Isa 64:1-3 | KingComments | STEP | This chapter continues the prayer of the prophet. He calls to God to manifest His power against His enemies, so that the nations – the king of the North and his allies – will tremble at His presence ( ). The language recalls the way in which the LORD manifested His presence and power at Sinai. Then the mountain trembled at His presence, He descended upon the mountain in fire; smoke rose as if from a furnace ( ). By then revealing His Name in this way to His people, He made them tremble. Would He not now reveal His power and judgment to His enemies? He will do so in the end time when the Lord Jesus comes back for His people. The ‘mountains’ points to the nations as established powers, while the ‘water’, like the ‘sea’, points to the same nations, but in their turmoil and rebellion against the government of God ( ). The ‘fire’ speaks of judgment. This fire will melt the mountains and make the water rise up. The believing remnant here asks in pictorial language if God wants to judge the enemy. This prayer is based on the fact of the absoluteness and uniqueness of God and His attributes and of the ways of grace toward those who walk in fear of Him, who keep Him in remembrance and wish to please Him ( ). That He meets them means that He comes forward to show them His favor (cf. ). is quoted by Paul in 1 Corinthians 2 ( ), but he can add: “For to us God revealed [them] through the Spirit; for the Spirit searches all things, even the depths of God” ( ). We may already see in faith the future things He has prepared for those who love Him. The same is true for the believing remnant later on. What God has prepared for His own, we could never have heard – “perceived by ear” – from previous generations. Tradition could not tell us that. Nor had we ever discovered it through our own observation – “nor has the eye seen” it. It has only become known to us through the revelation of God through His Spirit, through which we now know. For an unbeliever who does not possess the Spirit of God and can only rely on his thinking, it is unthinkable that the LORD would act for the benefit of His people Israel. Israel has chosen the antichrist as his king, the temple has been desecrated by the abomination of destruction, the people have been massacred and the land has been destroyed by the attack of the king of the North. But the faithful remnant counts on the faithfulness of God to His promises. God’s action in favor of the believing remnant is beyond our logical thinking. These counsels of God are purposed only for those who through faith trust Him, who love Him. The three-part combination of “rejoices”, “righteousness” and “remembers You” ( ) has a special meaning. It is possible to walk in righteousness by adhering strictly to religion without rejoicing in the Lord. It is possible to do righteousness , to do what is morally right, without really remembering God Himself. The Lord rejoices in those who know from experience what fellowship with Him is. His eye is on those who fear Him. Enoch walked with God and thus received the testimony that he pleased God ( ; ). He rejoiced in Him. As a result, his life of testimony in a wicked world ended in his passing into the direct presence of God. The trust of the faithful remnant is based on the acknowledgment that the people have failed and sinned, first by rejecting Christ and then by receiving the antichrist. Thus, the remnant acknowledges that God is righteous to judge them. At the same time, through faith, they expect salvation from the same God, Who is faithful to His promises. This is expressed in the following verses. In Isaiah acknowledges the guilt of his people both in the past and in the future. When he recalls the centuries-long condition of their apostasy, he expresses it questioningly: “And shall we be saved?” The sentence can best be understood as a question. It is not about ‘ways’, but about a sinful state in which the people have been for “a long time”. In this rhetorical question lies the acknowledgment that they have no right to deliverance.

‏ Isaiah 64:1-3

Cry for God’s Action

This chapter continues the prayer of the prophet. He calls to God to manifest His power against His enemies, so that the nations – the king of the North and his allies – will tremble at His presence (Isa 64:1-3). The language recalls the way in which the LORD manifested His presence and power at Sinai. Then the mountain trembled at His presence, He descended upon the mountain in fire; smoke rose as if from a furnace (Exo 19:16-19). By then revealing His Name in this way to His people, He made them tremble. Would He not now reveal His power and judgment to His enemies? He will do so in the end time when the Lord Jesus comes back for His people.

The ‘mountains’ points to the nations as established powers, while the ‘water’, like the ‘sea’, points to the same nations, but in their turmoil and rebellion against the government of God (Rev 17:15). The ‘fire’ speaks of judgment. This fire will melt the mountains and make the water rise up. The believing remnant here asks in pictorial language if God wants to judge the enemy.

This prayer is based on the fact of the absoluteness and uniqueness of God and His attributes and of the ways of grace toward those who walk in fear of Him, who keep Him in remembrance and wish to please Him (Isa 64:4-5). That He meets them means that He comes forward to show them His favor (cf. Gen 32:1). Isa 64:4 is quoted by Paul in 1 Corinthians 2 (1Cor 2:9), but he can add: “For to us God revealed [them] through the Spirit; for the Spirit searches all things, even the depths of God” (1Cor 2:10). We may already see in faith the future things He has prepared for those who love Him. The same is true for the believing remnant later on.

What God has prepared for His own, we could never have heard – “perceived by ear” – from previous generations. Tradition could not tell us that. Nor had we ever discovered it through our own observation – “nor has the eye seen” it. It has only become known to us through the revelation of God through His Spirit, through which we now know.

For an unbeliever who does not possess the Spirit of God and can only rely on his thinking, it is unthinkable that the LORD would act for the benefit of His people Israel. Israel has chosen the antichrist as his king, the temple has been desecrated by the abomination of destruction, the people have been massacred and the land has been destroyed by the attack of the king of the North. But the faithful remnant counts on the faithfulness of God to His promises. God’s action in favor of the believing remnant is beyond our logical thinking. These counsels of God are purposed only for those who through faith trust Him, who love Him.

The three-part combination of “rejoices”, “righteousness” and “remembers You” (Isa 64:5a) has a special meaning. It is possible to walk in righteousness by adhering strictly to religion without rejoicing in the Lord. It is possible to do righteousness, to do what is morally right, without really remembering God Himself.

The Lord rejoices in those who know from experience what fellowship with Him is. His eye is on those who fear Him. Enoch walked with God and thus received the testimony that he pleased God (Gen 5:22-24; Heb 11:5). He rejoiced in Him. As a result, his life of testimony in a wicked world ended in his passing into the direct presence of God.

The trust of the faithful remnant is based on the acknowledgment that the people have failed and sinned, first by rejecting Christ and then by receiving the antichrist. Thus, the remnant acknowledges that God is righteous to judge them. At the same time, through faith, they expect salvation from the same God, Who is faithful to His promises. This is expressed in the following verses.

In Isa 64:5b Isaiah acknowledges the guilt of his people both in the past and in the future. When he recalls the centuries-long condition of their apostasy, he expresses it questioningly: “And shall we be saved?” The sentence can best be understood as a question. It is not about ‘ways’, but about a sinful state in which the people have been for “a long time”. In this rhetorical question lies the acknowledgment that they have no right to deliverance.