Isaiah 64:1
in Isaiah 64If only You would rend the heavens and come down, so that mountains would quake at Your presence,
BSB
The same verse in ASV and KJV ▾
ASV
Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might quake at thy presence,
KJV
Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence,
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This verse in Isaiah 64
Commentary
11 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
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.
This site's exposition
Oh that thou wouldest rend the heavens
on Isaiah 64:1-3
The prayer that closes chapter 63 breaks into its boldest request, oh that thou wouldest rend the heavens, that thou wouldest come down, asking for the kind of visible, mountain-melting appearance Sinai once gave rather than a quiet answer. Verse 2 pictures the coming as fire that makes water boil, a name made known to adversaries so that the nations tremble, judgment and revelation joined in one appearing. Verse 3 grounds the plea in memory rather than invention, when thou didst terrible things which we looked not for, thou camest down, recalling a real precedent the older writers trace to Sinai and the exodus deliverances rather than asking for something God had never done. Delitzsch reads the rending of the heavens as the strongest verb the language has for divine intervention, torn open rather than merely parted.
The record, by era
The Church Fathers3 voices
This power is present to you, that of which we did not hear from all time, nor were we able to say (which would be bearing false witness) that someone else was such a God, in the way that our eyes have now seen the effects in such works. We have neither seen God nor divine deeds except from you—to those waiting to see, you provide vision and understanding, which coming from outside ourselves is set in place.… "For no one can see God," and "no one can see my face and live." But it seems that the Christ of God is praised through these things, he who talked with Moses in the desert and was made visible to all people through his glory appearing to all, about which was said, "we have beheld his glory."
A commentator
John CassianON THE INCARNATION OF THE LORD AGAINST NESTORIUS 5:13 · Written before 435.
proposed
David also said "Lord, bend the skies and come down," and Moses said, "Show me your face that I might see you clearly." For no one saw more closely than Moses when receiving the law of God. God was speaking from the clouds, and [Moses] witnessed that same presence of his majesty. How, since no one saw God closer than he did, could [Moses] demand a view that was closer still when he said, "Show me yourself, that I might see you clearly"? Indeed, we can pray the same thing to happen that the apostle declared already occurred; the Lord openly revealed himself in the flesh and clearly appeared in the world, was openly assumed into glory; the saints saw the things with their physical eyes that they had previously seen with their spiritual sight.
(Chapter 64, Verses 1 and following.) Oh, that you would tear open the heavens and come down, so that the mountains would quake before you! As when fire kindles brushwood and the fire causes water to boil, to make your name known to your adversaries, so that the nations might tremble at your presence! When you did awesome deeds that we did not expect, you came down, the mountains quaked at your presence.
The Medieval Church1 voice
1113. Here he offers a petition. And first, he asks for the presence of the judge; second, he asks for mercy: "behold you are angry" (Isa 64:5). Concerning the first, he does two things. First, he sets out the petition; second, the fulfillment of the …
The Reformation1 voice
God is said to "rend the heavens," when he unexpectedly gives some uncommon and striking proof of his power; and the reason of this mode of expression is, not only that men, when they are hard pressed, commonly look up to heaven, from which they expect assistance, but that miracles, by interrupting the order of nature, open up for themselves an unusual path.
4 more voices on this verse
The Puritans and the Awakening3 voices
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.
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.
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.
The Nineteenth Century1 voice
O that thou wouldest rend the heavens - This seems to allude to the wonderful manifestation of God upon Mount Sinai.
How the passage was read
What the Jewish commentators add
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.
2 more on this passage, in their own words ▾
When Thou didst send forth Thine anger like fire in the days of Elijah, the sea was melted, the waters were flames of fire, to make Thy name known to the enemies of Thy people, that the nations may tremble at Thy presence.
When You performed against the Egyptians and against all the adversaries awesome deeds, that we did not hope You would perform all those awesome deeds, for we were unworthy of them.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
7 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| לוּא־ | lu'- | if | H3863 → | |
| קָרַ֤עְתָּ | kara'ta | you tore | H7167 → | 63 times |
| שָׁמַ֙יִם֙ | shamayim | [the] heavens | H8064 → | 421 times |
| יָרַ֔דְתָּ | yaradta | you came down | H3381 → | 381 times |
| מִפָּנֶ֖יךָ | mipaneikha | from before you | H6440 → | 2123 times |
| הָרִ֥ים | harim | mountains | H2022 → | 546 times |
| נָזֹֽלּוּ׃ | nazolu | they shook | H2151 → |
לוּא־if
lu'-H3863 →
קָרַ֤עְתָּyou tore
kara'taH7167 →63 times
שָׁמַ֙יִם֙[the] heavens
shamayimH8064 →421 times
יָרַ֔דְתָּyou came down
yaradtaH3381 →381 times
מִפָּנֶ֖יךָfrom before you
mipaneikhaH6440 →2123 times
הָרִ֥יםmountains
harimH2022 →546 times
נָזֹֽלּוּ׃they shook
nazoluH2151 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Revelation 20:11Then I saw a great white throne and the One seated on it. Earth and heaven fled from His presence, and no place was found for them.
it leads to
- Revelation 21:1
Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more.
- 2 Peter 3:7
And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.
- Daniel 2:35
Then the iron, clay, bronze, silver, and gold were shattered and became like chaff on the threshing floor in summer. The wind carried them away, and not a trace of them could be found.…
- Matthew 25:31
When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne.
- 2 Peter 3:10–12
But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be laid…
- Revelation 21:1
Through
Mark 1:10As soon as Jesus came up out of the water, He saw the heavens breaking open and the Spirit descending on Him like a dove.
it leads to
- John 1:31–34
I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”
- Luke 3:22
and the Holy Spirit descended on Him in a bodily form like a dove. And a voice came from heaven: “You are My beloved Son; in You I am well pleased.”
- Isaiah 42:1
“Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.
- John 1:31–34
Where this verse is studied
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About Isaiah
This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Eusebius of Caesarea, COMMENTARY ON ISAIAH 2:54; Franz Delitzsch, Biblical Commentary on the Prophecies of Isaiah; Jerome, Commentary on Isaiah; John Calvin, Commentaries; John Cassian, ON THE INCARNATION OF THE LORD AGAINST NESTORIUS 5:13; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible and Thomas Aquinas, Commentary on Isaiah.