63:7 The prayer begins rightly with God and his character, which is the way all true prayer must begin. The particular aspect of God’s nature emphasized here is his boundless generosity, his hesed, his covenant love, which begins and ends the verse. The word is plural, indicating its limitless quality. This is something to “recount” in both corporate and individual experience, as throughout the history of Israel the fundamental graciousness of God has been demonstrated even in times of rebellion. The only true response to this is praise. Nor is this love primarily an expression of general benevolence. Rather, it is overflowing compassion, suggesting the love of a mother for her child. This must be remembered: whatever the circumstances, God’s love never fails.

63:8–9 This fundamental truth flows from God’s choosing of his people, who he then expected to behave as members of his family. He was their Savior as well as their Father; as a result, blessings would flow from obedience, while judgment would be the consequence of disobedience (cf. Deuteronomy 28). God suffered along with them in their suffering and was no remote bystander. All this means it was reasonable to suppose his children would not be false to him.

This closeness of identification is carried a stage further in the mention of the “angel of his presence” or “his face” (same word in Hebrew). This is the angel of Yahweh, who brings the fullness of Yahweh’s presence but is distinct from Yahweh himself (cf. comment on 63:10 regarding the Holy Spirit). This is the figure whom Joshua met outside Jericho (Josh. 5:13–15). “He lifted them up and carried them” echoes Exodus 19:4 and Deuteronomy 32:11, but the phrase is used also in Isaiah in 40:11; 46:4. Whether at the time of the exodus or upon return from exile—or indeed at any other time—God’s care and protection are consistent and continuing.

63:10 In spite of all the love and power exerted on their behalf, the people were rebellious, which indicates deliberate and conscious turning away from God. Such behavior “grieved” the Holy Spirit (cf. Eph. 4:30). Delitzsch sees in these verses a reference to the third person of the Trinity and thus an adumbration of the triune God. He writes, “Hence Jehovah and the angel of his face and the Spirit of His Holiness, are distinguished as three persons.”112

The result of the rebellion is the Savior’s becoming their enemy, not because of a change in him but because of a change in them. The covenant is unilateral, but a response of faith is needed in order to enjoy its blessings. As early as Isaiah 1:24 Yahweh announced that those who rebel become his enemies.

63:11–13 But this could not be the end, because during the early days of the relationship God committed himself to his people by promises he cannot and will not break (cf. Jer. 2:2). That early bond is stronger than the present sin, although true repentance is required for that earlier relationship to be restored. At the heart of the exodus experience Moses led God’s people and crossed the sea with them. Aaron was also involved, hence the plural “shepherds” (Ps. 77:19–20). In the exodus story, the Holy Spirit was given to Bezalel for the work of building the tabernacle (Ex. 28:3) and to Moses and later to the elders (Num. 11:17). “In the midst of them” (echoing Ex. 25:8) may refer to the tabernacle (cf. Hag. 2:5), where the real presence of God was shown by the shekinah glory in their midst.

The crossing of the sea was caused by the “arm of beauty,” or the “glorious arm,” showing that Moses himself was not that arm but was supported by it. “Divided the waters” probably refers to the Red Sea and the Jordan, demonstrating that Israel was under the Lord’s protection the whole way. God’s name and honor were at stake, then as now, and nothing can thwart his purpose.

63:14 The Spirit did not leave them at the end of the journey but gave them rest. This rest was in danger of being forfeited by their disobedience. Whether at the time of return from exile or in any future generation, the danger of losing that rest through unbelief was always present (cf. Ps. 95:11; Heb. 3:7–4:11). The only sure rest lies in faith and obedience, trusting the Lord’s promises.

63:15 The exodus days and the presence of the Spirit may now seem remote—the sentiments expressed here have often been repeated over the years. Heaven is a beautiful place, but it is remote and unreachable. Yet in some ways this is a salutary thought, expressed by Solomon in his great prayer at the dedication of the temple (1 Kings 8:27–30). How indeed could God dwell in human temples? Yet Solomon asked that, when he prayed in the earthly temple, his words would be heard in the heavenly temple. Indeed, Solomon’s prayer for protection was heard when Hezekiah took Sennacherib’s insulting letter into the house of the Lord (Isa. 37:14–20).

Both God’s power—his “zeal”—and his tender love are being doubted. His zeal carries out his purpose, and his might ensures that he will not fail. But deeper still is the inner compassion that moves the Lord to rescue his people. This is the language of lament (cf. Psalms 77; 88).

63:16 In such circumstances there is no point in appealing even to the patriarchs. The “Father” is not Abraham or Jacob but Yahweh himself. He is also the Redeemer, the one who freed the people from Egyptian slavery and thus bound himself to them by unbreakable ties. No mere human, however distinguished, can rescue us from sin and bring us into the divine presence. To believe otherwise might reveal a pagan superstition concerning ancestor worship, as John Oswalt interestingly points out.113 Whether or not that is true, it does illustrate the danger of overreliance on humans to shape our destiny.

63:17 This verse should not be read as stating that God had caused his people to sin; rather, as the people have rejected the message, the Lord sentences them to the consequences of their own choices. This possibility was set out in the opening vision of Isaiah 6:9–10, in which hearers who reject the only message that can save them will receive only judgment. Their only hope is that God himself will “turn” (cf. Ps. 80:14–19). Again exodus language is used: “tribes” and “heritage” recall Deuteronomy 4:20.

63:18–19 The people’s inward sin is exposed as they are dispossesed from the land. The exile saw God’s enemies trample over the holy places (Ps. 74:4–8). It seemed as if Israel was no longer God’s people at all but had never belonged to him. God’s name was not honored; his praise was not sung.

64:1–2 If God is so far away, surely the solution is for him to burst through the heavens and “come down” (cf. Ex. 3:8). This is another appeal to the God of the exodus to intervene again. The quaking of the mountains continues this theme with its evocation of Sinai (Ex. 19:18). Similarly, fire is a sign of the presence of God (cf. Gen. 3:24; Ex. 3:2). In Isaiah this theme especially recalls chapter 6, with the Lord surrounded by the “seraphim,” the “burning ones,” and a burning coal; there too we see the shaking of the foundations, reminiscent of Sinai. In 1 Kings 18:38 the fire of God falls on the altar before the much-needed rain comes, showing that it is the God of the exodus who answers.

That fire would burn stubble (cf. Mal. 4:1; Luke 3:17) and cause water to boil, as God’s name is made known to the nations—and the nations as well as mountains tremble. Sennacherib may boast of his conquest of mountain territory (Isa. 37:24), but only one can make the mountains tremble. When God arises, the world will know.

64:3 What God did was “awesome” (a word related to the verb “to fear”), revealing power greater than any in this world. This is not confined to the exodus; Isaiah himself experienced such a sensation in the temple (ch. 6), and God’s power was demonstrated at the destruction of Sennacherib’s army as well (37:36). But if such mighty acts are not confined to the past, the question for Isaiah’s hearers is “Why are they not happening now?”

64:4 This verse continues the theme of the incomparability of Yahweh, which has been both heard and seen by those who have ears to hear and eyes to see. These exploits are not myth but have solid historical reality. No other god is like this, because no other god has revealed himself. This is shown powerfully in 1 Kings 18: Baal’s prophets hold an all-day prayer meeting marked by ever-increasing fanaticism, but all they have to say is, “O Baal, answer us” (1 Kings 18:26). They have nothing to say to Baal because he has said nothing to them. By contrast, Elijah prays to the God who revealed himself to the patriarchs and listens to his faithful servant. Likewise here, this God “acts for those who wait for him.” This is the God who renews the strength of such people (Isa. 40:31). This fits perfectly with a setting in eight-century Jerusalem, in which the prophet warned Ahaz that if he did not stand firm in faith, he would not stand at all. By contrast, Hezekiah, in spite of his flaws, did take such a stand (37:14–20).

64:5 Godly waiting is further defined here, marked by righteousness that is not grudging but joyful (cf. 56:7). This is what it means to “remember” God’s ways, believing that in times of drudgery—as well as in times of revival—God’s love remains, as does his holiness. When this occurs, God “meets” his people (an echo of calling on him while he is near; 55:6).

But is this possible, given God’s anger at his people’s sin? This verse is not stating that God’s anger made the people sin but rather pointing out that the fundamental problem of sin is the breaking of man’s relationship with God. Righteousness is something we cannot achieve on our own; only the righteous servant can grant us such a character (53:11). This requires repentance and a real turning to God. The sin is long-lasting in both the nation and the individual, and the question arises as to whether such continuous disobedience can be forgiven.

64:6 Sin is described here, drawing heavily on the prophet’s own experience in chapter 6. Sin defiles everything but is most obvious and culpable in the presence of the Holy One (6:5). Thus the “Holy People” (62:12) are unclean, like lepers or like clothes stained by bodily fluids. To this is added the picture of a dead leaf (cf. 1:30; 28:1). Jude uses a similar image of “fruitless trees in late autumn, twice dead” (Jude 12). Their destiny is to be blown away, like the chaff of Psalm 1:4—but unlike the fruitful shoot of Jesse (Isa. 11:1).

64:7 The result is that God himself is ignored; instead of patiently waiting, the people have no concern for their sin and no desire to honor his name—which means no concern for his revelation. No one “rouses himself”; they are sunk in slumber. Unlike Jacob (Gen. 32:24–32), they are not serious about grappling with God. God has hidden his face (as in Isa. 8:17), yet the prophet continues to warn. Instead of experiencing the power and protection of God’s hand, the Lord has given them over to the tyrannical hand of their iniquities (as in Rom. 1:18–24). This has caused what we would call a meltdown, suggesting a total lack of energy or strength.

64:8 Is there a way out of the impasse? What comes next is the very heart of the gospel: the only hope lies in the character of God. The “but now,” as in Romans 3:21, reveals that the fact of human sin can be dealt with only by the sovereign purposes of God, revealed in both creation and history. God called Israel into being and, as in Psalm 103, is capable of removing sin “as far as the east is from the west,” having compassion on his children (Ps. 103:8–14). Similarly, he shaped them lovingly, as the potter shapes clay—they are his creation. Sin cannot be denied, but neither can the sovereign purposes of God.

64:9 Isaiah is not disputing God’s just anger but is pleading that it should not result in the total destruction of his people (the force of “terribly” or “beyond measure”). Like David, he prays that the Lord will not turn his face away in anger (Ps. 27:9). As in Isaiah 6, the prophet identifies with the people: “we are all your people.” He makes no plea for special treatment.

64:10–11 The whole people is now followed by the whole land, where the “holy cities”—not least the “holy and beautiful house”—are in ruins, the outward sign of inward sin. These verses have been held to show that this section must be postexilic, but such a view will hardly hold water. Although the returning exiles were greeted with a ruined temple and city, along with a desolate land, the fact that they had returned was already a sign that God had not kept his anger forever. Rather, these verses are a prophetic picture of what exile will bring (cf. Ps. 74:4–8). Also, as so often in Isaiah and other prophets, these verses point to all times of desolation and defeat in the history of God’s people, times at which it seems God’s purposes might never be fulfilled.

64:12 The only hope for God’s people, then and now, lies in two appeals to him. The first is a cry for the Lord not to remain inactive (cf. Isa. 51:9); the second asks him to speak and bring about salvation. From the ruins of defeat and despair, can a new thing arise? There is no presumption here, merely a sense that the only hope lies in God’s intervention.