Исаия 51:9

But just as such an exhortation as this followed very naturally from the grand promises with which they prophecy commenced, so does a longing for the promised salvation spring out of this exhortation, together with the assurance of its eventual realization. "Awake, awake, clothe thyself in might, O arm of Jehovah; awake, as in the days of ancient time, the ages of the olden world! Was it not thou that didst split Rahab in pieces, and pierced the dragon? Was it not thou that didst dry up the sea, the waters of the great billow; that didst turn the depths of the sea into a way for redeemed to pass through? Ad the emancipated of Jehovah will return, and come to Zion with shouting, and everlasting joy upon their head: they grasp at gladness and joy, and sorrow and sighing flee away." The paradisaical restoration of Zion, the new world of righteousness and salvation, is a work of the arm of Jehovah, i.e., of the manifestation of His might. His arm is now in a sleeping state. It is not lifeless, indeed, but motionless. Therefore the church calls out to it three times, "Awake" (‛ūrı̄: to avoid monotony, the milra and milel tones are interchanged, as in Jdg 5:12). (Note: See Norzi and Luzzatto's Grammatica della Lingua Ebr. 513.) It is to arise and put on strength out of the fulness of omnipotence (lâbhēsh as in Psa 93:1; cf., λαμβάνειν δύναμιν Rev 11:17, and δύσεο ἀλκήν, arm thyself with strength, in Il. 19:36; 9:231). The arm of Jehovah is able to accomplish what the prophecy affirms and the church hopes for; since it has already miraculously redeemed Israel once. Rahabh is Egypt represented as a monster of the waters (see Isa 30:7), and tannı̄n is the same (cf., Isa 27:1), but with particular reference to Pharaoh (Eze 29:3). אתּ־היא, tu illud, is equivalent to "thou,…

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 wi…

51:9-10 Wake up, wake up: God does not sleep; this prayer is for God to act immediately to save his people (see 52:1; see especially God’s military garb in 59:17). • in the days of old: The exodus from Egypt was an act of redemption that displayed God’s power as he made a path of escape (51:10) for his people (see also 11:15).