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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.
According to the Hebrew, it is not Jerusalem but the arm of the Lord that has to put on strength. This relates to what we spoke about above [v. 5], about the nations hoping in “my arm.” For we have said that the divinity of the Word is signified here, since he urges the people not to fear the rebuke of human beings or to be affected by their filth, and in the same way here it is right to see in the person of the people a prayer being sent to the “arm of the Lord” to rouse himself and overcome the enemies of his people. For we confess we are nothing unless you rise up and overcome on our behalf.
(Vers. 9 seqq.) Arise, arise; put on the strength of the arm of the Lord. Arise as in the days of old, in the generations of ages. Have you not struck down the proud, wounded the dragon? Have you not dried up the sea, the water of the great abyss, who made the depths of the sea a path, so that the redeemed might pass over? And now those who have been redeemed by the Lord will return and come to Zion with singing; everlasting joy will be upon their heads: they will have gladness and joy, sorrow and sighing will flee away. LXX: Arise, arise, O Jerusalem, and put on the strength of your arm. Arise as in the beginning of the day, as the everlasting generation. Are you not the one who formed the width, who crushed the dragon? Are you not the one who made the desert into a sea, the waters of the abyss many: who made a deep passage through the sea, for those who were freed and redeemed? For they shall be returned by the Lord, and they shall come to Zion with eternal joy and rejoicing. For in their head shall they apprehend praise and joy. Grief and mourning and sighing shall flee away. The name Jerusalem, which is added here by the LXX, is not found in Hebrew, nor is it found in any of the three Interpreters, from which it should be noted with an obelus and thus connected with the previous sense of the following chapter. The Lord had encouraged those who believed in him, saying: Do not fear the reproach of men, and do not be afraid of their blasphemies. And he had promised them his eternal salvation and justice as an aid, which is none other than Christ, the arm of the Lord, of whom he had said above: And the Gentiles shall hope in my arm. Where the people speak to the arm of the Lord, and implore His coming, and beg for the promised help, saying: Arise, arise: put on strength, arm of the Lord. Arise as in the ancient days, and exercise all your strength, so that you who have saved your Saints from dangers through many centuries may also protect us with your strength. For it is you who struck down the proud, wounded the dragon, the king indeed of Egypt Pharaoh, who is also called the great dragon in Ezekiel (Ezek. XXIX). You dried up the Red Sea, so that through the raging waters and deep sea, your people could find a way and escape the pursuing Egyptians. Therefore, you who did these things: now also bring back those redeemed and liberated by your blood to Zion and the heavenly Jerusalem, or to the Church which you prepared for yourself with your blood. In this place, when they are present, they will rejoice with eternal joy and say: Lord, you have crowned us with the shield of your good will. For they shall have joy and gladness, with sorrow and sighing fleeing away. This is according to the Hebrew. However, according to the Septuagint, Jerusalem, that is, the sinful soul is provoked to put on the strength of its arm and to take up its former works, just as it was before it fell: when it turned about in the day and in the light. For you are the one, it says, who have overcome the broad and spacious way that leads to death: and you have crushed the dragon, the twisting serpent: of which it is also read in the Psalms: You have crushed the heads of the dragons in the waters (Ps. 73:13). Remember your former strength, that you trampled the sea of this world and made it a desert, and you found a way in the midst of the waves. Therefore, the Apostle Peter also crossed the sea of this world to the Lord, and as he walked by faith, he began to sink in unbelief, except that he was supported by the right hand of the Lord. Just as the previous victory was granted with the help of the Lord, so also to those who return after repentance and listen: Will the one who falls not rise again? The Lord says: (Jer. VIII, 4). And, 'Turn to me, sons who are turning away; and I will heal your contritions' (Ibid., III). He himself will extend his hand and lead them back to Zion, the pinnacle and stronghold of virtues, with eternal joy and gladness, and put praise and rejoicing on their heads. For the eyes of the wise are in his head; and they will have this crown, and will be protected by this diadem, so that they may always rejoice and praise the Lord, because joy has succeeded sorrow, mourning, and groaning.
He addresses these words as if [Jerusalem] had fallen and were prone on the ground, and he invites it to take up again its power of other times. “Awake as in the early time, as the ancient generation.” Renew yourself, he says, and become again such as you were when your splendor attracted all eyes.
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SUMMARY
Isaiah 51:9 presents a fervent and urgent supplication, likely voiced by the prophet Isaiah on behalf of the exiled community of Israel, imploring the Lord to manifest His formidable power and intervene decisively, echoing His monumental acts of deliverance in antiquity. This impassioned prayer calls upon the "arm of the LORD" to "awake" and act with the same irresistible strength that historically vanquished formidable, chaotic forces personified by "Rahab" and "the dragon," thereby expressing a profound yearning for a new, powerful redemption in their current distress and despondency.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 51:9 is richly imbued with Literary Devices that profoundly amplify its emotional and theological impact. The most prominent is Anthropomorphism, where human attributes are ascribed to God, specifically His "arm." This vivid imagery allows the supplicant to relate to God's power in a tangible and relatable way, portraying His strength and capacity for decisive action. The repeated imperative "Awake, awake" employs Repetition for intense emphasis, powerfully conveying the urgency and desperation of the plea. This repetition also borders on Personification, as the "arm of the LORD" is implored to "awake" and "put on strength," as if it were a conscious entity capable of rousing itself to action. The phrase "put on strength" is a compelling Metaphor, likening divine power to clothing, which one can don for active engagement. Furthermore, the verse utilizes Parallelism in the latter half, "cut Rahab, and wounded the dragon," where two similar clauses express the same core idea through different but reinforcing verbs and objects, underscoring the completeness and totality of God's victory over chaotic forces. The entire final clause, "Art thou not it that hath cut Rahab, and wounded the dragon?", functions as a powerful Rhetorical Question. It is not asked to elicit an answer, but to assert an undeniable, self-evident truth, serving as a forceful reminder of God's undeniable past triumphs and a compelling argument for His future intervention. Finally, Symbolism is central, with "Rahab" and "the dragon" serving as potent symbols for Egypt and, more broadly, for any oppressive, chaotic, or monstrous power that stands in opposition to God's people and His redemptive purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 51:9 profoundly connects to the biblical understanding of God's unchanging character, His unwavering covenant faithfulness, and His supreme sovereign power over all forces of evil and chaos. The fervent plea for God to "awake" is not an indictment of His slumber but rather a profound expression of deep faith that His power, which has been historically and demonstrably unleashed, remains utterly available and absolutely necessary for His people's deliverance in their present distress. It powerfully underscores the theological truth that God is not merely a distant, detached deity but an active, intervening God who faithfully remembers His promises and acts decisively on behalf of His covenant people. The remembrance of past victories—especially the Exodus, powerfully symbolized by the defeat of "Rahab" and "the dragon"—serves as the unshakable bedrock for present hope and future expectation. This verse reinforces the profound theme that God's redemptive work is continuous and consistent throughout history, and His past acts serve as an irrefutable guarantee of His future faithfulness, assuring believers that the same God who miraculously brought Israel out of Egypt will assuredly bring them out of Babylon, and ultimately, out of all forms of spiritual bondage and oppression.
REFLECTION AND APPLICATION
Isaiah 51:9 offers a profound and enduring model for believers navigating seasons of despair, oppression, or perceived divine silence. When circumstances feel overwhelmingly insurmountable, and God's intervention seems inexplicably delayed, this verse courageously encourages us to engage in bold, fervent prayer, appealing directly to God's immutable character and His proven, undeniable track record of faithfulness. It serves as a powerful reminder that our God is never passive but possesses an "arm" of irresistible strength, utterly capable of overcoming any "Rahab" or "dragon"—whether these manifest as deeply personal struggles, pervasive systemic injustices, or overwhelming global crises. The repeated call to "awake" is a vital spiritual exercise in remembering God's past acts of deliverance, both in the grand sweep of biblical history and in the intimate details of our own lives, which serves to fortify our faith and cultivate an unshakeable confidence that the God who acted so mightily in the past will indeed act again. This remembrance cultivates a deep and abiding trust in God's ultimate sovereignty, assuring us that He is supremely capable of bringing order out of chaos, light out of darkness, and deliverance out of bondage, all according to His perfect timing and sovereign purpose. It is an invitation to lean into His unchanging power even when our present reality seems to contradict it most sharply.
Questions for Reflection
FAQ
What is the significance of 'Rahab' and 'the dragon' in this verse?
Answer: In Isaiah 51:9, "Rahab" and "the dragon" are not literal creatures but powerful symbolic terms. "Rahab" is a poetic, often derogatory, name for Egypt, signifying its pride, arrogance, and oppressive power. The "dragon" (Hebrew: tannin) is a parallel term, often referring to a sea monster or serpent, symbolizing primordial chaos, disorder, and formidable opposition. Together, they primarily allude to God's mighty acts of deliverance during the Exodus, where He defeated Pharaoh (Egypt/Rahab) and miraculously parted the Red Sea, metaphorically "cutting" and "wounding" the chaotic waters and the forces that stood against His people. This imagery draws on ancient Near Eastern myths where deities subdued cosmic monsters to establish order, reinterpreting it through a monotheistic lens to highlight Yahweh's supreme sovereignty over all powers, whether historical empires or forces of chaos. The prophet uses these symbols to remind the exiles that the God who overcame such monumental threats in the past is fully capable of delivering them from their current oppression in Babylon.
Why does the prophet ask God to 'awake' if God is omniscient and always active?
Answer: The repeated plea for God to "awake" is a powerful rhetorical device, not an indication that the prophet believes God is literally asleep or unaware of His people's suffering. Instead, it expresses the deep human longing for God to visibly and powerfully intervene in their desperate situation. It is a fervent prayer for God to "rouse Himself" to action, to manifest His strength and presence in a way that is undeniable and brings about deliverance. In times of great distress or perceived divine silence, such language allows the supplicant to voice their anguish and their profound desire for God to act consistently with His character and His covenant promises, just as He did in the "ancient days." It is a cry of faith, appealing to God's active power rather than questioning His inherent nature.
CHRIST-CENTERED FULFILLMENT
Isaiah 51:9, with its fervent plea for the "arm of the LORD" to "awake" and triumph over "Rahab" and "the dragon," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "arm of the LORD" is revealed in the New Testament as the incarnate Son of God, Jesus, through whom God's saving power is fully unleashed. While the Old Testament "arm" triumphed over physical enemies like Egypt and symbolized cosmic chaos, Christ's coming represents God's decisive, eternal victory over the spiritual "Rahab" and "dragon"—namely, sin, death, and Satan. Through His perfect life, atoning death, and glorious resurrection, Jesus definitively "cut" the power of sin (Romans 6:6) and irrevocably "wounded" the head of the serpent, Satan, who is often depicted as the great dragon (Revelation 12:9; echoing Genesis 3:15). His crucifixion and resurrection were the ultimate "awakening" of God's strength, disarming principalities and powers (Colossians 2:15) and delivering humanity from the bondage and fear of death (Hebrews 2:14-15). Thus, the ancient plea for divine intervention is answered comprehensively in the New Covenant through Christ, who is the very embodiment of God's saving arm, bringing ultimate redemption, establishing His eternal kingdom, and asserting His supreme dominion over all chaos and evil.