About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~2 minVerses: 12
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 64

12 verses with commentary

Prayer for God's Mercy

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

View commentary
'Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence.' This passionate prayer continues from chapter 63. The Hebrew 'qara' (rend/tear) expresses violent breaking through. 'Come down' (yarad) requests theophany - divine appearance. Mountains flowing recalls Sinai's trembling (Exodus 19:18).

As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence! the melting: Heb. the fire of meltings

View commentary
'As when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence!' Fire imagery intensifies - melting, burning, boiling. The purpose: making God's name known and causing nations to tremble. Divine intervention serves revelatory purposes.

When thou didst terrible things which we looked not for, thou camest down, the mountains flowed down at thy presence.

View commentary
'When thou didst terrible things which we looked not for, thou camest down, the mountains quaked at thy presence.' Memory of past unexpected interventions grounds present hope. 'Terrible things' (yare - fear-inspiring) exceeded expectation. The Hebrew 'lo-qivinu' (we looked not for) emphasizes surprise - God exceeded their imagination.

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, what he hath prepared for him that waiteth for him. seen: or, seen a God beside thee, which doeth so for him, etc

View commentary
'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, what he hath prepared for him that waiteth for him.' Paul quotes this in 1 Corinthians 2:9 regarding the Spirit's revelation. No eye has seen, no ear heard what God prepares for those who wait. The Hebrew 'chakah' (wait) implies patient expectation.

Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.

View commentary
'Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved.' God meets those who work righteousness joyfully and remember His ways. Yet here is confession: 'thou art wroth; for we have sinned.' Despite sin, 'we shall be saved' - grace exceeds judgment.

But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.

View commentary
'But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.' The Hebrew 'tame' (unclean) indicates ritual defilement. Even 'righteousnesses' (plural - best efforts) are 'filthy rags' ('ed' - menstrual cloths, ceremonially defiling). Sin's effects are universal ('all') and comprehensive.

And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. consumed: Heb. melted because: Heb. by the hand

View commentary
'And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.' The absence of genuine prayer compounds the problem - 'none that calleth...stirreth up himself.' Spiritual lethargy accompanies moral failure. God's hidden face is both judgment and experience.

But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.

View commentary
'But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.' The 'but now' (attah) marks a turn from despair to hope. Despite everything, God remains 'our father.' The potter/clay imagery (see Jeremiah 18) acknowledges divine sovereignty and human dependence. We are His 'work' (ma'aseh).

Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.

View commentary
'Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.' The prayer pleads for limited rather than permanent wrath. The Hebrew 'ad-me'od' (very sore) asks for moderation. 'Remember not iniquity forever' asks for forgiveness. The appeal is relational: 'we are all thy people.'

Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.

View commentary
'Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation.' The concrete reality of judgment: holy cities ('arei qodsheka' - plural, referring to all significant places) have become wilderness. Zion and Jerusalem specifically named are 'desolation' (shemamah - horror, devastation). Physical reality matches spiritual condition.

Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.

View commentary
'Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste.' The temple ('our holy and beautiful house') is specifically mourned. The Hebrew 'tiph'artenu' (our beauty/glory) emphasizes what the temple meant to them. 'Burned with fire' is devastating final judgment. 'All our pleasant things' (machmaddim - treasures, delights) are destroyed.

Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?

View commentary
'Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore?' The prayer concludes with bold questioning: Will God 'refrain' (aphaq - restrain, hold back) given such devastation? Will He remain silent while affliction continues? The Hebrew 'anah ad-me'od' (afflict very sore) challenges divine passivity. This is bold, honest prayer.

Test Your Knowledge

Continue Your Study