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
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(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.
These things we suffered were not on account of your weakness but on account of our transgression. For when you make your personal appearance from heaven, the mountains will melt and dissolve like wax too near to the fire. For fire will feast on our enemies, and your power will become obvious to all.
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Summary
Isaiah 64:3 is a passionate and urgent plea from the prophet, speaking on behalf of a suffering Israel, for God to dramatically intervene in their desperate circumstances. It powerfully recalls God's past, awe-inspiring acts of divine power, where His very descent caused the mountains to tremble and melt, signifying His overwhelming presence and irresistible might. The verse expresses a profound longing for a renewed manifestation of God's glory and power, specifically for Him to perform "terrible things"—deeds that inspire both dread and wonder—to deliver His people as He has done throughout their history, demonstrating His unwavering sovereignty and faithfulness.
Context
Literary Context
Isaiah 64 is a deeply moving communal lament and prayer of confession, strategically placed within the latter section of the book of Isaiah (chapters 40-66), often referred to as Second Isaiah. This chapter immediately follows a poignant confession of Israel's sin and a recounting of God's past faithfulness in Isaiah 63:7-19. The prayer in Isaiah 64:1-12 transitions from this confession to an earnest, almost desperate, supplication for divine intervention, beginning with the fervent cry for God to "rend the heavens and come down" (Isaiah 64:1). Verse 3 functions as a powerful rhetorical anchor, reminding God of His historical, terrifyingly glorious interventions as the foundation and precedent for the current request. It vividly sets the stage for a profound yearning for God to act decisively amidst the people's desolation, perceived abandonment, and the overwhelming consequences of their unfaithfulness.
Historical & Cultural Context
The historical setting for this fervent prayer is most likely the post-exilic period, or perhaps the late exilic period, when the Jewish people had returned to a homeland devastated by war and neglect. They faced ongoing oppression, spiritual apathy, and the daunting task of rebuilding their society and faith. The temple, the central place of worship and God's dwelling, was either in ruins or in the arduous process of reconstruction, making the promises of restoration seem distant and elusive. Culturally, the memory of God's dramatic appearances (theophanies) was foundational to Israel's identity and understanding of their covenant relationship with Yahweh. The most prominent of these was the giving of the Law at Mount Sinai, where God's presence was manifested with fire, smoke, thunder, and a trembling earth (Exodus 19:18). This verse deeply taps into that collective memory, appealing to God's established character as one who powerfully intervenes in history, often with overwhelming displays of might that reshape the natural world and human circumstances.
Key Themes
Isaiah 64:3 profoundly contributes to several overarching themes within the book of Isaiah and the broader prophetic corpus. It powerfully underscores the theme of Divine Intervention and Theophany, as the people long for God to "come down" and manifest His presence in a tangible, undeniable way, echoing the awe-inspiring displays of power seen at Mount Sinai. It highlights God's Overwhelming Power and Sovereignty, depicted through the vivid imagery of mountains flowing down at His presence, emphasizing that no earthly obstacle, no matter how formidable, can withstand His might. The phrase "terrible things [which] we looked not for" introduces the theme of God's Unexpected and Awe-Inspiring Acts, reminding the audience that God's ways and interventions are often beyond human expectation, inspiring both dread and profound wonder. Finally, underlying this desperate appeal is a profound Longing for Revival and Restoration, a yearning for God to break through the spiritual stagnation and physical oppression to renew His covenant people, as He promised throughout the book of Isaiah.
Exposition and Analysis
Key Word Analysis
This word (H3372) is derived from a primitive root meaning "to fear," "to revere," or "to frighten." In the context of God's actions, particularly in this verse, it describes deeds (plural, nora'ot) that inspire profound awe, dread, or reverence. These are not merely difficult or negative events in a mundane sense, but rather acts that evoke a sense of the sublime and terrifying power of God, often associated with His judgments against enemies or miraculous, overwhelming deliverance for His people. It emphasizes the overwhelming and awe-inspiring nature of God's acts, underscoring that His power is beyond human comprehension and control.
This primitive root (H3381) signifies "to descend," "to go downwards," or "to fall." In this context, it refers to God's literal or metaphorical descent from heaven to earth, signifying His direct, personal intervention in human affairs. It is a powerful anthropomorphism, indicating God's active involvement and the manifestation of His presence, often accompanied by dramatic displays of power, as seen in the theophanies of the Old Testament. The prophet longs for a repeat of such a decisive divine "coming down."
This primitive root (H2151) primarily means "to shake (as in the wind)" or "to quake." Figuratively, it can imply being loose or worthless. In this verse, coupled with "mountains" (H2022, har, meaning a mountain or range of hills, often symbolizing stability and strength), it vividly portrays the utter instability and collapse of the most steadfast elements of creation in the face of God's overwhelming presence. It speaks to an irresistible divine force that can cause even the most imposing natural structures to melt or dissolve, demonstrating God's absolute power over creation.
Verse Breakdown
"When thou didst terrible things [which] we looked not for,"
This clause serves as a powerful rhetorical device, recalling God's past interventions that were utterly beyond human expectation, planning, or comprehension. The "terrible things" (Hebrew nora'ot) refer to God's awe-inspiring, fear-inducing, and often miraculous deeds, such as the Exodus plagues, the parting of the Red Sea, or the conquest of Canaan. The phrase "we looked not for" underscores the element of surprise and the supernatural nature of these divine acts, which transcend human foresight or anticipation, highlighting God's sovereign initiative.
"thou camest down,"
This is the central action and the core of the prophet's plea, appealing directly to God's historical pattern of descending from His heavenly abode to intervene directly on earth. This "coming down" implies a visible manifestation of His presence (a theophany) and an active, personal engagement with human history, often to deliver His people from oppression or execute judgment upon their enemies. It signifies God's direct involvement and the tangible display of His power, which the prophet desperately desires to see repeated in their current distress.
"the mountains flowed down at thy presence."
This powerful and hyperbolic imagery describes the dramatic, physical effect of God's manifest presence. Mountains, which are universally recognized symbols of permanence, stability, and immovability, are depicted as melting, quaking, and dissolving like wax or liquid. This extreme exaggeration emphasizes the incomparable and irresistible power of God, before whom even the most formidable elements of creation are utterly powerless and transformed. It serves as a vivid illustration of the overwhelming impact of divine glory and power, indicating that no obstacle can stand when God chooses to act.
Literary Devices
Isaiah 64:3 is replete with striking Imagery, painting a vivid and unforgettable picture of God's overwhelming power. The most prominent example is the Hyperbole of "mountains flowed down," which emphasizes the unimaginable force of God's presence by depicting the most stable elements of creation as melting like liquid. This extreme exaggeration underscores God's absolute sovereignty and the futility of any resistance against Him. The verse also employs Theophany, recalling historical instances where God's descent was accompanied by dramatic natural phenomena, signifying His direct and powerful manifestation to humanity. The phrase "thou camest down" is an instance of Anthropomorphism, attributing human-like action (descending) to God, making His intervention relatable while still conveying His divine, transcendent power. Furthermore, the "mountains" serve as potent Symbolism, representing not only physical obstacles but also the stability, power, or even the oppressive forces that stand against God's people, all of which are rendered insignificant and mutable in His presence.
Theological and Thematic Connections
Isaiah 64:3 powerfully articulates the profound theological truth of God's absolute sovereignty and His active, often dramatic, involvement in human history. It portrays a God who is not distant or passive, but one who "comes down" to intervene, executing His will with irresistible power that transcends natural laws and human expectations. The "terrible things" are a testament to His unique, awe-inspiring nature, demonstrating that His ways are higher than our ways, and His power is beyond our comprehension. This verse invites believers to cultivate a radical trust in a God who can shatter all obstacles and bring about unexpected deliverance, reminding us that true hope lies in His active presence and mighty deeds. It calls us to remember God's past faithfulness and to anticipate His future interventions with both reverence and eager expectation.
Reflection and Application
Isaiah 64:3 serves as a profound call to prayer and a wellspring of enduring hope for believers facing seemingly insurmountable challenges. Like the Israelites in distress, we are invited to pray boldly for God's dramatic intervention in our lives and in the world, asking Him to "come down" and display His power, even when circumstances appear hopeless or solutions are entirely beyond our grasp. This verse encourages us to cultivate a radical trust in God's sovereign plan, recognizing that His methods are often unexpected and awe-inspiring, working in ways we "looked not for." His interventions, though "terrible" in their power and scope, are always for His righteous purposes and ultimate glory, demonstrating His faithfulness to His covenant people. Furthermore, meditating on the vivid imagery of mountains flowing reminds us of God's immense and incomparable power, fostering a posture of humility, awe, and worship before the Creator. It compels us to remember God's past faithfulness and mighty deeds, strengthening our faith and hope for His future interventions, knowing that nothing is impossible for Him and that His manifest presence can transform any reality, no matter how daunting.
Questions for Reflection
FAQ
What does "terrible things" mean in this context, and why would the prophet ask for them?
The Hebrew word translated "terrible things" is nora'ot (נוֹרָאוֹת), derived from the root yare, meaning "to fear" or "to be in awe." It describes actions that inspire profound fear, dread, or reverence. These are not simply negative or difficult events in the modern sense of "terrible," but rather actions that evoke a sense of the sublime and terrifying power of God, often in the context of His judgments against enemies or miraculous interventions on behalf of His people. The prophet asks for these "terrible things" because they are precisely the kind of overwhelming, undeniable displays of divine power that God has historically used to deliver His people and demonstrate His sovereignty, as seen in the Exodus (Exodus 15:11) or the conquest of Canaan. The people are desperate for God to act in a way that is unmistakably divine and radically transformative, breaking through their despair with His mighty hand.
Christ-Centered Fulfillment
Isaiah 64:3, with its fervent plea for God to "come down" and for mountains to "flow down at thy presence," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The very "coming down" that Israel longed for was realized in the Incarnation of the Son of God, who, though being in the form of God, "made himself nothing, taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). Jesus is the manifestation of God's presence in a way far more intimate and powerful than any Old Testament theophany; He is "the radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). Through His life, death, and resurrection, Jesus performed "terrible things"—not in the sense of causing fear in His followers, but in the sense of awe-inspiring, unexpected, and utterly transformative acts that shattered the power of sin and death, things humanity "looked not for" but desperately needed. His ultimate act of love on the cross, followed by His glorious resurrection, was God's decisive, world-shaking intervention, causing the "mountains" of human sin, spiritual bondage, and death to "flow down" before His conquering presence. The longing for God's powerful, saving intervention is fully met in the Lamb of God, who takes away the sin of the world (John 1:29), and who will one day "come with the clouds, and every eye will see him" (Revelation 1:7), bringing about the final, complete fulfillment of this ancient prayer for divine intervention and ultimate restoration.