Verse 3

draw water . . . salvation--an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on "the last day of the feast" (Joh 7:2, Joh 7:37-39). The pouring out of water indicated repentance (Sa1 7:6; compare, as to the Jews' repentance hereafter, Zac 12:10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joe 2:23). wells--not mere streams, which may run dry, but ever-flowing fountains (Joh 4:14; Joh 7:38), "Out of his belly (that is, in and from himself)--living water" (Isa 42:18; Psa 84:6; Zac 13:1; Rev 7:17).

Verse 4

make mention--Hebrew, "cause it to be remembered."

Verse 5

Sing, &c.--alluding to Exo 15:21.

Verse 6

inhabitant of Zion--Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people. in the midst of thee--of Jerusalem literally (Jer 3:17; Eze 48:35; Zep 3:15, Zep 3:17; Zac 2:10). The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect. Next: Isaiah Chapter 13

Verse 1

And in that day thou shalt say,.... The following song of praise; just as Israel did, when they were brought through the Red sea, and saved out of the hands of their enemies; to which there are several allusions and references in it; that deliverance being typical of salvation by Christ; the Gospel day, or the times of the Gospel, are here meant: O Lord, I will praise thee; or "confess thee"; to be my Lord, Redeemer, and Saviour, my Husband, Head, and King; or "confess to thee" (q), my sins and transgressions, and unworthiness to receive any favour from thee, and gratefully acknowledge all the favours bestowed upon me: though thou wast angry with me; as it appeared to the church, and according to her apprehensions of things, though not in reality, or strictly or properly speaking; for anger is not to be ascribed to God; but it is a speaking after the manner of men; and the Lord seems to be angry when he hides his face from his people, when he refuses to hear their cries, when he afflicts them, and continues his hand upon them, and when he lets in a sense of wrath into their consciences: thine anger is turned away; he granting his gracious presence; taking off his afflicting hand; manifesting his love, particularly his pardoning grace and mercy; peace and reconciliation being made by the blood of Christ, and justice satisfied, the effects of resentment and displeasure cease: and thou comfortedst me; by shedding abroad his love in her heart; by discovering the free and full forgiveness of sin; by lifting up the light of his countenance; by an application of precious promises; and by means of the word and ordinances, through the influence of the blessed Spirit as a comforter; who leads in this way for comfort to the person, blood, righteousness, sacrifice, and fulness of Christ, and comforts with these, by applying them, and showing interest in them. The Targum is, "and thou shalt say at that time, I will confess before the Lord; for that I have sinned before thee, thine anger is upon me; but when I am turned to the law, thine anger will turn from me, and thou wilt have mercy on me;'' or rather turned to Christ, and embrace his Gospel, which is the only way to have comfort. (q) "confitebor tibi", V. L. Pagninus, Montanus.

Verse 2

Behold, God is my salvation,.... Or Saviour; that is, Christ, who is God, the great God, and so fit to be a Saviour, and is one, was appointed by the Father, provided in covenant, promised in the word, sent in the fulness of time, and is become the author of salvation, which a creature could not be; and this the church saw her interest in, and which was the ground of her comfort before declared; and to which she prefixed the word "behold", as a note of asseveration, affirming him to be her Saviour; and of admiration, wondering at it; and of exclusion of all others from being concerned therein; and of attention and direction to others, pointing him out as the only one to look unto. I will trust, and not be afraid; "trust" in Christ for salvation, be confident of enjoying it, and look upon myself safe and secure from all wrath and condemnation, and from every enemy; and not be "afraid" of sin, Satan, the world, death, hell, and wrath to come. The Targum joins this and the preceding clause together, "behold, in the word of God my salvation I trust, and shall not be moved:'' for the LORD JEHOVAH is my strength and my song; the author of her spiritual strength; the "strength" of her life, and of her heart, which maintained the one, and supported the other; the strength of her graces, and of her duties, by which she exercised the one, and performed the other: and the subject matter of her "song" were his person, and the fulness and fitness of it, his righteousness, and salvation by him; this clause, and the following one, are taken out of Exo 15:2, he also is become my salvation; salvation is wrought out by Christ, and believers have it in him, and they know it, and believe it, and so are already saved in him.

Verse 3

Therefore with joy shall ye draw water,.... These words are either an exhortation to others, as the Septuagint and Arabic versions render it, "draw ye"; and so likewise an encouragement to them by her example, or a prophecy that they should do this; that is, apply to Christ for grace, and receive it from him: for by "water" is meant grace, which is compared to it, because it is softening, purifying, fructifying, cooling, and refreshing, and extinguishes thirst; and this is to be "drawn", it is to be come at, though the well in which it is be deep, and not in the reach of everyone; the bucket is faith that it is drawn with, and this is the gift of God; and it is in the exercise of this grace, which requires diligence, strength, and labour, that saints receive from Christ, and grace for grace; and this is exercised in the use of means, by prayer, reading of the Scriptures, and attendance on the word and ordinances, by which faith draws hard, and receives much, and, when it does, it is attended "with joy": salvation itself is received with joy, and so is the Saviour; as also a justifying righteousness, and pardoning grace, and likewise every supply of grace; which joy is of a spiritual kind, is in a way of believing, what a stranger intermeddles not with, and is unspeakable and full of glory: out of the wells of salvation, or "fountains"; as all the three Persons are; Jehovah the Father, as he is called "the fountain of living water", Jer 2:13 so he is the fountain of salvation; it springs from him, from his everlasting love, his eternal purposes, his infinite wisdom, his sure and unalterable covenant, his free grace in the mission of his Son; and he himself is the God of grace, from whence it all comes, and every supply of it. The Spirit and his grace are called a "well of living water", Joh 4:14 and he also is a well of salvation; it is he that convinces men of their need of it, that brings near this salvation to them, and shows them their interest in it, and bears witness to it, and is the earnest and pledge of it; and he is the author of all that grace which makes them meet for it, and from whom are all the supplies of it by the way. But more especially Christ is meant, who is the "fountain of gardens, and well of living water", Sol 4:15 in whom salvation is, and in no other: the words may be rendered, "the wells" or "fountains of the Saviour" (r), yea, of Jesus; and which are no other than the fulness of grace in him: the phrase denotes the abundance of grace in Christ, much of which is given out in conversion; an abundance of it is received with the free gift of righteousness for justification; and a large measure of it in the pardon of sins, and in all the after supplies, through the wilderness of this world, till the saints come to glory; and which is vouchsafed to a great number, to all the elect angels and elect men, to all the churches, and the members thereof, in all ages; and this always has been and ever will be communicating to them. The Targum is, "and ye shall receive a new doctrine from the chosen, the righteous;'' or of the righteous; which is true of the doctrine of the Gospel, received by the hands of chosen men, the apostles of Christ. The Jews (s) make use of this passage, in confirmation of the ceremony of drawing of water at the feast of tabernacles; and say (t) it signifies the drawing of the Holy Ghost; that is, his grace. (r) "de fontibus Salvatoris", V. L.; Vatablus. (s) T. Bab. Succa, fol. 48. 2. & 50. 2. (t) Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1.

Verse 4

In that day shall ye say, praise the Lord,.... On account of his being and perfections, for blessings received from him, especially spiritual ones; and particularly such as are before mentioned, fulness of grace in him, strength and salvation by him, a view of interest in him as a Saviour, and divine comforts communicated from him; which is done by giving him the glory of them, and thanks for them. This is a work very proper for Gospel times; it always was a duty, and there was ever reason for it under the former dispensation, and much more under the present one; and there will be still more reason for it in the latter day here referred to, when antichrist will be destroyed, the kingdom of Christ will be enlarged, and his church will be in a very glorious state and condition, her walls will be salvation, and her gates praise; when the saints will be stirring up one another to this service, and engaging in it with all readiness and cheerfulness; see Rev 11:15, call upon his name: which takes in the whole of religions worship, of which Christ is the object, being the true Jehovah; and particularly prayer, in which his name is invoked together with faith in him, and expressions of affection to his name; which is precious to believers, and is as ointment poured out: declare his doings among the people; not merely his works of creation, in which he was equally concerned with his divine Father; nor so much his miracles which he wrought when on earth, in proof of his deity and Messiahship, and in confirmation of his doctrine; but his acts of obedience and righteousness, which were perfect; and his bearing the sins of his people, and the punishment due to them; and so fulfilled the whole law, and hereby accomplished the great work of redemption and salvation; which, according to his orders, have been published among the Gentiles, for their good, and his glory: make mention that his name is exalted; that is, he himself, who has a name given him above every name; for having obeyed, suffered, and died in the room of his people, he is by his Father, according to promise, exalted, by raising him from the dead, receiving him into heaven, placing him at his right hand, giving him all power in heaven and in earth, and causing angels, authorities, principalities, and powers, to be subject to him; all which is to be made mention of, to the honour of his name: or else the sense is, to speak of him, to make mention of his name, of his person, of his offices, of his grace and salvation, that he may be exalted in each of them by his people; for he is, and ought to be, exalted in their hearts, and with their lips, since he is above all in the excellency of his person, and is their only Saviour and Redeemer, Head and Husband; and so he will be exalted more abundantly in the latter day. See Gill on Isa 2:11.

Verse 5

Sing unto the Lord,.... Psalms, hymns, and spiritual songs, vocally and together, as Gospel churches, to the glory of God; or "sing the Lord" (u), let him be the subject matter of the song, as in Isa 12:2 sing how great and good he is; sing what he is in himself, and what he is to others: for he hath done excellent things; he hath wrought out an excellent salvation, which excels all others, being of a spiritual nature, complete and everlasting: it is emphatically a great one, in which God is glorified in all his perfections, and which issues in the eternal glory and happiness of his people. He has brought in an excellent righteousness, a righteousness that excels any righteousness of the creature, men or angels; it being the righteousness of God, a perfect, pure, and spotless one, which serves for many, even all his spiritual seed, and is everlasting: he has offered up an excellent sacrifice, a sacrifice that excels all that were offered up under the law; in the matter, which is himself; in the use and efficacy of it, to atone for sin, and take it away; in the continuance of that efficacy, and in its acceptableness unto God: and he has obtained an excellent victory over all his and his people's enemies, sin, Satan, the world, and death, and made them sharers in his conquests; reference seems to be had to Exo 15:1, this is known in all the earth; that such a salvation is finished; such a righteousness is brought in; that peace, pardon, and atonement, are procured, and all enemies are conquered; for the Gospel publishing all this has been sent into all the world, and will be more fully preached throughout it in the latter day. (u) "canite Jehovam", Cocceius; Sept.

Verse 6

Cry out, and shout,.... By singing aloud, with the high praises of God in the mouth: thou inhabitant of Zion: born and brought up there, free of Zion, that is settled and dwells there, and so happy; since there plenty of provisions is had, health is enjoyed, and the inhabitants in the utmost safety and protection, having the greatest privileges and immunities; and therefore have reason to sing and shout for joy, and especially for what follows: for great is the Holy One of Israel in the midst of thee; by "the Holy One of Israel" is meant Christ, the Redeemer and Husband of this church; see Isa 48:17 because, as God, he is the God of Israel, the spiritual Israel, and as such is holy, even glorious in holiness; and, as man, sprung from Israel, literal Israel, and as such is holy in his nature, acts, and offices; and is the sanctifier of the whole Israel of God, from whom they receive all their holiness: he is "in the midst" of his church, in the midst of Zion, and the inhabitants of it, to whom he has promised his presence, and grants it, and which causes such joy and gladness, as nothing else can give; and here he is "great", and shows himself to be so, the great God, and our Saviour; a Saviour, and a great one; a great King over the holy hill of Zion; and a great High Priest over the house of God; wherefore greatness should be ascribed unto him, and praise be given him. Next: Isaiah Chapter 13

Verse 3

Isa 12:3, again, contains a prophetic promise, which points back to the commencement of Isa 12:1 : "And with rapture ye will draw water out of the wells of salvation." Just as Israel was miraculously supplied with water in the desert, so will the God of salvation, who has become your salvation, open many and manifold sources of salvation for you (מעיני as it is pointed here, instead of מעיני, (Note: The root is the same as, for example, in יעלתסּו (they rejoice) and יעלתסּו; here, however, it is more striking, because the singular is written מעין, and not מעין. At the same time, it is evident that the connecting sound ay was rather preferred than avoided, as Ewald maintains - as we may see, for example, from the repeated aychi in Ps 103.)) from which ye may draw with and according to your heart's delight. This water of salvation, then, forms both the material for, and instigation to, new songs of praise; and Isa 12:4-6 therefore continue in the strain of a psalm: "And ye will say in that day, Praise Jehovah, proclaim His name, make known His doings among the nations, boast that His name is exalted. Harp to Jehovah; for He has displayed majesty: let this be known in all lands. Shout and be jubilant, O inhabitants of Zion: for great is the Holy One of Israel in the midst of thee." The first song of six lines is here followed by a second of seven lines: a prophetic word of promise, inserted between them, separates the one from the other. This second also commences with the well-known tones of a psalm (compare especially Psa 105:1; Ch1 16:8). The phrase, "Call upon the name of Jehovah," signifies, Make the name of Jehovah the medium of invocation (Ges. 138, Anm. 3*), i.e., invoke it, or, as here, call it out. Gē'ūth is high, towering dignity; here it is used of God, as in Isa 26:10, with ‛âsâh: to prove it practically, just as with lābēsh in Psa 93:1, to show one's self openly therein. Instead of the Chethib meyudda‛ath in Isa 12:5, the keri substitutes the hophal form mūda‛ath, probably because meyuddâ‛, according to the standing usage of speech, denotes one well known, or intimate; the passive of the hophal is certainly the more suitable. According to the preceding appeals, the words are to be understood as expressing a desire, that the glorious self-attestation of the God of salvation might be brought to the consciousness of the whole of the inhabitants of the earth, i.e., of all mankind. When God redeems His people, He has the salvation of all the nations in view. It is the knowledge of the Holy One of Israel, made known through the word of proclamation, that brings salvation to them all. How well may the church on Zion rejoice, to have such a God dwelling in the midst of it! He is great as the giver or promises, and great in fulfilling them; great in grace, and great in judgment; great in all His saving acts which spread from Israel to all mankind. Thus does this second psalm of the redeemed nation close, and with it the book of Immanuel.

Verse 1

This is the former part of the hymn of praise which is prepared for the use of the church, of the Jewish church when God would work great deliverances for them, and of the Christian church when the kingdom of the Messiah should be set up in the world in despite of the opposition of the powers of darkness: In that day thou shalt say, O Lord! I will praise thee. The scattered church, being united into one body, shall, as one man, with one mind and one mouth, thus praise God, who is one and his name one. In that day, when the Lord shall do these great things for thee, thou shalt say, O Lord! I will praise thee. That is, I. "Thou shalt have cause to say so." The promise is sure, and the blessings contained in it are very rich, and, when they are bestowed, will furnish the church with abundant matter for rejoicing and therefore with abundant matter for thanksgiving. The Old Testament prophecies of gospel times are often expressed by the joy and praise that shall then be excited; for the inestimable benefits we enjoy by Jesus Christ require the most elevated and enlarged thanksgivings. II. "Thou shalt have a heart to say so." All God's other gifts to his people shall be crowned with this. He will give them grace to ascribe all the glory of them to him, and to speak of them upon all occasions with thankfulness to his praise. Thou shalt say, that is, thou oughtest to say so. In that day, when many are brought home to Jesus Christ and flock to him as doves to their windows, instead of envying the kind reception they find with Christ, as the Jews grudged the favour shown to the Gentiles, thou shalt say, O Lord! I will praise thee. Note, we ought to rejoice in, and give thanks for, the grace of God to others as well as to ourselves. 1. Believers are here taught to give thanks to God for the turning away of his displeasure from them and the return of his favour to them (Isa 12:1): O Lord! I will praise thee, though thou wast angry with me. Note, Even God's frowns must not put us out of tune for praising him; though he be angry with us, though he slay us, yet we must put our trust in him and give him thanks. God has often just cause to be angry with us, but we have never any reason to be angry with him, nor to speak otherwise than well of him; even when he blames us we must praise him. Thou was angry with us, but thy anger is turned away. Note, (1.) God is sometimes angry with his own people and the fruits of his anger do appear, and they ought to take notice of this, that they may humble themselves under his mighty hand. (2.) Though God may for a time be angry with his people, yet his anger shall at length be turned away; it endures but for a moment, nor will he contend for ever. By Jesus Christ, the root of Jesse, God's anger against mankind was turned away; for he is our peace. (3.) Those whom God is reconciled to he comforts; even the turning away of his anger is a comfort to them; yet that is not all: those that are at peace with God may rejoice in hope of the glory of God, Rom 5:1, Rom 5:2. Nay, God sometimes brings his people into a wilderness that there he may speak comfortably to them, Hos 2:14. (4.) The turning away of God's anger, and the return of his comforts to us, ought to be the matter of our joyful thankful praises. 2. They are taught to triumph in God and their interest in him (Isa 12:2): "Behold, and wonder; God is my salvation; not only my Saviour, by whom I am saved, but my salvation, in whom I am safe. I depend upon him as my salvation, for I have found him to be so. He shall have the glory of all the salvations that have been wrought for me, and from him only will I expect the salvations I further need, and not from hills and mountains: and if God be my salvation, if he undertake my eternal salvation, I will trust in him to prepare me for it and preserve me to it. I will trust him with all my temporal concerns, not doubting but he will make all to work for my good. I will be confident, that is, I will be always easy in my own mind." Note, Those that have God for their salvation may enjoy themselves with a holy security and serenity of mind. Let faith in God as our salvation be effectual, (1.) To silence our fears. We must trust, and not be afraid, not be afraid that the God we trust in will fail us; no, there is no danger of that; not be afraid of any creature, though ever so formidable and threatening. Note, Faith in God is a sovereign remedy against disquieting tormenting fears. (2.) To support our hopes. Is the Lord Jehovah our salvation? Then he will be our strength and song. We have work to do and temptations to resist, and we may depend upon him to enable us for both, to strengthen us with all might by his Spirit in the inner man, for he is our strength; his grace is so, and that grace shall be sufficient for us. We have many troubles to undergo, and must expect griefs in a vale of tears; and we may depend upon him to comfort us in all our tribulations, for he is our song; he giveth songs in the night. If we make God our strength, and put our confidence in him, he will be our strength; if we make him our song, and place our comfort in him, he will be our song. Many good Christians have God for their strength who have him not for their song; they walk in darkness: but light is sown for them. And those that have God for their strength ought to make him their song, that is, to give him the glory of it (see Psa 68:35) and to take to themselves the comfort of it, for he will become their salvation. Observe the title here given to God: Jah, Jehovah. Jah is the contraction of Jehovah, and both signify his eternity and unchangeableness, which are a great comfort to those that depend upon him as their strength and their song. Some make Jah to signify the Son of God made man; he is Jehovah, and in him we may glory as our strength, and song, and salvation. 3. They are aught to derive comfort to themselves from the love of God and all the tokens of that love (Isa 12:3): "Therefore, because the Lord Jehovah is your strength and song and will be your salvation, you shall draw water with joy." Note, The assurances God has given us of his love, and the experiences we have had of the benefit and comfort of his grace, should greatly encourage our faith in him and our expectations from him: "Out of the wells of salvation in God, who is the fountain of all good to his people, you shall draw water with joy. God's favour shall flow forth to you, and you shall have the comfort of it and make use of the blessed fruits of it." Note, (1.) God's promises revealed, ratified, and given out to us, in his ordinances, are wells of salvation; wells of the Saviour (so some read it), for in them the Saviour and salvation are made known to us and made over to us. (2.) It is our duty by faith to draw water out of these wells, to take to ourselves the benefit and comfort that are treasured up for us in them, as those that acknowledge all our fresh springs to be there and all our fresh streams to be thence, Psa 87:7. (3.) Water is to be drawn out of the wells of salvation with a great deal of pleasure and satisfaction. It is the will of God that we should rejoice before him and rejoice in him (Deu 26:11), be joyful in his house of prayer (Isa 56:7), and keep his feasts with gladness, Act 2:46.

Verse 4

This is the second part of this evangelical song, and to the same purport with the former; there believers stir up themselves to praise God, here they invite and encourage one another to do it, and are contriving to spread his praise and draw in others to join with them in it. Observe, I. Who are here called upon to praise God - the inhabitants of Zion and Jerusalem, whom God had in a particular manner protected from Sennacherib's violence, Isa 12:6. Those that have received distinguishing favours from God ought to be most forward and zealous in praising him. The gospel church is Zion. Christ is Zion's King. Those that have a place and a name in the church should lay out themselves to diffuse the knowledge of Christ and to bring many to him. Thou inhabitress of Zion; the word is feminine. Let the weaker sex be strong in the Lord, and out of their mouth praise shall be perfected. II. How they must praise the Lord. 1. By prayer: Call upon his name. As giving thanks for former mercy is a decent way of begging further mercy, so begging further mercy is graciously accepted as a thankful acknowledgment of the mercies we have received. In calling upon God's name we give unto him some of the glory that is due to his name as our powerful and bountiful benefactor. 2. By preaching and writing. We must not only speak to God, but speak to others concerning him, not only call upon his name, but (as the margin reads it) proclaim his name; let others know something more from us than they did before concerning God, and those things whereby he has made himself known. Declare his doings, his counsels (so some read it); the work of redemption is according to the counsel of his will, and in that and other wonderful works that he has done we must take notice of his thoughts which are to us-ward, Psa 40:5. Declare these among the people, among the heathen, that they may be brought into communion with Israel and the God of Israel. When the apostles preached the gospel to all nations, beginning at Jerusalem, then this scripture was fulfilled, that his doings should be declared among the people and that what he has done should be known in all the earth. 3. By a holy exultation and transport of joy: "Cry out and shout; welcome the gospel to yourselves and publish it to others with huzzas and loud acclamations, as those that shout for victory (Exo 32:18) or for the coronation of a king," Num 23:21. III. For what they must praise the Lord. 1. Because he has glorified himself. Remember it yourselves, and make mention of it to others, that his name is exalted, has become more illustrious and more conspicuous; in this every good man rejoices. 2. Because he has magnified his people: He has done excellent things for them, which make them look great and considerable. 3. Because he is, and will be, great among them: Great is the Holy One, for he is glorious in holiness; therefore great, because holy. True goodness is true greatness. He is great as the Holy One of Israel, and in the midst of them, praised by them (Psa 76:1), manifesting himself among them, and appearing gloriously in their behalf. It is the honour and happiness of Israel that the God who is in covenant with them, and in the midst of them, is infinitely great.

Verse 1

12:1-6 The prophet’s personal song of praise for God’s salvation closes the meditations on trust in chs 7–12. God will prove himself trustworthy in his promises to rescue his people even though they initially refused to trust him. The song anticipates chs 40–66 with its themes of salvation, forgiveness, praise, joy, and the nations.

12:1 God’s comfort is the main subject of chs 40–66.

Verse 2

12:2 God’s promise to save includes reconciliation (1:18), participation (11:10), cleansing and protection (4:3-6), peace and confidence (32:16-17), and restoration (11:6-9). • Lord God (Hebrew Yah Yahweh): The first word is an abbreviation of the second. • The Lord God is my strength and my song: See Exod 15:2; Ps 118:14.

Verse 3

12:3 God’s salvation is like a deep and unending source of water that provides life (see also 41:18; Ps 87:7).

Verse 4

12:4-5 Tell the nations what he has done: The story of salvation must be told, even beyond the community of Israel (Pss 67:2; 70:4; 98:2).

Verse 6

12:6 See Pss 48:1; 96:4; 99:2.