"Oh, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains (or kingdoms) might flow down before Thy faces as the burning of liquid fire the fire shall cause the waters to boil -- to make known Thy Name to Thine adversaries: Before Thy Faces the nations shall tremble.

At Thy doing of terrible deeds we shall not confide in, Thou descendest; before Thy Faces the mountains were poured out, and from the age u-mal-olahm, (from the beginning of the Mosaic Economy) men have not heard, they have not given ear to, the eye hath not seen besides Thee, O Elohim (mighty ones) what He shall prepare for him that is waiting diligently for Him" (chap. 64:1-4).

(Bro Thoma's rendering chap. 64:1-4).

Paul quotes this in 1 Cor. 2:9, in such a way as to show that the "Elohim" apostrophised by Isaiah, as the many in one who alone hath given ear to the things that shall be prepared, are the saints in Christ; for he saith to this class of persons, "God hath revealed them to us by His Spirit . . . that we might know the things that are freely given to us of God. For all things are ours and for our sakes" (chap. 3:21; 2 Cor. 4:15).

The Elohim only have heard and given ear to, and seen by the eye of faith, the all things to be inherited. Thus saith Isaiah. But Paul also saith, that he and his brethren discerned them; therefore, admitting Paul to be a competent witness in the premisses, "the saints in Christ Jesus" who are finally approved, and the Elohim of Isaiah in the text before us are the same.

Phanerosis - His face as the appearance of lightning.

6 But we are all as an unclean thing [the tameh], and all our righteousnesses [kol tzidkoteinu]are as filthy rags [beged iddim (filthy rags, a garment of menstruation)]; and we all do fade as a leaf [aleh]; and our iniquities [avoneinu], like the wind [ruach], have taken us away.

The phrase " filthy rags," is nowhere used in Scripture as descriptive of " the righteousness of the righteous " (Ezek. xviii. 19-30). It is only used once ; and then it is expressive of the " righteousness" of unpardoned, but repentant Israel. Hence, therefore, it is only correctly applied, not to the work of faith and labour of love, or good works of the righteous, but to the righteousness of unpardoned sinners.

If a saint has no righteousness of his own, Jesus Christ will refuse to be righteousness for him at the judgment. He covers naked sinners, that, as saints, they may develop works ; that by these works which perfect faith, they may be justified, as Abraham was (James ii. 21-26).

Zealots in their frenzy do not perceive the difference between the justification of sinners and the justification of saints. Sinners are " justified by faith " in the obedience of faith,which is baptism; while saints are "justified by works" in the presence of the Righteous Judge ' 'at his appearing and his kingdom.''

Hence, these theorists, who have " a zeal of God but not according to knowledge," in their argument condemn themselves. They declare that they have " no righteousness of their own." I fear this is the fact; and that their garments are as filthy as they say. If their theory brought such ragged pretenders to judgment, what would become of them in view of the man cast into outer darkness because of the filthiness of his garment ? (Matt. xxii. 12-13).

Truly, as they say, if they were required to appear in " raiment clean and white, which is the righteousness of the saints " (Rev. xix. 8), the lunacy of despair awaits them.

Anastasis

8 But now, O Yahweh, Thou art our father [Avinu]; we are the clay [chomer], and Thou our potter [otzreinu (our Potter, Maker, Creator)]; and we all are the work [ma'aseh] of Thy hand [yad].

The formation of man

... "the Lord God formed man, the dust of the ground, and breathed into his nostrils the breath of lives; and man became a living soul."

The simple, obvious, and undogmatic meaning of this, is, that the dust was first formed into "clay," which was then modelled by Yahweh Elohim into the form of the soul called "man," as a potter shapes the substance of his vessels.

Elihu said to Job, "I also am formed out of the clay" (Job 33:6) ; and again, "we are the clay, and Thou our potter; and we all are the work of Thy hand " (Isaiah 64:8). The fashioning of the clay being accomplished in all its component parts, which in the aggregate constitute man; that is, the dust being animalized, and then organized, the next thing was to set all the parts of this exquisite mechanism into motion.

This was effected by the inrush of the air through his nostrils into his lungs according to the natural laws. This phenomenon was the neshemet el, or "breath of God," breathing into him; and as it was the pabulum of life to all creatures formed from the dust, it is very expressively styled "the breath of lives" in the plural number.

Some imagine that Yahweh Elohim placed his mouth to the nostrils of the as yet clay-cold man-soul prostrate before him, and so breathed into them. Be this as it may; of this, however, we are without doubt, that God breathes into every man at his birth the breath of lives to this day; and I see no Scriptural reason why we should deny that He breathed it into Adam as He hath done into the nostrils of His posterity, namely, by the operation of the natural, or pneumatic laws.

Hitherto, man, though a soul formed from the ground, had been inanimate; but, as soon as he began to respire, like the embryo passing from fetal to infant life, he "became a living soul," not an everliving, but simply nephesh chayiah a living breathing frame, or body of life.

Elpis Israel 2.1.