Verse-by-Verse Bible Commentary
Isaiah 51:14

Clarke's Commentary

Verse Isaiah 51:14. The captive exile hasteneth that he may be loosed - "He marcheth on with speed, who cometh to set free the captive"] Cyrus, if understood of the temporal redemption from the captivity of Babylon; in the spiritual sense, the Messiah, who comes to open the prison to them that are bound.

Bridgeway Bible Commentary

God of the impossible (51:1-23)

To the captive Jews it must have seemed almost impossible to escape from the powerful grip of the tyrant Babylon, make the long journey over harsh territory and then rebuild their ruined country. God encourages them with reminders of the apparently impossible things he has done for them in the past. The very origin of Israel was something of a miracle. God built a nation out of one couple, even though the man and his wife were past the age when they might normally expect to have children. The same God is still active; he can perform a miracle again and restore Jerusalem (51:1-3).
From this rebuilt Jerusalem, God’s salvation will spread throughout the world. This salvation will not be temporary and political, but eternal and spiritual. People of all nations will receive new life and hope when they come to know God (4-6). The Israelites should be encouraged as they see what God is about to do through them. They should have no fear of their present oppressors (7-8).
A cry from the captive Israelites urges God to act on their behalf. As he overthrew Egypt (here symbolized by Rahab, the mythical dragon of the Nile) and led his people through the Red Sea and into Canaan, so may he overthrow Babylon and lead his people back to Jerusalem. They look expectantly to a new age when sorrow is banished and they live in Zion in unbroken contentment (9-11).
God reassures Israel with the reply that he is the Creator, the eternal one. Israel’s enemies, by contrast, are merely creatures, who one day must die. Israel has no need, therefore, to fear Babylon’s might and fury (12-13). Yahweh, Israel’s covenant God, is the Almighty. He is in control of all affairs and he will release his captive people. More than that, he will give them his teaching so that they can know him and serve him (14-16).
Jerusalem fell, but it is now about to rise again. The Babylonian attack on Jerusalem was a punishment sent by God to bring about the collapse of the city and the destruction of Judah. The judgment is likened to a strong drink given to a person to make him drunk, so that he staggers and falls (17-20). This strong drink is now to be taken from Judah and given to Babylon, so that it will stagger and fall. God is going to destroy Babylon as he destroyed Judah (21-23).

Coffman's Commentaries on the Bible

"I, even I, am he that comforteth you: who art thou, that thou art afraid of man that shall die, and of the son of man that shall be made as grass; and hast forgotten Jehovah thy Maker, that stretched forth the heavens, and laid the foundations of the earth; and learest continually all the day because of the fury of the oppressor, when he maketh ready to destroy? The captive exile shall be speedily loosed; and he shall not die and go down into the pit, neither shall his bread fail. For I am Jehovah thy God, who stirreth up the sea, so that the waves thereof roar: Jehovah of hosts is his name. And I have put my words in thy mouth, and have covered thee in the shadow of my hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people."

Here we have the Lord's reply to previous petitions in the passage; and it is presented with the utmost tenderness. The double use of the first person pronoun "has the effect of drawing Israel's attention away from the momentary threat posed by her oppressors and focusing it upon him and the salvation which he is so generously providing for his people."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 337.

The unbelievers among Israel especially needed this warning to the effect that men are like grass, doomed to perish after a brief life on earth; however, God promised them that they would be protected against death, failure, and hunger, and that they would surely be freed from their captivity. This should not be understood as promising that none of them would die in captivity, for many did die in Babylon. What was meant is that death, failure, hunger, nor anything else, would be able to thwart God's purpose of delivering them from bondage.

"Thou hast forgotten Jehovah thy Maker" "It is not so much apostasy as want of a practical faith with which captive Israel is here reproached,"Pulpit Commentary, Vol. II, p. 261. according to Rawlinson; but this was true only of the "righteous remnant," not of the thousands who would never leave Babylon.

The Hebrew in Isaiah 51:14 allows the rendition: "He marches on with speed, who cometh to set free the captive."Adam Clarke's Commentary , Vol. IV, p. 199. Therefore the promise that "thou shalt not die" means that the delivery shall occur in the lifetime of the nation. This, of course, has a double application: (1) to Cyrus as the deliverer from Babylon, and (2) to Messiah in the spiritual sense.

"I have put my words in his mouth" This is the same message as that given above in Isaiah 49:2, the strict application of it being to the Ideal Servant only. Of all the prophets who ever came to mankind, only Jesus Christ delivered God's Word exclusively to men. The Old Israel was the type of the True Israel; and it was the case with them that, "It was as a bearer of God's Words (in the Old Testament) that Israel chiefly fulfilled her mission."The New Bible Commentary, Revised, p. 617.

"I have covered thee in the shadow of my hand" This also corresponds to Isaiah 49:2, "He hath hid me, etc." This prophecy was fulfilled when Jehovah hid the infant Messiah from the wrath of Herod, and brought him up in the isolated and despised village of Nazareth, in a carpenter's shop.

Barnes' Notes on the Whole Bible

The captive exile - Lowth renders this, evidently very improperly, ‘He marcheth on with speed who cometh to set the captive free;’ and supposes that it refers to Cyrus, if understood of the temporal redemption from the captivity at Babylon; in the spiritual sense, to the Messiah. But the meaning evidently is, that the exile who had been so long as it were enchained in Babylon, was about to be set free, and that the time was very near when the captivity was to end. The prisoner should not die there, but should be conducted again to his own land. The word used here, and rendered ‘captive exile’ (צעה tso‛eh from צעה tsâ‛âh), means properly ‘that which is turned on one side,’ or inclined, as, e. g., a vessel for pouring Jeremiah 48:12. Then it means that which is inclined, bent, or bowed down as a captive in bonds. The Chaldee renders this, ‘Vengeance shall be quickly revealed, and the just shall not die in corruption, and their food shall not fail.’ Aben Ezra renders it, ‘Bound.’ The idea is, that they who were bowed down under bondage and oppression in Babylon, should very soon be released. This is one of the numerous passages which show that the scene of the prophetic vision is Babylon, and the time near the close of the captivity, and that the design of the prophet is to comfort them there, and to afford them the assurance that they would soon be released.

And that he should not die in the pit - That is, in Babylon, represented as a prison, or a pit. The nation would be restored to their own land. Prisoners were often confined in a deep pit or cavern, and hence, the word is synonymous with prison. The following extract from Pax. ton will illustrate this. ‘The Athenians, and particularly the tribe of Hippothoontis, frequently condemned offenders to the pit. It was a dark, noisome hole, and had sharp spikes at the top, that no criminal might escape; and others at the bottom, to pierce and torment those unhappy persons who were thrown in. Similar to this place was the Lacedemonian Καιαδας Kaiadas, into which Aristomenes the Messenian being cast, made his escape in a very surprising manner.’ Compare also Genesis 37:20; Numbers 16:30; Psalms 9:15; Psalms 28:1; Psalms 30:3, Psalms 30:9; Psalms 40:2; Psalms 55:23; Psalms 119:85; Psalms 140:10; Jeremiah 37:21; Zechariah 9:11.

Nor that his bread should fail - His needs shall be supplied until he is released.

Calvin's Commentary on the Bible

14.The exile hasteneth to be loosed. This verse is expounded in various ways; for some think that it refers to Cyrus, and take the word, צעה (tzoeh) ⁽²⁸⁾ in a transitive sense, and explain it to mean, “Causing to migrate.” ⁽²⁹⁾ But it is more customary to interpret it as meaning one who is imprisoned and oppressed, or an exile who wanders about without any settled abode. Now, the Jews were not only exiles but captives, so that they were not at liberty to return to their native land; and therefore I explain it as referring to the Jews.

But still there are two senses in which it may be understood, either that the Prophet reproves their excessive haste, in impatiently desiring to return, or that the Prophet means that their return to their native country is immediately at hand, that they may not sink under the discouragement of long delay; as if he had said, that the time when they must prepare for departure will speedily arrive. The second of these expositions has been more generally approved; and I adopt it the more readily, because it agrees best with the context.

But it may appear strange that he should say that the people will quickly return, since their captivity was of long duration. Yet with good reason does God say that that event will come quickly which he delays till a fit season; for, although to us it may appear to be long, yet, being appropriate and suitable, the time is short. And indeed it was a short time, if we look at the condition of that monarchy, which was so vast and strong that it appeared as if it could never be destroyed. Thus, what appears to be long in the promises of God will appear to be short, provided that we do not refuse to lift up our eyes to heaven. This meaning is confirmed by what immediately follows.

That he may not die in a pit. Such then is God’s haste to come early to deliver his people; that they may come forth safely out of the dungeon. The Lord does not promise to his people some sudden assistance, that he may only bring them out of prison, but also that, after having been delivered, they may be the objects of his kindness; for he promises everything necessary for their food and support, that they may be convinced that God will always take care of them; and he is wont not only to assist his people for a moment, but to remain with them continually.

(28) “Que nons avons traduit banni .” “Which we have translated banished.”

(29) That is, they treat it as the Kal participle of an active verb, signifying “Banishing,” and not as the participle of a passive or neuter verb, signifying “Banished,” or “Wandering.” — Ed.

Smith's Bible Commentary

Tonight we have a marvelous study as we look at Isaiah, chapters 51-55, in which the prophet sees so clearly the suffering and the rejection of God's provision for man in sending His Son to die for our sins. In fact, these prophecies of Isaiah so clearly describe what did happen to Jesus Christ in His rejection, in His suffering, in His death, it is as though they were written after it happened rather than 600 years before it happened.

The Lord is calling unto the nation of Israel, unto His people, and God calls unto them to hearken to Him.

Ye that follow after righteousness, ye that seek the LORD ( Isaiah 51:1 ):

Two important things: following after righteousness, seeking the Lord. "Blessed are they which do hunger and thirst after righteousness" ( Matthew 5:6 ).

look to the rock from whence ye are hewn ( Isaiah 51:1 ),

Actually, they are encouraged to look back to their roots. To look back to Abraham. To the heritage that they had. To the covenant that God had made with their fathers.

and to the hole of the pit whence ye were digged. Look unto Abraham your father, to Sarah that bare you: for I called him alone, and blessed him, and increased him. For the LORD shall comfort Zion: he will comfort all of her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody ( Isaiah 51:1-3 ).

So God speaks of what is yet a future day of restoration. As God will restore again the nation of Israel in full glory, in full beauty, in full blessing. And their wilderness areas will become like the Garden of Eden, and the desert like the garden of the Lord.

It is interesting how that it would seem that already we can see the beginnings of the fulfillment of this prophecy. As you see the areas that were once so barren and deserty down around Beersheba and you see now the beautiful crops that are grown in that area. However, there are troublous times yet ahead for the nation of Israel. These people that have endured such tragedy through their history have yet another seven years in which they are to be tested to the limits. Jeremiah called these seven years, "the time of Jacob's trouble." They will be forced to flee the land once more. But not this time for a millennium or two, but they will be out of the land for about three-and-a-half years, as once more a world leader turns his wrath against these people. But at the end of that period is when God is going to restore the glory unto the nation, for the Messiah shall come and He will establish God's kingdom and God's throne upon the earth. And He will rule from Zion, and at this time this prophecy of Isaiah shall be fulfilled as God just brings a whole new condition to the earth as He restores the earth to its glory, to its beauty, before the fall of man in Genesis.

There are some very interesting things that Isaiah has prophesied concerning the future and concerning the earth from a purely physical standpoint. As he talks about the earth staggering to and fro and like a drunken man and being removed out of her place.

Now back prior to the time of the flood that came as the result of God's judgment upon the earth, before the flood the earth had a canopy around it, a water canopy that actually reflected much of the cosmic radiation that is really... has a detrimental effect upon life and upon life forms. Prior to the flood, this heavy moisture shield in the atmosphere shielded the earth from much of this cosmic radiation. As the result, man lived an average of around nine hundred years. Thus, man was able to develop during that period of time his mental capacities to a great extent. Think of being able to continue to learn for nine hundred years. They say that man only uses about twenty percent of his brain and his brain capacities. Well, that's because we're only here such a short time. What can you learn in a hundred years? But if you could go on learning, absorbing for nine hundred years, you'd be using much more of your capacity, brain capacity, and you'd be able to do many more interesting things. Now as we study some of the architecture and some of the buildings that these people created, we find out that they had all kinds of sciences that are astounding as you look at ancient man. He wasn't some grunting half-beast with a club dragging his wife by the hair into the cave. He was a highly intelligent being. And he had marvelous capacities intellectually. In fact, Adam was able to name all of the animals according to their characteristics. Took tremendous genius for that.

Now in that kind of earth you would never really have a dark night because all of this moisture would give you the diffused light of the sun all night long. And thus, you would have much longer growing periods and everything would grow larger in that because of the fact that you wouldn't be bombarded by these cosmic rays which would begin the mutation of cells which would create the breaking down. And so they have discovered how large many of the animals were before the flood as they look at some of these animals that were caught in the flood and through the sediment were kept in place, they found cockroaches that were a foot long. Man, you wouldn't go after them with your shoe. You'd go after them with a shotgun, you know. Asparagus ferns sixty feet tall. All kinds of tropical vegetation up in the North Pole area. And the whole earth was no doubt just a lush, beautiful, glorious place.

God's going to restore it to such a state, and He speaks about it here. As the waste places will be restored, the wilderness like Eden, and the deserts like the garden of the Lord, joy and gladness will be found therein, thanksgiving, the voice of melody.

Again, God, as He began in verse Isaiah 51:1 , cries to the people to hearken.

Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people ( Isaiah 51:4 ).

The Lord is going to come. He will sit in judgment and the law will proceed from Him as Jesus Christ comes to reign in righteousness.

My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the coasts shall wait upon me, and upon mine arm shall they trust ( Isaiah 51:5 ).

So the universal trusting in the Lord.

Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished ( Isaiah 51:6 ).

So the heavens shall vanish away. Peter describes the vanishing away of the heavens in Second Peter chapter 2. Jesus said, "Heaven and earth shall pass away, but My words shall never pass away" ( Matthew 24:35 ). It is interesting that the earth is growing old. "The earth shall wax old like a garment." The universe, according to the great scientist Sir Herschel Gene, like a giant clock that was wound up and is gradually slowing or winding down, the sun loses one million, two hundred thousand tons of mass every second. Fortunately, it's large enough to continue to support life in the next ten billion years. So you don't have to stay awake at night worrying about the fact that the sun is gradually burning out. But that isn't so gradual. One million... or one billion two hundred. Or one million, two hundred thousand tons of mass per second. And so the earth growing old like a garment. The heavens will one day vanish away, but the Word of God shall endure forever.

And at that time God is going to create a "new heavens and a new earth, wherein dwelleth righteousness" ( 2 Peter 3:13 ). The old will not be remembered or brought into mind. The whole new order that God is going to create for us. An order that knows no chaos. An order that knows no decay. An order that knows no sin or rebellion. Just the glorious kingdom of God and everything in the universe subject unto that kingdom.

Hearken unto me ( Isaiah 51:7 ),

The third cry of God for them to hearken.

ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation ( Isaiah 51:7-8 ).

And so for the righteous enduring forever. For the evil that would reproach the righteous or revile them, they will be destroyed. "The moth will eat them up like a garment, the worm shall eat them like wool." Jesus in describing the conditions of Gehenna said, "Where their worm dieth not, neither is the fire quenched" ( Mark 9:44 ). The wicked shall be cast into hell and all those that forsake God. But the righteous they shall endure, they shall be forever and ever.

Awake, awake, put on strength, O arm of the LORD ( Isaiah 51:9 );

Now here is the response of the people to God. God thrice called them to hearken to Him. And so they said, "Awake, awake, put on strength, O arm of the Lord." There are times when it would appear to us that God is asleep. How can God be so patient with the blasphemies of man? How can God put up with evil as He does? Why does He allow evil people to go on for a period of prosperity? Why doesn't He smite them down immediately? This is a problem. It troubles me. If I were God, I'd just wipe them out so fast their heads would be swimming. "Just take that, you little rat! You want to go that way? All right," you know. Smack! But God is so patient. He lets people get by with so much. They blaspheme Him. They mock Him. They ridicule Him. And it's like He doesn't even... it's like He's sleeping. He doesn't even know. And so the people cry, "Wake up, God, wake up. Put on strength, O arm of the Lord."

awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? ( Isaiah 51:9 )

Now Rahab is a poetic reference to Egypt. He uses it also in the thirtieth chapter in the seventh verse. It's just the poetic reference to Egypt. And so he is. "Wake up, God, wake up. You are the God that was showing Yourself so powerful in our history and especially in the deliverance out of Egypt."

Art thou not the one which hath dried the sea, and the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? ( Isaiah 51:10 )

And so the reference to the drying of the Red Sea to make a path for the people of God to pass through.

I have very little patience for those men that classify themselves "higher critics" who try to talk about a Sea of Reeds that is usually only a foot or so deep, that the children of Israel passed through. And that quite often when a strong wind blows for a period of time it sort of forces back the tide of that sea from this one area where they presume the children of Israel went across. But in reality, they tell us that the sea is only about a foot deep at that area. And thus, it really wasn't much of a miracle that they did cross. Well, as far as the nation of Israel was concerned it was a marvelous miracle. They looked upon it as a marvelous miracle, and here the reference is to the depths of the sea. And even to the waters of the great deep. Now Isaiah was much closer to the time and he understood the language much better than these modern critics of the Bible who pass themselves off as biblical scholars. And I will go along with Isaiah much quicker than I will these men today. For if indeed they've made the sea only a foot deep, they surely have not removed the miraculous from the story, because it's a miracle how God could drown the whole Egyptian army in one foot of water. You see, you might try to figure out one way, but you're only creating another problem.

"You dried the sea, the waters of the great deep; You've made the depths of the sea a path for the ransomed to pass over." The ransomed, of course, were those who through the Lamb that was slain in Egypt were ransomed.

Therefore the redeemed of the LORD shall return ( Isaiah 51:11 ),

The future day when God is going to gather again the people when Christ returns in power and great glory. Then shall He gather together the elect from the four corners of the earth. As the Jews will be gathered back into the land, "the redeemed of the Lord shall return."

and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away ( Isaiah 51:11 ).

What a glorious day that is going to be, the glorious day of the Lord when He comes to establish the kingdom of God upon the earth and He again takes Israel as His people, as His bride. And they recognize Him, and there is this glorious receiving and accepting, each of the other.

I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass ( Isaiah 51:12 );

Jesus said, "Don't be afraid of those that kill your body, and after that have no power. But rather fear Him, that after the body is killed has power to cast your soul into Gehenna; yea, I say unto you, 'Fear ye Him'" ( Luke 12:4-5 ). The Bible says, "The fear of man brings a snare, but whoso will put his trust in the Lord shall be saved" ( Proverbs 29:25 ). And again, why should you fear man who is going to die himself? Son of man whose life is as the grass of the field which today is and tomorrow is dried and cast into the oven?

And forget the LORD your Maker, that stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should die in the pit, nor that his bread should fail. But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name ( Isaiah 51:13-15 ).

Now you see, for a moment they cried unto God, "Wake up, wake up, put on strength, O arm of the Lord. Awake. And aren't You the God that brought our fathers through the sea and all?" And in verse Isaiah 51:11 , God begins to speak again of the glorious future as the redeemed of the Lord returns and God declares, "I am He that comforteth you. Why should you be afraid of man? I'm the One that is with you. I'm the One that brought your fathers through the sea, divided the sea whose waves roared. The Lord of hosts is His name."

And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people ( Isaiah 51:16 ).

God declares, "Hey, thou art My people." Oh, what a tragic thing it is that people misread the Bible and say that God is through with the nation of Israel. He cut her off forever. God forbid!

Now as if to say, "Hey, I'm not the One that's sleeping. You're the ones that are sleeping," God says to them,

Awake, awake ( Isaiah 51:17 ),

The same thing they said. So many times we say to God, "Awake, God, awake." And He says, "I'm not sleeping." And He calls; we're the ones that are sleeping. We're the ones that don't see what's really going on.

Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; you have drunken the dregs of the cup of trembling, and wrung them out. There is none to guide her among all the sons whom she hath brought forth; neither is there any that taketh her by the hand of all the sons that she hath brought up ( Isaiah 51:17-18 ).

They are lacking in real leadership.

These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and famine, and the sword: by whom shall I comfort thee? ( Isaiah 51:19 )

So he speaks of the terrible time of tribulation that they will go through as they experience desolation, destruction, famine, the sword. And really no one seems to be concerned. It is interesting today how that the whole world seems to be willing to just dump these people. And yet God declares that they are His people and He will receive them again.

Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God. Therefore hear now this, thou afflicted, and drunken, but not with wine: Thus saith the Lord the LORD, thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again ( Isaiah 51:20-22 ):

The day will be over. No more tribulation for these people. There will be this glorious reuniting of them with their God and God with them.

But I will put it into the hand of them that afflict thee: which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over ( Isaiah 51:23 ).

And so God is going to put His hand against those that have afflicted them. When Jesus comes back, His first duty is going to be that of judging the earth. And the judgment will be of the nations will be relative to their treatment of the Jews, as He says, "Come, ye blessed of the Father, inherit the kingdom. I was hungry, and you fed Me: thirsty, and you gave me to drink." "Lord, when did we see You?" "Inasmuch as you did it unto the least of these My brethren [speaking of the Jews], you did it unto Me. Those that are on the left, depart from Me, you workers of iniquity. I was hungry, you did not feed Me: thirsty, you did not give Me to drink," and so forth. "Lord, when did we see You this way?" "Inasmuch as you did it not to the least of these My brethren" ( Matthew 25:34-45 ). So the Lord here affirms much of what Jesus declared there as God will take up their cause once more.

But you say, "Why was God so severe with them? It seems that they have suffered more than any other race of people." Well, that is not completely true. There are other races of people that have been totally obliterated. They no longer exist. Many races of people that have been completely wiped out. However, the reason for the severity is this: the Lord said, "Unto whom much is given, much is required" ( Luke 12:48 ). And that should be a warning to us who have received so much from God; so much of the understanding of God's purposes and God's plans. We who have come to an understanding of His truth and of His Word. There comes with that understanding an incumbent responsibility to walk according to the understanding. To live in harmony with that which we know. This they failed to do. God had given them much. What advantage then doth hath the Jew? Paul said, "Much and in every way." Unto them were committed the oracles of God. And the covenants and the promises and the fathers and the law and the statutes. God gave them so much. And the more God gives you, the greater is your responsibility unto God for those things that you have received. They failed in their responsibility, and that is why God has dealt so severely is because they turned against all of that background and knowledge and all that God had given to them. "Unto whom much is given, much is required."

"

Dr. Constable's Expository Notes

The Lord’s arm 51:9-16

The Israelites cried out for God to act for them. He had done so in their past history, but they needed His help now. Probably the believing remnant was requesting help.

Dr. Constable's Expository Notes

God promised to free the exiles soon and to supply their needs. Westerners tend to read verses like this one through individualistic glasses. We ask if there were not individuals who died in exile. There probably were. The prophet’s perspective was much more collective; he viewed the Israelites as a unit. By saying they would not die in exile he meant that the nation would not cease to exist while in captivity. While this was true of the Babylonian exiles, the promises of salvation in this section of the book anticipate a larger spiritual redemption as well, as I have noted. In fact, life in Babylonian exile was far from harsh for most of the Israelites (cf. Jeremiah 29:4-7), so much so that most of them chose not to return to the Promised Land when they could.

Gill's Exposition of the Whole Bible

The captive exile hasteneth that he may be loosed,.... The time hastens on, or God will hasten the time, for the release either of the captive Jews in literal Babylon, or of his people in mystical Babylon; or they that are in exile and captivity, as soon as ever opportunity offers for their release, will take it, and make no delay: though some understand the words by way of complaint, as if the persons spoken of were impatient, and could not wait the proper time of their deliverance:

and that he should not die in the pit; in captivity, which was like a pit or grave:

nor that his bread should fail: while in the pit or prison, or on his way home. Musculus interprets all this of Pharaoh, whom he supposes to be the oppressor in the preceding verse, and renders the words,

who hastened going to open, lest he should die in the destruction; who, when he saw the firstborn slain, hastened to open and let Israel go, and was urgent upon them to be gone immediately, lest he and all his people should perish in that calamity:

nor did his bread fail; the bread of the people delivered out of Egypt, so he understands it, but were provided with bread from heaven, all the while they were in the wilderness; and yet this instance of divine power and goodness was greatly forgotten in later times. Jerome applies the whole to Christ, who should quickly come; going and treading down his enemies; opening the way of victory; saving those that are converted, and giving the bread of doctrine to them: but the words are a promise to exiles and prisoners for the sake of Christ and his Gospel, that they should be quickly loosed and set free, and not die in prison, nor want bread, neither corporeal nor spiritual.

Henry's Complete Commentary on the Bible

      9 Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon?   10 Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?   11 Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away.   12 I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass;   13 And forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?   14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.   15 But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.   16 And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.

      In these verses we have,

      I. A prayer that God would, in his providence, appear and act for the deliverance of his people and the mortification of his and their enemies. Awake, awake! put on strength, O arm of the Lord!Isaiah 51:9; Isaiah 51:9. The arm of the Lord is Christ, or it is put for God himself, as Psalms 44:23. Awake! why sleepest thou? He that keeps Israel neither slumbers nor sleeps; but, when we pray that he would awake, we mean that he would make it to appear that he watches over his people and is always awake to do them good. The arm of the Lord is said to awake when the power of God exerts itself with more than ordinary vigour on his people's behalf. When a hand or arm is benumbed we say, It is asleep; when it is stretched forth for action, It awakes. God needs not to be reminded nor excited by us, but he gives us leave thus to be humbly earnest with him for such appearances of his power as will be for his own praise. "Put on strength," that is, "put forth strength: appear in thy strength, as we appear in the clothes we put on," Psalms 21:13. The church sees her case bad, her enemies many and mighty, her friends few and feeble; and therefore she depends purely upon the strength of God's arm for her relief. "Awake, as in the ancient days," that is, "do for us now as thou didst for our fathers formerly, repeat the wonders they told us of," Judges 6:13.

      II. The pleas to enforce this prayer. 1. They plead precedents, the experiences of their ancestors, and the great things God had done for them. "Let the arm of the Lord be made bare on our behalf; for it has done great things formerly in defence of the same cause, and we are sure it is neither shortened nor weakened. It did wonders against the Egyptians, who enslaved and oppressed God's son, his first-born; it cut Rahab to pieces with one direful plague after another, and wounded Pharaoh, the dragon, the Leviathan (as he is called, Psalms 74:13; Psalms 74:14); it gave him his death's wound. It did wonders for Israel. It dried up the sea, even the waters of the great deep, as far as was requisite to open a way through the sea for the ransomed to pass over," Isaiah 51:10; Isaiah 51:10. God is never at a loss for a way to accomplish his purposes concerning his people, but will either find one or make one. Past experiences, as they are great supports to faith and hope, so they are good pleas in prayer. Thou hast; wilt thou not?Psalms 85:1-6. 2. They plead promises (Isaiah 51:11; Isaiah 51:11): And the redeemed of the Lord shall return, that is (as it may be supplied), thou hast said, They shall, referring to Isaiah 35:10; Isaiah 35:10, where we find this promise, that the redeemed of the Lord, when they are released out of their captivity in Babylon, shall come with singing unto Zion. Sinners, when they are brought out of the slavery of sin into the glorious liberty of God's children, may come singing, as a bird got loose out of the cage. The souls of believers, when they are delivered out of the prison of the body, come to the heavenly Zion with singing. Then this promise will have its full accomplishment, and we may plead it in the mean time. He that designs such joy for us at last will he not work such deliverances for us in the mean time as our case requires? When the saints come to heaven they enter into the joy of their Lord; it crowns their heads with immortal honour; it fills their hearts with complete satisfaction. They shall obtain that joy and gladness which they could never obtain in this vale of tears. In this world of changes it is a short step from joy to sorrow, but in that world sorrow and mourning shall flee away, never to return or come in view again.

      III. The answer immediately given to this prayer (Isaiah 51:12; Isaiah 51:12): I, even, I, am he that comforteth you. They prayed for the operations of his power; he answers them with the consolations of his grace, which may well be accepted as an equivalent. If God do not wound the dragon, and dry the sea, as formerly, yet, if he comfort us in soul under our afflictions, we have no reason to complain. If God do not answer immediately with the saving strength of his right hand, we must be thankful if he answer us, as an angel himself was answered (Zechariah 1:13), with good words and comfortable words. See how God resolves to comfort his people: I, even I, will do it. He had ordered his ministers to do it (Isaiah 40:1; Isaiah 40:1); but, because they cannot reach the heart, he takes the work into his own hands: I, even I, will do it. See how he glories in it; he takes it among the titles of his honour to be the God that comforts those that are cast down; he delights in being so. Those whom God comforts are comforted indeed; nay, his undertaking to comfort them is comfort enough to them.

      1. He comforts those that were in fear; and fear has torment, which calls for comfort. The fear of man has a snare in it which we have need of comfort to preserve us from. He comforts the timorous by chiding them, and that is no improper way of comforting either others or ourselves: Why art thou cast down, and why disquieted?Isaiah 51:12; Isaiah 51:13. God, who comforts his people, would not have them disquiet themselves with amazing perplexing fears of the reproach of men (Isaiah 51:7; Isaiah 51:7), or of their growing threatening power and greatness, or of any mischief they may intend against us or our people. Observe,

      (1.) The absurdity of those fears. It is a disparagement to us to give way to them: Who art thou, that thou shouldst be afraid? In the original, the pronoun is feminine, Who art thou, O woman! unworthy the name of a man? Such a weak and womanish thing it is to give way to perplexing fears. [1.] It is absurd to be in such dread of a dying man. What! afraid of a man that shall die, shall certainly and shortly die, of the son of man who shall be made as grass, shall wither and be trodden down or eaten up? The greatest men, and the most formidable, that are the terror of the mighty in the land of the living, are but men (Psalms 9:20) and shall die like men (Psalms 81:7), are but grass sprung out of the earth, cleaving to it, and retiring again into it. Note, We ought to look upon every man as a man that shall die. Those we admire, and love, and trust to, are men that shall die; let us not therefore delight too much in them nor depend too much upon them. Those we fear we must look upon as frail and mortal, and consider what a foolish thing it is for the servants of the living God to be afraid of dying men, that are here to-day and gone tomorrow. [2.] It is absurd to fear continually every day (Isaiah 51:13; Isaiah 51:13), to put ourselves upon a constant rack, so as never to be easy, nor to have any enjoyment of ourselves. Now and then a danger may be imminent and threatening, and it may be prudent to fear it; but to be always in a toss, jealous of dangers at every step, and to tremble at the shaking of every leaf, is to make ourselves all our lifetime subject to bondage (Hebrews 2:15), and to bring upon ourselves that sore judgment which is threatened, Deuteronomy 28:66; Deuteronomy 28:67. Thou shalt fear, day and night. [3.] It is absurd to fear beyond what there is cause: "Thou art afraid of the fury of the oppressor. It is true, there is an oppressor, and he is furious, and he designs, it may be, when he has an opportunity, to do thee a mischief, and it will be thy wisdom therefore to stand upon thy guard; but thou art afraid of him, as if he were ready to destroy, as if he were just now going to cut thy throat, and as if there were no possibility of preventing it." A timorous spirit is thus apt to make the worst of every thing, and to apprehend the danger greater and nearer than really it is. Sometimes God is pleased at once to show us the folly of so doing: "Where is the fury of the oppressor? It is gone in an instant, and the danger is over ere thou art aware." His heart is turned, or his hands are tied. Pharaoh king of Egypt is but a noise, and the king of Babylon no more. What has become of all the furious oppressors of God's Israel, that hectored them, and threatened them, and were a terror to them? they passed away, and, lo, they were not; and so shall these.

      (2.) The impiety of those fears: "Thou art afraid of a man that shall die, and forgettest the Lord thy Maker, who is also the Maker of all the world, who has stretched forth the heavens and laid the foundations of the earth, and therefore has all the hosts and all the powers of both at his command and disposal." Note, Our inordinate fear of man is a tacit forgetfulness of God. When we disquiet ourselves with the fear of man we forget that there is a God above him, and that the greatest of men have no power but what is given them from above; we forget the providence of God, by which he orders and overrules all events according to the counsel of his own will; we forget the promises he has made to protect his people, and the experiences we have had of his care concerning us, and his seasonable interposition for our relief many a time, when we thought the oppressor ready to destroy; we forget our Jehovah-jirehs, monuments of mercy in the mount of the Lord. Did we remember to make God our fear and our dread, we should not be so much afraid as we are of the frowns of men, Isaiah 8:12; Isaiah 8:13. Happy is the man that fears God always, Proverbs 28:14; Luke 12:4; Luke 12:5.

      2. He comforts those that were in bonds, Isaiah 51:14; Isaiah 51:15. See here, (1.) What they do for themselves: The captives exile hastens that he may be loosed and may return to his own country, from which he is banished; his care is that he may not die in the pit (not die a prisoner, through the inconveniences of his confinement), and that his bread should not fail, either the bread he should have to keep him alive in prison or that which should bear his charges home; his stock is low, and therefore he hastens to be loosed. Now some understand this as his fault. He is distrustfully impatient of delays, cannot wait God's time, but thinks he is undone and must die in the pit if he be not released immediately. Others take it to be his praise, that when the doors are thrown open he does not linger, but applies himself with all diligence to procure his discharge. And then it follows, But I am the Lord thy God, which intimates, (2.) What God will do for them, even that which they cannot do for themselves. God has all power in his hand to help the captive exiles; for he has divided the sea, when the roaring of its waves was more frightful than any of the impotent menaces of proud oppressors. He has stilled or quieted the sea, so some think it should be read, Psalms 65:7; Psalms 89:9. This is not only a proof of what God can do, but a resemblance of what he has done, and will do, for his people; he will find out a way to still the threatening storm, and bring them safely into the harbour. The Lord of hosts is his name, his name for ever, the name by which his people have long known him. And, as he is able to help them, so he is willing and engaged to do it; for he is thy God, O captive-exile! thine in covenant. This is a check to the desponding captives. Let them not conclude that they must either be loosed immediately or die in the pit; for he that is the Lord of hosts can relieve them when they are brought ever so low. It is also an encouragement to the diligent captives, who, when liberty is proclaimed, are willing to lose no time; let them know that the Lord is their God, and, while they thus strive to help themselves, they may be sure he will help them.

      3. He comforts all his people who depended upon what the prophets said to them in the name of the Lord, and built their hopes upon it. When the deliverances which the prophets spoke of either did not come so soon as they looked for them or did not come up to the height of their expectation they began to be cast down in their own eyes; but, as to this, they are encouraged (Isaiah 51:16; Isaiah 51:16) by what God says to his prophet, not to this only, but to all his prophets, nor to this, or them, principally, but to Christ, the great prophet. It is a great satisfaction to those to whom the message is sent to hear the God of truth and power say to his messenger, as he does here, I have put my words in thy mouth, that by them I may plant the heavens. God undertook to comfort his people (Isaiah 51:12; Isaiah 51:12); but still he does it by his prophets, by his gospel; and, that he may do it by these, he here tells us, (1.) That his word in them is very true. He owns what they have said to be what he had directed and enjoined them to say: "I have put my words in thy mouth, and therefore he that receives thee and them receives me." This is a great stay to our faith, that Christ's doctrine was not his, but his that sent him, and that the words of the prophets and apostles were God's own words, which he put into their mouths. God's Spirit not only revealed to them the things themselves they spoke of, but dictated to them the words they should speak (2 Peter 1:21; 1 Corinthians 2:13); so that these are the true sayings of God, of a God that cannot lie. (2.) That it is very safe: I have covered thee in the shadow of my hand (as before, Isaiah 49:2; Isaiah 49:2), which speaks the special protection not only of the prophets, but of their prophecies, not only of Christ, but of Christianity, of the gospel of Christ; it is not only the faithful word of God which the prophets deliver to us, but it shall be carefully preserved till it have its accomplishment for the use of the church, notwithstanding the restless endeavours of the powers of darkness to extinguish this light. They shall prophesy again (Revelation 10:11), though not in their persons, yet in their writings, which God has always covered in the shadow of his hand, preserved by a special providence, else they would have been lost ere this. (3.) That this word, when it comes to be accomplished, will be very great and will not fall short of the pomp and grandeur of the prophecy: "I have put my words in thy mouth, not that by the performance of them I may plant a nation, or found a city, but that I may plant the heavens and lay the foundations of the earth, may do that for my people which will be a new creation." This must look as far forward as to the great work done by the gospel of Christ and the setting up of his holy religion in the world. As God by Christ made the world at first (Hebrews 1:2), and by him formed the Old-Testament church (Zechariah 6:12), so by him, and the words put into his mouth, he will set up, [1.] A new world, will again plant the heavens and found the earth. Sin having put the whole creation into disorder, Christ's taking away the sin of the world put all into order again. Old things have passed away, all things have become new; things in heaven and things on earth are reconciled, and so put into a new posture, Colossians 1:20. Through him, according to the promise, we look for new heavens and a new earth (2 Peter 3:13), and to this the prophets bear witness. [2.] He will set up a new church, a New-Testament church: He will say unto Zion, Thou art my people. The gospel church is called Zion (Hebrews 12:22) and Jerusalem (Galatians 4:26); and, when the Gentiles are brought into it, it shall be said unto them, You are my people. When God works great deliverances for his church, and especially when he shall complete the salvation of it in the great day, he will thereby own that poor despised handful to be his people, whom he has chosen and loved.