13:13 – he Pro 18:23 – poor Pro 29:23 – honour Isa 25:4 – thou hast Isa 29:19 – the poor Isa 41:17 – the poor Isa 42:3 – bruised Jer 3:16 – The ark Jer 44:10 – humbled Dan 2:11 – whose Dan 6:26 – tremble Hos 13:1 – Ephraim Joe 2:1 – let Joe 2:13 – rend Mic 6:8 – walk humbly Hab 3:2 – I have Mal 4:2 – that fear Mat 10:28 – him Mat 11:5 – the poor Mat 11:28 – all Mar 7:29 – General Luk 1:48 – regarded Luk 4:18 – to heal Luk 6:20 – Blessed Luk 8:47 – she came Joh 4:23 – true Act 7:48 – as Act 24:25 – Felix Rom 11:20 – but 2Co 7:11 – that 2Co 7:15 – with Jam 1:10 – in 1Pe 5:5 – giveth
Fuente: The Treasury of Scripture Knowledge
66:2 For all these [things] hath my hand made, {b} and all these [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of {c} a contrite spirit, and trembleth at my word.
(b) Seeing that both the temple and the things in it, with the sacrifices were made and done by his appointment, he shows that he has no need of it, and that he can be without them, see Geneva “Psa 50:10”.
(c) To him that is humble and pure in heart, who receives my doctrine with reverence and fear.