Albert Barnes Commentary Isaiah 64

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 (Isaiah 64:11); that the city is desolate; that the land lies waste, and that your 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 were 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‛) properly means to tear asunder, as, for example, the garments in grief (Genesis 37:29; 2 Samuel 13:31), or as a wild beast does the breast of anyone (Hosea 13:8).

The Septuagint, however, renders it by a milder word – ἀνοίξης anoixēs – ‘If you would open the heavens,’ etc. So the Syriac renders it by ‘O that you would 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 (Psalms 18:9):

He bowed the heavens also and came down;
And darkness was under his feet.

. 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 (Psalms 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 (Judges 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 (Psalms 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 (Micah 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.

As when the melting fire burns — Margin, ‘The fire of meltings.’ Lowth renders it, ‘As when the fire kindles the dry fuel.’ So Noyes, ‘As fire kindles the dry stubble.’ The Septuagint renders it: Ὡς κηρὸς ἀπὸ προσώπου πυρὸς τήκεται Hōs kēros apo prosōpou puros tēketai — ‘As wax is melted before the fire.’ So the Syriac renders it. The Hebrew word rendered here in the margin ‘meltings’ (המסים hămâsı̂ym), properly means, according to Gesenius, brushwood, twigs. So Saddias renders it.

And the true idea here is, that the presence of Yahweh would cause the mountains to melt, as a fire consumes light and dry brushwood or stubble. Dr. Jubb supposes that the meaning is, ‘As the fire of things smelted burns’ — an idea which would provide a striking comparison, but there is much doubt whether the Hebrew will bear that construction.

The comparison is a very vivid and sublime one, as it is in the view given above—that the presence of Yahweh would set on fire the mountains and cause them to flow down as under the operation of an intense heat. I do not know that there is reason to suppose that the prophet had any reference to a volcanic eruption, or that he was acquainted with such a phenomenon—though Syria and Palestine abounded in volcanic appearances, and the country around the Dead Sea is evidently volcanic (see Lyell’s Geology, i. 299).

But the following description may provide an illustration of what would be exhibited by the flowing down of the mountains at the presence of Yahweh, and may serve to show the force of the language which the prophet employs in these verses. It is a description of an eruption of Vesuvius in 1779 by Sir William Hamilton.

He says, ‘Jets of liquid lava, mixed with stones and scoriae, were thrown up to the height of at least 10,000 feet, having the appearance of a column of fire. The falling matter being nearly as vividly inflamed as that which was continually issuing from the crater, formed with it one complete body of fire, which could not be less than two miles and a half in breadth, and of the extraordinary height above mentioned, casting a heat to the distance of at least six miles around it.’

Speaking of the lava which flowed from the mountain, he says, ‘At the point where it issued from an arched chasm in the side of the mountain, the vivid torrent rushed with the velocity of a flood. It was in perfect fusion, unattended with any scoriae on its surface, or any gross material not in a state of complete solution. It flowed with the translucency of honey, in regular channels, cut finer than art can imitate, and glowing with all the splendor of the sun’ (Lyell’s Geology, i. 316).

Perhaps there can be conceived no more sublime representation of what was in the mind of the prophet than such an overflowing volcano. It should be observed, however, that Gesenius supposes that the word which is rendered in Isaiah 64:1-3, flow down (נזלוּ nāzolû), is derived, not from נזל nāzal — to flow, to run as liquids do; but from זלל zâlal — to shake, to tremble, to quake as mountains do in an earthquake. But it seems to me that the connection rather demands the former signification, as the principal element in the figure is fire, and the office of fire is not to cause to tremble, but to burn or melt. The effect here described as illustrative of the presence of God was that produced by intense burning heat.

The fire causes the waters to boil — Such an effect was anticipated at the presence of Yahweh. The idea is still that of an intense heat, that should cause all obstacles to be consumed before the presence of the Lord. To illustrate this, the prophet speaks of that which is known to be most intense, that which causes water to boil; and the prayer is, that Yahweh would descend in the manner of such intense and glowing fire, in order that the foes of the people might be destroyed, and all the obstacles to the restoration of his people removed. The exact point of the comparison, as I conceive, is the intensity of the heat, as emblematic of the majesty of Yahweh, and of the certain destruction of his foes.

To make your name known — By the exhibition of your majesty and glory.

When you did terrible things – in delivering the people from Egypt, and in conducting them to the promised land.

Which we did not look for – which we had never before witnessed, and which we had no right to expect.

You came down – as on Mount Sinai.

The mountains flowed down – (See the notes above). The reference is to the manifestations of smoke and fire when Yahweh descended on Mount Sinai .

For since the beginning of the world - This verse is quoted, though not literally, by the apostle Paul as illustrating the effects of the gospel in producing happiness and salvation (see the notes at 1 Corinthians 2:9).

The meaning here is that nowhere else among people had there been such blessings imparted and such happiness enjoyed, or so many proofs of love and protection, as among those who were the people of God and who feared Him.

Men have not heard - In no nation in all past time have deeds been heard of such as You have performed.

Nor perceived by the ear - Paul (1 Corinthians 2:9) renders this neither have entered into the heart of man, which, Lowth says, “is a phrase purely Hebrew and which seems to belong to the prophet.”

The phrase, “Nor perceived by the ear,” Lowth says, is repeated without force or propriety. He seems to suppose that this place has been either willfully corrupted by the Jews, or that Paul made his quotation from some Apocryphal book—either the Ascension of Isaiah, or the Apocalypse of Elias—in both of which the passage is found as quoted by Paul.

The phrase is wholly omitted by the Septuagint and the Arabic but is found in the Vulgate and Syriac. There is no authority from the Hebrew manuscripts to omit it.

Neither has the eye seen - The margin here undoubtedly expresses the true sense. So Lowth renders it, “Nor has the eye seen a God beside You, who does such things for those that trust in Him.”

In a similar manner, the Septuagint translates it, “Neither have our eyes seen a God beside You (οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλήν σου oude hoi ophthalmoi hēmōn eidon theon plēn sou), and Your works which You have done for those who wait for mercy.”

The sense is, no eye had ever seen such a God as Yahweh, one who so richly rewarded those who put their trust in Him. In the Hebrew, the word rendered “O God” may be in either the accusative or vocative case. The sense is that Yahweh was a more glorious rewarder and protector than any of the gods that had ever been worshipped by the nations.

What He has prepared - Hebrew, יעשׂה ya‛ăs'eh — “He does,” or will do. So the Septuagint, Ἅ ποιήσεις Ha poiēseis — “What You will do.”

The sense given by our translators—“What He has prepared”—has been evidently adopted to accommodate the passage to the sense given by Paul (1 Corinthians 2:9), ἅἠτοίμασεν, κ.τ.λ. ha ētoimasen, etc., What God has prepared.

But the idea in the Hebrew is not what God has prepared or laid up in the sense of preserving it for the future, but what He had already done in the past. No god had done what He had; no human being had ever witnessed such manifestations from any other god.

For him that waits for Him - Lowth and Noyes: “For him who trusts in Him.” Paul renders this, For them that love Him, and it is evident that he did not intend to quote this literally but meant to give the general sense.

The idea in the Hebrew is, “For him who waits (למחכה limchakēh) for Yahweh,” that is, who feels his helplessness and relies on Him to interpose and save him. Piety is often represented as an attitude of waiting on God (Psalms 25:3), (Psalms 25:5), (Psalms 25:21); (Psalms 27:14); (Psalms 37:9); (Psalms 130:5).

The sense of the whole verse is that God in His past dealings had given manifestations of His existence, power, and goodness to those who were His friends, which had been furnished nowhere else.

To those interpositions the suppliants appeal as a reason why He should again interpose and why He should save them in their heavy calamities.

You meet him - Perhaps there are few verses in the Bible that have caused more perplexity for interpreters than this one. After all that has been done, the general impression seems to be that it is wholly inexplicable, or without meaning—as it certainly is in our translation.

Noyes says of his own translation of the final part of the verse, ‘I am not satisfied with this or any other translation of the line which I have seen.’

Lowth states, ‘I am fully convinced that these words as they currently stand in the Hebrew text are utterly unintelligible. There is no doubt of the meaning of each word separately, but put together they make no sense at all. I conclude, therefore, that the copy has suffered from transcribers in this place.’

After proposing an important change in the text without any authority, Lowth adds, ‘Perhaps these may not be the very words of the prophet; however, it is better than to attribute to him what makes no sense at all, as those who attempt to translate such corrupted passages generally do.’ Archbishop Secker also proposed an important change in the Hebrew text, but there is, it is believed, no good manuscript authority for any change.

Without repeating what has been said by commentators on the text, I will endeavor to state what seems to me to be its probable meaning. Its general purpose, I think, is clear. It is to urge, as an argument for God’s intervention, the fact that he was accustomed to regard with pleasure those who did well; yet to admit that he was now justly angry because of their sins, and that they had continued so long in them that they had no hope of being saved except through his mercy. An examination of the words and phrases that occur will prepare us to present in a single view the probable meaning.

The word translated ‘you meet,’ (פגעת pâga‛^ethâ) probably means to strike upon, to impinge; then to fall upon in a hostile manner, to press upon in any way, as with petitions and prayers; and then to make peace or a treaty with anyone. See the word explained in the notes on Isaiah 47:3. Here it means, as I suppose, to meet for purposes of peace, friendship, protection; that is, it was characteristic of God to meet such persons as are described for purposes of kindness and favor. This expresses the belief of the petitioners that whatever they were suffering, they still had no doubt that it was God’s character to bless the righteous.

That rejoices - This translation evidently does not express the sense of the Hebrew, unless it is understood as meaning that God meets with favor those who rejoice in doing righteousness. So Gesenius translates it, ‘You make peace with him who rejoices to do justice; that is, with the just and upright man you are in league, you delight in him.’ So Noyes translates it, ‘You are the friend of those who joyfully do righteousness.’ Lowth: ‘You meet with joy those who work righteousness.’ Jerome: ‘You meet him who rejoices and does right.’ The phrase used (את־שׂשׂ 'eth - s'ās') seems to me to mean, ‘With joy,’ and to indicate God’s general habit. It was characteristic of him to meet the just ‘with joy,’ that is, joyfully.

And works righteousness - Hebrew, ‘And him that does righteousness;’ that is, ‘you are accustomed to meet the just with joy, and him that does right.’ It was a pleasure for God to do it, and to impart to them his favors.

Those that remember you in your ways - On the word ‘remember,’ used in this connection, see the notes on Isaiah 62:6. The idea is, that such persons remembered God in the ways which he had appointed; that is, by prayer, sacrifices, and praise. With such persons he delighted to meet, and such he was always ready to aid.

Behold, you are angry - This is language of deep feeling on the part of the suppliants. Despite the mercy of God, and his readiness to meet and bless the just, they could not be ignorant of the fact that he was now angry with them. They were suffering under the signs of his displeasure; but they were not now disposed to blame him. They felt the utmost assurance that he was just, whatever they might have endured. It is to be borne in mind that this is language supposed to be used by the exiles in Babylon, near the close of the captivity; and the evidences that God was angry were to be seen in their heavy sorrows there, in their desolate land, and in the ruins of their ruined city and temple (see the notes on Isaiah 64:10-11).

In those is continuance - Lowth has correctly remarked that this conveys no idea. To what does the word ‘those’ refer? No antecedent is mentioned, and commentators have been greatly perplexed with the passage. Lowth, in accordance with his frequent custom, seems to suppose that the text is corrupted, but is not satisfied with any proposed mode of amending it. He translates it, ‘because of our deeds, for we have been rebellious;’ changing entirely the text—though following substantially the sense of the Septuagint. Noyes translates it, ‘Long does the punishment endure, until we are delivered;’ but expresses, as has been already remarked, dissatisfaction even with this translation, and with all others which he has seen. Jerome translates it, In ipsis fuimus semper - ‘We have always been in them,’ that is, in our sins.

The Septuagint, Διὰ τοῦτο ἐπλανήθημεν Dia touto eplanēthēmen, etc. ‘Because of this we wandered, and became all of us as unclean, and all our righteousness as a filthy rag.’ It seems to me that the phrase בחם bâhem — ‘in them,’ or ‘in those,’ refers to sins understood; and that the word translated ‘continuance’ (עולם ‛ôlâm) is equivalent to a long period in the past; meaning that their sins had been of long duration, or as we would express it, ‘we have always been sinners.’ It is the language of humble confession, indicating that this had been the characteristic of the nation, and that this was the reason why God was angry at them.

And we shall be saved - Lowth translates this, or rather substitutes a phrase for it, thus, ‘For we have been rebellious’ - amending it entirely by conjecture. But it seems to me that Castellio has given an intelligible and obvious interpretation by regarding it as a question: ‘Jamdiu peccavimus, et servabimur?’ ‘Long time have we sinned, and shall we be saved?’ That is, we have sinned so long, our offenses have been so aggravated, how can we hope to be saved? Is salvation possible for such sinners? It indicates a deep consciousness of guilt, and is language such as is used by all who feel their deep depravity before God. Nothing is more common in conviction of sin, or when suffering under great calamities as a consequence of sin, than to ask the question whether it is possible for such sinners to be saved.

I have thus given, perhaps at tedious length, my view of this verse, which has so much perplexed commentators. And though the view must be submitted with great diffidence after a man such as Lowth has declared it to be without sense as the Hebrew text currently stands, and though no important doctrine of religion is involved by the explanation, yet some service is rendered if a plausible and probable interpretation is given to a much-disputed passage of the sacred Scriptures, and if we are spared the necessity of supposing a corruption in the Hebrew text.