TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 64:1–5. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The petition is that God would appear wonderfully for them now, Isa 64:1, Isa 64:2. Their case was represented in the close of the foregoing chapter as very sad and very hard, and in this case it was time to cry, "Help, Lord; O that God would manifest his zeal and his strength!" They had prayed (Isa 63:15) that God would look down from heaven; here they pray that he would come down to deliver them, as he had said, Exo 3:8. 1. They desire that God would in his providence manifest himself both to them and for them. When God works some extraordinary deliverance for his people he is said to shine forth, to show himself strong; so, here, they pray that he would rend the heavens and come down, as when he delivered David he is said to bow the heavens, and come down (Psa 18:9), to display his power, and justice, and goodness, in an extraordinary manner, so that all may take notice of them and acknowledge them. This God's people desire and pray for, that they themselves having the satisfaction of seeing him though his way be in the sea, others may be made to see him when his way is in the clouds. This is applicable to the second coming of Christ, when the Lord himself shall descend from heaven with a shout. Come, Lord Jesus, come quickly. 2. They desire that he would vanquish all opposition and that it might be made to give way before him: That the mountains might flow down at thy presence, that the fire of thy wrath may burn so fiercely against thy enemies as even to dissolve the rockiest mountains and melt them down before it, as metal in the furnace, which is made liquid and cast into what shape the operator pleases; so the melting fire burns, Isa 64:2. Let things be put into a ferment, in order to a glorious revolution in favour of the church: As the fire causes the waters to boil. There is an allusion here, some think, to the volcanoes, or burning mountains, which sometimes send forth such sulphureous streams as make the adjacent rivers and seas to boil, which, perhaps, are left as sensible intimations of the power of God's wrath and warning - pieces of the final conflagration. 3. They desire that this may tend very much to the glory and honour of God, may make his name known, not only to his friends (they knew it before, and trusted in his power), but to his adversaries likewise, that they may know it and tremble at his presence, and may say, with the men of Bethshemesh, Who is able to stand before this holy Lord God? Who knows the power of his anger? Note, Sooner or later God will make his name known to his adversaries and force those to tremble at his presence that would not come and worship in his presence. God's name, if it be not a stronghold for us, into which we may run and be safe, will be a strong-hold against us, out of the reach of which we cannot run and be safe. The day will come when nations shall be made to tremble at the presence of God, though they be ever so numerous and strong.
II.The plea is that God had appeared wonderfully for his people formerly; and thou hast, therefore thou wilt, is good arguing at the throne of grace, Psa 10:17.
1.They plead what he had done for his people Israel in particular when he brought them out of Egypt, Isa 64:3. He then did terrible things in the plagues of Egypt, which they looked not for; they despaired of deliverance, so far were they from any thought of being delivered with such a high hand and outstretched arm. Then he came down upon Mount Sinai in such terror as made that and the adjacent mountains to flow down at his presence, to skip like rams (Psa 114:4), to tremble, so that they were scattered and the perpetual hills were made to bow, Hab 3:6. In the many great salvations God wrought for that people he did terrible things which they looked not for, made great men, that seemed as stately and strong as mountains, to fall before him, and great opposition to give way. See Jdg 5:4, Jdg 5:5; Psa 68:7, Psa 68:8. Some refer this to the defeat of Sennacherib's powerful army, which was as surprising an instance of the divine power as the melting down of rocks and mountains would be.
2.They plead what God had been used to do, and had declared his gracious purpose to do, for his people in general. The provision he has made for the safety and happiness of his people, even of all those that seek him, and serve him, and trust in him, is very rich and very ready, so that they need not fear being either disappointed of it, for it is sure, or disappointed in it, for it is sufficient.
(1.)It is very rich, Isa 64:4. Men have not heard nor seen what God has prepared for those that wait for him. Observe the character of God's people; they are such as wait for him in the way of duty, wait for the salvation he has promised and designed for them. Observe where the happiness of this people is bound up; it is what God has prepared for them, what he has designed for them in his counsel and is in his providence and grace preparing for them and preparing them for, what he has done or will do, so it may be read. Some of the Jewish doctors have understood this of the blessings reserved for the days of the Messiah, and to them the apostle applies these words; and others extend them to the glories of the world to come. It is all that goodness which God has laid up for those that fear him, and wrought for those that trust in him, Psa 31:19. Of this it is here said that since the beginning of the world, in the most prying and inquisitive ages of it, men have not, either by hearing or seeing, the two learning senses, come to the full knowledge of it. None have seen, nor heard, nor can understand, but God himself, what the provision is that is made for the present and future felicity of holy souls. For,
[1.]Much of it was concealed in former ages; they knew it not, because the unsearchable riches of Christ were hidden in God, were hidden from the wise and prudent; but in latter ages they were revealed by the gospel; so the apostle applies this (Co1 2:9), for it follows (Isa 64:10), But God has revealed them unto us by his Spirit; compare Rom 16:25, Rom 16:26, with Eph 3:9. That which men had not heard since the beginning of the world they should hear before the end of it, and at the end of it should see, when the veil shall be rent to introduce the glory that is yet to be revealed. God himself knew what he had in store for believers, but none knew besides him.
[2.]It cannot be fully comprehended by the human understanding, no, not when it is revealed; it is spiritual, and refined from those ideas which our minds are most apt to receive in this world of sense; it is very great, and will far outdo the utmost of our expectations. Even the present peace of believers, much more their future bliss, is such as surpasses all conception and expression, Phi 4:7. None can comprehend it but God himself, whose understanding is infinite. Some give another reading of these words, referring the transcendency, not so much to the work itself as to the author of it: Neither has the eye seen a god besides thee, who doth so (or has done or can do so) for him that waits for him. We must infer from God's works of wonderous grace, as well as from his works of wondrous power, from the kind things, as well as from the great things, he does, that there is no god like him, nor any among the sons of the mighty to be compared with him.
(2.)It is very ready (Isa 64:5): "Thou meetest him that rejoices and works righteousness, meetest him with that good which thou hast prepared for him (Isa 64:4), and dost not forget those that remember thee in thy ways." See here what communion there is between a gracious God and a gracious soul.
[1.]What God expects from us, in order to our having communion with him. First, We must make conscience of doing our duty in every thing, we must work righteousness, must do that which is good and which the Lord our God requires of us, and must do it well. Secondly, We must be cheerful in doing our duty, we must rejoice and work righteousness, must delight ourselves in God and in his law, must be cheerful in his service and sing at our work. God loves a cheerful giver, a cheerful worshipper. We must serve the Lord with gladness. Thirdly, We must conform ourselves to all the methods of his providence concerning us and be suitably affected with them, must remember him in his ways, in all the ways wherein he walks, whether he walks towards us or walks contrary to us. We must mind him and make mention of him with thanksgiving when his ways are ways of mercy (in a day of prosperity be joyful), with patience and submission when he contends with us. In the way of thy judgments we have waited for thee; for in a day of adversity we must consider.
[2.]We are here told what we may expect from God if we thus attend him in the way of duty: Thou meetest him. This intimates the friendship, fellowship, and familiarity to which God admits his people; he meets them, to converse with them, to manifest himself to them, and to receive their addresses, Exo 20:24; Exo 29:43. It likewise intimates his freeness and forwardness in doing them good; he will anticipate them with the blessings of his goodness, will rejoice to do good to those that rejoice in working righteousness, and wait to be gracious to those that wait for him. He meets his penitent people with a pardon, as the father of the prodigal met his returning son, Luk 15:20. He meets his praying people with an answer of peace, while they are yet speaking, Isa 65:24.
3.They plead the unchangeableness of God's favour and the stability of his promise, notwithstanding the sins of his people and his displeasure against them for their sins: "Behold, thou hast many a time been wroth with us because we have sinned, and we have been under the tokens of thy wrath; but in those, those ways of thine, the ways of mercy in which we have remembered thee, in those is continuance," or "in those thou art ever" (his mercy endures for ever), "and therefore we shall at last be saved, though thou art wroth, and we have sinned." This agrees with the tenour of God's covenant, that, if we forsake the law, he will visit our transgression with a rod, but his lovingkindness he will not utterly take away, his covenant he will not break (Psa 89:30, etc.), and by this his people have been many a time saved from ruin when they were just upon the brink of it; see Psa 78:38. And by this continuance of the covenant we hope to be saved, for its being an everlasting covenant is all our salvation. Though God has been angry with us for our sins, and justly, yet his anger has endured but for a moment and has been soon over; but in his favour is life, because in it is continuance; in the ways of his favour he proceeds and perseveres, and on that we depend for our salvation, see Isa 54:7, Isa 54:8. It is well for us that our hopes of salvation are built not upon any merit or sufficiency of our own (for in that there is no certainty, even Adam in innocency did not abide), but upon God's mercies and promises, for in those, we are sure, is continuance.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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This power is present to you, that of which we did not hear from all time, nor were we able to say (which would be bearing false witness) that someone else was such a God, in the way that our eyes have now seen the effects in such works. We have neither seen God nor divine deeds except from you—to those waiting to see, you provide vision and understanding, which coming from outside ourselves is set in place.… “For no one can see God,” and “no one can see my face and live.” But it seems that the Christ of God is praised through these things, he who talked with Moses in the desert and was made visible to all people through his glory appearing to all, about which was said, “we have beheld his glory.”
(Chapter 64, Verses 1 and following.) Oh, that you would tear open the heavens and come down, so that the mountains would quake before you! As when fire kindles brushwood and the fire causes water to boil, to make your name known to your adversaries, so that the nations might tremble at your presence! When you did awesome deeds that we did not expect, you came down, the mountains quaked at your presence. Chapter 70: If you open the heavens, trembling will seize the mountains from you, and they will melt like wax before fire, and the fire will consume your adversaries, and your name will be made known among your adversaries, and the nations will tremble at your presence. When you have done glorious things, the mountains will tremble because of you. For our enemies have trampled your sanctuary, and we have become like those in the beginning, when your name was not invoked upon us. Therefore, we implore and say: Oh, that you would tear open the heavens and come down; that you, who are always promised, would finally fulfill your promises. But this was said at that time when the Saviour had not yet come, nor had he taken upon himself a human nature and substance from a virgin's womb in order to save humanity: so that as we have borne the image of the earthy, we may bear the image of the heavenly (1 Corinthians 15). But if you were to do it, they say, and the heavens were to open up, or even the heavens, at the coming of your majesty, would flow down, or if trembling were to seize the mountains, and they were to be consumed, as wax is consumed by fire. And the heavens were opened before Ezekiel, and he saw a great vision (Ezek. I). But even Moses, in the blessings of Deuteronomy, implores: May the Lord open his good treasury, the heavens, to give you blessing (Deut. XXVIII). And in the Gospel (Matt. III), it is said (or it is testified) that John the Baptist saw the heavens opened, and the Holy Spirit descending upon the Lord in the form of a dove. But the mountains, which at the coming of the Lord, of whom it is written: God is a consuming fire (Deut. IV, 24), will be consumed like wax and melt, are the opposing powers, and all those who rise up against the knowledge of God. Concerning them, it is also sung in the ninety-sixth psalm: The earth saw and trembled. The mountains melted like wax before the Lord, before the Lord of all the earth (Psalm 96:4, 5). For if you were to come down and fulfill your promises, the waters of the sea would dry up and their saltiness would be consumed by fire (according to Symmachus). This is also written in another psalm: Like smoke disappears, let them disappear; like wax melts before fire, let the sinners perish before God (Psalm 68:2). And it should be noted that when the waters of the sea are consumed by divine fire, then the name of the Lord Savior becomes known to his enemies. Concerning this, it is said in the sixty-seventh psalm: The tongue of your dogs is from enemies themselves, so that those who had not sensed his kindness may know by the destruction and their own captivity of their city. And the nations will be troubled by his presence, or rather, as it is more significantly said in Hebrew, they will be moved: so that those who were previously immobile may come to salvation. And when he has done wonderful things and shown signs in the Gospel, which he once showed in Egypt and in the wilderness, they will confess that they cannot bear the glory of his coming, either because trembling has seized the mountains. And beautifully, as if those who had prayed above were heard: Oh, that you would tear open the heavens and come down, that the mountains would melt away at your presence, afterwards they say: You have descended, the Word has become flesh and dwelt among us, truly Emmanuel, which is interpreted as God with us. And therefore all the mountains have flowed down from your face, of which we have spoken above. The Hebrews have interpreted this passage as follows: Thus the fire will burn the wicked, just as water boils with the heat of fire; for they do not understand the word Amasim () as destruction and decay, as others have interpreted, but they understand it as referring to the wicked.
David also said “Lord, bend the skies and come down,” and Moses said, “Show me your face that I might see you clearly.” For no one saw more closely than Moses when receiving the law of God. God was speaking from the clouds, and [Moses] witnessed that same presence of his majesty. How, since no one saw God closer than he did, could [Moses] demand a view that was closer still when he said, “Show me yourself, that I might see you clearly”? Indeed, we can pray the same thing to happen that the apostle declared already occurred; the Lord openly revealed himself in the flesh and clearly appeared in the world, was openly assumed into glory; the saints saw the things with their physical eyes that they had previously seen with their spiritual sight.
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Summary
Isaiah 64:1 is a fervent and dramatic prayer, voiced by the prophet on behalf of a distressed Israel, expressing a profound longing for God's powerful, unmistakable, and transformative intervention. It is a desperate cry for the Lord to break through the perceived silence and distance, revealing His glory and might in a way that echoes His awe-inspiring acts of the past, causing all creation to tremble and yield at His overwhelming presence.
Context
Literary Context
This verse serves as the impassioned opening of a profound communal prayer of confession, lament, and petition that spans Isaiah 64 and extends into 65:12. It follows a prolonged and somber section (chapters 58-63) detailing Israel's spiritual decline, their unrighteousness, and the resulting suffering, desolation, and apparent divine abandonment. Despite their deep sinfulness, which is explicitly acknowledged later in this very prayer (e.g., "all our righteousnesses are as filthy rags" in Isaiah 64:6), there remains a faithful remnant yearning for God's restoration and a return of His favor. The prayer articulates the deep chasm between God's glorious interventions in the past and the present state of despair, pleading for a renewed, decisive manifestation of His saving power.
Historical & Cultural Context
The historical backdrop for this prayer is most likely the post-exilic period, or at least a time when the people of Judah deeply felt the weight of their past sins and the consequences of divine judgment, experiencing a profound sense of God's hiddenness or withdrawal. While the precise historical moment can be debated among scholars, the sentiment reflects a community grappling with national devastation, spiritual apathy, and a longing for the restoration of Zion. The vivid imagery of mountains flowing at God's presence powerfully recalls the theophanies at Mount Sinai, where God's descent caused the mountain to tremble and smoke, as described in Exodus 19:18. This potent cultural memory of God's overwhelming power and majesty informed their desperate plea for a similar, decisive intervention, demonstrating a deep understanding of divine might.
Key Themes
This verse encapsulates several major theological themes prevalent throughout the book of Isaiah and the broader prophetic literature. Primarily, it expresses a Desperate Plea for Divine Intervention, an urgent and audacious cry for God to break through the perceived silence or distance and act decisively in human history. The imagery of "rending the heavens" suggests a violent, undeniable parting of the veil between the spiritual and physical realms, a direct and dramatic manifestation of God's glory that cannot be ignored. This ties into the theme of God's Awesome Power and Presence, where the request "that the mountains might flow down at thy presence" vividly portrays the overwhelming might of the Creator, before whom even the most solid and enduring elements of creation cannot stand. It also reflects a profound Longing for Revival and Deliverance, as the underlying motivation for this dramatic plea is a deep spiritual yearning for God to restore His people, to bring an end to their suffering, and to revive their spiritual condition, echoing the promises of future restoration found in passages like Isaiah 43.
Exposition and Analysis
Key Word Analysis
This verb signifies "to tear," "to rip open," or "to split." When applied to "the heavens," it emphasizes the radical, forceful, and dramatic nature of the divine intervention being sought. It implies a violent breaking through of barriers that seem to separate God from His people, a direct and undeniable manifestation of His presence that is not gentle but earth-shattering.
This primitive root means "to descend," "to go downwards," or "to fall." In this context, it is a fervent plea for God to physically manifest His presence on earth, to actively intervene in human affairs. Coupled with "rend the heavens," it paints a picture of the transcendent God breaking through cosmic barriers to make His presence known in a tangible, impactful, and undeniable way.
This root means "to shake," "to quake," or "to melt." Applied to mountains, it suggests that even the most massive, stable, and permanent elements of creation cannot withstand the sheer majesty and power of God's presence. They would tremble, melt, or dissolve before Him. This verb underscores the overwhelming, earth-shattering, and utterly irresistible impact of God's desired manifestation.
Verse Breakdown
"Oh that thou wouldest rend the heavens,"
This opening clause is a passionate, almost impatient, cry for God to tear open the celestial sphere. It conveys a deep longing for a direct, unmistakable, and powerful divine intervention that breaks through any perceived barrier or distance between God and humanity. The imagery implies a dramatic, visible manifestation of God's presence, akin to a curtain being ripped apart, allowing His glory to burst forth.
"that thou wouldest come down,"
This phrase intensifies the plea, specifying what the tearing of the heavens should lead to—God's active descent. It's a prayer for the transcendent God to become immanent, to engage directly with the earthly realm and the plight of His people. This "coming down" is not merely a symbolic act but a tangible, powerful arrival, signifying a personal and decisive engagement with their suffering.
"that the mountains might flow down at thy presence,"
This final clause describes the anticipated, awe-inspiring effect of God's descent. The "mountains," symbols of strength, stability, and permanence, are depicted as melting, quaking, or dissolving in terror and awe before God's overwhelming "presence" (Hebrew: pânîym, literally "face"). This vivid imagery emphasizes the absolute, irresistible power of God, before whom all creation is utterly insignificant, pliable, and cannot stand, recalling the trembling of Mount Sinai.
Literary Devices
Isaiah 64:1 is rich in Imagery, painting vivid pictures of cosmic upheaval and divine power. The phrase "rend the heavens" employs Hyperbole to emphasize the extraordinary, almost unimaginable nature of the desired intervention, suggesting an action of such magnitude that it would literally tear apart the sky. This is further amplified by the powerful Metaphor of mountains "flowing down," which vividly portrays the overwhelming, melting, or quaking effect of God's presence on even the most solid and enduring elements of creation. The verse also utilizes Apostrophe, as the prophet directly addresses God ("Oh that thou wouldest..."), creating a sense of intimate, direct, and desperate appeal. Overall, the language is highly Theophanic, anticipating a divine manifestation of power and glory that would be both terrifying in its majesty and redemptive in its purpose.
Theological and Thematic Connections
This fervent prayer for God to "rend the heavens" and "come down" speaks to a foundational theological truth: humanity's utter dependence on divine initiative for salvation and restoration. It acknowledges God's absolute sovereignty over creation and history, recognizing that only His direct, powerful intervention can break through the impasses of human sin and suffering. The imagery of mountains flowing down at His presence underscores His unparalleled majesty and the transformative power of His glory, recalling not only the Sinai covenant but also anticipating the eschatological day when all creation will bow before Him. This cry for God to reveal Himself is a recurring theme throughout Scripture, reflecting humanity's deep longing for God's tangible presence and redemptive action in a world groaning under the weight of sin and awaiting ultimate deliverance.
Reflection and Application
Isaiah 64:1 provides a profound template for prayer in times of deep spiritual distress, national crisis, or personal despair. It teaches us to pray with unvarnished honesty, passionate longing, and audacious faith, asking God for nothing less than a radical, undeniable intervention. When we feel distant from God, or when the challenges before us seem insurmountable, this verse encourages us to cry out for God to "rend the heavens" of our circumstances, to break through our limitations, and to manifest His power in ways that cause our "mountains" of difficulty to melt away. It is a powerful reminder that our hope is not in our own strength or ingenuity, but in the sovereign, earth-shaking power of God, who alone can bring true revival and deliverance. This prayer cultivates a persistent hope, even amidst bleakness, that God will indeed act, demonstrating His faithfulness and saving power in ways that transcend our expectations.
Questions for Reflection
FAQ
What does "rend the heavens" mean in this context?
"Rend the heavens" is a powerful metaphorical plea for God to dramatically and visibly break through the perceived barrier between the divine and human realms. The Hebrew word for "rend" (qâraʻ) implies a violent tearing or ripping, not a gentle opening. It signifies a desperate desire for God to manifest His presence and power in an unmistakable, earth-shattering way, reminiscent of His glorious appearances in the past (e.g., at Mount Sinai, where the heavens "bowed" in Psalm 18:9). It's a prayer for a radical, direct, and undeniable divine intervention in the midst of human suffering and sin, a tearing open of the cosmic curtain to reveal God's glory.
Is the prayer in Isaiah 64:1 ever answered?
While the immediate historical context of Isaiah 64:1 may not record a literal, visible tearing of the heavens, the prayer's spiritual longing for God's active presence is profoundly answered throughout biblical history and, most fully, in Christ. God continually "comes down" to His people through various acts of salvation and judgment. The ultimate answer to this prayer is found in the incarnation of Jesus Christ, where God truly "came down" to dwell among humanity (John 1:14). Furthermore, the prayer anticipates the future eschatological return of Christ, when He will indeed descend from heaven with power and great glory, at which point the very elements will melt and the earth will be transformed (2 Peter 3:10). Thus, the spirit of this prayer is answered in God's ongoing redemptive work, culminating in the two comings of Christ.
Christ-Centered Fulfillment
Isaiah's fervent plea for God to "rend the heavens" and "come down" finds its most profound and ultimate fulfillment in the person and work of Jesus Christ. While the prophet envisioned a dramatic, earth-shattering theophany, God's answer was both more intimate and more cosmic than imagined. God did indeed "come down," not in fire and smoke on a mountain, but in the humble incarnation of His Son, Jesus, who "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). In Christ, the perceived veil between God and humanity was not merely torn, but removed entirely, as He is the very "image of the invisible God" (Colossians 1:15), making God known. His death on the cross literally "rent" the temple veil from top to bottom, signifying direct and unhindered access to God for all who believe (Matthew 27:51). Furthermore, Isaiah's longing for the mountains to "flow down" at God's presence points to Christ's ultimate authority and the transformative power of His return. When Christ comes again, He will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God (1 Thessalonians 4:16), and at His glorious presence, every knee will bow and every tongue confess that He is Lord (Philippians 2:10-11). Thus, the desperate cry of Isaiah 64:1 is answered in the humility of Christ's first coming, the access He provides through His sacrifice, and the glorious power of His promised second coming, when all creation will indeed yield to His majestic presence.