Isaiah 12 commentary

The song of praise in this chapter is suitable for the return of the outcasts of Israel from their long captivity, but it is especially suitable to the case of a sinner, when he first finds peace and joy in believing; to that of a believer, when his peace is renewed after corrections for backslidings; and to that of the whole company of the redeemed, when they meet before the throne of God in heaven. The promise is sure, and the blessings contained in it are very rich; and the benefits enjoyed through Jesus Christ, call for the most enlarged thanksgivings. By Jesus Christ, the Root of Jesse, the Divine anger against mankind was turned away, for he is our Peace. Those to whom God is reconciled, he comforts. They are taught to triumph in God and their interest in him. I will trust him to prepare me for his salvation, and preserve me to it. I will trust him with all my concerns, not doubting but he will make all to work for good. Faith in God is a sovereign remedy against tormenting fears. Many Christians have God for their strength, who have him not for their song; they walk in darkness: but those who have God for their strength ought to make him their song; that is, give him the glory of it, and take to themselves the comfort of it. This salvation is from the love of God the Father, it comes to us through God the Son, it is applied by the new-creating power of God the Spirit. When this is seen by faith, the trembling sinner learns to hope in God, and is delivered from fear. The purifying and sanctifying influences of the Holy Ghost often are denoted under the emblem of springing water. This work flows through the mediation of Christ, and is conveyed to our souls by means of God's ordinances. Blessed be God, we have wells of salvation opened on every side, and may draw from them the waters of life and consolation. In the second part of this gospel song, 4-6, believers encourage one another to praise God, and seek to draw others to join them in it. No difference of opinions about the times and seasons, and other such matters, ought to divide the hearts of Christians. Let it be our care that we may be placed amongst those to whom he will say, Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world.

1. And thou shalt say in that day. Isaiah now exhorts all the godly to thanksgiving. Yet the exhortation has also this object, that the promise may be more fully believed; for he seals it with that exhortation, that they may be convinced that it is certain, and may not think that they are deluded by unfounded hope, when a form of thanksgiving is now given, and, as it were, put into their mouth; and this would not have been the case, if there had not been just and solid grounds. At the same time, he points out the purpose which the Lord has in view in doing good in his Church. It is, that the remembrance of his name may be extolled; not that he needs our praise, but it is profitable to ourselves. We ought also to consider the honor which he bestows upon us, when he condescends to make use of our services for extolling and spreading the glory of his name, though we are altogether useless and of no value.

Thou shalt say. He addresses the whole people as if he were addressing one man, because it was their duty to be so united as to be one. We also are taught by the same example that we ought to be united together, that there may be one soul and one mouth, (Romans 15:6,) if we desire to have our prayers and thanksgivings accepted by God.

Though thou wast angry with me. The leading thought of this song is, that God, though he was justly offended at his people, yet was satisfied with inflicting a moderate chastisement, and showed that he was willing to be pacified. The particle כי (ki) being sometimes expressive of a cause, some render it, I will praise thee, O Lord, because, having been angry with me, still thou art immediately reconciled; but as it sometimes signifies though, Lowth remarks that the Hebrew phrase is exactly the same with what we find in Romans 6:17. But thanks be to God that ye were the slaves of sin, but have obeyed from the heart; that is, that whereas, or though ye were the slaves of sin; yet ye have now obeyed from the heart the doctrine on the model of which ye were formed. “For thou wast angry. That is, whereas thou wast angry, now hast thou forgiven and comforted me.” — Stock.

FT185 He also is become my salvation. — Eng. Ver.

FT186 In the margin he adds, “or, of salvation.”

FT187 Call upon his name, (or, Proclaim his name.) — Eng Ver.

FT188 Declare his doings among the people. — Eng. Ver. I have adopted the rendering which I considered to agree best with this passage.

Believers, therefore, first acknowledge their guilt, and next ascribe it to the mercy of God that they have been freed from their distresses. The words being in the future tense, the following interpretation might also be adopted: — “The temporal chastisement will not prevent thee from having at length compassion on me, and from giving me ground of joy and comfort.” Whichsoever of these views be taken, this sentiment ought to be carefully observed; for as soon as a conviction of God’s anger seizes our minds, it prompts us to despair, and if it be not seasonably counteracted, it will speedily overwhelm us. Satan also tempts us by all methods, and employs every expedient to compel us to despair. We ought, therefore, to be fortified by this doctrine, that, though we feel the anger of the Lord, we may know that it is of short duration, (Psalm 30:5,) and that we shall be comforted as soon as he has chastened us.

When we have been relieved from distresses, let us call to remembrance that our punishment is ended, not because we have paid to the justice of God what we had deserved, but because through his fatherly love he spares our weakness. This confession belongs properly to the godly and elect; for though the chastisements of the godly and ungodly appear to be the same, yet the reasons of them are exceedingly different. The wrath of the Lord against the ungodly is perpetual, and the chastisements which are inflicted on them are forerunners of everlasting destruction: no alleviation or consolation is promised to them. But the godly feel that the wrath of God is of short duration, and encourage their hearts by hope and confidence; for they know that God will be gracious to them, since he has declared that he punishes their sins for no other reason than to train them to repentance, that they may not perish along with the world. (1 Corinthians 11:32.)

2. Behold, God is my salvation. Though it is proper to behold by faith the salvation of God in the midst of our afflictions, yet here Isaiah speaks of knowledge derived from experience; for he lays down a form of a joyful song, in which God shows by outward signs that he is pacified towards his Church. Such is also the import of the phrase הנה, (hinneh,) Behold; for now the brightness of God’s countenance, which had been hidden for a time, shines forth, so that they can point to it as with the finger. Since, therefore, our punishments fill us with dread, and it is impossible for our minds not to be overclouded by our sins, as if we had no interest in God’s salvation, or as if it were withdrawn from us, the Prophet describes here a change of feeling, when God is reconciled to us. But this prediction relates chiefly to the coming of Christ, which first exhibited fully the salvation of God.

I will trust and not be afraid. He adds, that when we are fully convinced that salvation is laid up for us in God, this is a solid foundation of full confidence, and the best remedy for allaying fears. But for this we must have trembled, and been uneasy and distressed, and tortured by painful emotions. Hence, we conclude, that confidence proceeds from faith, as an effect from its cause. By faith we perceive that salvation is laid up for us in God, and a calm and peaceful state of mind arises from it; but when faith is wanting there can be no peace of conscience. Let us therefore know that we have made good progress in faith, when we have been endued with such confidence as the Prophet describes.

Besides, this confidence ought to have the chief place in our hearts, (Colossians 3:15,) so as to banish all fear and dread; not that we are free from all distress and uneasiness, but that assurance will at length be victorious. Yet we must keep in mind what I said, that the Prophet here speaks of the cheerfulness which believers, who had formerly been almost overwhelmed under the load of temptations, obtain, when God is reconciled to them.

For the Lord JEHOVAH is my strength. He states more clearly and more expressly that believers will have good reason to sing, because they will have known by experience that they are strong in their God, as indeed redemption was an illustrious display of the power of God. Since Isaiah does not describe the benefit of a single day, but that which God had determined to carry forward till the coming of Christ, it follows that there are none who sincerely and heartily sing the praises of God, but those who, convinced of their weakness, seek to obtain strength from God alone in answer to prayer. Nor is he here called a part or an aid of our strength, but our complete strength; for we are strong, so far as he supplies us with strength.

And my song. The reason why he is called The song of the godly is, that he bestows on them so much kindness for the purpose of exciting them to perform the duty of thankfulness. Hence we conclude that the beginning of joy springs from the favor of God, and that the end of it is the sacrifice of praise. (Psalm 50:23; Hoseah 14:2; Hebrew 13:15.) Thus, the hearts of the godly ought to be trained to patience, that they may not cease to bless God; but in a state of joy and prosperity their mouth is opened, so that they loudly proclaim God’s benefits. But since the ungodly freely indulge in despising God, and, having laid their consciences asleep, riot like brutes in drunken mirth, and never awake to praise God, Christ justly curses their joy.

Wo to you that laugh, for ye shall mourn; your joy shall be turned into grief, and your laughter into qnashing of teeth. (Luke 6:25.)

And he hath become my salvation. {Bogus footnote} If it be thought better to take this clause in the past tense, the meaning will be, that believers sing joyfully, because God hath saved them. But it will be most appropriate to take it in the future tense, and he will become my salvation; that is, God not only hath been salvation to his people, but will be so to the end; for believers ought not to confine their attention to the present benefit, but to extend their hope to the uninterrupted progress of his favor.

3. You shall draw waters with joy. In this verse he confirms what we have already noticed, that this chapter may be regarded as a seal to confirm the promise which he gave about the redemption of his people. As if he had said, “The salvation of God hath been set before you, as if it were a constant running fountain, from which you can draw waters in abundance.” This is a very beautiful metaphor; for in this life nothing is more necessary than water, so that there is no kind of scarcity that gives us more uneasiness or more distress than a scarcity of water. Thus, by a figure of speech, in which a part is taken for the whole, he declares that everything necessary for supporting life flows to us from the undeserved goodness of God. And since we are empty and destitute of everything good, he appropriately compares the mercy of God to a fountain, which satisfies those who are thirsty and dry, refreshes those who are parched with heat, and revives those who are worn out with fatigue.

From the fountains of the Savior. {Bogus footnote} This word is more appropriate to this passage than if he had said, “from the fountains of God;” for it yields more consolation when we know that he is the author of our salvation, and therefore the Prophet has skilfully adapted this term to the situation in which it is placed. Now, if this promise includes the whole of Christ’s reign, we ought constantly to apply it to our use. Let us therefore know that the goodness of God is held out to us, that we may be satisfied with it; for we ought to be like a dry and thirsty land, as the Psalmist says, (Psalm 143:6,) that we may desire the waters of the Lord. This goodness of God is wonderful and beyond what could have been believed, that he does not suffer us to burn with unsatisfied desire, but presents a fountain from which we may draw abundantly. That fountain is Christ, in whom all God’s benefits are imparted to us; for out of his fullness, as John says, we all draw. (John 1:16.) It remains, therefore, that whenever we feel our want we go directly to him.

4. And in that day shall ye say. He now exhorts them not only to sing praise and give thanks to God individually, but to excite others to do the same. As he had formerly said, Many people shall go and say, Come ye, and let us go up into the mountain of the Lord, (Isaiah 2:3,) that is, exciting each other by mutual exhortation to embrace the pure worship of God; so after having enjoined them individually to be thankful to God, he now also commands them mutually to excite each other to thanksgiving. He means that they ought to speak not to one, but to all, and not at one time only, but during their whole life.

Call upon his name. {Bogus footnote} He now gives a short description of the manner in which praise is properly rendered to God, when he enjoins us to

call upon him, that we may not glory in any other. (Jeremiah 9:23,24.)

Hence also, by taking a part for the whole, (συνεκδοχικῶς,) Scripture frequently describes the whole of worship under the designation of calling upon God. In this way we show that our confidence is placed in God; and this is also what he chiefly demands from us. In like manner, I think that here the Prophet connects calling upon God with praises, in order to include the whole of the worship of God.

Make known his works among the peoples. {Bogus footnote} He means that the work of this deliverance will be so excellent, that it ought to be proclaimed, not in one corner only, but throughout the whole world. He wished, indeed, that it should be first made known to the Jews, but that it should afterwards spread abroad to all men. This exhortation, by which the Jews testified their gratitude, might be regarded as a forerunner of the preaching of the gospel, which afterwards followed in the proper order. As the Jews proclaimed among the Medes and Persians, and other neighboring nations, the favor which had been showed to them, so, when Christ was manifested, they ought to have been heralds to sound aloud the name of God through every country in the world. Hence it is evident what is the desire which ought to be cherished among all the godly. It is, that the goodness of God may be made known to all, that all may join in the same worship of God. We ought especially to be inflamed with this desire, after having been delivered from some alarming danger, and most of all after having been delivered from the tyranny of the devil and from everlasting death.

5. Sing unto the Lord He continues his exhortation, showing what is the feeling from which this thanksgiving ought to proceed; for he shows that it is our duty to proclaim the goodness of God to every nation. While we exhort and encourage others, we must not at the same time sit down in indolence, but it is proper that we set an example before others; for nothing can be more absurd than to see lazy and slothful men who are exciting other men to praise God.

For he hath done glorious things. When he asserts that God hath done gloriously, he means that there is abundant ground for singing. The Lord does not wish that his praises should be proclaimed without any reason, but holds out a very rich and very abundant subject of praise, when he frees his people from very hard bondage. We have said that this song is not limited to a short period, but, on the contrary, extends to the whole of Christ’s reign. This work therefore is truly glorious, that God sent his Son to reconcile us to himself, (John 3:16, 17,) and to destroy the dominion of death and the devil. (Hebrews 2:14.) If, therefore, we consider the work of our deliverance as we ought to do, we shall have very abundant ground for praising God.

And this hath been made known through all the earth. When he says that this hath been made known, he glances at the calling of the Gentiles, and confirms what has been already stated, that the work is such as ought not to be concealed in a corner, but to be everywhere proclaimed.

6. Shout and sing. He again exhorts the godly to rejoice in the Lord, at the same time reminding them what is the nature of true joy, and on what it is founded. We have no other happiness than to have God dwelling in the midst of us. But for this, our life would be wretched and unhappy, though we should have abundance of other blessings and of every kind of riches. Now, if our heart be set on our treasure, (Matthew 6:21,) this happiness will attract all our feelings.

The Holy One of Israel. He calls him the Holy One, in order to inform us what he intends to prove himself to be to us, while he dwells with us; that is, that not only his majesty may fill our minds with reverence towards him, for it would at the same time overwhelm us with terror; but that he may vouchsafe to make us the objects of his peculiar care, though separated from the rest of the world. He calls him the Holy One, from the effect produced; for, by gathering us to himself, (Ephesians 1:10,) and saving us by his grace, he may be said to sanctify us to be his own property. Accordingly, if God is with us, the conviction of his presence will fill us with inconceivable joy. Hence it follows that, when he is absent, we continue to be exposed to grief and sadness.

By the words, Shout and sing, he means that when God magnifies his power in the midst of us, he gives us occasion for no ordinary joy. Again, by directly addressing the inhabitants of Zion, he intimates that all are not capable of so great a blessing, and at the same time indirectly exhorts them to maintain unity of faith, that, by being united to the Church, we may partake of this blessed joy.

CHAPTER 13

Isaiah Chapter 13:1-22

1. The burden of Babylon, which Isaiah the son of Amoz did see.

1. Onus Babylonis, quod vidit Isaias, filius Amoz.

2. Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles.

2. Super montem excelsum levate signum; attollite vocem ad eos; agitate manum, ut ingrediantur portas munificorum.

3. I have commanded my sanctified ones, I have also called my mighty ones for mine anger, even them that rejoice in my highness.

3. Ego praecepi sanctificatis meis; adeoque vocavi fortes meos ad iram meam, laetantes gloria mea.

4. The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the Lord of hosts mustereth the host of the battle.

4. Vox multitudinis in montibus instar populi multi. Vox sonitus regnorum, gentium congregatarum; Iehova exercituum recenset exercitum belli.

5. They come from a far country, from the end of heaven, even the Lord and the weapons of his indignation, to destroy the whole land.

5. Venientes e terra longinqua, ab extremo coelorum, Iehova et vasa furoris ejus, ad vastandam universam terram.

6. Howl ye; for the day of the Lord is at hand; it shall come as a destruction from the Almighty.

6. Ululate; quoniam propinquus est dies Iehovae; quasi vastitas a robusto (vel, a vastatore robusto) veniet.

7. Therefore shall all hands be faint, and every man’s heart shall melt:

7. Propterea omnes manus dissolventur, et omne cor hominis liquefiet.

8. And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.

8. Et terrebuntur; angustiae et dolores apprehendent; instar parturientis dolebunt; quisque ad proximum suum obstupescet; facies flammarum, facies eorum.

9. Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it.

9. Ecce dies Iehovae veniet saevus; et indignatio, et aestus irae, ut redigat terram in solitudinem, et sceleratos ejus deleat ex ea.

10. For the stars of heaven, and the constellations thereof, shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

10. Itaque stellae coelorum et sidera non expandent lumen suum; obtenebratus erit Sol in egressu suo, et Luna non emittet fulgorem suum.

11. And I will punish the world for their evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible.

11. Et visitabo super orbem malitiam, et super impios iniquitatem eorum; et cessare faciam arrogantiam superborum, et altitudinem tyrannorum dejiciam.

12. I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

12. Pretiosiorem reddam mortalem auro puro, et hominem massa auri ex Ophir.

13. Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger.

13. Propterea concutiam coelos, et movebitur terra loco suo, in indignatione Iehovae exercituum, et in die aestus irae ejus.

14. And it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one into his own land.

14. Eritque quasi damula impulsa, et ovis quam nemo colligit; quisque ad populum suum respiciet, et quisque ad terram suam confugiet.

15. Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword.

15. Quisque deprehensus fuerit confodietur; et omnis aggregatus cadet in gladio.

16. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.

16. Parvuli eorum allidentur coram ipsis, diripientur domus ipsorum, et uxores eorum violabuntur.

17. Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

17. Ecce, ego contra vos suscito Medos, qui de argento non cogitabunt, nec aurum ipsum appetent.

18. Their bows also shall dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children.

18. Et arcubus pueros allident, fructus ventris non miserebuntur, nec parcet filiis oculus eorum.

19. And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah.

19. Et erit Babel, decor regnorum et ornamentum splendoris Chaldaeorum, instar subversionis Dei in Sodoma et Gomorrha.

20. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there:

20. Nunquam amplius sedebit, neque habitabit in generationem et generationem; neque figet illic tabernaculum Arabs, neque pastores illic accubare facient gregem.

21. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.

21. Sed ibi cubabunt Ziim, et domus eorum implebunt Ohim; illic habitabunt filiae Struthionis, et illic Satyri saltabunt.

22. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her days shall not be prolonged.

22. Et clamabunt Iim in magnificis aedibus eorum, et dracones in palatiis voluptuosis; ac tempus quidem ejus prope est, neque protrahentur dies ejus.

CHAPTER 12

Is 12:1-6. Thanksgiving Hymn of the Restored and Converted Jews.

Just as Miriam, after the deliverance of the Red Sea (Is 11:16), celebrated it with an ode of praise (Ex 15:1-19).

2. Lord Jehovah--Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character.

strength ... song ... salvation--derived from Ex 15:2; Psa 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Is 12:3). Hence the cry "Hosanna," "Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (the fifteenth of the seventh month) (Mt 21:9; compare with Psa 118:25, 26); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (He 9:28). "He shall appear the second time without sin unto salvation." Compare Re 21:3, "The tabernacle of God is with men." Compare Lu 9:33, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (Psa 118:15; Zec 14:16). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly "city of habitation" (Psa 107:7).

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, 37-39). The pouring out of water indicated repentance (1Sa 7:6; compare, as to the Jews' repentance hereafter, Zec 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; 7:38), "Out of his belly (that is, in and from himself)--living water" (Is 42:18; Psa 84:6; Zec 13:1; Re 7:17).

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

5. Sing, &c.--alluding to Ex 15:21.

6. inhabitant of Zion--Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people.

in the midst of thee--of Jerusalem literally (Jr 3:17; Eze 48:35; Zep 3:15, 17; Zec 2:10).

Though thou wast angry "For though thou hast been angry" - The Hebrew phrase, to which the Septuagint and Vulgate have too closely adhered, is exactly the same with that of St. Paul, Rom 6:17 : "But thanks be to God, that ye were the slaves of sin; but have obeyed from the heart;" that is, "that whereas, or though, ye were the slaves of sin, yet ye have now obeyed from the heart the doctrine on the model of which ye were formed."

The Lord Jehovah - The word יה Yah read here is probably a mistake; and arose originally from the custom of the Jewish scribes, who, when they found a line too short for the word, wrote as many letters as filled it, and then began the next line with the whole word. In writing the word יהוה Jehovah, the line might terminate with יה Yah, the two first letters; and then at the beginning of the next line the whole word יהוה Yehovah would be written. This might give rise to יה יהוה Yah Yehovah. The Yah is wanting here in two of Dr. Kennicott's MSS., in one ancient MS. of my own, and in the Septuagint, Vulgate, Syriac, and Arabic. See Houbigant and De Rossi.

My song - The pronoun is here necessary; and it is added by the Septuagint, Vulgate, and Syriac, who read זמרתי zimrathi, as it is in a MS. Two MSS. omit יה Yah, see Houbigant, not. in loc. Another MS. has it in one word, זמרתיה zimrathyah. Seven others omit יהוה Yehovah. See Exo 15:2, with Var. Lect. Kennicott.

Call upon his name - קראו בשמו kiru bishmo, invoke his name. Make him your Mediator, or call the people in his name. Preach him who is the Root of Jesse, and who stands as an ensign for the nations. Call on the people to believe in him; as in him alone salvation is to be found.

Thou inhabitant of Zion - Not only the Jewish people, to whom his word of salvation was to be sent first; but also all members of the Church of Christ: as in them, and in his Church, the Holy One of Israel dwells. St. Paul, speaking of the mystery which had been proclaimed among the Gentiles, sums it up in these words:" which is Christ in You, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;" Col 1:27, Col 1:28. Well, therefore, may the inhabitant of Zion cry oat and shout, and proclaim the greatness of her Redeemer.

In that day - When this great work of the reduction of Israel, and conversion of the Gentiles is fulfilled.

God - My salvation hath not been brought to pass by man, but by the almighty power of God.

With joy - Your thirsty souls shall be filled with Divine graces and comforts, which you may draw from God, in the use of gospel - ordinances.

AND in that day thou shalt say, O LORD I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me.

When this great Work of the Reduction of God's Israel, and of the Conversion of the Gentiles, promised in the foregoing Chapter, shall be fulfilled.

2 Behold, God is my salvation : I will trust, and not be afraid; for the LORD JEHOVAH is my strength and my song, he also is become my salvation.

My Salvation hath not been brought to pass by Man, but by the Almighty Power of God.

Marginal references: Exod. 15. 2. Psal. 118. 14.

3 Therefore with joy shall ye draw water out of the wells of salvation .

Your thirsty and fainting Souls shall be filled with Divine Graces and Comforts, which you may plentifully draw from God, in the use of Gospel-Ordinances, which was oft signified by water, both in the Old and in the New Testament. He seems to allude to the State of Israel in the Wilderness, where when they had been tormented with Thirst, they were greatly refreshed and delighted with those Waters which God so graciously and wonderftlly afforded them in that d[illegible: 1+ letters]y and barren Land, Numb. 20. 11. & 21. 16, 17, 18.

Marginal references: Joh. 4. 14. & 7. 37, 38.

4 And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people , make mention that his name is exalted.

In all the earth, as it follows v. 5. unto the Gentileworld, who shall partake in the Blessing, and will joyn with you in the praising of God for it.

Marginal references: 1 Chr. 16. 8. Psal. 105. 1.; Or, proclaim his name.

5 Sing unto the LORD, for he hath done excellent things: this is known in all the earth .

The Knowledge of this glorious Work of our Redemption by the Messiah shall no longer be confined to Israel's Land, as it hitherto hath been; but shall reach to all Nations.

Marginal references: Heb. excellency.

Isa 12:1-2

As Israel, when redeemed from Egypt beyond the Red Sea, sang songs of praise, so also will the Israel of the second redemption, when brought, in a no less miraculous manner, across the Red Sea and the Euphrates. “And in that day thou wilt say, I thank Thee, O Jehovah, that Thou wast angry with me: Thine anger is turned away, and Thou hast comforted me. Behold, the God of my salvation; I trust, and am not afraid: for Jah Jehovah is my pride and song, and He became my salvation.” The words are addressed to the people of the future in the people of the prophet’s own time. They give thanks for the wrath experienced, inasmuch as it was followed by all the richer consolation. The formation of the sentence after כּי is paratactic; the principal tone falls upon 1 b, where yâshōb is written poetically for vayyâshob (cf., Deu 32:8, Deu 32:18; Psa 18:12; Hos 6:1). We hear the notes of Psa 90:13; Psa 27:1, resounding here; whilst Isa 12:2 is the echo of Exo 15:2 (on which Psa 118:14 is also founded). עזי (to be read ‛ozzi, and therefore also written עזי) is another form of עזּי, and is used here to signify the proud self-consciousness associated with the possession of power: pride, and the expression of it, viz., boasting. Zimrath is equivalent in sense, and probably also in form, to zimrâti, just as in Syriac zemori (my song) is regularly pronounced zemōr, with the i of the suffix dropped (see Hupfeld on Psa 16:6). It is also possible, however, that it may be only an expansion of the primary form zimrath = zimrâh, and therefore that zimrath is only synonymous with zimrâti, as chēphetz in 2Sa 23:5 is with chephtzi. One thing peculiar to this echo of Exo 15:2 is the doubling of the Jah in Jâh Jehōvâh, which answers to the surpassing of the type by the antitype.

Isa 12:3-6

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,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; 1Ch 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. Collection of Oracles Concerning the Heathen - Isaiah 13-23 part iii

Oracle Concerning the Chaldeans, the Heirs of the assyrians - Isaiah 13:1-14:27

Just as in Jeremiah (chapters 46-51) and Ezekiel (chapters 25-32), so also in Isaiah, the oracles concerning the heathen are all placed together. In this respect the arrangement of the three great books of prophecy is perfectly homogeneous. In Jeremiah these oracles, apart from the prelude in chapter 25, form the concluding portion of the book. In Ezekiel they fill up that space of time, when Jerusalem at home was lying at her last gasp and the prophet was sitting speechless by the Chaboras. And here, in Isaiah, the compensate us for the interruption which the oral labours of the prophet appears to have sustained in the closing years of the reign of Ahaz. Moreover, this was their most suitable position, at the end of the cycle of Messianic prophecies in chapters 7-12; for the great consolatory thought of the prophecy of Immanuel, that all kingdoms are to become the kingdoms of God and His Christ, is here expanded. And as the prophecy of Immanuel was delivered on the threshold of the times of the great empires, so as to cover the whole of that period with its consolation, the oracles concerning the heathen nations and kingdoms are inseparably connected with that prophecy, which forms the ground and end, the unity and substance, of them all.

A Song of Praise. (b. c. 740.)

1 And in that day thou shalt say, O Lord , I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. 2 Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation. 3 Therefore with joy shall ye draw water out of the wells of salvation.

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 (v. 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. v. 1, 2. Nay, God sometimes brings his people into a wilderness that there he may speak comfortably to them, Hosea ii. 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 (v. 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 Ps. lxviii. 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 (v. 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, Ps. lxxxvii. 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 (Deut. xxvi. 11), be joyful in his house of prayer (Isa. lvi. 7), and keep his feasts with gladness, Acts ii. 46.

A Song of Praise. (b. c. 740.)

4 And in that day shall ye say, Praise the Lord , call upon his name, declare his doings among the people, make mention that his name is exalted. 5 Sing unto the Lord ; for he hath done excellent things: this is known in all the earth. 6 Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

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, v. 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, Ps. xl. 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 (Exod. xxxii. 18) or for the coronation of a king," Num. xxiii. 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 (Ps. lxxvi. 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.

CHAP. XII.

Ver. 1. ANd in that day] ſc. when there ſhall come forth a Rod out of the ſtem of Jeſſe, as chap. 11.1. Bleſſed be God for a Chriſt. See Pſalm 96.1. —13. Rev. 6.11.

Thou ſhalt ſay] It is not a dumb kind of thankfulneſs that is required of the Lords Redeemed, but ſuch as from an heart full of Spiritual Joy breaketh forth into fit words, ſuch as are here ſet down in this ditty, or Directory.

I will praiſe thee] The whole life of a true Chriſtian is an holy deſire, ſaith an Ancient: It is or ſhould be ſurely continua laetitia & laus Dei, a continual Hallelujah. Deo gratias was ever in Auſtins mouth. Laudetur Deus, laudetur Deus, in Anothers. i.e. Praiſed be God▪ praiſed be God. The Saints here with one mind and one mouth glorifie God, even the Father of our Lord Jeſus Chriſt, Rom. 15.6. The Saints and Angels do ſo in Heaven unceſſantly, Rev. 4. hoc eſt juge eorum negotioſum otium & otioſum negotium.

Thine anger is turned away] My ſins are forgiven me: and hence I am of ſo good chear, though otherwiſe diſtreſſed. Feri Domine, feri: à peccatis abſolutus ſum, ſaid Luther Strike while thou wilt Lord, ſo long as my ſins are pardoned. See Pſal. 103.1, 2, 3.

And thou comfortedſt me] viz. with Goſpel-comforts, which are ſtrong and ſatisfying. I do over-abound exceedingly with joy in all our tribulation, ſaith Paul, 2 Cor. 7.4.

Ver. 2. Behold, God is my ſalvation] Let ſuch take notice of it as ſaid when time was, There is no help for him in God; Salvation it ſelf cannot ſave him. Behold, Oecolamp. and My: there is much matter in this Adverb, and that Pronoun, ſaith an Interpreter. Behold God is my Jeſus, ſo Hierom readeth it: according to that of old Simeon, Mine eyes have ſeen thy Salvation; And in this and the next Verſe Salvation is thrice mentioned, ſo ſweet it was to thoſe that thus ſang of it. See the Note on 1 Cor. 1.8.

I will truſt and not be afraid] There is an Elegancy in the Hebrew that cannot be Engliſhed. This Spiritual ſecurity floweth from Faith: Experience ſhould both breed and feed it. See Pſalm 46.3. 2 Cor. 1.10.

For the Lord is my ſtrength] Salvation properly denoteth the privative part of mans happineſs, viz. freedom from evil: but it includeth alſo poſition in a good eſtate, and preſervation therein, whilſt we are kept by the power (or ſtrength) of God through faith unto Salvation.

Ver. 3. Therefore with joy ſhall ye draw water] Joy is the juſt mans portion: and Chriſt is the never-failing fountain, whence by a lively faith he may infallibly fetch it, John 4.10, 14. & 7.37. Chriſt was much delighted with this Metaphor: ſee Joh. 1.16. Out of this Fountain only may men quench their Spiritual thirſt after Righteouſneſs. Haec ſola eſt aqua quae animas arentes, maerentes & ſqualidas reficit, & recreat. Theſe Wells of Salvation are thoſe Words of Eternal Life, John 6 68.Sanchez. the rich and precious promiſes, 2 Pet. 1.4. whereby we are made partakers of the Divine Nature, and of the Holy Spirit, which is frequently and fitly compared to water in regard of Firſt Ablution, Ezek. 36.25. Secondly, of Fructification, Job 8.11. Iſa. 35.6, 7. & 44.3, 4. And thirdly, of Refrigeration, Pſalm 42.1. Rom. 5.5. Some think the Prophet here alludeth to thoſe ſoftly-running Waters of Siloam, chap. 8. or to the Rock-water that followed them in the Wilderneſs, or to that famous Fountain, Numb. 21.16,—18. whence they drew waters with ſo much mirth and melody.

Ver. 4. And in that day ſhall ye ſay, Praiſe the Lord] Viz. with us, and for us. Every true Confiteb[illegible: 1 letter]r tibi, hath its Confitemini Domino annexed unto it. The Saints are unſatisfiable in praiſing God for the great work of their Redemption: and do therefore call in help, all that may be.

Call upon his Name] Which is a ſpecial way of praiſing Him, whileſt we make Him the ſole Object of our prayers: profeſſing our diſtance from him, our whole dependence upon him, &c. See 1 Chron. 16.8. and Pſalm 105.1.

Declare his doings] Sept. his glorious things; thoſe many Miracles of Mercy wrought in our Redemption, which is a work much more excellent then that of making all things at firſt of nothing, keeping Heaven ſtill upon its hinges, and upholding the whole Univerſe without a Foundation. Magna ſunt opera Dei Creatoris, Recreatoris autem longe maxima, ſaith Gregory.

Make mention that his Name is exalted] Or, celebrate his Name which is High, far above all praiſe.

Ver. 5. Sing unto the Lord] Or, ſing of the Lord. Sing a conciſe and ſhort Song, amputatis omnibus ſupervacantis.

He hath done excellent things] Heb. Excellency or Majeſty. All other Spiritual Bleſſings meet in our Redemption by Chriſt, as the lines do in the Center, ſtreams in the Fountain.

This is known in all the earth] Or, let this be known, let all the world ring of it. As when the Argives were delivered by the Romans from the Tyrannie of the Macedonians and Spartans, the ayr was ſo diſſipated with their acclamations and out-cries,Plutarch. that the Birds that flew over the place fell down amated to the ground.

Ver. 6. Cry out] Heb. hinni, neigh as Horſes do, that are full fed, or fitted for fight. Jubila quantum potes, valide & totis viribus clama, claram & laetam vocem ede.

For great is the Holy One of Iſrael in the midſt of thee] Or, for the Holy One of Iſrael who is great, is in the midſt of thee. How ſhouldeſt thou then do otherwiſe then well?