Книга пророка Исаии, Глава 57, стих 15. Толкования стиха

The Word addressed the prophecy above to the rulers of the nation of the Jews, whom he called “silent dogs” and “blind guardians” and “lawless sons and offspring of adulterers and of a whore,” and he prophesied appropriate events for the people under them in the above verses. But he announces comfort and reassurance for those among them who are prudent and possess a fear of God and who are repentant for their sins, for those whom the present passage calls broken of heart and faint-hearted. For there were some among them—one assumes very few in number—but nevertheless there were some people who were devoted to God, not only the prophets but also their followers and those who had learned from the prophets and studied their teachings. Those who had been spared from the destruction of the multitude spent their lives in humiliation and oppression—“destitute, afflicted, ill-treated, 355 wandering in deserts and mountains, and in dens and caves of the earth.” There were again others who had been spared from their own evils, who humbled themselves and disciplined their lives in the areas where they had sinned. For this reason, the present word calls them broken of heart and faint-hearted, or according to Symmachus: Crushed and humble in spirit. And he introduces the God who is over all, the one who is beyond the universe, the one who is most high and who dwells forever in lofty places, the holy one, the one who rests among the holy ones, and says that he is the one who speaks to the humble and faint-hearted. Even though he is most high and has his abode in lofty places, nevertheless he does not overlook the humble, but “he gives grace to them,” and he brings their humiliation to an end when he raises them up high. For this reason, it has been said: “God resists the arrogant, but he gives grace to the humble,” “and he who humbles himself will be exalted.” And, therefore, “he exalted the humble,” and he will dwell among them. Because he is most high, he dwells forever in lofty places. Therefore, he concerns himself with the humble that he might exalt them by coming to dwell with them. And so, because he is holy, he chooses the holy ones among people and rests among them. Therefore, the text reads: The holy one rests among the holy ones. But because he is also patient, he regards the human weakness of those who are subdued in this mortal life because of their godliness, and with their afflictions he gives patience to the faint-hearted so that they can endure their afflictions vigorously and resolutely. And yet, for them, God himself is “life,” and his presence is a “fountain of life” to those who are broken of heart, for “sacrifice to God is a broken spirit; and a broken and humbled heart God will not hold in contempt.” From his eternal and immortal life, therefore, God freely grants such good things to the humble and faint-hearted. And then, addressing them, he says that he will rest among them.

Высокий и Превознесенный. Т.е. Бог.

Святый. См. ком. к Ис. 4:3.

на высоте... во святилище. Господь царит над всем Своим творением.

с сокрушенными и смиренными духом. Т.е. с теми, кто встречает Божий суд с покорностью и раскаянием (Пс. 33:18; Пс. 50:18; 1 Пет. 5:6). Господь всегда с теми, кто со смирением приходит к Нему (Мих. 6:8).

Наказание и покаяние

Через все эти слова милость Божия являет, что Он есть Всевышний, если даже те, кто посягает на это прозвание, принизили Его, прирав­няв к идолам и демонам. Однако Он свят, хотя они порочат Его имя своими порочными мыслями и дурными делами. Тем не менее Он говорит: Я святой и радуюсь святым, и их Я освещаю, укрепляю силу их и пробуждаю дух их, если только показывают себя достойны­ми и являют свою волю сокрушён­ной и смиренной. И вот им-то дам я и жизнь вечную.

Сказанное о наказании означает иначе, что грешники будут преданы невзгодам для того, чтобы исправи­лись. Так поступает Бог, в человеко­любии жалеющий наш род. Даже в наказаниях Бог являет свое челове­колюбие, ведь мы грешим много, а Он лишь немного наказует.