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
One surviving comment on this verse from the historical church.
(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.
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Summary
Isaiah 64:2 is a fervent and dramatic plea from the prophet, speaking on behalf of a distressed Israel, for God to intervene with overwhelming power. Through the vivid imagery of a melting fire and boiling waters, the verse expresses a desperate longing for a divine manifestation so profound that it would compel God's adversaries to recognize His true character and cause all nations to tremble in awe at His majestic presence. This petition underscores a deep yearning for God to act decisively, not only for the deliverance and restoration of His people but, more importantly, for the universal declaration of His unparalleled glory and sovereign authority.
Context
Literary Context
This verse is deeply embedded within a poignant communal lament and prayer that spans Isaiah 63:7-64:12. The preceding verse, Isaiah 64:1, sets a powerful tone by crying out for God to "rend the heavens and come down, that the mountains might quake at your presence." Isaiah 64:2 intensifies this desperate plea, providing specific, cataclysmic imagery of the divine action desired to accompany such a descent. The entire chapter reflects the people's profound distress over their sin, their perceived abandonment by God, and their yearning for His glorious intervention to restore their fortunes and vindicate His holy name before a world that seems to have forgotten Him. It serves as a climactic expression of Israel's spiritual anguish and their ultimate hope in God's sovereign power.
Historical & Cultural Context
The prayer in Isaiah 64 is widely understood to reflect the profound desolation and spiritual weariness experienced during the post-exilic period, or at least anticipates the destruction of Jerusalem and the Babylonian exile. The people find themselves in a state of national humiliation, their temple destroyed, their land desolate, and their covenant relationship with God seemingly broken. They recall past acts of God's mighty deliverance, such as the Exodus and the awe-inspiring giving of the Law at Mount Sinai, where God's presence was manifested with fire, smoke, and trembling. The surrounding nations, often hostile or dismissive, would have viewed Israel's plight as evidence of their God's weakness or absence. Thus, the plea for God to "make thy name known to thine adversaries" is a fervent cry for divine vindication and a reassertion of His absolute supremacy in a world that had seemingly forgotten His power and unique identity.
Key Themes
Isaiah 64:2 powerfully contributes to several overarching themes prominent in Isaiah and the broader prophetic literature. It vividly highlights the Sovereignty and Power of God, portraying Him as the ultimate force capable of reshaping creation and history, a God whose might is unmatched. The desperate desire for God's name to be "known to thine adversaries" underscores the theme of Divine Revelation and Vindication, where God acts decisively to demonstrate His identity, character, and authority not only to His covenant people but also to those who oppose or ignore Him. This revelation is intended to elicit Awe and Trembling, emphasizing the profound holiness and majesty of God, demanding recognition and submission from all nations. Furthermore, the very act of lament and petition within the chapter speaks to the enduring theme of God's Covenant Faithfulness despite Israel's persistent unfaithfulness, as the people appeal to God's past acts of salvation and His unchanging, merciful character.
Exposition and Analysis
Key Word Analysis
In ancient Near Eastern and particularly Hebrew thought, a "name" is far more than a mere label; it encapsulates the very essence, character, reputation, authority, and inherent nature of an individual or deity. To "make God's name known" (as also seen in Psalm 96:3) is to reveal His true identity, His attributes, His power, and His unique status as the one true God to the entire world. It signifies a public, undeniable demonstration of His inherent glory, sovereignty, and saving purpose.
This primitive root signifies "to know" in a comprehensive and multifaceted sense. It encompasses intellectual understanding, experiential acquaintance, recognition, and even intimate relationship. When applied to God making His name known, it implies not just a cognitive awareness of His existence but a profound, undeniable recognition of His power and authority that compels a response, even from His adversaries. It's about God asserting His reality in a way that cannot be ignored or denied, leading to a deep, transformative understanding of who He is.
This word describes a violent quivering or shaking, often associated with intense emotions such as anger, fear, or profound agitation. In the context of encountering God's overwhelming presence, it denotes a deep sense of awe, dread, and spiritual disquiet. It represents the physical and emotional response to overwhelming divine majesty, signifying a forced acknowledgment of God's supreme power and an inability to resist or stand against Him. It is the natural human reaction to the raw, unmediated power of the Holy One.
Verse Breakdown
"As [when] the melting fire burneth, the fire causeth the waters to boil"
This vivid double simile serves as a powerful analogy for the overwhelming, irresistible, and transformative power of God's desired intervention. The imagery evokes a force so intense that it causes solid matter (like mountains, as in Isaiah 64:1) to melt and liquids to boil, signifying a complete disruption of the natural order and an unstoppable display of divine might. It suggests a theophany (a visible manifestation of God) of immense scale and intensity, reminiscent of God's awe-inspiring appearance at Mount Sinai or His powerful judgment upon His enemies.
"to make thy name known to thine adversaries"
This clause reveals the primary purpose and desired outcome of the requested divine manifestation. The display of God's power is not random or undirected; it is a deliberate, purposeful act designed to reveal His true identity, character, and authority to those who oppose Him or are ignorant of Him. "Adversaries" (H6862, tsar) refers to those who are hostile, cause distress, or are in opposition, implying that God's action will serve as both a vindication for His people and a compelling revelation, if not a judgment, for His enemies.
"[that] the nations may tremble at thy presence!"
This specifies the broader, universal scope of the desired outcome of God's self-revelation. The "nations" (H1471, gôwy) refer to the Gentile peoples, the non-Israelites, encompassing all humanity beyond the covenant community. The intention is that this overwhelming display of God's power will cause all peoples, not just Israel's immediate enemies, to "tremble" (H7264, râgaz) in profound awe, fear, and undeniable recognition of His ultimate sovereignty and majesty. It is a plea for universal acknowledgment of God's unique and terrifying glory.
Literary Devices
Isaiah 64:2 is exceptionally rich in Imagery, painting a vivid and visceral picture of divine power through the natural elements of fire and water. The phrase "As when the melting fire burneth, the fire causeth the waters to boil" employs Simile to liken God's anticipated action to an overwhelming natural phenomenon, making His power both relatable and utterly awe-inspiring. The description of mountains melting (from the preceding verse) and waters boiling suggests Hyperbole, an intentional exaggeration used to convey the immense, uncontainable, and transformative nature of God's power, emphasizing its radical effect on creation. There is also a strong element of Theophany, as the verse describes the desired manifestation of God's presence in a way that profoundly impacts the physical world and evokes a deep, unavoidable response from humanity. The structure also exhibits a form of Parallelism, where the two clauses describing the fire's effect are followed by two clauses describing the purpose and outcome of God's action, reinforcing the cause-and-effect relationship between divine power and universal recognition.
Theological and Thematic Connections
This verse powerfully articulates a fundamental theological truth: God's ultimate purpose is to make His glory and His name known to all creation. The imagery of fire and boiling water speaks to the absolute, uncontainable, and irresistible power of God, a power that transcends all earthly limitations and human comprehension. This divine display is not merely for the benefit of Israel, but for the universal recognition of His sovereignty, compelling even His adversaries and all nations to acknowledge His unique identity as the one true God. It underscores that God's actions in history, whether in judgment or salvation, are always purposeful, aiming to magnify His name and elicit due reverence. The trembling of the nations is not simply fear, but a profound, inescapable recognition of the Holy One, a response that ultimately points towards either universal worship or just judgment.
Reflection and Application
Isaiah 64:2 serves as a profound reminder of the awesome power and unyielding majesty of God, a truth that should both humble and comfort us in equal measure. In times of personal or collective distress, when circumstances seem overwhelming, and God's presence feels distant or His purposes unclear, this verse calls us to pray with audacious faith and holy boldness, asking for God to reveal Himself in ways that are undeniable and transformative. It challenges our often-small, domesticated view of God, urging us to remember that He is capable of far more than we can imagine, able to melt seemingly insurmountable obstacles and bring about radical, redemptive change. For believers, this should inspire deep reverence, unwavering trust, and a renewed sense of awe, knowing that our God is mighty to save and to vindicate His name before all creation. For those who do not yet know Him, it stands as both a solemn warning and a hopeful invitation: God will ultimately reveal Himself, and every knee will bow. Our response to His presence, whether in this life or the next, will determine our eternal destiny. This verse compels us to live in awe of Him, allowing His power to shape our lives, His purposes to guide our prayers, and His glory to be the ultimate aim of our existence.
Questions for Reflection
FAQ
What does "melting fire burneth" and "fire causeth the waters to boil" mean metaphorically?
Metaphorically, these phrases vividly describe God's overwhelming, irresistible power and His absolute ability to radically transform circumstances. "Melting fire" suggests a force that can dissolve seemingly solid obstacles and consume everything in its path, while "fire causing waters to boil" implies an intense, disruptive power that can agitate, purify, and fundamentally change even the most fundamental elements. Together, they convey a divine intervention so profound that it alters the very fabric of reality, demonstrating God's absolute control and His capacity to bring about dramatic, undeniable change. This imagery often accompanies descriptions of God's direct, powerful intervention in history, such as His appearance at Mount Sinai or His judgment upon nations.
Why does the prophet want God's name known to "adversaries" and for "nations" to tremble?
The prophet's desire is deeply rooted in the theological understanding of God's glory and sovereignty. When Israel faced distress, defeat, or exile, it often led to other nations questioning the power, faithfulness, or even the existence of Israel's God. Therefore, the plea for God to make His name known to "adversaries" and for "nations to tremble" is a profound cry for divine vindication. It's a request for God to act in such a way that His unique identity, unparalleled power, and supreme authority are undeniably revealed to those who oppose Him or are ignorant of Him. The "trembling" is not just a physical reaction of fear, but a forced recognition and awe, leading to the universal acknowledgment that the God of Israel is the one true God, as seen in passages like Psalm 99:1. This ultimately serves God's overarching purpose of universal worship and the establishment of His righteous kingdom.
Christ-Centered Fulfillment
Isaiah 64:2, with its fervent plea for a dramatic divine manifestation to make God's name known and cause nations to tremble, finds its ultimate and most profound fulfillment not in a physical cataclysm, but in the person and redemptive work of Jesus Christ. While the prophet longed for a visible, earth-shaking theophany, God's most decisive and transformative self-revelation came not in fire and smoke on a mountain, but in the humble incarnation of His Son. Jesus is the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), through whom God's "name"—His character, power, and saving purpose—has been made known to adversaries and nations alike. This revelation occurred not through destructive fire, but through the sacrificial love of the cross (John 3:16) and the conquering power of the resurrection (Romans 1:4). The "boiling waters" and "melting fire" of God's power are seen in Christ's authority over creation (Mark 4:39), His defeat of sin and death (Colossians 2:15), and the transformative outpouring of the Holy Spirit, which changes hearts and lives rather than just physical landscapes. Ultimately, the prophecy that "nations may tremble at thy presence" will be fully realized when "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Jesus is the Lamb of God, whose sacrifice makes God's name known to all, leading to either trembling in judgment or trembling in worship.