Thomas Aquinas Commentary Isaiah 64

O that you would rend. Here the prophet offers a petition.

First, he asks for the presence of the judge; second, he asks for mercy: behold you are angry (Isaiah 64:5).

Concerning the first request, he does two things:

1. He sets out the petition.
2. He describes the fulfillment of the petition: you did come down (Isaiah 64:3).

Concerning the first of these, he again does two things:

1. He asks for the coming of the judge: O that you would rend the heavens. He speaks figuratively, as if to one living above the heavens. Alternatively, it means that you would empty yourself, putting aside your majesty and assuming flesh: bow down your heavens and descend (Psalms 144:5).

Second, he sets out the effect of the judge’s coming.

1. First, the effect on inanimate creatures, namely the mountains: the mountains would melt away at your presence. This is as if to say they would not endure your presence, if it pleased you. Or, the mountains refers to the powerful and the proud, as mentioned previously: the mountains shall be melted (Isaiah 34:3) with their strength. In the waters: the waters would burn with fire, because you are all fiery, if you should wish. As it says elsewhere, at another time the fire, above its own power, burnt in the midst of water . Or, by the waters are signified peoples: the many waters are many peoples (Revelation 17:15).
2. Second, the effect on men.
   1. First, on the Gentiles: that the nations might tremble at your presence. As the Psalm says, the Gentiles shall be troubled (Psalms 65:7–8). Literally, they will be shaken. Or, this refers to the conversion of the Gentiles after the coming of Christ.
   2. Second, the effect on the Jews: when you shall do wonderful things, we shall not bear it. That is, we, who are accustomed to seeing and hearing such things, will not bear it because of our stupor, just as they were terrified in Exodus 20:18. Thus, it is written of those who made excuses (Hebrews 12:19). Or, it means we shall not bear his coming, even after having seen his miracles.

You did come down. Here he sets out the fulfillment of the petition.

First, regarding his coming: you did come down to judge us. This uses the past tense for the future. Or, it refers to his coming into the womb of the virgin. Or better, according to the literal sense, he presents proof of the effect, as if to say: if you were to come down now, the same things would happen that happened when you came down to free your people from Egypt (Exodus 4). As it is written, he bowed the heavens, and came down, and darkness was under his feet (Psalms 18:9).

Second, regarding the effect.

1. First, in wonders: at your presence the mountains, the rocks of Arnon, melted away (Numbers 21:14–15). Also, the mountains skipped (Psalms 114:4). Mystically, this refers to the Jews or the demons.
2. Second, in benefits.
   1. First, he sets out the greatness of God’s benefits: from the beginning of the world they have not heard. For never has anything been seen or heard like what God did for the Jews, and what he will do for the saints in glory: eye has not seen, nor ear heard, neither has it entered into the heart of man, what things God has prepared for them that love him (1 Corinthians 2:9).
   2. Second, regarding the promptness in benefiting them: you have met him that rejoices, to help him while he was still petitioning or coming to you. This is him that rejoices in you. As it is written, wisdom goes about seeking such as are worthy of her . Mystically, this refers to Simeon (Luke 2).

Behold you are angry. Here he sets out the need for mercy.

First, he shows the need of the petitioner; second, he offers the petition: and now, O Lord (Isaiah 64:8).

Concerning the first point, he does two things. First, he shows his need from the greatness of their evil, both in their general fault and in their specific sins: behold you are angry, and we have sinned. The order is reversed, for the meaning is: you are angry because we have sinned. And, nevertheless, we shall be saved by your mercy, as stated previously: our wicked doings are with us (Isaiah 59:12).

He also shows their need from the imperfection of their good deeds: and we are all become as one unclean, and all our righteous deeds, because they are wrapped up in other sins. As Job says, if I am washed, as it were, with snow waters, and my hands shall shine ever so clean, yet you shall plunge me in filth, and my garments shall abhor me (Job 9:30–31).

And he shows their need from their punishment: and we have all fallen, as if killed, or fallen from our state of worthiness. And our iniquities, like the wind, have taken us away from our land. As it is written, against a leaf that is carried away with the wind, you show your power (Job 13:25).

Second, he shows the petitioner’s need by pointing to their lack of help.

1. First, the lack of human help: there is none that calls upon and takes hold of you with prayers. As it is written, I held him, and I will not let him go (Song of Solomon 3:4).
2. Second, the lack of divine help: you have hid your face—that is, your mercy—and have crushed us in the hand (meaning, the work) of our iniquity. This is according to what it says in Proverbs 18:21: I will hide my face from them (Deuteronomy 32:20).

And now, O Lord. Here he petitions for mercy. Concerning this, he does two things.

1. First, he asks for mercy, giving the reason: you are our father. He explains, as clay is in the hand of the potter, so are weNos. Vg.: vos. in the hand of GodManu Dei. Vg.: manu mea. (Jeremiah 18:6); and, remember, I beseech you, that you have made me as the clay (Job 10:9). Then he offers the petition: be not exceedingly angry, that is, not according to what our merits demand. As the Psalm says, remember not our former iniquities: let your mercies speedily prevent us (Psalms 79:8).
2. Second, he sets out their misery: behold, Lord, see, we are all your people. He speaks of the city of your sanctuary (or, of your holy one), that is, the sanctuary of the temple, namely, Jerusalem: the enemy has put out his hand to all her desirable things (Lamentations 1:10). And he wonders at God’s patience: will you refrain yourself, O Lord, upon these things? Why do you look upon our iniquities?Iniquitates nostras. Vg.: iniqua agentes. DR: “them that do unjust things.” (Habakkuk 1:13).

Note on the words, what things you have prepared for them that loveDiligentibus. Vg.: exspectantibus. DR: “wait for.” you (Isaiah 64:4), that God prepares for the saints:

1. First, a place of eternal rest: if not, I would have told you, because I go to prepare a place for you (John 14:2).
2. Second, a kingdom of eternal dignity: come, you blessed of my Father, possess the kingdom prepared for you from the foundation of the world (Matthew 25:34).
3. Third, a table of divine refreshment: you have prepared a table before me (Psalms 23:5).
4. Fourth, a lamp of eternal light: I have prepared a lamp for my anointed (Psalms 132:17).

Note also on the words, all our justices as the rag of a menstruous woman (Isaiah 64:4), that a work of righteousness is defiled by filth:

1. First, of mortal stain: you have stained your glory .
2. Second, of negligence: cursed be he that does the work of the Lord negligentlyNegligenter. Vg.: fraudulenter. DR: “deceitfully.” (Jeremiah 48:10).
3. Third, of perverse intention: if your eye scandalizes you (Matthew 5:29).
4. Fourth, of rising pride, as stated previously: the wind shall carry them all off (Isaiah 57:13).