◄ Isaiah 57:16 ►














Pulpit Commentary Homiletics
The Character Of Jehovah
Isaiah 57:15-21
E. Johnson

I. HIS EXALTATION. "High and holy:" high because holy, exalted far above the meanness of human thoughts and the impurity of human ways. Far above creatures of all species and all ranks, it is needless further to designate him. He is the Incomparable One. He dwells in eternity (cf. Isaiah 9:6). His Name is "the Holy One" (Isaiah 1:4; Isaiah 30:11; Isaiah 40:25; Isaiah 41:14; Isaiah 43:3, 8; Isaiah 47:4); his place the high and holy place, or temple (Isaiah 6:1).

II. HIS CONDESCENSION "Wherever the Scripture bears witness to the Divine mightiness, it brings out side by side with it the Divine humbleness (Deuteronomy 10:17, 18; Isaiah 57:15; Psalm 68:4, 5). It is not an Epicurean view of God (Acts 17:18), nor the Gnostic view that God had left the world to the management of inferior beings, by himself created. Though illimitable and unapproachable, he delights to make his abode with men. "He cannot direct the affairs of his people from without. He desires to be enthroned in their hearts." He is with them that are of a contrite, or crushed, spirit - souls bowed down with a sense of sin and unworthiness (Psalm 34:18; Psalm 138:6), to make alive their spirit, to impart strength and comfort, even as genial rains and dews fall upon the drooping plant. Such a lowly state of mind can only have been produced by affliction (Isaiah 61:1; Isaiah 65:14; 66:2; Psalm 34:18; Psalm 147:2, 3).

III. HIS FAITHFULNESS AND LOVE. He will not be angry with his people for ever (Psalm 103:9). The soul could not hold out in a prolonged contention with its Maker. Its power must fail; it must sink into destruction. "If we are God's children, we are safe. We may suffer much and long. We may suffer so much, it may seem scarce possible we should endure more. But he knows how much we can bear, and will lighten the burden and remove the load" (Psalm 128:38, 39). Why has he smitten them at all? It is because of their sin. Unjust gain is put for sin in general (cf. Jeremiah 6:13; Jeremiah 5:1; Ezekiel 33:31; Psalm 119:36), even, as in other places, the shedding of blood, He has seen their ways, both of sin and aberration, of suffering and amendment. Having hidden himself, he will now interpose to heal their wounds, and to guide them by a clearer path (Isaiah 58:11). (For sin as disease, and pardon as healing, cf. Jeremiah 33:6; 2 Chronicles 7:14; Psalm 41:4; Jeremiah 3:22; Jeremiah 17:4; 53:14:4.) And as the result of all this, he creates the "fruit of the lips" (cf. Hosea 14:2), i.e. praise and thanksgiving; of which the subject would be peace (cf. Ephesians 2:14-17) to the near and remote, Jew and Gentile, or with reference to the holy city; no degree of remoteness was to disqualify true Israelites from the enjoyment of the promise.

IV. THE CONTRAST. The impure and the unpardoned alone shall know no peace. Those who are in a state of alienation from Jehovah shall be, on the contrary, like the restless, ever-shifting sea (Jude 1:13; cf. Ovid, 'Tristia,' 1:10. 33). They have no fixed happiness, no substantial peace; a rage of passion ever ferments within them; past guilt casts up its mire in memory; feat's of the future torment. How different from the scene where "the good man meets his fate, quite in the verge of heaven"!

So fades a summer cloud away;
So sinks the gale when storms are o'er;
So gently shuts the eye of day;
So dies a wave along the shore. ? J.

Biblical Illustrator
For I will not contend for ever.
Isaiah 57:16-18
God's contendings with man
D. Moore, M. A.
I. LET US ADVERT TO THE CONTROVERSY ITSELF — WHAT IT IS, WHY IT IS, AND HOW IT IS CARRIED ON. What this quarrel is we know. It is a part of that ancient strife for mastery, which has been going on ever since the fall, between truth and error, light and darkness, holiness and sin. "The carnal mind is enmity against God. ' Unconverted men may demur to these representations; they tell us that they merely withhold from the Divine Being the homage which He expects and claims; but repugnance, hatred, enmity towards Him, they have none. But do they not hate the law of God? Would they not, if it were in their power, have Him alter the scheme of His entire moral government, His permissions, His requirements? This, speaking after the manner of men, makes God angry — sometimes the contendings of God with man take a judicial form. They are to condemn the sinner out of his own mouth, in that he did not see, in the bitter experiences of a life of evil, how the goodness of God was leading him to repentance. See a form of this contending with us, in that fixed and universal law of our being, which always makes us unhappy, when we are striving with God, when we reject His counsels, or resist His will, or try to get from under His yoke, or wrestle with all the obstructions of His providence, in order to have our own way. But, further, and more directly, God contends with us by His Word, and Spirit, and outward providences — by powerful awakenings at the heart when we look not for them, or by interposed checks and barriers when we are bent on the way of sin. There are restraints upon us often from without. And there are restraints upon us from within from the suggestions, and the admonitions, and remonstrances of the Divine Spirit in our hearts. But a more comforting view of our text, and one more in harmony with its general spirit, is that which supposes God to be contending with us, avowedly for the purposes of His own Fatherly correction, and only for the fulfilment of those ends; waiting to remove from us His heavy hand. These contendings of God with His own children take many forms. Chastening is a universal discipline. Very hard to bear is this contending of God with us; there is only one thing harder, and that is, the state in which He should not contend with us at all, but should leave us to ourselves.

II. THE LIMITS WHICH GOD HAS HIMSELF ASSIGNED TO THIS CONTROVERSY WITH THE SOULS OF MEN, AND THE REASONS MOVING HIM THERETO, Contend with us He must, and be wroth with us He must. It is a necessity forced upon Him by the circumstances of our fallen nature; but He will not contend for ever. Wisdom and goodness have decreed the bounds of this flooding wave and it shall go no farther. Now, in the case of the obstinately wicked and impenitent, we have seen why God will not contend for ever. They have their day of visitation and they outlive it; their accepted time and they sin on. The Judge wastes not scourges up, on them; they will make scourges enough for themselves. Hell itself is but Heaven's assisting grace withdrawn, and man left to the evil of his own heart. But in His own children, the limits of God's chastening are merciful limits. "He for our profit' — here is the universal law of the scourge; it will cease whenever our souls' profit ceases. "I will not contend for ever;" nor longer than may be necessary to try our faith, to prove our repentance, to see what there is in our hearts, whether we will keep the Divine commandments or not. These seasons of sadness are sometimes permitted to take us off from a false theology and a false rest. "For the spirit should fail before Me. Very instructive are those Scriptures, and very comforting, which tell us how largely the thought of our mortal frailness enters into the considerate care of Heaven. The uppermost thought which our subject should leave upon the mind, and which the heart should cleave to with all the energies of a loving faith is, that it goes very hard with God to afflict man at all; and that He has in some mysterious sense to wrestle with the conflicting powers of the Godhead before He can give up a soul altogether. It seems as if God could take every step towards the sinner's condemnation but the last. He can admonish, rebuke, threaten; but when it comes to smiting, then comes the hesitation, then begins God's strange work.

(D. Moore, M. A.)

Contention ended and grace reigning
The Lord is holding high soliloquy. He allows His prophet to stand where he can hear the sacred soliloquy of the great Supreme; and he does hear it, and then under the dictate of the Divine Spirit he records it in the inspired book, where it remains to this day for our instruction.

I. GOD CONTENDS WITH MEN, AND THE DIVINE CONTENTION IS WELL DESERVED ON THEIR PART. He says, "I will not contend for ever," in which it is implied that He does contend sometimes. Smiting comes before saving.

1. I would speak of this to the seeking sinner. Anything is better than the horrible calm of the dead sea of spiritual indifference. The Lord's design in contending with you is to convince you of your sin. The next reason for the Lord's contending with you will begin to operate when the first purpose has been accomplished. You will, in your self-abasement, be driven to look to the grace of God. It is hard to part a man from his sin, it is still harder to divorce him from his self-righteousness: and this is a part of the Lord's contention with awakened souls. Moreover, no one can be surprised that the Lord lets forth a measure of His wrath upon seeking sinners when we see how they behave, even while they are seeking. We have known them red hot one day and icy cold another, and albeit that they long for mercy, you will see them at certain seasons acting as if they despised it.

2. But now I turn to the people of God. Sometimes our Lord hath a contention with us. This is not at all wonderful when we consider how unworthily we often live towards His sacred name; indeed, "it is of the Lord's mercies that we are not consumed." His contention with us will show itself occasionally in adverse providences. Even more severe are His blows when it comes to be a controversy carried on by His Spirit within the mind.

II. THIS DIVINE CONTENTION WILL COME TO AN END WITH THE CONTRITE, "I will not contend for ever," etc. The question arises: When may we expect that this promise will be fulfilled? Notice the verse which precedes the text, for that assures us that God hath no controversy with the humble and the contrite. This is self-evident, for He declares Chat with such He will dwell, and the God of grace will not dwell in a house that is full of contention. He contends where He does not abide, but where He abides there is peace. It is wonderful how the pity of God has in some cases been excited, even by a temporary repentance. When wicked Ahab rent his clothes and put sackcloth upon himself, the Lord took note of it and said, "Seest thou how Ahab humbled himself before Me? Because he humbled himself before Me I will not bring the evil in his days." When the Ninevites repented, though probably there was very little that was spiritual about their humbling, the Lord turned from His fierce anger and there was a reprieve for the wicked city. He has given a promise of grace which runs thus, "Humble yourselves in the sight of the Lord, and He shall lift you up." He cannot spurn those who submit themselves before Him, for it is written, "Though the Lord be high, yet hath He respect unto the lowly." Condescension to the lowly is His glory, as the blessed Virgin sang of old, and as many fainting ones may sing at this moment if they will: "He hath put down the mighty from their seats, and exalted them of low degree: He hath filled the hungry with good things: and the rich He hath sent empty away." Lowly roofs attract the Deity. He comes to those who are broken in heart, and when He comes the contention is over. And what else doth the Lord promise to do? He says He will dwell with the humble, and He adds that He will revive them.

III. GOD HIMSELF FINDS REASONS FOR ENDING THE CONTENTION. We could not have found any, for in ourselves there is much cause for the Lord's anger, but none for His grace.

1. The first is found in human weakness, and its inability to bear the Divine contention.

2. His second reason is, to my mind, even more extraordinary. It is given in the next verse: "For the iniquity of his covetousness was I wroth and smote him: I hid Me, and was wroth, and he went on frowardly in the way of his heart. This argument is founded on the inoperativeness of the Divine contention upon the heart which is to be won. If wrath will not humble us the Lord may yet in His grace try what love can do. He will love us to a better mind.

IV. God Himself having found a reason why He should cease from contention, nay, two reasons,. HE HIMSELF INVENTS AND PROPOSES ANOTHER METHOD FOR ENDING HIS CONTENTIONS and making us right with Himself.

1. It is an astonishing method. "I have seen his ways, and will heal him."

2. It is an effectual method. "I will heal him," — not "I will smite him again," but "I will treat his sin as if it were a disease." It is true that sin is much more than a disease, and God might treat us altogether and only from its criminal side, but still it is a disease, and therefore He resolves to treat it as such.

3. It is a tender way. "I will lead him also."

4. Observe, how complete is this method. As if all that went before were not enough, it is added, "I will restore comforts unto him and to his mourners." He will take away the sorrow as well as the sin, the killing grief as well as the killing disease.

( C. H. Spurgeon.)

People
Isaiah, Melech, Molech
Places
Jerusalem
Topics
Age, Always, Angry, Breath, Contend, Created, Enwrappeth, Fail, Faint, Feeble, Forever, Goes, Grow, Itself, Proceeds, Punishment, Souls, Spirit, Strive, Wroth
Outline
1. The blessed death of the righteous
3. God reproves the People for their idolatry
13. He gives promises of mercy to the penitent

Dictionary of Bible Themes
Isaiah 57:16

     4804   breath
     5020   human nature

Isaiah 57:14-21

     5801   brokenness

Isaiah 57:16-17

     5790   anger, divine

Library
Thirteenth Day. Holiness and Humility.
Thus saith the High and Lofty One that inhabiteth eternity, whose name is Holy: I dwell in the High and Holy place, with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.'--Isa. lvii. 15. Very wonderful is the revelation we have in Isaiah of God, the Holy One, as the Redeemer and the Saviour of His people. In the midst of the people whom He created and formed for Himself, He will as the Holy One dwell, showing forth …
Andrew Murray—Holy in Christ

Man's Greatness and God's Greatness.
Preached June 20, 1852. MAN'S GREATNESS AND GOD'S GREATNESS. "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."--Isaiah lvii. 15. The origin of this announcement seems to have been the state of contempt in which religion found itself in the days of Isaiah. One of the most profligate monarchs that ever disgraced the page of sacred history, sat upon the throne of Judah. His …
Frederick W. Robertson—Sermons Preached at Brighton

The Loftiness of God
ISAIAH lvii. 15. 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. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character …
Charles Kingsley—The Good News of God

Of the Joy of a Good Conscience
The testimony of a good conscience is the glory of a good man. Have a good conscience and thou shalt ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heart condemn thee not. Never rejoice unless when thou hast done well. The wicked have never true joy, nor feel internal peace, for there is no peace, saith my God, to the wicked.(1) And if they say …
Thomas A Kempis—Imitation of Christ

Holy Raiment of One's Own Weaving.
"I dwell in the high and holy places." --Isa. lvii. 15. Holiness inheres in man's being. There is external holiness, e.g., that of the Levitical order, effected by washing or sprinkling with sacrificial blood; or official holiness, denoting separation for divine service, in which sense the prophets and apostles are called holy, and church-members are called holy and beloved. But these have nothing to do with the sanctification now under discussion. Sanctification as a gift of grace refers to a man's …
Abraham Kuyper—The Work of the Holy Spirit

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the …
Leo the Great—Writings of Leo the Great

Of the Presence of God
Of the Presence of God The soul that is faithful in the exercise of love and adherence to God above described, is astonished to feel Him gradually taking possession of their whole being: it now enjoys a continual sense of that Presence, which is become as it were natural to it; and this, as well as prayer, is the result of habit. The soul feels an unusual serenity gradually being diffused throughout all its faculties; and silence now wholly constitutes its prayer; whilst God communicates an intuitive …
Madame Guyon—A Short and Easy Method of Prayer

Higher Degree of Prayer, which is that of the Simple Presence of God, or Active Contemplation.
The soul, faithfully exercising itself in the affection and love of its God, is astonished to find Him taking complete possession of it. His presence becomes so natural, that it would be impossible not to have it: it becomes habitual to the soul, which is also conscious of a great calm spreading over it. Its prayer is all silence, and God imparts to it an intrinsic love, which is the commencement of ineffable happiness. Oh, if I could describe the infinite degrees which follow! But I must stop here, …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

The Geometry of Prayer
"Lord, teach us to pray."--Luke xi. 1. "The high and lofty One that inhabiteth eternity."--Is. lvii. 15. I HAVE had no little difficulty in finding a fit text, and a fit title, for my present discourse. The subject of my present discourse has been running in my mind, and has been occupying and exercising my heart, for many years; or all my life indeed. And even yet, I feel quite unable to put the truth that is in my mind at all properly before you. My subject this morning is what I may call, in one …
Alexander Whyte—Lord Teach Us To Pray

Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a. …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Three Parables of the Gospel: of the Recovery of the Lost - of the Lost Sheep, the Lost Drachm, the Lost Son.
A SIMPLE perusal of the three Parables, grouped together in the fifteenth chapter of St. Luke's Gospel, will convince us of their connection. Although they treat of repentance,' we can scarcely call them The Parables of Repentance;' for, except in the last of them, the aspect of repentance is subordinate to that of restoration, which is the moral effect of repentance. They are rather peculiarly Gospel-Parables of the recovery of the lost:' in the first instance, through the unwearied labour; in the …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ's Kingly Office
Q-26: HOW DOES CHRIST EXECUTE THE OFFICE OF A KING? A: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies. Let us consider now Christ's regal office. And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords", Rev 19:16. Jesus Christ is of mighty renown, he is a king; (1.) he has a kingly title. High and Lofty.' Isa 57:15. (2.) He has his insignia regalia, his ensigns of royalty; corona est insigne …
Thomas Watson—A Body of Divinity

We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of …
John Bunyan—The Works of John Bunyan Volumes 1-3

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming …
Andrew Murray—The Ministry of Intercession

"Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

What are Consequences of Backsliding in Heart.
The text says, that "the backslider in heart shall be filled with his own ways." 1. He shall be filled with his own works. But these are dead works, they are not works of faith and love, which are acceptable to God, but are the filthy rags of his own righteousness. If they are performed as religious services, they are but loathsome hypocrisy, and an abomination to God; there is no heart in them. To such a person God says: "Who hath required this at your hand?" (Isaiah 1:12). "Ye are they which justify …
Charles G. Finney—The Backslider in Heart

The Death and the Raising of Lazarus - the Question of Miracles and of this Miracle of Miracles - views of Negative Criticism on this History
From listening to the teaching of Christ, we turn once more to follow His working. It will be remembered, that the visit to Bethany divides the period from the Feast of the Dedication to the last Paschal week into two parts. It also forms the prelude and preparation for the awful events of the End. For, it was on that occasion that the members of the Sanhedrin formally resolved on His Death. It now only remained to settle and carry out the plans for giving effect to their purpose. This is one aspect …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Another Shorter Evening Prayer.
O eternal God and heavenly Father, if I were not taught and assured by the promises of thy gospel, and the examples of Peter, Mary Magdalene, the publican, the prodigal child, and many other penitent sinners, that thou art so full of compassion, and so ready to forgive the greatest sinners, who are heaviest laden with sin, at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace, I should despair for mine own sins, and be utterly discouraged from …
Lewis Bayly—The Practice of Piety

Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Christ Teaching Humility
During the earthly life of our blessed Saviour, we see how everything connected with it teaches the lesson of humility. This is pointed out in the beautiful collect in The Book of Common Prayer for the first Sunday in Advent. Here we are taught to say:--"Almighty God, give us grace to cast away the works of darkness, and put upon us the armor of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in--great humility." If Jesus had come into our world as an …
Richard Newton—The Life of Jesus Christ for the Young

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1

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