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.

For all these things hath my hand made, and'so all these things came to be, saith Jehovah: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.

My hand made all these things, and all these things were made, saith the Lord. But to whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembleth at my words?

Even all these things hath my hand made, and all these things have been, saith Jehovah. But to this man will I look: to the afflicted and contrite in spirit, and who trembleth at my word.

For all these things hath mine hand made, and so all these things came to be, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word.

And all these My hand hath made, And all these things are, An affirmation of Jehovah! And unto this one I look attentively, Unto the humble and bruised in spirit, And who is trembling at My word.

For all those things has my hand made, and all those things have been, said the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembles at my word.

For all these things my hand has made, and they are mine, says the Lord; but to this man only will I give attention, to him who is poor and broken in spirit, fearing my word.

My hand has made all these things, and all these things have been made, says the Lord. But upon whom will I look with favor, except upon a poor little one, who is contrite in spirit, and who trembles at my words?

Atqui manus mea haec omnia fecit, et coeperunt ease haec omnia, dicit Iehova. Et ad hunc respicio qui humilis eat ac contritus spiritu, tremitque ad sermonem meum.

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 (Psalm 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." (Psalm 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.

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 Isaiah 57:15).
That is poor - Or rather 'humble.' The word rendered 'poor' (עני ‛ânı̂y), 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 Exodus 24:12; Psalm 10:2, Psalm 10:9. The Septuagint renders it, Ταπεινὸν Tapeinon - 'Humble;' not πτωχόν ptōchon (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.

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: לי li, mine. It is preserved by the Septuagint and Syriac.

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 Psalm 50:10.
(c) To him that is humble and pure in heart, who receives my doctrine with reverence and fear.

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 Hebrews 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, 2-Corinthians 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, Zac 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 Psalm 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.

have been--namely, made by Me. Or, absolutely, were things made; and therefore belong to Me, the Creator [JEROME].
look--have regard.
poor--humble (Isaiah 57:15).
trembleth at . . . word-- (2-Kings 22:11, 2-Kings 22:19; Ezra 9:4). The spiritual temple of the heart, though not superseding the outward place of worship, is God's favorite dwelling (John 14:23). In the final state in heaven there shall be "no temple," but "the Lord God" Himself (Revelation 21:22).

Have been - They were not only made by God, but kept in being by him. Look - Yet God will look 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. Trembleth - Who trembleth when he hears God's threatening words, and hears every revelation of his will with reverence.