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Commentary on Isaiah 64 verses 1–5
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.
(Verse 4, 5.) From ages past no one has heard, no ear has perceived, no eye has seen any God besides you, who works for those who wait for him. You meet those who rejoice in doing righteousness, who remember you in your ways. (LXX: From ages past no one has heard, no eye has seen any God besides you, who works for those who wait for him, and the works that you will do for those who hope for mercy. For you meet those who rejoice in doing righteousness, and they will remember your ways.) The Apostle Paul, writing to the Corinthians, takes a paraphrase, as it were, of this testimony from a Hebrew of the Hebrews, from the authentic books, not rendering word for word, which he altogether despises, but expressing the truth of the sense, which he uses to strengthen what he wants to say. Hence, let the delirium of the apocryphal writings be silenced, which are foisted upon the Churches of Christ on the occasion of this testimony. Of which it can truly be said that the devil sits in ambush with the rich in the apocrypha, in order to kill the innocent. And again: He lies in wait in the apocrypha like a lion in his den; he lies in wait to seize the poor (Psalm IX, 8). For the Ascension of Isaiah and the Apocalypse of Elijah bear witness to this. And on this occasion, many such women, burdened with sins, who are led by various desires, always learning but never able to come to knowledge of the truth (3 Timothy III), were deceived in Spain, and especially in Lusitania, so that they would embrace the marvels of Basilides, Balsamis, and Thesaurus, as well as Barbelo and Leusibora, and other such names. About which the apostolic man Irenaeus, bishop of Lyons and martyr, writes very diligently, explaining the origins of many heresies, especially the Gnostics, who deceived noble women of Egypt first around the Rhone, and then of Spain, mixing pleasure with their fables and claiming the name of knowledge for their ignorance (Irenaeus, Book 1 on Heresies). But what the people say at present is that they have never known, neither with their ears nor with their eyes, what God has prepared for his saints in the future: that it happens to those who practice righteousness and remember His ways. Moreover, according to the Septuagint, they say that they never knew any other God except for the one who truly is God, nor have they seen any other works so great that He will do for those who wait for His mercy, and they will do justice and remember His ways. And as it is written: No one has ever seen God (John 1:18). And again: No one can see My face and live (Exodus 33:20). Therefore, God is not explained by words, nor is He visible to the eyes, but He is seen by those about whom it is written: Blessed are the pure in heart, for they shall see God (Matthew 5:8).
It is not because you are angry that we sinned, but rather it is because we sinned that you are angry. Because we sinned, you are angry with us, O Lord, for we strayed and abandoned the right path, or, according to the Hebrew text, we, who always lived in sin and are unclean in ourselves, will be saved only by your mercy.
“You were angry, and we sinned.” This is a sentence with reversed terms, that is, since we have sinned, you were angry and had us deported; and this is analogous to the words “and they made his grave with the wicked.” “Some day we will be saved.” With the same mercy through which you saved us once from Egypt, we will be saved from Babylon as well.
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SUMMARY
Isaiah 64:5 presents a poignant lament and confession from a people acutely aware of their sin and God's righteous displeasure, yet simultaneously clinging to the enduring hope found in His unchanging character. The prophet contrasts God's readiness to meet and bless those who joyfully pursue righteousness and remember His ways with the nation's pervasive unfaithfulness, which has justly provoked divine wrath. Despite this stark reality of human failure, the verse culminates in a profound affirmation of salvation, rooted not in human merit, but in the eternal, steadfast nature of God's righteous principles and His unwavering faithfulness, providing a secure foundation for continued hope and ultimate deliverance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 64:5 employs several powerful literary devices to convey its profound message. The most prominent is Contrast, which sharply juxtaposes God's favorable disposition towards the righteous with His just wrath against the sinful. This highlights the immense chasm between human failing and God's holy standard. Parallelism is evident in the description of the righteous: "rejoiceth and worketh righteousness" and "remember thee in thy ways," both phrases describing a holistic, joyful, and obedient walk with God. The use of Pathos is strong in the corporate confession "for we have sinned," evoking a deep sense of shared guilt, humility, and desperation before a holy God. Finally, the verse culminates in a powerful statement of Hope, which is profoundly grounded in the eternal and unchanging nature of God's ways, serving as a beacon of light and assurance amidst the darkness of acknowledged sin and divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 64:5 encapsulates a core theological tension: the absolute holiness and righteousness of God contrasted with the pervasive sinfulness of humanity. It affirms that God is not indifferent to human conduct; He actively engages with and blesses those who joyfully pursue His ways, yet His justice demands a response to sin. Crucially, the verse pivots from despair to hope, asserting that the possibility of salvation is not contingent on fleeting human goodness but on the eternal, unchanging nature of God's character and His righteous principles. This foundational truth—that God's essence provides the ultimate ground for redemption—is a cornerstone of biblical theology, demonstrating His steadfast love and faithfulness even in judgment, and pointing to a salvation that is ultimately rooted in His own being.
REFLECTION AND APPLICATION
Isaiah 64:5 serves as a profound mirror for self-examination and a wellspring of enduring hope. It calls us to an honest assessment of our lives, recognizing that true righteousness is not merely external adherence to rules but a joyful embrace of God's ways, rooted in a heart that remembers and delights in Him. When we inevitably fall short, as the prophet confesses on behalf of the nation, the verse compels us to acknowledge our sin and the just displeasure it provokes in a holy God. Yet, it does not leave us in despair. Instead, it directs our gaze to the eternal and unchanging character of God. Our hope for salvation, forgiveness, and restoration rests solely on His enduring faithfulness, His righteous ways, and His covenant love, not on our own fleeting merits or inconsistent obedience. This liberating truth should humble us, drive us to sincere repentance, and fill us with unwavering confidence in His power to save. It also challenges us to actively pursue a life that reflects His character, finding genuine joy in obedience and living as those who truly remember Him in all our ways, knowing that our ultimate security is in His eternal nature.
Questions for Reflection
FAQ
Does "Thou meetest him that rejoiceth and worketh righteousness" imply that salvation is earned by good works?
Answer: No, this verse does not teach salvation by works. Instead, it describes God's favorable disposition towards those who genuinely live in accordance with His character and commands. The prophet is contrasting God's ideal relationship with a righteous people with the current reality of Israel's sin. The phrase "rejoiceth and worketh righteousness" describes a life of joyful obedience, which is a response to God's grace and a fruit of a right relationship with Him, not a means of earning salvation. The latter part of the verse, "for we have sinned: in those is continuance, and we shall be saved," clarifies that salvation is ultimately rooted in God's eternal nature and faithfulness, not in human merit. It highlights that even when humans fail, God's unchanging character provides the basis for redemption. This aligns with the broader biblical teaching that salvation is by grace through faith, as powerfully articulated in Ephesians 2:8-9.
CHRIST-CENTERED FULFILLMENT
Isaiah 64:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The verse describes God meeting those who "rejoice and work righteousness" and "remember Him in His ways." Jesus perfectly embodied this ideal, living a life of absolute righteousness and joyful obedience to the Father, always doing what pleased Him (John 8:29). He is the only one who truly "worked righteousness" without blemish, and in Him, God found perfect delight. Furthermore, the confession "for we have sinned" points directly to the universal human condition that necessitated Christ's atoning work. He became the perfect sacrifice, bearing the wrath of God for our sins on the cross, thus satisfying divine justice and making propitiation for our transgressions (Romans 3:25). Most significantly, the hope "in those is continuance, and we shall be saved" finds its anchor in Christ. The "continuance" refers to the eternal, unchanging nature of God's righteous ways, which are perfectly revealed and upheld in Jesus, who is the Way, the Truth, and the Life (John 14:6). Our salvation is not based on our own fleeting righteousness, but on the eternal righteousness of Christ, which is imputed to us by faith (2 Corinthians 5:21). Through His death and resurrection, Christ ensures that God's righteous character, which demands judgment for sin, also provides the eternal basis for our deliverance and reconciliation, making salvation eternally secure for all who believe in Him (Hebrews 5:9).