Isaiah 64:1

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1. O that thou wouldest rend &c.] Lit. “hadst rent.” So “hadst come down,” “had quaked.” This use of the perf. in the expression of a real wish, whose realisation is contemplated, is unusual, and is only to be explained by the urgency of the speaker’s feeling. Driver, Tenses, § 140. see on ch. Isa_48:18.

rend the heavens] Cf. ch. Isa_51:6; Psa_18:9; Psa_144:5.

might flow down] Rather, might quake; cf. Jdg_5:5. For the general conception of the Theophany cf. Psa_50:1-6; Hab_3:3 ff.

Isa_64:1-3. The language of complaint again gives place (as in Isa_63:15) to impatient prayer for a Theophany,—an imposing manifestation of Jehovah in His might. It is the great “day of the Lord” towards which the desire of the people reaches forward. In the Hebr., ch. 64 begins with Isa_64:2 of our version, Isa_64:1 forming the conclusion of Isa_63:19.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Isa 64:1 Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,

Ver. 1. Oh that thou wouldst rend the heavens.] That thou wouldst lie no longer hid there, as to some it may seem; but making thy way through all impediments and obstacles, thou wouldst powerfully appear for our help, as out of an engine. Utinam lacerares coelos et descenderes. {a} Some take the words for a hearty wish that Christ would come in the flesh; others that he would make haste and come to judgment, late fisso coelo ad percellendum impios. The metaphor seemeth to be taken from such as being desirous suddenly and effectually to help others in distress, to break open doors, and cast aside all lets, to make their way to them.

That the mountains may flow down.] As in Jdg 5:5. By "mountains" some understand the enemy’s kingdoms.

{a} Lyra. Alex. Ales.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_64:1-2

Oh that Thou wouldest rend the heavens

Prayer for Divine manifestation

I.

This is nothing less than A PRAYER THAT GOD WOULD MANIFEST HIMSELF AS A JUDGE--yes, and as a Destroyer. Isaiah craved for a man who should deliver men from the oppressions of the worlds tyranny, from the storms which are raised by the passions of peoples and rulers, from the weariness and exhaustion which follows when they have accomplished their projects with great labour, and nothing comes out of them. He longed that the true man should appear, who would thoroughly manifest the ways ann purposes of the true God, who would remove the thick veil which had intercepted His light from reaching His creatures, who would make them know that He was present with them, that He was ruling and judging them. To long, then, for a Man who should be a hiding-place from the tempest and a covert from the storm or heat was the very same thing as to long that God would rend the heavens and come down.

II. THERE IS A NATURAL HEART IN ALL OF US WHICH IS AVERSE FROM THIS PRAYER. And there is a natural religion which adapts itself to these cravings of ours, and supplies them with a language. To keep God at a distance from men is the end which it proposes to itself; to convert all persons who perform its offices, all prayers and dogmas, into barriers more or less secure against His appearing, and His vengeance, is its art. This religion expresses all different feelings of men, in different conditions of disease. It does not express the one common feeling of men, to be raised out of their diseases, to be made whole. The universal prayer--the prayer that goes up from the whole heart of humanity--is this of Isaiah.

III. THE PROPHET HAD BEEN DISCIPLINED TO UNDERSTAND THAT MAN DOES NOT REQUIRE TO BE PROTECTED AGAINST GOD, but that God should protect him against himself, and should raise him out of the slavery which he invents for himself. Thus did he learn to rejoice, even while he trembled, at the convulsions in the outward world, or in human society. Thus did he understand that by all such signs God was avenging the cause of the poor, of those who had no helper, was shaking kings on their thrones, was surprising the hypocrites. Thus was Isaiah made into the evangelical prophet, the witness that unto us a Child is born, unto us a Son is given, who can be a covert from the tempest, because He is both the Son of man and the Son of God; because God appearing in Him does indeed rend the heavens and come down. (F. D. Maurice, M. A.)

The hearts cry

Here is a voice, resonant, magnificent, full of heart-chords, that says, Break up the scheme of nature and rebuild it, only thou Heart of things come to us? We catch our best selves in our best reality when we are thus impassioned. The zoologist or physiologist tells us that animals can only move when they are warm; they can only move in proportion as the sun is in them. It is the sun that makes the bird fly, it is the sun that made the little serpent leap up into your way and flash into the woods like a glare of light in darkness. We move by the sun. So, in a higher sense, in the larger, richer realms of education and culture and growth, we are moved by inspiration, not by information. (J. Parker, D. D.)

Irresistible Divine manifestation

Jehovah is to descend with such irresistible force as fire exerts on brushwood and water, kindling the one, making the other boil, in order by such a display of power to impress His name (revealing itself judicially, therefore, in fire, Isa_30:27; Isa_66:15) on HIS adversaries, and that,(idolatrous) nations may tremble before Him (cf. Psa_68:2 f.). (F. Delitzsch, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 64:1-2. O that thou wouldest rend the heavens — This God is said to do, or to bow the heavens, and come down, when he gives a very signal display of his power. It is a metaphor taken from men who, when they would resolutely and effectually help a person in distress, break through every opposition and obstacle. That the mountains might flow down, &c. — Or, melt; that all impediments might be removed out of the way. There seems to be an allusion to God’s coming down upon mount Sinai in those terrible flames of fire, Jdg 5:4-5. As when the melting fire burneth — Come with such zeal for thy people that the solid mountains may be no more before thee than metal that runs, or water that boils by the force of a vehement fire; to make thy name — That is, thy power; known to thine adversaries — That thine enemies, who are also the enemies of thy people, may know thy power, and that thy name may be dreaded among them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

A PRAYER FOR SPIRITUAL REVIVAL

Isa_64:1-2. Oh that Thou wouldst rend the heavens, that Thou wouldst come down, &c.

It is not into the mouth of every Israelite that the prophet puts this prayer: only the true-hearted, believing remnant could offer it. Selfish grovelling souls can, perhaps, ask certain blessings from God,—health when they are sick, bread when they are hungry, deliverance when they are in danger; but that God Himself should come down is a thing which they can neither desire nor endure. They can be satisfied with what is beneath the heavens, while the desires of the godly aspire to what is above the heavens. How is it with us? May the Holy Spirit elevate our desires, and teach us that our true blessedness lies in the answer to this great petition. Whether for ourselves, the Church, or the world at large, it expresses the most urgent need.

I. THE BLESSING WHICH IT CRAVES. A repetition of God’s former acts in their behalf (Isa_63:8-14); some manifest Divine intervention. It had long seemed as if He had withdrawn His presence, and they pray that these darkened heavens that hung over them like a pall, might be rent for a disclosure of His majesty and saving power. Is not this also our need? To the Spirit’s gracious influences we must ascribe those times of refreshing, which come in answer to fervent prayer (Act_1:8 and others).

II. THE PLEAS BY WHICH THE PRAYER IS SUPPORTED.

1. Former mercies (Isa_63:15).

2. A close and endearing relation is pleaded (Isa_63:16).

3. The disobedience and unbelief of the great mass of the nation (Isa_63:17).

4. The rapacity of their adversaries (Isa_63:18-19).

III. THE EFFECTS WHICH ITS ANSWER INVOLVES. “The mountains” of difficulty and opposition shall be levelled into smoothness; every anti-Christian power shall be weakened and destroyed. We are often hindered and thwarted in our work for God by huge mountain masses that rear their giant forms right in front of us, and seem insurmountable, rendered all the greater by the unbelieving fears and faint-heartedness of fellow—workers. But let God come down, and they are removed (Zec_4:7). This Divine interposition is also compared to the twofold action of fire in its destructive and beneficent effects (Isa_64:2, Revised Version). In spring we see fires blazing in fields and gardens, burning up the worthless prunings and brushwood, that the operations of husbandry may go forward. So, when God comes down, all that is evil, all that opposes the progress of the truth within us and around us is consumed (Luk_12:49; Mal_3:2-3).—William Guthrie, M.A.

Isa_64:1. THE POWER THAT REMOVES DIFFICULTIES. This is a cry for help and deliverance coming from the Church in the midst of conscious difficulties. Those difficulties produced by a general abandonment of God (Isa_63:10; Isa_64:5-7). The remedy is found only in calling upon God, and obtaining a display of His wondrous power. The text implies—

I. That there are great difficulties encompassing the people of God.

Here compared to “mountains,” because of their formidable attitude and strength.

1. Difficulties arising from the active opposition of the Church’s enemies, organised and instigated by the great enemy of mankind.

2. Difficulties arising from the magnitude of the work committed to the Church. How vast all the interests at stake and the responsibility involved. Low, weak, and incapable the human instruments: how disastrous is failure!

3. Difficulties arising from ourselves. Our mistakes, unwatchfulness, unfaithfulness, follies, create our own worst entanglements.

4. Difficulties arising from a common source—sin. This severs our connection with Divine power, and forfeits the Divine approval (Isa_64:7). All is gone—hope, help, happiness—when God is absent!

II. That difficulties vanish when God puts forth His power.

1. God puts forth His power in bestowing imposing revelations of Himself. Here referred to as “rending the heavens;” “coming down.”

2. In defeating the Church’s enemies. “The mountains flow down at His presence.”

III. The Power of God removes difficulties when His people cry unto Him.

1. This is a cry of penitence. It involves a confession of unfaithfulness, of sin, of baffled endeavours, of helplessness.

2. This is a cry of faith.

(1) Faith in God’s power to remove difficulties, or we should never pray.

(2) Faith in God’s willingness, or we should not persevere in prayer. Earnest, believing, importunate prayer opens the heavens, brings God near, and conquers every mountain of difficulty.—G. Barlow.

Isa_64:1-3. I. Some of the obstacles to the prosperity and happiness of the Church. II. The power of God to remove them. Signally. Unexpectedly. Effectually. III. The encouragement He has given us to believe He will remove them. IV. The necessity of soliciting His help and interposition.—J. Lyth, D.D.

Isa_64:4-8. I. The transcendent excellency of the Divine purpose respecting His people. II. The principles on which this purpose proceeds. Righteousness. Justice. Mercy. III. The utter want of merit in us. We have sinned. Our very righteousness is polluted. Our nature is frail—because of iniquity. IV. The humble determination to submit ourselves now to the will of God.

Isa_64:4. I. The characters described. They wait for God—in faith, hope, obedience. II. The blessedness prepared for them. Surpasses all human experience and expectation. Is only known to God.—J. Lyth, D.D.

GOD’S SPECIAL REGARD FOR HIS PEOPLE

Isa_64:5. Thou meetest him that rejoiceth and worketh righteousness, &c.

The most weighty and important of all inquiries must be those which relate to our acceptance with God, and to that description of character which He will approve, &c. The text is a comprehensive description of the character of the people of God.

I. The attributes of character by which the servants of God are known.

1. By their patient waiting for God (Isa_64:4). None but those who wait love; none but those who love wait.

2. By their love of righteousness.

3. By their devout remembrance of God. They remember God in the ways of His providence and grace.

4. By their fixed adherence to their principles in times of discouragement and declension.

II. The special favour with which God regards them. However they fail in securing the sympathy of men, they are assured of the effectual and sustaining sympathy of God. He meets them—

1. In the gracious promises of His Word—assuring them of protection, of guidance, of support.

2. In the ordinances of His appointment. The ministry of the Word, the secret exercises of devotion, &c.

3. In the events of His providence.

4. In the season of departure from earth to heaven.

CONCLUSION.—

1. If such be the privileges of the righteous how anxious should we be to be enrolled among their number.

2. If such be the greatness and glory of God how formidable must it be to stand in enmity against Him. All resistance is vain. Be wise! Lay down the weapons of your warfare at the cross of your Redeemer.—Samuel Thodey.

I. The people whom God regards. II. The grace which God displays.—S. Thodey.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Isa 64:1-2

I. This is nothing less than a prayer that God would manifest Himself as a Judge—yes, and as a Destroyer. Isaiah craved for a man who should deliver men from the oppressions of the world’s tyranny, from the storms which are raised by the passions of peoples and rulers, from the weariness and exhaustion which follow when they have accomplished their projects with great labour, and nothing comes out of them. All the misery which they cause springs, so the prophet thinks, from their assuming to be gods themselves, and from the disbelief which they cherish, and which they generate in a God who is altogether unlike them, whose ways are not their ways, whose purposes are not their purposes. And what he longed for was that the true man should appear, who would thoroughly manifest the ways and purposes of the true God, who would remove the thick veil which had intercepted His light from reaching His creatures, who would make them know that He was present with them, that He was ruling them and judging them. To long then for a man who should be a hiding-place from the tempest and a covert from the storm or heat, was the very same thing as to long that God would rend the heavens and come down, that the mountains would flow down at His presence.

II. There is a natural heart in all of us which is averse from this prayer, which would rather utter any prayer than this. And there is a natural religion which adapts itself to these cravings of ours, and supplies them with a language. To keep God at a distance from men is the end which it proposes to itself; to convert all persons who perform its offices, all prayers and dogmas, into barriers more or less secure against His appearing, and His vengeance, is its art. This religion expresses all different feelings of men, in different conditions of disease. It does not express the one common feeling of men, to be raised out of their diseases, to be made whole. It has no language for the infinite craving after God, the intense longing to be brought face to face with Him—to encounter all His vengeance rather than be separated from Him—which dwells in every man. The universal prayer—the prayer that goes up from the whole heart of humanity—is this of Isaiah’s.

III. The prophet had been disciplined to understand that man does not require to be protected against God, but that God should protect him against himself, and should raise him out of the slavery which he invents for himself. Thus did he learn to rejoice, even while he trembled, at the convulsions in the outward world, or in human society. Thus did he understand that by all such signs God was avenging the cause of the poor, of those who had no helper, was shaking kings on their thrones, was surprising the hypocrites. Thus was Isaiah made into the evangelical prophet, the witness that unto us a Child is born, unto us a Son is given, who can be a covert from the tempest, because He is both the Son of man and the Son of God; because God appearing in Him does indeed rend the heavens and come down.

F. D. Maurice, Sermons, vol. vi., p. 179.

References: Isa 64:3.—Spurgeon, Sermons, vol. xxvi. No. 1538; Isa 64:4.—H. Melvill, Penny Pulpit, No. 2466.; J. Keble, Sermons for Sundays after Trinity, Part I., p. 212.

Isa 64:6

I. Notice, first, the very pernicious fact of our inaptitude to feel and reflect that our mortal condition is fading. (1) We are very unapt to recognise the common lot and destiny of all human life—that it is to fade and is fading. The vast world of the departed is out of our sight—even what was the material and visible part. What is constantly in our sight is the world of the living, and we are unapt to think of them as all appointed not to be living. And we may note a circumstance which aids the deception, namely, that the most decayed and faded portion of the living world is much less in sight than the fresh and vigorous. "Out of sight, out of mind" in a great degree. (2) We are very prone to forget our own destiny, even while we do recognise the general appointment to fade and vanish. We have some unaccountable power and instinct to dissociate ourselves from the general condition and relationship of humanity. (3) We are apt to regard life much more as a thing that we positively possess, than as a thing that we are losing, and in a train to cease possessing.

II. Notice a few of those monitory circumstances which verify this our declining state. (1) How many successive generations of men have faded and vanished since the text itself was written? (2) To a reflective mind, the constant, inevitable progress towards fading would appear very much related to it. One has looked sometimes on the flowers of a meadow which the mower’s scythe was to invade next day:—perfect life and beauty as yet,—but to the mind they have seemed already fading through the anticipation. (3) But there are still more decided indications of decay. There are circumstances that will not let us forget whereabouts we are in life; feelings of positive infirmity, diminished power of exertion, grey hairs, failure of sight, slight injuries to the body far less easily repaired. Let us not absurdly turn from this view of life because it is grave and gloomy, but dwell upon it, often and intensely, for the great purpose of exciting our spirits to a victory over the vanity of our present condition; to gain from it, through the aid of the Divine Spirit, a mighty impulse toward a state of ever-living, ever-blooming existence beyond the sky.

J. Foster, Lectures, 1st series, p. 245.

I. Isaiah forms a most correct estimate of our condition upon earth, because we are all frail like the leaf.

II. The prophet’s reminder marks the certainty of our approaching death.

III. The metaphor reminds us of the uncertainty of the time when death may come.

IV. The lesson of our gradual decay is set forth in the falling leaf.

V. The text suggests the renovation which will follow our decay.

W. N. Norton, Every Sunday, p. 447.

References: Isa 64:6.—Spurgeon, Evening by Evening, p. 303; S. Randall, Literary Churchman Sermons, p. 236; Pulpit Analyst, vol. ii., p. 454; Outline Sermons to Children, p. 102; A. F. Barfield, Christian World Pulpit, vol. iv., p. 150; F. Wagstaff, Ibid., vol. vi., p. 232; E. D. Solomon, Ibid., vol. xxiv., p. 296. Isa 64:6-8.—Spurgeon, Sermons, vol. viii., No. 437. Isa 64:7.—G. Brooks, Outlines of Sermons, p. 229; J. F. Haynes, Christian World Pulpit, vol. xvi., p. 314; J. P. Gledstone, Ibid., vol. xvii., p. 89; Homiletic Magazine, vol. ix., p. 204; Spurgeon, Sermons, vol. xxiii., No. 1377.

Isa 64:8

I. How does the Potter use and convert the clay? (1) It is clear that the clay must be purified. The blood of Jesus Christ passes over it, mingles with it, and it is pure. (2) And so God proceeds to shape and remake it. We are all of the same clay, and we are all made for one purpose, though in different ways and various degrees,—to glorify God: first, to hold His love, and then to communicate that love to others. (3) And then, thirdly, God stamps His own work with His own signet and His own image; it carries its own evidence in it that it is His. To every man’s own heart it carries it by a secret witness. To the world and to the Church it carries it, by a mark which characterises it,—a meekness, a love, a holiness, a humility, which cannot be mistaken.

II. In order that God may fashion us, it is plain that our self-renunciation must be complete and our faith must be clear. We must accept our own utter wretched nothingness, and we must have a distinct expectation that God can and will make us all our fondest hope ever grasped, or all our utmost imagination ever painted.

J. Vaughan, Fifty Sermons, 8th series, p. 152.

Isa 64:8; Isa 33:22

God is related to each of us both as a Father and a King. The idea of a Father contains more prominently the sentiment of bountiful and tender cherishing, while that of a King contains more prominently that of regulation and control; and it is not till we have combined them that we can form an adequate conception of the relation in which He stands to us.

I. We should give the idea of God’s Fatherhood the first place in our meditations on His character, and not only begin with it, but carry it as the master-thought athwart all our other contemplations of Him, qualifying them with its influence. (1) Even a heathen could say, as an apostle has approvingly told us, "We are also His offspring." How much more is it not incumbent that we make the acknowledgment with filial and confiding hearts—we who enjoy that clear revelation that God created man in His own image? What else does this import than that, above all His other works, He distinguished man by producing him as a son, with a nature resembling His own? Accordingly, He endowed him with a son’s prerogative—the dominion over all His inferior creation. (2) If God is our Father, we should have confidence in His lovingkindness.

II. Besides being a Father, God is a King. An earthly father’s administration of his family is a matter of privacy. Public interests are not concerned in it, and he may do with his own what pleases his humour. He may open his door and readmit the prodigal, even without any repentance and confession, if he choose. But God’s family being the public—the universal public of created moral intelligence,—though this does not affect the personal love of the administrator, yet does it materially affect the mode of the administration. The family of children has enlarged into a kingdom of subjects. The order of all good government of a kingdom is, that the violation of the laws shall be visited with penal suffering before there be a restoration to the privileges of citizenship. Shall the fatherly love of God, then, resign His rebel child as lost? Behold the mystery of our redemption. The paternity of God secures that His regal justice will accept of an adequate ransom, if such should be offered. The proclamation of the gospel is not so much the proclamation of a King, declaring that no man shall be saved except through faith in Christ’s sacrifice, as it is the earnest entreaty of a Father that His children should believe, so as to be saved.

W. Anderson, Discourses, 2nd series, p. 1.

References: 64—S. Cox, Expositions, 1st series, p. 118. Isa 65:1.—Spurgeon, Sermons, vol. xxxii., No. 1919; Preacher’s Monthly, vol. i., p. 53.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The Prophet continueth his prayer, desiring God to declare his love toward his Church by miracles, and mighty power, as he did in mount Sinai.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER LXIV

The whole of this chapter, which is very pathetic and tender,

may be considered as a formulary of prayer and humiliation

intended for the Jews in order to their conversion, 1-12.

NOTES ON CHAP. LXIV

Verse 1. O that thou wouldest rend the heavens - This seems to allude to the wonderful manifestation of God upon Mount Sinai.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

LXIV.

(1) Oh that thou wouldest rend . . .—The division of chapters hinders the English reader from seeing that this is really a continuation of the prayer of Isa_63:15-19. The prophet asks that Jehovan may not only “look down” from heaven, but may rend, as it were, the dark clouds that hide the light of His countenance from His people, and that the mountains might tremble at His presence. (Comp. Psa_68:8; Exo_19:18.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

O that thou wouldst rend the heavens, that thou wouldst come down,.... Before, the church prayed that the Lord would look down from heaven and behold, Isa 63:15, now that he would open the heavens, and descend from thence; not by change of place, for he fills heaven and earth with his presence; but by some visible display of his power, in destroying her enemies, and delivering her from them. Some take this to be a prayer for the first coming of Christ from heaven to earth, by his incarnation, in order to redeem and save his people; and others that it is for his second coming to judgment, to take vengeance on his adversaries, when his wrath will burn like fire; but rather it is for his spiritual coming, to avenge his church and people on antichrist, and the antichristian states. She had seen him, as a triumphant conqueror, stained with the blood of his enemies; and now she prays for the accomplishment of what she had seen in vision and prophecy:

that the mountains might flow down at thy presence; kings and princes of the earth, and kingdoms and states governed by them, compared to mountains for their seeming firmness and stability; yet these will melt like wax, and flow like water, tremble and disappear at the presence of the King of kings, when he comes forth in his great wrath against them; as it is explained in the next verse,

that the nations may tremble at thy presence; see Rev 16:20. Here ends the sixty third chapter in the Targum.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Oh that thou wouldest rend the heavens - That is, in view of the considerations urged in the previous chapter. In view of the fact that the temple is burned up Isa 64:11; that the city is desolate; that the land lies waste, and that thine own people are carried captive to a distant land. The phrase ‘rend the heavens,’ implies a sudden and sublime descent of Yahweh to execute vengeance on his foes, as if his heart was full of vengeance, and the firmament were violently rent asunder at his sudden appearance. It is language properly expressive of a purpose to execute wrath on his foes, rather than to confer blessings on his people. The latter is more appropriately expressed by the heavens being gently opened to make way for the descending blessings. The word rendered here ‘rend’ (קרע qâra‛), means properly to tear asunder, as, e. g., the garments in grief Gen 37:29; 2Sa 13:31; or as a wild beast does the breast of anyone Hos 13:8. The Septuagint, however, render it by a milder word - ἀνοίξης anoixēs - ‘If thou wouldst open the heavens,’ etc. So the Syriac renders it by ‘O that thou wouldst open,’ using a word that is usually applied to the opening of a door. God is often represented as coming down from heaven in a sublime manner amidst tempests, fire, and storms, to take vengeance on his foes. Thus Psa 18:9 :

He bowed the heavens also and came down;

And darkness was under his feet.

Compare Hab 3:5-6. It should be remembered that the main idea in the passage before us is that of Yahweh coming down to destroy his foes. His people entreat him to descend with the proofs of his indignation, so that every obstacle shall be destroyed before him, Thus he is described in Psa 144:5-6 :

Bow thy heavens, O Lord, and come down;

Touch the mountains, and they shall smoke;

Cast forth lightning, and scatter them,

Shoot out thine arrows, and destroy them.

That the mountains might flow down at thy presence - The idea here is, that the presence of Yahweh would be like an intense burning heat, so that the mountains would melt and flow away. It is a most sublime description of his majesty, and is one that is several times employed in the Bible. Thus in relation to his appearance on Mount Sinai, in the song of Deborah Jdg 5:4-5 :

The earth trembled and the heavens dropped,

The clouds also dropped water.

The mountains melted from before Yahweh,

Even Sinai from before Yahweh, the God of Israel.

So Psa 97:5 :

The hills melted like wax at the presence of Yahweh,

At the presence of Yahweh (the God) of the whole earth.

So also in Mic 1:3-4 :

Lo, Yahweh cometh forth out of his place,

And will come down and tread upon the high places of the earth

And the mountains shall be molten under him.

And the valleys shall be cleft,

As wax before the fire,

And as the waters pour down a precipice.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Presence, as at Sinai, Exodus xix. 16., and Judges v. 4. Judas [the Machabee] continues to pray. (Calmet) --- The faithful sigh for Christ’s coming. (Haydock) --- All good people desired it most fervently. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Oh that thou wouldest rend the heavens: either the earnest desire of the prophet, or the Jews’ strong wish, for the coming of the Messias: or rather, their cry to God for vengeance upon their adversaries, on consideration of the enemy’s unmerciful dealing with them, and their insolent and opprobrious usage of God in his temple; partly expressing their haste and earnestness, and partly intimating that God would do it with violence and fury, implied in the word rending them, Psa 18:6,7, &c., spoken after the manner of man, who, if he were shut up, must have room made for his coming forth. This God is said to do, when he puts forth some signal manifestation of his power, Psa 144:5; a metaphor taken from men, that when they would resolutely and effectually help one in distress, break and fling open doors, and whatever may hinder coming to their relief.

That the mountains might flow down; or melt, Psa 68:1,2; 97:5; Mic 1:3,4; that all impediments might be removed out of the way: possibly an allusion to God’s coming down upon Mount Sinai in those terrible flames of fire, Jdg 5:4,5.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1-3. The imagery is taken from the account of the divine manifestation at Sinai (Exo_19:18).

2. RV 'As when fire kindleth the brushwood, and the fire causeth,' etc.

4. O God, etc.] RV 'a God beside thee, which worketh for him that waiteth for Him.' St. Paul (1Co_2:9) alludes to this passage to emphasise the fact that human wisdom cannot fathom the working of God. Meetest] i.e. as a friend.

Art] RV 'wast.' In those, etc.] RV 'in them' (i.e. our sins) 'have we been of long time, and shall we be saved?'

6. An unclean thing] RV 'one that is unclean.' Filthy rags] RV 'a polluted garment': such as was ceremonially unclean.

8. Cp. Isa_63:16; Rom_9:20. An appeal to God that He will not abandon the work of His own hands.

10, 11. Another motive for Jehovah's interference—the present desolation of the land and sanctuary dedicated to Him.

10. Holy cities] Elsewhere Jerusalem only is so called, but the attribute is here extended to the whole land (Zec_2:12).

11. Pleasant things] the same word as 'goodly vessels,' 2Ch_36:19.

12. Refrain thyself] i.e. refuse to give way to natural tenderness (Gen_45:1).

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Rend — Or, tear asunder.

The heavens — The overhanging heavens, to simple fancy, was the seat of Jehovah’s power. Thence came the lightning and the thunder. Jehovah’s sudden and sublime descent was prayed for, to melt away the mountain difficulties in the way of Zion’s permanent settlement and rest.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 1-12. ISRAEL"S PRAYER CONTINUED AND CONCLUDED. Not content with praying God to look upon them once more with favour, (Isa_63:15) Israel now asks for a theophany, or manifestation of the Divine Presence, such as they have experienced in the times of old, and such as shall suffice to strike terror into the hearts of their enemies (vers. 14). With profound humility confessing their manifold and grievous iniquities, they beseech God once more, as their Father and Maker, to have pity upon them, reminding him of the desolate condition of Judaea and Jerusalem, and urging him no longer to "refrain himself" (vers. 5-12). "The manner," as Mr. Cheyne observes, "is that of a liturgical psalm; the prophet, as it were, leads the devotions of the assembled Church," and utters in impassioned language the feelings which deeply move them.

Oh that thou wouldest rend the heavens! God "dwells in the thick darkness". (2Ch_6:1) "Thick clouds are a covering to him" as he "walketh in the circuit of heaven". (Job_22:14) The Church would have the covering "rent," and God show himself openly, both to his people and to their enemies. That thou wouldest come down! God" came down" ou Sinai in the sight of all the people. (Exo_19:11, Exo_19:20) David saw him in vision "bow the heavens and come down; and there was darkness under his feet". (Psa_18:9) It is such an "epiphany" which the Church now desires a revelation of God in all his glory, in his might as against "the nations" (ver. 2), in his mercifulness as towards themselves. That the mountains might flow down; or, quake. When God descended on Sinai, "the whole mount quaked greatly". (Exo_19:18) When he appeared to David, "the earth shook and trembled; the foundations also of the hills moved and were shaken". (Psa_18:7) When he was seen of Elijah, "a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; and after the wind was an earthquake". (1Ki_19:11) Micah saw the Lord "coming forth out of his place," and "the mountains were molten under him, and the valleys cleft". (Mic_1:3, Mic_1:4) The mountains represent that which is most firm and solid and strong upon the face of the earth. If even they "melt and flow and tremble" at the presence of God, what might must his be! And who may abide him?

HOMILIES BY E. JOHNSON Vers. 1-5. Longing for the appearance of God.

"Widely yawns the gulf between Israel and her God. A revelation on the widest possible scale is necessary to smite down unbelief and annihilate opposition; God himself must appear.

I FIGURES OF THE MANIFESTATION OF GOD. The rending of the heavens. For the time of trouble is as the hiding of the face of God behind thick clouds. (Job_22:13, Job_22:14) The word given, rend, is very strong tear asunder, as garments in grief, (Gen_37:29 2Sa_13:31) or as a wild beast the breast of any one. The faithful firmly believe that he will find a way to show himself through the densest darkness of the most unhappy time. The idea is that of a coming in power to destroy his foes. (cf. Psa_44:5, Psa_44:6) The shaking mountain, the fire causing the boiling of the waters, the terror of the nations, and the terrible deeds of Jehovah all this imagery belongs to the memory of the Exodus, where he proved himself to be the living God.

II EVANGELICAL APPLICATION. Ver. 4 is cited by St. Paul as illustrating the effect of the gospel in producing happiness and salvation. (1Co_2:9) If the prophet urges that no god had ever done what Jehovah had done, and no human being had witnessed such manifestations from any other quarter, the apostle applies the thought to the manifestation of God in Christ. For waiting men salvation is prepared. Piety may be defined is so defined in Scripture as waiting upon God. (Psa_25:3, Psa_25:5, 21 27:14 37:9 130:5) God had given manifestations of his existence in the past, of his power and goodness, which had been furnished to none other than his friends. And to those interpositions the suppliants appeal as a reason why he should again interpose and save them in their sore calamities. J.

HOMILIES BY W. CLARKSON Vers. 1-5. Hope in God.

The fervent language of the text is indicative of an intense spiritual struggle; the heart of the prophet is filled with conflicting hopes and fears. Sensible of great national sins, but mindful of great mercies at the hand of God, he now fears lest Israel has gone beyond redemption, and now prays for Divine rescue and restoration. We have

I A SENSE OF GOD"S OVERWHELMING POWER. Israel was brought very low; her land was desolate, her people scattered, her ordinances unobserved; but let God once appear in his majesty and his strength, and everything would be subdued before him; the enemy would be utterly routed, the cause of truth and piety would immediately triumph (vers. 1-3). Low as the Church may be found at any time, it only needs that God"s presence should be manifested, and his power be exercised, and the strongest mountains of difficulty will melt away, prejudice be uprooted, hatred be cast out, unbelief be dislodged, indifference and indecision be consumed, earnest thought be enkindled, piety and virtue be made to burn and to enlighten.

II A RECOGNITION OF HIS RIGHTEOUSNESS. (Ver. 5) God meets with the tokens of his favour those that rejoice to work righteousness, that remember him in his appointed ways in worship, in thanksgiving, in obedience, in filial submission; but he is wroth with Israel, and righteously so, for Israel has sinned. In every age and land he that works righteousness is accepted and blessed of God; at all times and in every place the man that sins against his conscience must confront the anger of God, showing itself in one or more of a number of ways in compunction, in ignominy, in desolation and ruin, in sickness, in desertion and loneliness, or in early death.

III A CONSCIOUSNESS OF UTTER UNDESERVEDNESS. "In those sins is continuance;" or long have we continued in our sins, "and shall we be saved?" (ver. 5). Is there salvation to be found for the nation that for whole generations has forsaken its God? is there mercy to be had for the individual soul that for whole periods of life has lived in guilty negligence of a Divine Father and Saviour?

IV A REMEMBRANCE OF HIS ABOUNDING GOODNESS. (Ver. 4) It is. "Jehovah of hosts" alone that wrought these marvellous deliverances for his expectant people. All other deities ignominiously and pitiably failed their devotees in the hour of trial. Their idols had mouths, but they spake not; they had hands, but they handled not; their voice could not command the storm, nor their arm arrest the tide. But the history of the people of God and of the Church of God is a history of Divine goodness and grace, of interposition in the time of peril, of redemption from ruin, of gracious and glorious manifestations of Divine affection and attachment. This encourages to

V A PRAYER FOR HIS EFFECTUAL INTERPOSITION. "Oh that thou wouldest rend the heavens! that thou wouldest come down!" (ver. 1). Our unworthiness is very great, but thy mercy is large and free; make thy presence known, thy power felt, in the midst of us. C.

HOMILIES BY R. TUCK Ver. 1. Prayer for humbling manifestations of God.

"Vers. 1-3 are parallel to Isa_63:15, but grander and bolder. There the prophet, in the name of the Church, petitioned that Jehovah would look down on the misery of his people. Here a look is felt to be insufficient, so widely yawns the gulf between Israel and his God. A revelation on the largest possible scale is necessary to smite down unbelief and annihilate opposition; God himself must appear" (Naegelsbach). The prayer is for a Divine manifestation suited to the circumstances and necessities of God"s people as truly as the fire-manifestation of Sinai had been. The prophet seems to think that some overwhelming manifestation of God would silence the unbelievers, and put the hinderers out of the way, as nothing else could. There is always a tendency to trust in the extraordinary rather than in the ordinary methods of Divine working. We think men will repent, if only some one would rise from the dead and witness of eternal things to them; and God"s answer in every age is, "If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.

I SUCH PRAYER OFTEN SHOWS THAT WE FAIL TO NOTICE GOD"S WORKING IN QUIETER WAYS. Men do not pray for "lightning" who duly recognize what the "light" is doing. Yet the silent forces are the mighty ones. Atmosphere does more than wind; dew does more than storms; moisture does more than rains. God works his best work silently, quietly. We think big things must make a big noise. It is true of our everyday lives; the things that make our happiness and success are not prominent things that happen occasionally, but the ten thousand little things that pass almost unheeded, and that seem to us too small to hold God. It is true of our spiritual life. Living in the warmth of the smile of God does more for us than any special times of manifestation. It is true of the kingdom of God in the world. It cometh on secretly, no man knoweth how.

II SUCH PRAYER SOMETIMES SHOWS THAT WE WANT GOD TO WORK BY JUDGMENTS RATHER THAN BY MERCIES. It means, "Appear, O Lord, to overthrow our adversaries." That, indeed, seems to be the tone of the prophet"s prayer in the text. He at least wants the hinderers and enemies forcibly persuaded, if, indeed, he does not pray for them to be taken out of the way. But it is never consistent with the Christian spirit to take prayers to God for the judgment of anybody. That is not the way in which to pray for hinderers, slanderers, or enemies. We are properly taught to pray that God would "baffle their designs and turn their hearts." If we rightly felt God"s presence with us now, we should not want to ask for any coming of his from heaven. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The church's prayer continued, for the illustration of God's glory, ver. 1-5. With a confession of their sins, and complaint of their afflictions, ver. 6-12.

Rent - A metaphor taken from men, that when they would resolutely help one in distress, break and fling open doors and whatever may hinder. Flow down - That all impediments might be removed out of the way: possibly an allusion to God's coming down upon Mount Sinai, in those terrible flames of fire.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Oh that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down at Thy presence.” (See on previous verse). In this verse Isaiah makes clear his desire that God will act decisively. The rending of the heavens indicates God acting decisively. His desire that God would come down is fulfilled in verse 3. For ‘that the mountain might flow down at Thy presence’ also see verse 3.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

v. 1. Oh, that Thou wouldest rend the heavens, so the suppliant now begs the Lord, that Thou wouldest come down, bursting forth to execute vengeance, suddenly descending on Thy people’s foes, that the mountains might flow down at Thy presence, the mightiest of His creatures being overcome by the revelation of His majesty,

v. 2. as when the melting fire burneth, consuming brushwood in the twinkling of an eye, the fire causeth the waters to boil, literally, "as fire makes the water swell and seethe," to make Thy name known to Thine adversaries, with a powerful rage, that the nations may tremble at Thy presence, at the majestic revelation of His omnipotence.

v. 3. When thou didst terrible things which we looked not for, such as the visible coming of the Lord to the final Judgment will be, Thou camest down, the mountains flowed down at Thy presence, with an unparalleled exhibition of His unexcelled might, transcending all human fantasy.

v. 4. For since the beginning of the world men have not heard nor perceived by the ear, neither hath the eye seen, O God, beside Thee, any God beside the one true God, what He hath prepared for him that waiteth for Him, or, "who intercedes for those who rely upon Him in faith," interfering in behalf of His children. St. Paul uses this verse, 1Co 2:9, in order to describe the mystery of the Gospel-message.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

The people of Israel continue speaking to Yahweh. (See: Isaiah 63:11)

Oh, if you had

Isaiah introduces this desire for Yahweh's presence in their past history with a strong exclamation. (See: Hypothetical Situations)

if you had split open the heavens

If Yahweh had shown himself very dramatically by tearing open the sky. The words "split open" refer to ripping a piece of cloth apart. (See: Metaphor)

mountains would have shaken

The mountains would have trembled as in an earthquake. (See: Hypothetical Situations)

as when fire kindles the brushwood, or the fire makes water boil

This possibly emphasizes how easily God's presence would have caused the mountains and the people to tremble. (See: Simile and Hypothetical Situations)

translationWords

heaven

fire

name

know

adversary

nation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

As fire burns something that melts because of it, and as fire causes water to bubble; when you put a coal or glowing metal into water, the water bubbles. All this You did in Egypt, as it is written (Ex. 9: 24): “And there was hail, and fire burning in the midst of the hail.” Jonathan, however, renders: “As fire burned materials that melt,” in reference to Elijah on Mount Carmel, concerning whom it is stated (I Kings 18:38): “and the water which was in the trench, it licked up.”

to make Your name known to Your adversaries like the matter that is stated concerning that plague (Ex. 9:16): “But, because of this I preserved You, [in order to show you My strength, and in order to tell of My name throughout the entire land.]” Had You done this now, then nations would quake from before You.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

כקרח אש המסׁים As when the melting fire burneth, and mountains melt in the heat of the fire, and. מים תבעה אש Like the water, which the fire causeth to boil. As to תבעה causeth to boil (lit. swelleth) comp. אבעבעות blains (Ex. 9:9). מפניך גוים ידגזו Thus the nations would tremble at Thy presence.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.