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Commentary on Isaiah 51 verses 9–16
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! Isa 51:9. The arm of the Lord is Christ, or it is put for God himself, as Psa 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," Psa 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," Jdg 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, Psa 74:13, Psa 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," Isa 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? Psa 85:1-6. 2. They plead promises (Isa 51:11): And the redeemed of the Lord shall return, that is (as it may be supplied), thou hast said, They shall, referring to Isa 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 (Isa 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 (Zac 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 (Isa 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? Isa 51:12, Isa 51:13. God, who comforts his people, would not have them disquiet themselves with amazing perplexing fears of the reproach of men (Isa 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 (Psa 9:20) and shall die like men (Psa 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 today and gone tomorrow. [2.] It is absurd to fear continually every day (Isa 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 (Heb 2:15), and to bring upon ourselves that sore judgment which is threatened, Deu 28:66, Deu 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, Isa 8:12, Isa 8:13. Happy is the man that fears God always, Pro 28:14; Luk 12:4, Luk 12:5.
2.He comforts those that were in bonds, Isa 51:14, Isa 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, Psa 65:7; Psa 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 (Isa 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 (Isa 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 (Pe2 1:21; Co1 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, Isa 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 (Rev 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 (Heb 1:2), and by him formed the Old Testament church (Zac 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, Col 1:20. Through him, according to the promise, we look for new heavens and a new earth (Pe2 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 (Heb 12:22) and Jerusalem (Gal 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.
Symmachus in this verse translated, “speedily hell will open up, and he will not remain in corruption,” which indicates Christ when it says, “You will not abandon my soul to hell, nor will you give your holy one over to see corruption.”
“And his bread will not fail because I am the Lord your God, who stirs up the sea and its waves, the Lord of hosts is my name.” The phrase “and his bread will not fail” appears in the Septuagint with an asterisk. The text means that in very captivity they will enjoy the divine concern since God provides generously for their need.
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SUMMARY
Isaiah 51:14 offers a poignant glimpse into the urgent longing for liberation and security felt by the exiled people of God. It expresses a fervent hope that the "captive exile" will swiftly be released from bondage, escaping the clutches of death and destitution. This verse, nestled within Isaiah's "Book of Comfort," serves as a divine assurance of impending restoration, underscoring God's unwavering commitment to deliver His people from oppression and provide for their every need, even in the most desperate circumstances.
CONTEXT
Literary Context: Isaiah 51 is situated within the "Book of Comfort" (chapters 40-55), a section of Isaiah primarily addressed to the Jewish exiles in Babylon. Following powerful declarations of God's sovereignty and unique ability to save (Isaiah 40-48), chapters 49-55 focus on the Servant of the Lord and the glorious future of Zion. Specifically, Isaiah 51 begins with an exhortation to "listen to me, you who pursue righteousness, you who seek the Lord" (Isaiah 51:1) and encourages the people to remember their origins in Abraham and Sarah, highlighting God's faithfulness in bringing forth a multitude from them. The chapter reassures the disheartened exiles that God, who created the heavens and the earth, is mighty enough to deliver them from their current plight and restore Zion. Verse 14, therefore, expresses the immediate, desperate need of the exiles within this larger framework of divine promise and comfort, contrasting their present suffering with God's ultimate plan for their salvation and flourishing.
Historical & Cultural Context: The historical backdrop for Isaiah 51:14 is the Babylonian exile, a period following the destruction of Jerusalem and its temple in 586 BC. The people of Judah were forcibly deported to Babylon, a foreign land with different gods, customs, and laws. This was a time of immense national and spiritual trauma, as they grappled with the loss of their homeland, their identity as God's chosen people, and the perceived abandonment by their God. Life in exile, while not always physically brutal, was characterized by subjugation, uncertainty, and a profound sense of displacement. The "pit" mentioned in the verse could refer to literal dungeons used for prisoners, but also metaphorically to the grave or a state of utter despair. The fear of "bread failing" speaks to the constant existential threat of starvation and lack of basic sustenance, a common anxiety for displaced populations. The urgency implied in "hasteneth" reflects the deep psychological and physical toll of prolonged captivity and the yearning for a swift end to their suffering and a return to their ancestral lands.
Key Themes: This verse contributes significantly to several overarching themes in Isaiah. Firstly, it powerfully articulates the theme of Divine Deliverance and Restoration. The longing for release from the "pit" and the provision of "bread" underscores the comprehensive nature of God's promised salvation, encompassing both physical freedom and material sustenance. This echoes God's past acts of liberation, such as the miraculous Exodus from Egypt, where He demonstrated His power to free His people from bondage and provide for them in the wilderness (Deuteronomy 8:3). Secondly, it highlights the theme of God's Unwavering Faithfulness to His Covenant. Despite Israel's disobedience leading to exile, God's promises to Abraham and David remain steadfast. Isaiah continually reminds the exiles that God has not forgotten His covenant people and will act to fulfill His redemptive plan, demonstrating His sovereignty over history and human affairs, even when circumstances seem bleak. Thirdly, the verse subtly introduces the theme of Hope in Despair, as the "hasteneth" implies an active, urgent desire for God's intervention, even amidst the deep suffering of captivity. This hope is not a naive optimism but a confident expectation rooted in God's character and His revealed will to save His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 51:14 employs several powerful literary devices to convey its message. Metaphor is prominently used, particularly with the "pit" (shachath), which serves as a potent symbol not merely for a literal dungeon but for the grave, utter destruction, or a state of profound despair and hopelessness. This extends beyond physical confinement to spiritual and existential peril. The phrase "his bread should fail" also functions as a Metonymy, where "bread" represents all essential provisions and the very sustenance of life, thus signifying a complete lack of basic necessities and the threat of starvation. The verb "hasteneth" (Hebrew: mahar) imbues the "captive exile" with a sense of urgent, almost personified desire, reflecting the intense emotional state of the oppressed. This Personification of the exile's longing underscores the immediacy and depth of their suffering and their fervent hope for swift divine intervention. The entire verse, in its concise articulation of desperate need and fervent hope, functions as a Synecdoche, where the plight of one "captive exile" represents the collective suffering and longing of the entire exiled community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:14 powerfully articulates the human condition of vulnerability and dependence, particularly in times of oppression, while simultaneously affirming God's character as the ultimate Deliverer and Sustainer. Theologically, it underscores the biblical truth that God hears the cries of the afflicted and acts on behalf of His covenant people. It reinforces the theme of divine sovereignty over human history, even amidst the darkest periods of exile and suffering. The longing for liberation from the "pit" and the provision of "bread" points to God's holistic concern for humanity – not just spiritual salvation, but also physical well-being and freedom from oppression. This verse serves as a powerful reminder that God's redemptive plan encompasses every aspect of human need and extends to the restoration of His people from all forms of bondage and despair.
REFLECTION AND APPLICATION
Isaiah 51:14 offers profound comfort and a call to trust for contemporary believers facing various forms of "captivity" or "pits" in their lives. Whether it's the bondage of sin, the oppression of systemic injustice, the despair of mental illness, or the anxiety of financial insecurity, this verse reminds us that God is intimately aware of our plight and hears our urgent cries for deliverance. It encourages us to cultivate a posture of active hope, "hastening" in prayer and expectation for God's intervention, rather than passively succumbing to despair. Just as God promised to loose the exiles and provide their bread, He promises to meet our deepest needs, both spiritual and physical. This verse challenges us to identify the "pits" in our own lives or in the world around us and to remember that God's power is not limited by our circumstances. It calls us to trust in His timing and His unfailing provision, knowing that He is our ultimate Redeemer who desires our freedom and flourishing.
Questions for Reflection
FAQ
What is the significance of the "pit" in Isaiah 51:14?
Answer: The "pit" (Hebrew: shachath) in Isaiah 51:14 carries significant symbolic weight. While it could literally refer to a dungeon or a cistern used as a prison, its deeper meaning extends to a place of ultimate despair, destruction, or the grave. For the exiles, dying in the "pit" represented not only a physical death but also a hopeless, ignominious end in a foreign land, cut off from their people and their God. It symbolizes the profound existential threat and the deepest fears of those in captivity, highlighting the comprehensive nature of the deliverance they urgently sought. It's a powerful metaphor for any situation that traps, threatens, or leads to utter ruin.
How does this verse relate to God's provision for His people?
Answer: This verse directly addresses God's provision through the phrase "nor that his bread should fail." "Bread" (Hebrew: lechem) is a metonymy for all essential sustenance and basic needs for life. The fear of its failure underscores the precariousness of the exiles' existence and their absolute dependence on God. By promising that their bread would not fail, God reassures His people of His unwavering commitment to sustain them, even in the most desperate circumstances. This aligns with broader biblical themes of God as Provider, seen in His miraculous provision of manna in the wilderness (Exodus 16:35) and Jesus' teaching on seeking God's kingdom first, with the promise that all needs will be met (Matthew 6:33).
CHRIST-CENTERED FULFILLMENT
Isaiah 51:14 finds its ultimate and most profound fulfillment in Jesus Christ, the Messiah. The "captive exile" yearning to be "loosed" from the "pit" and saved from perishing perfectly foreshadows humanity's universal predicament under the bondage of sin and the threat of eternal death. Humanity, exiled from God's presence, is indeed "hastening" towards a spiritual "pit" of destruction. Jesus, however, came to proclaim "liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed" (Luke 4:18). He is the one who entered the ultimate "pit" of death and the grave, not to be consumed by it, but to conquer it, rising triumphantly and thereby "loosing" all who believe from its power (Hebrews 2:14-15). Furthermore, Jesus is the "Bread of Life" (John 6:35), ensuring that those who come to Him will never spiritually "fail" or hunger. Through His atoning sacrifice and resurrection, Christ provides not only spiritual freedom but also eternal sustenance, fulfilling the deepest longings expressed in Isaiah 51:14 for ultimate liberation and unending provision.