Isaiah 57:15

KJV

For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell 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.

KJV (with Strong's)

For thus saith {H559} the high {H7311} and lofty One {H5375} that inhabiteth {H7931} eternity {H5703}, whose name {H8034} is Holy {H6918}; I dwell {H7931} in the high {H4791} and holy {H6918} place, with him also that is of a contrite {H1793} and humble {H8217} spirit {H7307}, to revive {H2421} the spirit {H7307} of the humble {H8217}, and to revive {H2421} the heart {H3820} of the contrite ones {H1792}.

Complete Jewish Bible

For thus says the High, Exalted One who lives forever, whose name is Holy: "I live in the high and holy place but also with the broken and humble, in order to revive the spirit of the humble and revive the hearts of the broken ones.

Berean Standard Bible

For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite.

American Standard Version

For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell 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.

Commentary

### SUMMARY
Isaiah 57:15 presents a profound paradox of God's nature: He is the infinitely transcendent, eternal, and holy Creator, yet He chooses to dwell intimately with those who possess a contrite and humble spirit. This divine condescension is not merely for fellowship but for the express purpose of spiritual revival, restoring the broken and uplifting the lowly. The verse serves as a powerful testament to God's compassion, demonstrating that His majesty does not preclude His mercy, but rather, His holiness is the very foundation for His redemptive interaction with humanity.

### CONTEXT
* **Literary Context:** Isaiah 57 falls within the second major section of the book (chapters 40-66), often referred to as "Second Isaiah" or "The Book of Consolation." This section primarily addresses the people of Israel during and after their Babylonian exile, offering messages of comfort, hope, and restoration, while also confronting their persistent idolatry and moral failings. Prior verses (Isaiah 57:1-14) sharply rebuke the nation for its spiritual adultery, false worship, and reliance on foreign alliances rather than on God. The prophet condemns their pagan practices, child sacrifice, and pursuit of idols, portraying a people deeply entrenched in sin. Amidst this scathing critique and pronouncements of judgment, verse 15 emerges as a stark contrast, shifting the focus from human sin to divine grace. It acts as a pivotal declaration, revealing God's character as both infinitely exalted and intimately accessible, setting the stage for the subsequent promises of healing and peace for the repentant (Isaiah 57:18-19). This verse underscores that despite Israel's unfaithfulness, God's ultimate desire is to restore those who genuinely turn to Him.

* **Historical & Cultural Context:** The historical backdrop for Isaiah 57 is likely the period leading up to and during the Babylonian exile (6th century BCE), or perhaps the early post-exilic period. During this time, the people of Judah faced immense national crisis, characterized by political instability, military defeat, and the destruction of Jerusalem and its Temple. Culturally, many Israelites had succumbed to the syncretistic practices of their pagan neighbors, incorporating idol worship, fertility cults, and even child sacrifice into their religious life, as vividly described in the preceding verses. This spiritual apostasy was a direct violation of their covenant with Yahweh. The concept of God's dwelling was traditionally associated with the Temple in Jerusalem, a physical structure. However, with the Temple's destruction and the people's dispersion, Isaiah's message redefines God's dwelling, emphasizing a spiritual presence not confined to a building but extended to the humble heart. This reorientation was crucial for a people who had lost their physical center of worship, teaching them that true communion with God was possible anywhere, provided the right spiritual posture.

* **Key Themes:** Isaiah 57:15 encapsulates several profound theological themes central to the book of Isaiah and biblical theology as a whole. Firstly, it powerfully articulates the **Paradox of God's Transcendence and Immanence**. God is presented as the "high and lofty One that inhabiteth eternity," emphasizing His absolute sovereignty, timelessness, and infinite majesty, a theme echoed throughout Isaiah, particularly in passages like [Isaiah 6:1-3](/isaiah/6-1 "Isaiah 6:1-3 - God's Holiness and Majesty"). Yet, this same exalted God declares, "I dwell... with him also that is of a contrite and humble spirit," showcasing His profound willingness to humble Himself and draw near to humanity, demonstrating His incredible immanence and desire for intimate relationship, a concept also seen in [Psalm 34:18](/psalms/34-18 "Psalm 34:18 - The Lord is near to the brokenhearted"). Secondly, the verse highlights **God's Uncompromising Holiness**, stating "whose name is Holy." This holiness signifies His absolute moral purity, His separation from all sin, and His unique divine nature. This attribute is not a barrier but the very foundation for His righteous character and His just yet compassionate dealings with humanity. Finally, the verse introduces the theme of **Divine Revival and Restoration**, emphasizing that God's purpose in dwelling with the humble and contrite is "to revive the spirit of the humble, and to revive the heart of the contrite ones." This speaks to spiritual renewal, the impartation of new life, and the healing of brokenness, a promise of restoration that runs throughout Isaiah, as seen in [Isaiah 40:31](/isaiah/40-31 "Isaiah 40:31 - Renewal for those who wait on the Lord").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Contrite (Hebrew, _dakkâʼ_):** From the root `dâkâʼ`, meaning "to crumble" or "to bruise," `dakkâʼ` literally means "crushed" or "broken." In this context, it refers to a spirit that has been humbled and brought low, often by a deep recognition of sin, personal failure, or profound suffering. It signifies a heart that is not merely sad, but utterly broken and repentant, devoid of pride and self-sufficiency, acknowledging its complete dependence on God. This is not a state of despair but a posture of readiness for divine intervention.
* **Humble (Hebrew, _shâphâl_):** Meaning "depressed," "low," or "lowly," `shâphâl` describes a disposition of meekness and modesty, the opposite of arrogance or haughtiness. When applied to the spirit, `shâphâl` denotes a person who does not exalt themselves, who recognizes their place before God, and who is open to His leading. This humility is a prerequisite for experiencing God's presence and receiving His grace, as it signifies an openness to receive rather than a self-assured independence.
* **Revive (Hebrew, _châyâh_):** A primitive root meaning "to live," `châyâh` can also mean "to quicken," "restore to life," or "preserve alive." In Isaiah 57:15, it is used in a causative sense ("to cause to live" or "to restore life"), indicating God's active power to impart spiritual vitality, strength, and renewed hope. It speaks of a transformation from a state of spiritual languishing or brokenness to one of renewed vigor and purpose, demonstrating God's restorative and life-giving power.

#### Verse Breakdown
* **"For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy;":** This opening clause establishes the speaker's identity and supreme attributes. God is presented as `rûwm` (high) and `nâsâʼ` (lofty), emphasizing His exalted status, majesty, and absolute sovereignty over all creation. He is also the one who `shâkan` (inhabiteth) `ʻad` (eternity), signifying His timeless, eternal existence, transcending all temporal limitations. His name is `qâdôwsh` (Holy), highlighting His absolute moral purity, distinctness, and separation from all that is common or sinful. This sets a profound contrast with the human condition that follows.
* **"I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, ":** This clause reveals the divine paradox. God's primary dwelling is indeed in the `mârôwm` (high) and `qâdôwsh` (holy) place, referring to His heavenly abode, a realm of ultimate purity and glory. Yet, He declares His willingness to also `shâkan` (dwell) with humanity, specifically with those who possess a `dakkâʼ` (contrite) and `shâphâl` (humble) `rûwach` (spirit). This signifies an intimate, personal presence with those who acknowledge their brokenness and dependence, bridging the infinite gap between the transcendent God and fallen humanity.
* **"to revive the spirit of the humble, and to revive the heart of the contrite ones.":** This final clause articulates God's gracious purpose in drawing near to the brokenhearted. His dwelling is not passive; it is active and redemptive. He comes `châyâh` (to revive) the `rûwach` (spirit) of the `shâphâl` (humble) and `châyâh` (to revive) the `lêb` (heart) of the `dâkâʼ` (contrite ones). This speaks of spiritual renewal, restoration, and the impartation of new life and strength. God actively works to heal, uplift, and invigorate those who are spiritually crushed or disheartened, transforming their inner being.

#### Literary Devices
Isaiah 57:15 is rich in literary devices that enhance its theological impact. The most prominent is **Paradox**, where God is simultaneously described as the "high and lofty One that inhabiteth eternity" (transcendent) and one who "dwell[s]... with him also that is of a contrite and humble spirit" (immanent). This juxtaposition highlights the incredible condescension of God, bridging the infinite gap between divine majesty and human brokenness. **Parallelism** is evident in the latter part of the verse: "to revive the spirit of the humble, and to revive the heart of the contrite ones." This synonymous parallelism reinforces the message of divine restoration, using slightly different but complementary terms ("spirit" and "heart," "humble" and "contrite") to emphasize the comprehensive nature of God's renewing work. The verse also employs **Anthropomorphism** by speaking of God "dwelling" with humans, attributing a human-like action (dwelling) to God to make His presence more relatable and understandable. Finally, the **Imagery** of a "contrite and humble spirit" evokes a powerful picture of a heart that is broken and lowly, ready to receive God's healing touch, contrasting with the imagery of God's "high and holy place."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 57:15 stands as a cornerstone verse, revealing a profound aspect of God's character: His infinite majesty does not distance Him from humanity, but rather, His holiness is the very ground upon which He extends compassion to the broken. This truth challenges human pride and self-sufficiency, asserting that true access to God's life-giving presence is found not through merit or status, but through a posture of humility and repentance. It underscores that God's dwelling is not confined to physical temples or exalted places, but extends to the inner sanctuary of a repentant heart. This divine paradox of transcendence and immanence is central to understanding God's redemptive plan, demonstrating His active desire to restore and revive those who recognize their spiritual need and turn to Him. The verse thus serves as a powerful invitation to humility, promising spiritual renewal to all who embrace it.

* [Psalm 51:17](/psalms/51-17 "Psalm 51:17 - The Sacrifice of a Broken Spirit")
* [Psalm 34:18](/psalms/34-18 "Psalm 34:18 - God is Near to the Brokenhearted")
* [Matthew 5:3](/matthew/5-3 "Matthew 5:3 - Blessed are the Poor in Spirit")

### REFLECTION AND APPLICATION
Isaiah 57:15 offers immense comfort and a clear pathway for spiritual vitality in our lives. In a world that often values self-reliance, strength, and outward success, this verse reminds us that God's favor rests not on our achievements, but on the posture of our hearts. It challenges us to cultivate a spirit of humility, recognizing our inherent brokenness and dependence on God. When we are "contrite" – genuinely grieved over our sins and shortcomings – and "humble" – free from pride and self-exaltation – we create the very space for God to draw near. His promise is not just to acknowledge our state but to actively "revive" our spirit and heart, bringing renewal, healing, and strength to areas that feel crushed or weary. This means embracing vulnerability before God, confessing our weaknesses, and allowing His grace to transform us from the inside out. It is in our brokenness that God's power is perfected, and His life-giving presence becomes our greatest source of hope and restoration.

#### Questions for Reflection
* **What does it truly mean for my spirit to be "contrite" and "humble" before God in my daily life?**
* **In what areas of my life do I need God to "revive" my spirit and heart, and what steps can I take to invite His presence more fully?**
* **How does the paradox of God's transcendence and immanence (His being high and holy, yet dwelling with the lowly) shape my understanding of prayer and worship?**

### FAQ
**What does "high and lofty One that inhabiteth eternity" mean about God?**

Answer: This phrase describes God's supreme attributes. "High and lofty" (Hebrew: *Ram v'Nissa*) emphasizes His absolute sovereignty, exalted status, and majestic power, indicating He is above all creation. "Inhabiteth eternity" (Hebrew: *Shoken Ad*) highlights His timelessness and eternal existence, meaning He dwells in and is master of all time, existing outside of its constraints. Together, these phrases convey God's infinite transcendence, His unique and unparalleled being, and His unchangeable nature, as seen in [Psalm 90:2](/psalms/90-2 "Psalm 90:2 - God's Eternity").

**Why does God choose to dwell with the "contrite and humble spirit" rather than just in a "high and holy place"?**

Answer: This reveals the profound paradox of God's character and His redemptive heart. While God's primary dwelling is indeed in the heavens, His holiness is not a barrier but a foundation for His compassionate interaction with humanity. He chooses to dwell with the contrite (broken over sin) and humble (lowly, meek) because such a spirit is open and receptive to His grace. Pride and self-sufficiency create distance, but humility and repentance invite His intimate presence and transformative power. This divine condescension demonstrates His love and desire to restore, rather than merely judge, as also expressed in [James 4:6](/james/4-6 "James 4:6 - God Resists the Proud").

**What does it mean for God "to revive the spirit" and "revive the heart"?**

Answer: "To revive" (Hebrew: *châyâh*) means to give life, restore, or make alive again. In this context, it refers to a spiritual renewal and restoration. For the "spirit of the humble" and the "heart of the contrite ones," it means God imparts new life, strength, hope, and vitality. It's a promise of healing from spiritual brokenness, weariness, or despair, transforming their inner being and restoring their relationship with Him. This is a work of divine grace, bringing spiritual vitality where there was spiritual languishing, much like the promise of new life in [Ezekiel 36:26](/ezekiel/36-26 "Ezekiel 36:26 - A New Heart and Spirit").

### CHRIST-CENTERED FULFILLMENT
Isaiah 57:15 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "high and lofty One that inhabiteth eternity, whose name is Holy" is none other than the Triune God, and it is the second person of the Trinity, the Son, who fully embodies this paradox. Though eternally God, dwelling in the "high and holy place" of heaven, Christ "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")). He, the Holy One, chose to "dwell among us" ([John 1:14](/john/1-14 "John 1:14 - The Incarnation of the Word")), not with the proud or self-righteous, but with the broken, the outcast, and those who acknowledged their spiritual poverty. Jesus consistently ministered to the "contrite and humble," declaring blessings upon the "poor in spirit" and those who "mourn" ([Matthew 5:3-4](/matthew/5-3 "Matthew 5:3-4 - The Beatitudes")). His entire ministry was a fulfillment of the promise "to revive the spirit of the humble, and to revive the heart of the contrite ones." Through His atoning sacrifice on the cross and His resurrection, He provides the ultimate means of spiritual revival, offering new life and a restored relationship with God to all who come to Him in repentance and faith, transforming hearts of stone into hearts of flesh ([Ezekiel 36:26](/ezekiel/36-26 "Ezekiel 36:26 - A New Heart and Spirit")). Thus, Christ is not only the embodiment of the "high and lofty One" but also the very means by which God fulfills His promise to dwell with and revive the brokenhearted.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 34:18

The LORD [is] nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.

Isaiah 66:1

¶ Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest?

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.

Psalms 138:6

¶ Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth afar off.

Psalms 147:3

He healeth the broken in heart, and bindeth up their wounds.

Exodus 15:11

Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders?

Daniel 4:34

¶ And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion [is] an everlasting dominion, and his kingdom [is] from generation to generation: