Isaiah 64:5Meaning & Commentary from the Church Fathers

I contend it should be understood as previously articulated; for it cannot be blamed on God's wrath if a man, under such wrath, lacks the strength to resist sin's grip. When the Savior smiles upon us, we conquer sin, distancing ourselves from the taint of vice, achieving victories of spiritual valor effortlessly. However, when we grieve the source of our strength and courage, we succumb to weakness and apathy, our hearts become slack, for the Lord of strength is God. Thus, Christ declared, “Without Me you can do nothing” (John 15:5); likewise, David proclaims in one instance, “You are the praise of their strength” (Psalm 88:18), and in another, he attributes the power to do good not to his own efforts, but to the Divine: “I will not trust in my bow, nor shall my sword save me; You have delivered us from those who rise against us” (Psalm 43:7-8). So, as the grace of the Almighty infuses strength in us to battle against evil, it is equally true that when we fall under divine displeasure, we readily yield to immoral desires. Thus, You became angry, and we became lost, sinful, and defiled, likening our truth to the pollution of an outcast, reducing it to vile filth. Indeed, among the descendants of Israel, especially after their grievous act against Christ, it is nearly impossible to find righteousness that is unblemished; for with hearts devoid of divine and spiritual illumination, how can they navigate the path of holy commands? How can they attain true righteousness while rejecting the gospel’s message, the very essence through which a righteous life is learned? They remain impure, even if some appear morally upright. They are like leaves fallen from a tree, so it is no surprise that, in their misery, they anticipate being scattered to the nations, for their hearts are swayed and tossed by every breeze, leaving no one with the knowledge to call upon God or the resolve to pursue communion with Him with youthful zeal. Yet they lament their degree of misery, asserting that You have withdrawn Your face from us and surrendered us to our iniquities. It is unfathomable to extend favor to those who have forsaken God, necessitating that those burdened by multiple sins must face every adversity.

Thus, let the absurd claims of the Apocrypha, which circulate in the churches of Christ regarding this testimony, be quashed. It can be rightly said that the adversary lies in wait with the wealthy in secret places (in apocryphal texts) to bring harm to the innocent. Furthermore, ‘he hides in darkness (in apocryphal texts) like a lion in his lair, seeking to capture the vulnerable’ (Psalm 9:29-30). For both the Ascension of Isaiah and the Revelation of Elijah carry witness to this. This is why many, particularly women from Spain and Lusitania, are led astray, entangled by their sins and driven by various desires, always seeking knowledge yet never arriving at the truth (2 Tim. 3), accepting the enchanting myths of Basilides, Balsam, and Thesaurus, Barcelona, along with other names. Irenaeus, the bishop of Lyons and martyr, who is regarded as a successor to the apostles, extensively addresses these heresies, particularly those of the Gnostics, who misled noble women through Mark the Egyptian, first in Gaul near the Rhône and subsequently in Spain, blending sensuality with falsehoods and falsely labeling their ignorance as wisdom. What is meant by the words in this context is that they have never truly heard or seen what God has prepared for His saints in the future; indeed, He meets those who embrace the truth and remember His ways. According to the Septuagint, it is stated that they have known no other God besides the genuine God, nor have they witnessed the mighty acts He has performed for those who seek His grace and uphold the truth, remembering His ways. However, why is it written, No man hath seen God at any time (John 1:18), and again, Man shall not see My face and live (Exodus 33:20)? This indicates that God cannot be fully expressed through words and remains unseen to the eyes, yet He is known by those about whom it is stated: Blessed are the pure in heart, for they shall see God (Matt. 5:8).

The yearning expressed by the captive Jews for relief from their trials serves as a parallel to the hope held by believers in Christ, who trust that He will overcome His enemies through His resurrection from the dead. A portion of this parimia, specifically Isaiah 63:15-19 and Isaiah 64:1-5, along with Isaiah 64:8-9, is also read on October 26th to honor the earthquake that occurred in Constantinople. This reading resonates because the plight of the Jewish captives in Babylon, who pleaded for the Lord’s mercy, mirrors the experiences of the inhabitants of Tsaregrad, who faced suffering during the earthquake and similarly sought divine mercy. These verses stand clear and do not require further elucidation.