In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort me. Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my salvation.” Therefore with joy you will draw water out of the wells of salvation. In that day you will say, “Give thanks to Yahweh! Call on his name. Declare his doings among the peoples. Proclaim that his name is exalted! Sing to Yahweh, for he has done excellent things! Let this be known in all the earth! Cry aloud and shout, you inhabitant of Zion; for the Holy One of Israel is great among you!”
Parallel Translations
-
In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort me.
Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my salvation.”
Therefore with joy you will draw water out of the wells of salvation.
In that day you will say, “Give thanks to Yahweh! Call on his name. Declare his doings among the peoples. Proclaim that his name is exalted!
Sing to Yahweh, for he has done excellent things! Let this be known in all the earth!
Cry aloud and shout, you inhabitant of Zion; for the Holy One of Israel is great among you!”
-
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.
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.
Therefore with joy shall ye draw water out of the wells of salvation.
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.
Sing unto the LORD; for he hath done excellent things: this is known in all the earth.
Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.
Show all 3 translations
-
And in that day thou shalt say: 'I will give thanks unto Thee, O LORD; for though Thou was angry with me, Thine anger is turned away, and Thou comfortest me.
Behold, God is my salvation; I will trust, and will not be afraid; for GOD the LORD is my strength and song; and He is become my salvation.'
Therefore with joy shall ye draw water out of the wells of salvation.
And in that day shall ye say: 'Give thanks unto the LORD, proclaim His name, declare His doings among the peoples, make mention that His name is exalted.
Sing unto the LORD; for He hath done gloriously; this is made known in all the earth.
Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.'
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (138)
- Exodus 15:2 (vv2, 4) Yah is my strength and song. He has become my salvation. This is my God, and I will praise him; my father’s God, and I will exalt him.
- Psalms 118:14 (v2) Yah is my strength and song. He has become my salvation.
- Psalms 27:1 (v2) Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid?
- Revelation 7:10 (v2) They cried with a loud voice, saying, “Salvation be to our God, who sits on the throne, and to the Lamb!”
- Isaiah 26:3-4 (v2) You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you. Trust in Yahweh forever; for in Yah, Yahweh, is an…
Show all 100 cross-references
- Psalms 30:5 (v1) For his anger is but for a moment. His favor is for a lifetime. Weeping may stay for the night, but joy comes in the morning.
- Jonah 2:9 (v2) But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to Yahweh.”
- Isaiah 45:17 (v2) Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting.
- Isaiah 25:1 (vv1, 4) Yahweh, you are my God. I will exalt you! I will praise your name, for you have done wonderful things, things planned long ago, in complete…
- Isaiah 45:22-25 (v2) “Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. I have sworn by myself. The word has gone out of…
- Isaiah 54:8 (v1) In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says Yahweh your…
- Matthew 1:21-23 (v2) She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.” Now all this has happened…
- Psalms 83:18 (v2) that they may know that you alone, whose name is Yahweh, are the Most High over all the earth.
- Isaiah 62:11 (v2) Behold, Yahweh has proclaimed to the end of the earth, “Say to the daughter of Zion, ‘Behold, your salvation comes! Behold, his reward is…
- Jeremiah 23:6 (v2) In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: Yahweh our righteousness.
- Hosea 1:7 (v2) But I will have mercy on the house of Judah, and will save them by Yahweh their God, and will not save them by bow, sword, battle, horses,…
- Luke 2:30-32 (v2) for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations, and…
- 1 Timothy 3:16 (v2) Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached…
- Revelation 22:1 (v3) He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,
- Isaiah 32:2 (v2) A man shall be as a hiding place from the wind, and a covert from the storm, as streams of water in a dry place, as the shade of a large…
- Isaiah 7:14 (v2) Therefore the Lord himself will give you a sign. Behold, the virgin will conceive, and bear a son, and shall call his name Immanuel.
- Isaiah 9:6-7 (v2) For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
- Jeremiah 2:13 (v3) “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken…
- Jeremiah 3:23 (v2) Truly help from the hills, the tumult on the mountains, is in vain. Truly the salvation of Israel is in Yahweh our God.
- Revelation 22:17 (v3) The Spirit and the bride say, “Come!” He who hears, let him say, “Come!” He who is thirsty, let him come. He who desires, let him take the…
- Psalms 105:1 (v4) Give thanks to Yahweh! Call on his name! Make his doings known among the peoples.
- Romans 1:16 (v2) For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
- John 4:10-14 (v3) Jesus answered her, “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would…
- Revelation 7:17 (v3) for the Lamb who is in the middle of the throne shepherds them and leads them to springs of life-giving waters. And God will wipe away…
- Isaiah 55:1-3 (v3) “Hey! Come, everyone who thirsts, to the waters! Come, he who has no money, buy, and eat! Yes, come, buy wine and milk without money and…
- Zechariah 14:9 (v1) Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.
- John 7:37-39 (v3) Now on the last and greatest day of the feast, Jesus stood and cried out, “If anyone is thirsty, let him come to me and drink! He who…
- Isaiah 40:1-2 (v1) “Comfort, comfort my people,” says your God. “Speak comfortably to Jerusalem; and call out to her that her warfare is accomplished, that…
- Hosea 6:1 (v1) “Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds.
- Exodus 15:1 (v5) Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has…
- 1 Chronicles 29:11 (v4) Yours, Yahweh, is the greatness, the power, the glory, the victory, and the majesty! For all that is in the heavens and in the earth is…
- Psalms 98:1 (v5) Sing to Yahweh a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him.
- Psalms 145:4-6 (v4) One generation will commend your works to another, and will declare your mighty acts. I will meditate on the glorious majesty of your…
- Isaiah 49:10 (v3) They shall not hunger nor thirst; neither shall the heat nor sun strike them: for he who has mercy on them will lead them. He will guide…
- Zechariah 2:10-11 (v6) Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell within you,’ says Yahweh. Many nations shall join themselves to…
- Psalms 117:1-2 (v4) Praise Yahweh, all you nations! Extol him, all you peoples! For his loving kindness is great toward us. Yahweh’s faithfulness endures…
- Isaiah 14:3 (v1) It will happen in the day that Yahweh will give you rest from your sorrow, from your trouble, and from the hard service in which you were…
- Isaiah 27:1-3 (v1) In that day, Yahweh with his hard and great and strong sword will punish leviathan, the fleeing serpent, and leviathan the twisted serpent;…
- Isaiah 35:10 (v1) Then Yahweh’s ransomed ones will return, and come with singing to Zion; and everlasting joy will be on their heads. They will obtain…
- Isaiah 51:3 (v1) For Yahweh has comforted Zion. He has comforted all her waste places, and has made her wilderness like Eden, and her desert like the garden…
- Zechariah 2:5 (v6) For I,’ says Yahweh, ‘will be to her a wall of fire around it, and I will be the glory in the middle of her.
- John 1:16 (v3) From his fullness we all received grace upon grace.
- Psalms 9:11 (vv4, 6) Sing praises to Yahweh, who dwells in Zion, and declare among the people what he has done.
- Psalms 36:9 (v3) For with you is the spring of life. In your light we will see light.
- Isaiah 49:13 (v1) Sing, heavens, and be joyful, earth! Break out into singing, mountains, for Yahweh has comforted his people, and will have compassion on…
- Isaiah 57:15-18 (v1) For the high and lofty One who inhabits eternity, whose name is Holy, says: “I dwell in the high and holy place, with him also who is of a…
- Isaiah 60:18-19 (v1) Violence shall no more be heard in your land, nor desolation or destruction within your borders; but you will call your walls Salvation,…
- Ezekiel 39:24-29 (v1) I did to them according to their uncleanness and according to their transgressions. I hid my face from them. “Therefore the Lord Yahweh…
- Zephaniah 3:14-17 (v6) Sing, daughter of Zion! Shout, Israel! Be glad and rejoice with all your heart, daughter of Jerusalem. Yahweh has taken away your…
- John 17:26 (v4) I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.”
- Philippians 2:9-11 (v4) Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow,…
- Exodus 33:19 (v4) He said, “I will make all my goodness pass before you, and will proclaim Yahweh’s name before you. I will be gracious to whom I will be…
- Deuteronomy 30:1-3 (v1) It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them…
- Nehemiah 9:5 (v4) Then the Levites, Jeshua, and Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah, said, “Stand up and bless Yahweh…
- Psalms 18:46 (v4) Yahweh lives! Blessed be my rock. Exalted be the God of my salvation,
- Psalms 34:1-22 (v1) I will bless Yahweh at all times. His praise will always be in my mouth. My soul shall boast in Yahweh. The humble shall hear of it and be…
- Psalms 57:5 (v4) Be exalted, God, above the heavens! Let your glory be above all the earth!
- Psalms 67:1-4 (v1) May God be merciful to us, bless us, and cause his face to shine on us. That your way may be known on earth, and your salvation among all…
- Psalms 69:34-36 (v1) Let heaven and earth praise him; the seas, and everything that moves therein! For God will save Zion, and build the cities of Judah. They…
- Psalms 71:16-18 (v4) I will come with the mighty acts of the Lord Yahweh. I will make mention of your righteousness, even of yours alone. God, you have taught…
- Psalms 72:15-19 (v1) They shall live, and to him shall be given of the gold of Sheba. Men shall pray for him continually. They shall bless him all day long.…
- Psalms 85:1-3 (v1) Yahweh, you have been favorable to your land. You have restored the fortunes of Jacob. You have forgiven the iniquity of your people. You…
- Psalms 113:1-3 (v4) Praise Yah! Praise, you servants of Yahweh, praise Yahweh’s name. Blessed be Yahweh’s name, from this time forward and forever more. From…
- Isaiah 10:25 (v1) For yet a very little while, and the indignation against you will be accomplished, and my anger will be directed to his destruction.”
- Isaiah 11:10-11 (v1) It will happen in that day that the nations will seek the root of Jesse, who stands as a banner of the peoples; and his resting place will…
- Isaiah 11:16 (v1) There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out…
- Isaiah 25:9 (v1) It shall be said in that day, “Behold, this is our God! We have waited for him, and he will save us! This is Yahweh! We have waited for…
- Isaiah 26:1 (v1) In that day, this song will be sung in the land of Judah: “We have a strong city. God appoints salvation for walls and bulwarks.
- Isaiah 41:14 (v6) Don’t be afraid, you worm Jacob, and you men of Israel. I will help you,” says Yahweh. “Your Redeemer is the Holy One of Israel.
- Isaiah 66:13 (v1) As one whom his mother comforts, so I will comfort you. You will be comforted in Jerusalem.”
- Jeremiah 31:18-20 (v1) “I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be…
- Jeremiah 50:2 (v4) “Declare among the nations and publish, and set up a standard; publish, and don’t conceal: say, ‘Babylon has been taken, Bel is…
- Jeremiah 51:9-10 (v4) “We would have healed Babylon, but she is not healed. Forsake her, and let’s each go into his own country; for her judgment reaches to…
- Hosea 11:8 (v1) “How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart…
- Hosea 14:4-9 (v1) “I will heal their waywardness. I will love them freely; for my anger is turned away from him. I will be like the dew to Israel. He will…
- Habakkuk 2:14 (v5) For the earth will be filled with the knowledge of Yahweh’s glory, as the waters cover the sea.
- Romans 11:15 (v1) For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead?
- Isaiah 2:11 (vv1, 4) The lofty looks of man will be brought low, the arrogance of men will be bowed down, and Yahweh alone will be exalted in that day.
- Isaiah 40:9 (vv5–6) You who tell good news to Zion, go up on a high mountain. You who tell good news to Jerusalem, lift up your voice with strength! Lift it…
- Exodus 15:21 (v5) Miriam answered them, “Sing to Yahweh, for he has triumphed gloriously. The horse and his rider he has thrown into the sea.”
- Exodus 34:5-7 (v4) Yahweh descended in the cloud, and stood with him there, and proclaimed Yahweh’s name. Yahweh passed by before him, and proclaimed,…
- Psalms 21:13 (v4) Be exalted, Yahweh, in your strength, so we will sing and praise your power.
- Psalms 22:31 (v4) They shall come and shall declare his righteousness to a people that shall be born, for he has done it.
- Psalms 40:5 (v4) Many, Yahweh, my God, are the wonderful works which you have done, and your thoughts which are toward us. They can’t be declared back to…
- Psalms 46:10 (v4) “Be still, and know that I am God. I will be exalted among the nations. I will be exalted in the earth.”
- Psalms 71:22 (v6) I will also praise you with the harp for your faithfulness, my God. I sing praises to you with the lyre, Holy One of Israel.
- Psalms 73:28 (v4) But it is good for me to come close to God. I have made the Lord Yahweh my refuge, that I may tell of all your works.
- Psalms 96:3 (v4) Declare his glory among the nations, his marvelous works among all the peoples.
- Psalms 97:9 (v4) For you, Yahweh, are most high above all the earth. You are exalted far above all gods.
- Psalms 106:47-48 (v4) Save us, Yahweh, our God, gather us from among the nations, to give thanks to your holy name, to triumph in your praise! Blessed be Yahweh,…
- Psalms 107:22 (v4) Let them offer the sacrifices of thanksgiving, and declare his deeds with singing.
- Psalms 113:5 (v4) Who is like Yahweh, our God, who has his seat on high,
- Psalms 149:6-9 (v1) May the high praises of God be in their mouths, and a two-edged sword in their hand, to execute vengeance on the nations, and punishments…
- Isaiah 27:12-13 (v1) It will happen in that day that Yahweh will thresh from the flowing stream of the Euphrates to the brook of Egypt; and you will be gathered…
- Isaiah 33:5 (v4) Yahweh is exalted, for he dwells on high. He has filled Zion with justice and righteousness.
100 distinct cross-references across this passage (138 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (27 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 6 He showeth how the Church shall praise God, when…
He showeth how the Church shall praise God, when they are delivered from their captivity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–6 Isa 12:1 And in that day thou shalt say,…
Isa 12:1 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.
Ver. 1. And in that day,] sc., When there shall come forth a rod out of the stem of Jesse. {as Isa 11:1} Blessed be God for a Christ. {Psa 96:1-13 Rev 6:11}
Read full note →
Thou shalt say.] It is not a dumb kind of thank fulness that is required of the Lord’s redeemed, but such as from a 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 a holy desire, saith an ancient. It is, or should be surely, continua laetitia, et laus Dei, a continual hallelujah. Deo gratias was ever in Augustine’s mouth. Laudetur Deus, laudetur Deus, in another’s - i.e., Praised be God, praised be God. The saints here "with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." {Rom 15:6} The saints and angels do so in heaven incessantly, {Rev 4:10-11} hoc est iuge eorum negotiosum otium et otiosum negotium.
Thine anger is turned away.] My sins are forgiven me, and hence I am of so good cheer, though otherwise distressed. Feri, Domine, feri; a peccatis absolutus sum, said Luther; Strike while thou wilt, Lord, so long as my sins are pardoned. See Psa 103:1-3.
And thou comfortedst me,] viz., With gospel comforts, which are strong and satisfying. I do "overabound exceedingly with joy in all our tribulation," saith Paul. {2Co 7:4}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–5 In that day; when this great work of the…
In that day; 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 4 This is the former part of the hymn of…
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.
Read full note →
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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–6 And in that day thou shalt say,.... The following…
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:
Read full note →
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–3 A thanksgiving of the faithful for their redemption, ver.…
A thanksgiving of the faithful for their redemption, ver. 1-6.
In that day - When this great work of the reduction of Israel, and conversion of the Gentiles is fulfilled.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 6 Prophetic hymn of praise for the great mercies vouchsafed…
CHAPTER XII
Prophetic hymn of praise for the great mercies vouchsafed to
Read full note →
the children of Israel in their deliverance from the great
Babylonish captivity, and for redemption by the Messiah, 1-6.
This hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the use of the Christian Church than for the Jewish, in any circumstances, or at any time that can be assigned. The Jews themselves seem to have applied it to the times of Messiah. On the last day of the feast of tabernacles they fetched water in a golden pitcher from the fountain of Shiloah, springing at the foot of Mount Sion without the city: they brought it through the water-gate into the temple, and poured it, mixed with wine, on the sacrifice as it lay upon the altar, with great rejoicing. They seem to have taken up this custom, for it is not ordained in the law of Moses, as an emblem of future blessings, in allusion to this passage of Isaiah, "Ye shall draw waters with joy from the fountains of salvation," expressions that can hardly be understood of any benefits afforded by the Mosaic dispensation. Our Saviour applied the ceremony, and the intention of it, to himself, and the effusion of the Holy Spirit, promised, and to be given, by him. The sense of the Jews in this matter is plainly shown by the following passage of the Jerusalem Talmud: "Why is it called the place or house of drawing?" (for that was the term for this ceremony, or for the place where the water was taken up) "Because from thence they draw the Holy Spirit; as it is written, And ye shall draw water with joy from the fountains of salvation." See Wolf. Curae Philol. in N.T. on Joh 7:37; Joh 7:39. - L. The water is Divine knowledge, says Kimchi, and the wells the teachers of righteousness. The Targum renders this in a very remarkable manner: "Ye shall receive with joy (אולפן חדת ulephan chadath) a new doctrine from the chosen among the righteous." Does not this mean the Gospel, the new covenant? And did not the Targumist speak as a prophet?
NOTES ON CHAP. XII
Verse 1. 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, Ro 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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4 Isa 12:1-2. And, &c. — “Isaiah concludes this most…
Isa 12:1-2. And, &c. — “Isaiah concludes this most noble prophecy with a doxology from the mouth of those who should share in the blessings of the great redemption before specified. This doxology is two-fold: in the first part, the redeemed, in their own names and persons, praise God for the benefits of salvation and consolation through Christ, conferred upon them. In the second part they mutually exhort and encourage themselves and others, to praise and celebrate their God and Redeemer.” Dodd. In that day — When this great work of the reduction of Israel, and the conversion of the Gentiles, promised in the foregoing chapter, is fulfilled: when the kingdom of the Messiah is set up in the world, in despite of all opposition from earth and hell; thou shalt say — Thou church of God, composed of Jews and Gentiles, united in one body, shalt say, as one man, with one mind and one mouth; and every particular member of the community shall say; that is, shall have cause to say, and a heart to say, O Lord, I will praise thee — “I will give thanks unto thee, O Jehovah;” so Bishop Lowth. For though thou hast been angry with me — Namely, while I was in my unenlightened and unconverted state of heathenish ignorance, or of Jewish unbelief; my state of sin and guilt, of depravity and alienation from thee; thine anger is turned away — In consequence of my conversion to thee by true repentance, unfeigned faith, and new obedience; and thou comfortedst me — By evident tokens of thy presence, communications of thy grace, and prospects of thy glory. Behold, God is my salvation — The author, giver, and source of my salvation; which, in all its branches and degrees, hath been effected, not by the power of man, but by the mercy and grace of God. He, therefore, shall have the glory of the salvation that has already been wrought for me, and from him only will I expect the salvation which I further need. And for this, I will trust — In his power, love, and faithfulness; and not be afraid — Lest he should deceive my confidence or disappoint my expectations; lest he should be either unable or unwilling to save me in time to come, as he has saved me in time past. For, not a dead idol, or a mere creature, whether made by man or God. but the Lord Jehovah — Hebrew, Jah Jehovah, (the former word being a contraction of the latter, and both signifying his self-existence, his eternity, and unchangeableness,) is my strength and my song — He, who is the living and true God, and who has all possible perfections in and of himself; he, who is both infinite and everlasting, hath undertaken my cause, and gives me both support in weakness and comfort in trouble; he enables me both to withstand my enemies and to rejoice and glory in him, being, as I know by experience, already become my salvation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–6 And in that day - The day referred to…
And in that day - The day referred to in the previous chapter, the time of the Messiah, when the effects of his reign shall be seen everywhere. The duty of praise, however, is couched in such language as to make it applicable to the event predicted in the former part of the prophecy Isa. 10 - the delivering of the nation from the invasion of Sennacherib, as well as the more glorious event on which the prophet fixed his eye Isa. 11 - the coming and reign of the Messiah. The language of this song of praise would be appropriate to both these events.
Thou shalt say - The address to an individual here, in the term ‘thou,’ is equivalent to “everyone,” meaning that “all” who were thus interested in the divine interposition should say it.
Read full note →
O Lord - O Yahweh - the great author of this interposition.
I will praise thee: though thou wast angry with me - If this language is applied to the Jews, and supposed to be used by them in regard to the invasion of Sennacherib, it means, that God suffered their land to be invaded, and to be subjected to calamities, in consequence of their sins (Isa 10:6 ff.) If it is supposed to be applied to the time of the Messiah, then it is language which every redeemed sinner may use, that God was angry with him, but that his anger is turned away. As applicable to the redeemed, it is an acknowledgement which they all feel, that they have no claim to his mercy, and that it lays the foundation for unceasing praise that his anger is turned away by the plan of salvation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 3, 6 Thanks. Literally, "confess." The Jews thank God for their…
Thanks. Literally, "confess." The Jews thank God for their return, as the Church does for her deliverance from sin. (Worthington) --- Canticles were composed on such occasions, Exodus xv. --- Angry. They do not thank God on this account; but because he had averted his indignation. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 1 And in that day thou shalt say,
3. ISRAEL’S SONG OF PRAISE FOR THE WRATH AND GRACE OF HIS GOD
Isa_12:1-6
Read full note →
1 And in that day thou shalt say,
O Lord, I will praise thee:
1Though thou was angry with me, 2thine 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. 4And in that day shall ye say,
Praise the Lord,
3Call 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 4inhabitant of Zion:
For great is the Holy One of Israel in the midst of thee.
TEXTUAL AND GRAMMATICAL
On Isa_12:1. יָשֹׁב וגו. I do not think that this period can be construed paratactically; for then it must read וַתָּֽשָׁב וַתְּנַֽחֲמֵנִי.——Isaiah never uses אָנַף. This word is probably an allusion to 1Ki_8:46, where Solomon in his prayer of dedication says: “If they sin against thee, and thou be angry with them, וְאָנַפתָּ בָם.” Comp. Psa_60:3.
On Isa_12:2. ישׁועתי is very frequent both in Isa. (Isa_25:9; Isa_26:1; Isa_33:2; Isa_49:6; Isa_51:6; Isa_51:8; Isa_56:1, etc.), and in the Psalms (Psa_62:2; Psa_88:2; Psa_89:27, etc. It occurs three times in our chapter, Isa_12:2, bis, and Isa_12:3.—אבטח and אפהר form a paronomasia.——לא אפחד recalls Psa_27:1 (יי׳ מָעוֹז־חַיַּי מִמִּי אֶפְחַד). The entire second clause of Isa_12:2 is borrowed from the triumphal song of Moses, of which we were reminded before by קְנוֹת Isa_11:1. Comp. Psa_118:14. Only it may be noticed that in our passage, as if to excel the original (Delitzsch), the two divine names יה יחוה stand in the form of a climax ascendens.——יהָּ is an abbreviation of יהוה peculiar to poetry. It occurs first Exo_15:2; Exo_17:16. Beside the text, it occurs Isa_26:4, as here joined with יהוה and Isa_38:11, where יה is put double. Beside these instances the word is found only in the Psalms and in Son_8:6.——זִמְרָת abbreviated instead of זמרתי would not be Hebrew. The suffix in עזי applies also to זמרת; both appear thereby as one notion. Comp. Ewald, § 339 b.
On Isa_12:3. שׂשׂון Isa_22:13; Isa_35:10; Isa_51:3; Isa_51:11; Isa_61:1.—מעינות Isa_41:18.
On Isa_12:4. The words הודו to עלילתיו occur word for word, Psa_105:1; 1Ch_16:8.—נשׂגב שׁמו. Comp. Psa_148:13 : כִּי נִשְׂגָּב שְׁמוֹ לְבֵדּוֹ which words appear to have arisen from a combination of our passage and Isa_2:11; Isa_2:17.
On Isa_12:5. זמרו, too, is an expression borrowed from the poetry of the Pss. where alone it occurs sometimes with לְ sometimes as here with the accus.; Psa_47:7; Psa_68:5; Psa_68:33. גאות is an expression of Isaiah; comp. Isa_9:17.——K’thibh מְיֻדַּעַת, K’ri מוּדַעַת. The Pual participle is found only in the plural with suffixes, meaning: “acquaintance,” amicus (Ps. 55:14; 88:9, 19; 31:12; Job_19:14; 2Ki_10:11). As our chapter evinces so much borrowing from the language of the Psalms, I prefer K’thibh. In respect, to sense, there is no difference. תְּהִי is a verb easily supplied after מידעת. The feminine may refer to גאות or be construed neuter, and so more generally. The latter is perhaps the better.
EXEGETICAL AND CRITICAL
1. The Prophet concludes his grand prophecy against Assyria with a short doxology. It has two subdivisions, both of which begin with the words: “and thou shalt (Isa_12:4 : ye shall) say in that day.” Both are joined by a brief prophetic middle term (Isa_12:3). The first comprises six, the second seven members. In the first part Israel speaks in the singular (corresponding to “thou wilt say”), “I will thank the Lord,” etc. (Isa_12:1). After this expression of a proper sentiment, and, as it were, in response to the hope expressed in Isa_12:2, the promise of Isa_12:3 is given. After this interpretation comes the second summons, expressed in the plural. Corresponding to this Israel speaks in the plural, manifesting not merely its subjective disposition, but summoning to a general participation in it. Hence follow only imperatives, seven members, in elevated strain. And this little passage, so full of sentiment and art, according to Ewald, cannot be Isaiah’s genuine writing! Fortunately he is quite alone in the opinion.
2. And in that day——my salvation.
Isa_12:1-2. “In that day” points to the future—when all that has been foretold shall have been fulfilled (comp. Isa_11:10-11). Then shall Israel say “I will praise thee” (אודך יי׳) that is an original expression of David’s, and thereafter of frequent occurrence in the Psalms; 2Sa_22:50; Psa_18:50; 30:13; Psa_35:18; 43:4; 52:11, etc. But the first thing for which Israel is to return thanks is that the Lord was angry with him—that He has punished him.—[See on the construction Text. and Gram. J. A. Alexander remarks here: “The apparent incongruity of thanking God because He was angry is removed by considering that the subject of the thanksgiving is the whole complex idea expressed in the remainder of the verse, of which God’s being angry is only one element. It was not simply because God was angry that the people praise Him, but because He was angry and His anger ceased. The same mode of expression is used by Paul in Greek, when he says (Rom_5:17): “But God be thanked that ye were the servants of sin, but ye have from the heart obeyed,” etc. The particle but seems to be necessary to rendering our text into English.—Tr.] The holy anger of God is but a manifestation of His love, and he is as much to be thanked for His anger as for His love.
When, too, the turning of this wrath takes place, Israel may pray for the lasting continuance of favor and grace. That the Masorets also construed as we do (vid Text. and Gram.) appears from the Athnach.
3. Therefore ye shall——of salvation.
Isa_12:3. These words appear to be a response to the expression of believing trust that we find in Isa_12:2. That is, richly and endlessly ye shall partake of salvation. At the Feast of the Tabernacles water was drawn from the fountain of Siloam for a drink-offering. From the priest that so brought it with solemnity into the temple, another took it, and, while doing so, used the words of our text. Comp. in a Bib. Dict. art. Feast of Tabernacles. [This ceremony originated at a period long after Isaiah’s time.—Tr.]
4. And in that day——midst of thee.
Isa_12:4-6. The second stage of the song. “Ye shall draw” leads the Prophet to proceed in the plural number. Excepting the change of number the words are the same as Isa_12:1. Thus, too, the verbs of the following two verses are in the plural. Notice, at the same time, that they are imperatives. From this it is seen that Israel no longer makes a subjective confession like Isa_12:1, but demands a participation in his faith: Jehovah shall be proclaimed to all the world.
The last ver. (6) is distinguished from the foregoing by the verbs being no longer in the plural, but “the returned” of Israel are addressed in the singular. This, too, doubtless, is no accident. In Isa_12:4-5 the word goes out to the wide world: all nations must be taught; the majestic deeds of Jehovah must be made known to the whole earth. It seems to me that the Prophet would wish not to conclude with this look into the measureless expanse, but would rather fix his eyes, to conclude, on the beloved form of the inhabitant [fem. Germ. Bürgerin] of Zion (the expression only here in Isaiah).
All honor and all salvation of Zion rest in this, that it has the Lord in the midst of it as its living and personal shield and fountain of life.
Footnotes:
[1]That.
[2]let thine anger, etc.
[3]Or, Proclaim his name.
[4]Heb. inhabitress.
DOCTRINAL AND ETHICAL
1. On Isa_7:1. “Hierosolyma oppugnatur, etc. Jerusalem is assaulted but not conquered. The church is pressed but not oppressed.”—Foerster.
2. On Isa_7:2. “Quando ecclesia, etc. When the Church is assaulted and Christ crucified over again in His elect, Rezin and Pekah, Herod and Pilate are wont to form alliance and enter into friendly relations. There are, so to speak, the foxes of Samson, joined indeed by the tails, but their heads are disconnected.”—Foerster.—“He that believes flees not (Isa_28:16). ‘The righteous is bold as a lion’ (Pro_28:1). Hypocrites and those that trust in works (work-saints) have neither reason nor faith. Therefore they cannot by any means quiet their heart. In prosperity they are, indeed, overweening, but in adversity they fall away (Jer_17:9).” Cramer.
3. On Isa_7:9. (“If ye will not believe, surely ye shall not be established.”) “Insignis sententia, etc. A striking sentiment that may be adapted generally to all temptation, because all earnest endeavor after anything, as you know, beguiles us in temptation. But only faith in the word of promise makes us abide and makes sure whatever we would execute. He warns Ahaz, therefore, as if he said: I now promise you by the word, it shall be that those two kings shall not hurt you. Believe this word! For if you do not, whatever you afterwards devise will deceive you: because all confidence is vain which is not supported by the word of God.”—Luther.
4. On Isa_7:10-12. “Wicked Ahaz pretends to great sanctity in abstaining from asking a sign through fear of God. Thus hypocrites are most conscientious where there is no need for it: on the other hand, when they ought to be humble, they are the most insolent. But where God commands to be bold, one must be bold. For to be obedient to the word is not tempting God. That is rather tempting God when one proposes something without having the word for it. It is, indeed, the greatest virtue to rest only in the word, and desire nothing more. But where God would add something more than the word, then it must not be thought a virtue to reject it as superfluous. We must therefore exercise such a faith in the word of God that we will not despise the helps that are given in addition to it as aids to faith. For example the Lord offers us in the gospel all that is necessary to salvation. Why then Baptism and the Lord’s Supper? Are they to be treated as superfluous? By no means. For if one believes the word he will at the same time exhibit an entire obedience toward God. We ought therefore to learn to join the sign with the word, for no man has the power to sever the two.
But do you ask: is it permitted to ask God for a sign? We have an example of this in Gideon. Answer: Although Gideon was not told of God to ask a sign, yet he did it by the impulse of the Holy Spirit, and not according to his own fancy. We must not therefore abuse his example, and must be content with the sign that is offered by the Lord. But there are extraordinary signs or miracles, like that of the text, and ordinary ones like Baptism and the Lord’s Supper. Yet both have the same object and use. For as Gideon was strengthened by that miraculous event, so, too, are we strengthened by Baptism and the Lord’s Supper, although no miracle appears before our eyes.” Heim and Hoffmann after Luther. Eliezer, the servant of Abraham, also asked the Lord to show him the right wife for Isaac by means of a sign of His own choosing, (Gen_24:14).
It ought to be said that this asking a sign (opening the Bible at a venture, or any other book) does not suit Christian perfection (Heb_6:1). A Christian ought to be inwardly sensible of the divine will. He ought to content himself with the guarantees that God Himself offers. Only one must have open eyes and ears for them. This thing of demanding a sign, if it is not directly an effect of superstition (Mat_12:39; Mat_16:4; 1Co_1:22), is certainly childish, and, because it easily leads to superstitious abuses, it is dangerous.
5. On Isa_7:13. “Non caret, etc. That the Prophet calls God his God is not without a peculiar emphasis. In Zec_2:12 it is said, that whoever touches the servants of God touches the pupil of God’s eye. Whoever opposes teacher and preacher will have to deal with God in heaven or with the Lord who has put them into office.”—Foerster.
6. On Isa_7:14. “The name Immanuel is one of the most beautiful and richest in contents of all the Holy Scripture. ‘God with us’ comprises God’s entire plan of salvation with sinful humanity. In a narrower sense it means ‘God-man’ (Mat_1:23), and points to the personal union of divinity and humanity, in the double nature of the Son of God become man. Jesus Christ was a God-with-us, however, in this, that for about 33 years He dwelt among us sinners (Joh_1:11; Joh_1:14). In a deeper and wider sense still He was such by the Immanuel’s work of the atonement (2Co_5:19; 1Ti_2:3). He will also be such to every one that believes on Him by the work of regeneration and sanctification and the daily renewal of His holy and divine communion of the Spirit (Joh_17:23; Joh_17:26; Joh_14:19-21; Joh_14:23). He is such now by His high-priestly and royal administration and government for His whole Church (Mat_28:20; Heb_7:25). He will be snch in the present time of the Church in a still more glorious fashion (Joh_10:16). The entire and complete meaning of the name Immanuel, however, will only come to light in the new earth, and in the heavenly Jerusalem (Rev_21:3; Rev_21:23; Rev_22:5).”—Wilh. Fried. Roos.
Isa_8:7. On Isa_8:5 sqq. “Like boastful swimmers despise small and quiet waters, and on the other hand, for the better display of their skill, boast of the great sea and master it, but often are lost in it,—thus, too, did the hypocrites that despised the small kingdom of Judah, and bragged much and great things of the power and splendor of the kingdom of Israel and of the Syrians; such hypocrites are still to be found now-a-days—such that bear in their eye the admiranda Romae, the splendor, riches, power, ceremonies and pomp of the Romish church, and thereupon ‘set their bushel by the bigger-heap.’ It is but the devil’s temptation over again: ‘I will give all this to thee.’ ”—Cramer.—“Fons Siloa,” etc. “The fountain of Siloam, near the temple, daily reminded the Jews that Christ was coming.”—Calvin on Joh_9:7.
8. On Isa_8:10. “When the great Superlatives sit in their council chambers and have determined everything, how it ought to be, and especially how they will extinguish the gospel, then God sends the angel Gabriel to them, who must look through the window and say: nothing will come of it.”—Luther.—“Christ, who is our Immanuel, is with us by His becoming man, for us by His office of Mediator, in us by the work of His sanctification, by us by His personal, gracious presence.”—Cramer.
9. On Isa_8:14-15. Christ alone is set by God to be a stone by which we are raised up. That He is, however, an occasion of offence to many is because of their purpose, petulance and contempt (1Pe_2:8). Therefore we ought to fear lest we take offence at Him. For whoever falls on this stone will shatter to pieces (Mat_21:44).” Cramer.
10. On Isa_8:16 sqq. He warns His disciples against heathenish superstition, and exhorts them to show respect themselves always to law and testimony. “They must not think that God must answer them by visions and signs, therefore He refers them to the written word, that they may not become altogether too spiritual, like those now-a-days who cry: spirit! spirit! … Christ says, Luke 16 : They have Moses and the prophets, and again Joh_5:39 : Search the Scriptures. So Paul says, 2Ti_3:16 : The Scripture is profitable for doctrine. So says Peter, 2Pe_1:9 : We have a sure word of prophecy. It is the word that changes hearts and moves them. But revelations puff people up and make them insolent.” Heim and Hoffmann after Luther.
Chap. 9–11. On Isa_9:1 sqq. (2). “Postrema pars, etc. The latter part of chap. 8 was νομικὴ καὶ ἀπειλητική (legal and threatening) so, on the other hand, the first and best part of chap. 9 is εὐαγγελικὴ καὶ παραμυθητική, (evangelical and comforting). Thus must ever law and gospel, preaching wrath and grace, words of reproof and words of comfort, a voice of alarm and a voice of peace follow one another in the church.” Foerster.
12. On Isa_9:1 (2). Both in the Old Testament and New Testament Christ is often called light. Thus Isaiah calls Him “a light to the gentiles,” Isa_42:6; Isa_49:6. The same Prophet says: “Arise, shine (make thyself light), for thy light is come,” Isa_60:1. And again Isa_9:19 : “The Lord shall be unto thee an everlasting light.” In the New Testament it is principally John that makes use of this expression: “The life was the light of men,” Joh_1:4, “and the light shined in the darkness,” Joh_9:5. John was not that light, but bore testimony to the light, Joh_9:8. “That was the true light that lighteth every man that cometh into the world,” Joh_9:9. And further: “And this is the condemnation that light is come into the world, and men loved darkness rather than light,” Joh_3:19. “I am the light of the world,” (Joh_8:12; Joh_9:5; comp. Joh_12:35).
13. On Isa_9:1 (2). The people that sit in darkness may be understood to comprise three grades. First, the inhabitants of Zebulon and Naphtali are called so (Isaiah 8:23), for the Prophet’s gaze is fixed first on that region lying in the extreme end of Palestine, which was neighbor to the heathen and mixed with them, and on this account was held in low esteem by the dwellers in Judah. The night that spreads over Israel in general is darkest there. But all Israel partakes of this night, therefore all Israel, too, may be understood, as among the people sitting in darkness. Finally, no one can deny that this night extends over the borders of Israel to the whole human race. For far as men dwell extends the night which Christ, as light of the world, came to dispel, Luk_1:76 sqq.
14. On Isa_9:5 (6). Many lay stress on the notion “child,” inasmuch as they see in that the reason for the reign of peace spoken of afterwards. It is not said a man, a king, a giant is given to us. But this is erroneous. For the child does not remain a child. He becomes a man: and the six names that are ascribed to Him and also the things predicted of His kingdom apply to Him, not as a child, but as a man. That His birth as a child is made prominent, has its reason in this, that thereby His relation to human kind should be designated as an organic one. He does not enter into humanity as a man, i.e. as one whose origin was outside of it, but He was born from it, and especially from the race of David. He is Son of man and Son of David. He is a natural offshoot, but also the crowning bloom of both. Precisely because He was to be conceived, carried and born of a human mother, and indeed of a virgin, this prophecy belongs here as the completion and definition of the two prophetic pictures Isa_7:10 sqq.; Isa_8:1 sqq.—“He came down from heaven for the sake of us men, and for our bliss (1Ti_1:15; Luk_2:7). For our advantage: for He undertook not for the seed of angels, but for the seed of Abraham (Heb_2:16). Not sold to us by God out of great love, but given (Rom_5:15; Joh_3:16). Therefore every one ought to make an application of the word ‘to us’ to himself, and to learn to say: this child was given to me, conceived for me, born to me.”—Cramer.—“Cur oportuit, etc. Why did it become the Redeemer of human kind to be not merely man nor merely God, but God and man conjoined or θεάνθρωπον? Anselm replies briefly, indeed, but pithily: Deum qui posset, hominem, qui deberet.” Foerster.
15. On Isa_9:5 (6). “You must not suppose here that He is to be named and called according to His person, as one usually calls another by his name; but these are names that one must preach, praise and celebrate on account of His act, works and office.” Luther.
16. On Isa_9:6. “Verba pauca, etc. A few words, but to be esteemed great, not for their number but for their weight.” Augustine. “Admirabilis in, etc. Wonderful in birth, counsellor in what He preaches, God in working, strong in suffering, father of the world to come in resurrection, Prince of peace in bliss perpetual.” Bernard of Clairvaux. In reference to “a child is born,” and “a son is given,” Joh. Cocceius remarks in his Heb. Lex. s. v. יֶלֶד: “respectu, etc., in respect to His human nature He is said to be born, and in respect to His divine nature and eternal generation not indeed born, but given, as, Joh_3:16, it reads God gave His only begotten Son.”
“In the application of this language all depends on the words is born to us, is given to us.” The angels are, in this matter, far from being as blessed as we are. They do not say: To us a Saviour is born this day, but; to you. As long as we do not regard Christ as ours, so long we shall have little joy in Him. But when we know Him as our wisdom, righteousness, sanctification and redemption, as a gift that our heavenly Father designed for us, we will appropriate Him to ourselves in humble faith, and take possession of all His redeeming effects that He has acquired. For giving and taking go together. The Son is given to us; we must in faith receive Him.” J. J. Rambach, Betracht. über das Ev. Esaj., Halle, 1724.
On Isa_9:6 (7). “The government is on His shoulders.” “It is further shown how Christ differs in this respect from worldly kings. They remove from themselves the burden of government and lay it on the shoulders of the privy counsellors. But He does not lay His dominion as a burden on any other; He needs no prime minister and vicegerent to help Him bear the burden of administration, but He bears all by the word of His power as He to whom all things are given of the Father. Therefore He says to the house of Jacob (Isa_46:3 sq.): Hearken unto me ye who were laid on my shoulders from your mothers’ womb. I will carry you to old age. I will do it, I will lift, and carry and deliver,—on the contrary the heathen must bear and lift up their idols, (Isa_46:1; Isa_46:7).”—Rambach. “In the first place we must keep in mind His first name: He is called Wonderful. This name affects all the following.” “All is wonderful that belongs to this king: wonderfully does He counsel and comfort; wonderfully He helps to acquire and conquer, and all this in suffering and want of strength. (Luther, Jen. germ. Tom. III. Fol. 184 b.). ” “He uses weakness as a means of subduing all things to Himself. A wretched reed, a crown of thorns and an infamous cross, are the weapons of this almighty God, by means of which He achieves such great things. In the second place, He was a hero and conqueror in that just by death, He robbed him of his might who had the power of death, i.e., the devil (Heb_2:14); in that He, like Samson, buried His enemies with Himself, yea, became poison to death itself, and a plague to hell (Hos_13:14) and more gloriously resumed His life so freely laid down, which none of the greatest heroes can emulate.”—Rambach.
17. On Isa_9:18 (19) sqq. True friendship can never exist among the wicked. For every one loves only himself. Therefore they are enemies one of another; and they are in any case friends to each other, only as long as it concerns making war on a third party.
Isaiah 10-18. On Isa_10:4. (Comp. the same expression in chap. 10). God’s quiver is well filled. If one arrow does not attain His object, He takes another, and so on, until the rights of God, and justice have conquered.
19. On Isa_10:5-7. “God works through men in a threefold way. First, we all live, move and have our being in Him, in that all activity is an outflow of His power. Then, He uses the services of the wicked so that they mutually destroy each other, or He chastises His people by their hand. Of this sort the Prophet speaks here. In the third place, by governing His people by the Spirit of sanctification: and this takes place only in the elect.”—Heim and Hoffmann.
20. On Isa_10:5 sqq. “Ad hunc, etc. Such places are to be turned to uses of comfort. Although the objects of temptation vary and enemies differ, yet the effects are the same, and the same spirit works in the pious. We are therefore to learn not to regard the power of the enemy nor our own weakness, but to look steadily and simply into the word, that will assuredly establish our minds that they despair not, but expect help of God. For God will not subdue our enemies, either spiritual or corporal, by might and power, but by weakness, as says the text: my strength is made perfect in weakness.” (2Co_12:9).—Luther.
21. On Isa_10:15. “Efficacia agendi penes Deum est, homines ministerium tantum praebent. Quare nunc sibilo suo se illos evocaturum minabatur (cap. Isa_5:26; Isa_7:18); nunc instar sagenae sibi fore ad irretiendos, nunc mallei instar ad feriendos Israelitas. Sed praecipue tum declaravit, quod non sit otiosus in illis, dum Sennacherib securim vocat, quae ad secandum manu sua et destinata fuit et impacta. Non male alicubi Augustinus ita definit, quod ipsi peccant, eorum esse; quod peccando hoc vel illud agant, ex virtute Dei esse, tenebras prout visum est dividentis (De praedest Sanctt.).”—Calvin Inst. II. 4, 4.
22. On Isa_10:20-27. “In time of need one ought to look back to the earlier great deliverances of the children of God, as to the deliverance of Israel out of Egypt, or later, from the hand of the Midianites. Israel shall again grow out of the yoke.”—Diedrich.
Isaiah 11-23. On Isa_11:4. “The staff of His mouth.” “Evidence that the kingdom of Christ will not be like an earthly kingdom, but consist in the power of the word and of the sacraments; not in leathern, golden or silver girdles, but in girdles of righteousness and faith.”—Cramer.
24. On Isa_11:10 sqq. If the Prophet honors the heathen in saying that they will come to Christ before Israel, he may be the more readily believed, when Isa_11:11 sqq., he gives the assurance that the return out of the first, the Egyptian exile, shall be succeeded by a return out of the second, the Assyrian exile, (taking this word in the wider sense of Isaiah). It is manifest that the return that took place under Zerubbabel and Ezra was only an imperfect beginning of that promised return. For according to our passage this second return can only take place after the Messiah has appeared. Farthermore, all Israelites that belong to “the remnant of Israel,” in whatever land they may dwell, shall take part in it. It will be, therefore, a universal, not a partial return. If now the Prophet paints this return too with the colors of the present (Isa_11:13 sqq.), still that is no reason for questioning the reality of the matter. Israel will certainly not disappear, but arise to view in the church of the new covenant. But if the nation is to be known among the nations as a whole, though no more as a hostile contrast, but in fraternal harmony, why then shall not the land, too, assume a like position among the lands? But the nation can neither assume its place among nations, nor the land its place among lands, if they are not both united: the people Israel in the land of their fathers.
25. On Isaiah 11 “We may here recall briefly the older, so-called spiritual interpretation. Isa_11:1-5 were understood of Christ’s prophetic office that He exercised in the days of His flesh, then of the overthrow of the Roman Empire and of Antichrist, who was taken to be the Pope. But the most thorough-going of those old expositors must acknowledge, at Isa_11:4, that the Antichrist is not yet enough overthrown, and must be yet more overthrown. If such is the state of the case, then this interpretation is certainly false, for Isa_11:4 describes not a gradual judgment, but one accomplished at once. There have been many Antichrists, and among the Popes too, but the genuine Antichrist described 2 Thessalonians 2, is yet to be expected, and also the fulfillment of Isa_11:4 of our chapter. Thereby is proved at the same time that the peaceful state of things in the brute world and the return of the Jews to their native land are still things of the future, for they must happen in that period when the Antichristian world, and its head shall be judged by Christ. But then, too, the dwelling together of tame and wild beasts is not the entrance of the heathen into the church, to which they were heretofore hostile, and the return of the Jews is not the conversion of a small part of Israel that took place at Pentecost and after. The miracles and signs too, contained in Isa_11:15-16 did not take place then. We see just here how one must do violence to the word if he will not take it as it stands. But if we take it as we have done, then the whole chapter belongs to the doctrine of hope (Hoffnungslehre) of the Scripture, and constitutes an important member of it. The Lord procures right and room for His church. He overthrows the world-kingdom, together with Antichrist. He makes of the remnant of Israel a congregation of believers filled with the Spirit, to whom He is near in an unusual way, and from it causes His knowledge to go out into all the world. He creates peace in the restless creatures, and shows us here in advance what more glorious things we may look for in the new earth. He presents to the world a church which, united in itself, unmolested by neighbors, stands under God’s mighty protection. All these facts are parts of a chain of hope that must be valuable and dear to our hearts. The light of this future illumines the obscurity of the present; the comfort of that day makes the heart fresh.” Weber, der Prophet Jesaja, 1875.
Chap. 12–26. On Isa_12:4 sq. “These will not be the works of the New Testament: sacrificing and slaying, and make pilgrimage to Jerusalem and to the Holy Sepulchre, but praising God and giving thanks, preaching and hearing, believing with the heart and confessing with the mouth. For to praise our God is good; such praise is pleasant and lovely” (Psa_147:1). Cramer.
27. On Chap. 12 “With these words conclude the prophetic discourses on Immanuel. Through what obscurity of history have we not had to go, until we came to the bright light of the kingdom of Christ! How Israel and the nations had to pass through the fire of judgment before the sun arises in Israel and the entire gentile world is illumined! It is the, same way that every Christian has to travel. In and through the fire we become blessed. Much must be burnt up in us, before we press to the full knowledge of God and of His Son, before we become entirely one with Him, entirely glad and joyful in Him. Israel was brought up and is still brought up for glory, and we too. O that our end too were such a psalm of praise as this psalm!” Weber, Der Pr. Jes. 1875.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–6 draw water . . . salvation--an expressive image in…
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).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–6 2. I will… not be afraid — The reason…
2. I will… not be afraid — The reason given is, The Lord Jehovah is my strength and my song. In the Hebrew it is, Jah Jehovah. The word “Jah” is prefixed to intensify, to denote the extraordinary. It is but a fragment of Jehovah, and, according to Furst, simply serves this office for it. Used again by Isaiah only at Isa_26:4. The meaning is, The very great Jehovah is my song. Exo_6:3.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–6 1. The introductory formula (here and in Isa_12:4) resembles…
1. The introductory formula (here and in Isa_12:4) resembles those in Isa_25:9, Isa_26:1, Isa_27:2 thou wast angry] a word never used by any prophet, but found in Psa_2:12; Psa_60:1; Psa_79:5; Psa_85:5.
is turned away] The form is that of the jussive; but it is probably the contracted form of the consec. impf. which sometimes occurs in the Pss.
Read full note →
1, 2. The first song, the singer being the individualised community, as frequently in the Pss.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–6 (1) In that day thou shalt say . .…
XII.
(1) In that day thou shalt say . . .—The prophet becomes the psalmist of that new Exodus, and the hymn that follows is based upon the type of that in Exodus 15, though with less of local and historical colouring. He has been taught that confession must be blended with thanksgiving—that those only can rightly estimate the comfort which God gives who have first felt His wrath. The fact that the prophet appears as a psalmist was a natural result of the training of the schools of the prophets, as described in 1Sa_19:20, possibly also of his familiarity with the Temple service as a priest or Levite. The group of psalms ascribed to the sons of Korah presents so many parallelisms to the writings of Isaiah, and so obviously belongs to the same period, that we may reasonably think of him as having been associated with that goodly company. (See Introduction.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–6 Vers. 1-6. THE SONG OF THANKSGIVING OF THE UNITED…
Vers. 1-6. THE SONG OF THANKSGIVING OF THE UNITED CHURCH. On each of her deliverances the Church is hound to praise God. In some parts of the Church it is customary on every such occasion to sing a "Te Deum." The ordinary Israelite hymn of praise appears to have been the hundred and thirty-sixth psalm; (1Ch_16:34, 41 2Ch_5:13 2Ch_7:3 Ezr_3:11 Jer_33:11 RAPC 1Ma 4:24) but on extraordinary occasions special thanksgivings were sung. (Exo_15:1-21 etc.) Isaiah is now inspired to give a pattern song, suitable for the Church to sing when she is reunited, enlarged, and restored to favor.
In that day. In the day of deliverance and restoration. Though thou wast angry; literally, because thou wast angry. Kay understands an actual hank-fullness for the severe discipline, which had checked them, and not allowed them to glide on smoothly to ruin. But perhaps the idiom is rather that of the passage, "Father, I thank thee that thou hast hid these things from the wise and prudent, and hast revealed them unto babes", (Mat_11:25) where it is only the last clause that expresses the true object of the thanksgiving. Comfortedst; rather, hast comforted, since the effect continued.
Read full note →
Vers. 1-6. Christian thanksgiving its principal characteristics.
There is so much allusion in this thanksgiving song to the "song of Moses," that Isaiah cannot but be supposed to intend some comparison between the two. The occasion, however, of their utterance is so different, and their scale and method of construction so far apart, that it is difficult to draw out in detail any comparison between the two that would not appear forced and unnatural. Moses" song is a burst of gratitude for a particular temporal mercy; the Church"s thanksgiving is a constant outpour of thanks and praise for continuous spiritual benefits. The song may, therefore, better be considered in itself, as a model to be borne in mind, and in its main points followed, by the Church in all ages. We may regard separately
(1) its form;
(2) its matter;
(3) its tone and spirit.
I THE FORM APPROPRIATE FOR THANKSGIVING. The form employed by Isaiah is poetical. His song consists of two stanzas one of six, the other of seven lines. The lines are of nearly equal length, varying, however, between three and four feet. The predominant foot is the iambic; but there is an admixture of anapaests and trochees. The details of the form are unimportant, and not readily transferable from poetry so peculiar as the Hebrew to the poetry of modern times and countries. What is mainly important is the simple fact of the thanksgiving being a poem. It does not, of course, bind the Church to express thanksgiving in no other way, but it is a strong argument for the predominant use of poetry for such expression. And the instinct of the Church, has been in accordance. From the first she has made the Psalms of David her especial "book of praise." She has found in other parts of Scripture a number of canticles framed upon the same Hebrew model, and has adopted them into her services. She has accepted from one of her noblest saints the glorious poem of the "Te Deum." She has found one hymn of praise, worthy of frequent use, in the Apocrypha. And further, she has been prolific herself of hundreds and thousands of sacred songs, written in a score of languages, and in more varieties of meter than can be counted, with which her members delight to praise God in the congregation.
II THE MATTER APPROPRIATE FOR THANKSGIVING. Thanksgiving is for blessings or benefits received; and the main matter for thanksgiving must always be a mention, more or less full, of the particular blessings or benefits for which the thankfulness is felt. Moses in his "song" dwells at some length on the passage of the Red Sea by Israel, and the destruction of Pharaoh"s host which followed. (Exo_15:1, Exo_15:4-10, Exo_15:12) The Church, according to Isaiah, commemorates her deliverance from the wrath of God (ver. 1), her possession of salvation (ver. 2), and the presence of the Holy One of Israel in her midst (ver. 6). In her deliverance are included all the spiritual benefits of the past, in her salvation all the joys and blessings of the future; in the presence of the Holy One is her continual actual delight and happiness a delight and happiness that words are feeble to paint. What is most remarkable in Isaiah"s representation is the absence of all reference to temporal blessings. The spiritual benefits absorb all the thought and attention of the Church"s members, and are alone celebrated in their song of rejoicing.
III THE TONE AND SPIRIT REFER FOR THANKSGIVING. Thanksgiving may be formal, cold, and perfunctory, or it may be heartfelt, warm, and full of earnestness. Isaiah"s thanksgiving song is a model of hearty, zealous, earnest praise. It expresses
(1) gratitude for past favors;
(2) joy in present salvation;
(3) confidence and trust in God"s protecting care for the future;
(4) anxiety to make known his mercies and cause his Name to be praised more widely;
(5) admiration of his works;
(6) adoration of his majesty.
The abruptness that characterizes it is a sign of vehemence; the repeated calls upon others to join in indicate a strong craving for sympathy. Altogether the tone resembles that of some of the later psalms, which were, perhaps, written about the same period. (see Ps 113 Ps 117 Ps 134 Ps 149)
HOMILIES BY E. JOHNSON Vers. 1-6. A hymn of praise.
Some critics say that the language and the tone of thought are so different here from that of Isaiah, that the hymn cannot be from his pen. The theory seems probable enough that a copyist or reader, who beheld with joy a fulfillment of the words in Isa_11:15, Isa_11:16, on the deliverance from the Babylonian exile, supplemented the oracle with these jubilant words.
I THE FULL HEART SEEKS RELIEF IN RELIGIOUS SONG. If burdened with the sense of guilt, it must have its litany of grief and deprecation. Pain in the mind, the sense of lonely suffering, readily translates itself into the image of the anger of God. As Madame de Stael justly remarks, "When we suffer, we easily persuade ourselves that we are guilty, and violent griefs carry trouble even into the conscience." And when the suffering ceases, it seems as if a cloud had passed from the sky, and the anger of God were allayed. He who had been the Judge now appears as the Savior; the heart that had been trembling as the bruised reed is now strong as if the feet were based on eternal rock. Awhile dejected in the extreme, "writing bitter things against itself," presently it is filled with boasting and triumph in the sense of possessing God, nay, of being possessed by God.
There is a long gamut of religious feeling; in critical moments the heart may run through every tone in the scale. In the simple life of feeling the religious spirit expatiates. The habit of flower, of bird, of child, opening to the sun, singing in the spring-time, is the reflection of that of the soul. We do not suffer our memories of a long and dreary winter to mar our enjoyment of the genial breath, the odors, sights, and sounds of springtime. Nor should the sense of the long struggles, doubly wintry seasons of the hiding of God"s face from the soul, linger in those moments when the Sun of righteousness returns with healing in his wings, and salvation is for the present a fact, no longer a hope.
II THE FITNESS AND BEAUTY OF THANKSGIVING. To withhold thanks from an earthly benefactor, whose hand has extracted us from a state of peril or need, is to show a deformed soul. To seal the fount of joyous religious expression, is the way to have presently nothing to express. For if expression follows naturally on feeling, so the cultivation of religious expression tends to form and to enrich the feeling itself. Nothing artificial is recommended; but it is well to recognize that sentiment, no less than thought, remains poorer than it need be without training and tillage. This psalm probably belongs to the period to which the last section of the psalter belongs; they are songs of deliverance, songs of return from exile, as those which immediately precede them refer to the dispersion. If the latter soothe us by the profound insight into suffering and sympathy with the soul in its seeming loneliness and exile from God, no less, maybe, the psalms of the return educate us in hope, reminding us that we are on our way to God, that our spiritual exile draws to its close, and "every winter yields to spring. J.
HOMILIES BY W. CLARKSON Ver. 1. Reconciliation with God.
These words may have
I A NATIONAL FULFILMENT. The Jews might have taken these words into their lips after the discomfiture of Sennacherib, or, with fuller meaning later on, after the return from captivity and the rebuilding of the walls of Jerusalem. (Neh_6:15, Neh_6:16) Other nations, after retributive sufferings and signal deliverances or restorations, may appropriately use this reverent language.
II THE FULFILMENT IN THE CIRCUMSTANCES OF MANY AN INDIVIDUAL LIFE.
1. There is spiritual declension. A man has been living professedly in the service of God, but his devotion has been dying down, his obedience has been growing lax, his usefulness has been diminishing and may have come down to nothing.
2. Then comes Divine correction. God speaks to him in chastening love; he sends the affliction that is intended to awaken him from his half-heartedness in the service and cause of Christ.
3. Then comes conviction and amendment on his part; a return to the higher and worthier life he lived before.
4. And then the chastisement is removed. (Psa_103:8, Psa_103:9) God"s anger is visibly, sensibly, consciously "turned away;" the heavenly Father "comforts" him with his loving favor; and there follows:
5. The grateful and joyous song of praise.
III THEIR FULFILMENT IN THE EXPERIENCE OF EVERY GOOD MAN. In the case of every one who enters into the full heritage of those Messianic blessings which are the subject of prophecy in this chapter, there will be found:
1. A sense of Divine displeasure; reason enough for saying, "O Lord, thou art angry with me." The word "anger" in its honorable sense is certainly referable to the Divine mind. We are not to identify the faulty irritation of which we are too often conscious with the "anger" which is here and
2. elsewhere applied to the Supreme. That feeling, at once holy and painful, which a faithful father feels towards his son when he has done something which is shamefully wrong, is the feeling, deepened, refined, ennobled by divinity, which the heavenly Father and righteous Ruler feels toward us when we sin against him and against his holy Law. We may call it by that name which is most significant or appropriate to our own thought, but, however it may be denoted, it becomes us to recognize the fact, to be affected and to be afflicted by the fact, that God, the holy and loving One, feels towards those who have willfully broken his laws or who deliberately reject his overtures of mercy, a serious Divine displeasure. He is pained, grieved, angry. He blames us, he condemns us, he holds us to be deserving of retribution.
3. The removal of Gods wrath. Two things are needed for this:
1. repentance and
2. faith; (see Act_20:21)
the turning of the heart, and therefore of the life, from selfishness and sin; and the cordial acceptance of Jesus Christ as the Propitiation for our sin and the Sovereign of our soul. Without these we have no right to look for the turning away of God"s anger; with these we may be perfectly assured of it.
1. An abiding sense of the Divine favor. "Thou comfortedst me." God"s "comfort" is not always simultaneous with the exercise of his mercy; there may be an interval of no short duration between the act of Divine forgiveness and that blessed sense of reconciliation which we call "assurance of salvation". (Psa_32:1, Psa_32:2, Psa_32:7, Psa_32:11) Let no one despond because he does not find himself possessed of inward peace and sacred joy as soon as his heart turns to God and to his salvation. Let such a one continue to ask, to seek, to trust, to hope, and in due time the light will shine into the soul. It does not always come as the lightning-flash one moment the blackness of darkness and the next a dazzling light but often as comes the returning day; first a few streaks of morning, then the darkness turning into gray, then the deepening light as the hours advance, at length the full brilliancy of noon.
2. A life of songful gratitude. "At that day," and through all remaining days, until the night of death shall usher in the endless morning of immortality, the comforted heart will say, "O Lord, I will praise thee. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 3, 4, 6 And in that day thou shalt say, O Lord,…
Isa_12:1-3
And in that day thou shalt say, O Lord, I will praise Thee.
Read full note →
Praise for redemption
As the Israel that was redeemed from Egypt raised songs of praise on the other side of the Red Sea, so likewise does the Israel of the second redemption when brought not less miraculously over the Red Sea and Euphrates. (F. Delitzsch.)
A song in the night
It is time we had a hymn in this prophecy of Isaiah, for the reading has been like a succession of thunderstorms and earthquakes. (J. Parker, D. D.)
Did Isaiah write this song?
Some say Isaiah did not write this song. It is of no consequence to us who wrote it: here it is, and it is in the right place, and it expresses the right thought, and there is probably more evidence for the authorship of Isaiah than for the authorship of any other man. Some have said it is not like his style: but what is his style? What is the style of the sky? Is it for two days alike? Who could write the history of the sky simply as it appears to the vision of man? The accounts would seem to contradict one another, for the sky passes through panoramic changes innumerable, infinite, and all beautiful where they are not grand. So with the style of this great statesman Isaiah. He handles things with the infinite ease of conscious power; he is as strong in his music as he is in his prophecy. (J. Parker, D. D.)
Praise for redemption by the individual and by the Church
In that day--
I. EVERY PARTICULAR BELIEVER shall sing a song of praise for his own interest in that salvation (Isa_12:1-3). Thou shalt say, O Lord, I will praise Thee. Thanksgiving work shall be closet work.
II. MANY IN CONCERT. shall join in praising God for the common benefit arising from this salvation (Isa_12:4-6). Ye shall say, Praise the Lord. Thanksgiving work shall be congregation work. (M. Henry.)
A new song for new hearts
The text is many sided. We shall find out the very soul of the passage if we consider it as an illustration of what occurs to every one of Gods people when he is brought out of darkness into Gods marvellous light.
I. THE PRELUDE of this song. Here are certain preliminaries to the music. In that day thou shalt say. Here we have the tuning of the harps, the notes of the music follow after in the succeeding sentences.
1. There is a time for that joyous song which is here recorded. The term, that day, is sometimes used for a day of terror, and often for a period of blessing. The common term to both is this, they were days of the manifestation of Divine power. That day, a day of terrible confusion to Gods enemies; that day, a day of great comfort to Gods friends. Now, the day in which a man rejoices in Christ, is the day in which Gods power is revealed on his behalf in his heart and conscience.
2. A word indicates the singer. Thou. It is a singular pronoun, and points out one individual. One by one we receive eternal life and peace. You fancy that it is all right with you because you live in a Christian nation; it is woe unto you, if having outward privileges, they involve you in responsibilities, but bring you no saving grace. Perhaps you fancy that your family religion may somewhat help you, but it is not so; there is no birthright godliness: Ye must be born again. Still, I know ye fancy that if ye mingle in godly congregations, and sing as they sing, and pray as they pray, it shall go well with you, but it is not so; the wicket gate of eternal life admits but one at a time. This word, thou, is spoken to those who have been by sorrow brought into the last degree of despair.
3. The next thing to be noted in the preliminaries is the Teacher. It is God alone who can so positively declare, thou Shalt say. If any man presumes to say, God has turned His anger away from me, without a warrant from the Most High, that man lies to his own confusion; but when it is written. Thou shalt say, it is as though God had said, I will matte it true, so that you shall be fully justified in the declaration.
4. Here is another preliminary of the song, namely, the tone of it. Thou shalt say. The song is to be an open one, avowed, vocally uttered, heard of men, and published abroad. It is not to be a silent feeling, a kind of soft music whose sweetness is spent within the spirit.
II. IN THE SONG ITSELF, I would call to your notice--
1. The fact that all of it is concerning the Lord. It is all addressed to Him. O Lord, I will praise Thee: though Thou wast angry, Thine anger is turned away. When a soul escapes from the bondage of sin, and becomes consciously pardoned, it resembles the apostles on the Mount Tabor--it sees no man, save Jesus only. God will be all in all when iniquity is pardoned.
2. The next thing in this song is, that it includes repentant memories. Though Thou wast angry with me. There was a time when God was to our consciousness angry with us. In the Hebrew the wording of our text is slightly different from what we get in the English. Our English translators have very wisely put in the word though, a little earlier than it occurs in the Hebrew. The Hebrew would run something like this, O Lord, I will praise Thee; Thou wast angry with me. Now we do this day praise God that He made us feel His anger.
3. The song of our text contains in itself blessed certainties. Thine anger is turned away. Can a man know that? can a man be quite sure that he is forgiven? Ay, that he can; he can be as sure of pardon as he is of his existence.
4. Our song includes holy resolutions. I will praise Thee. I will do it with my heart in secret. I will praise Thee in the Church of God, for I will search out other beliers, and I will tell them what God has done for me. I will cast in my lot with Thy people. I will praise Thee in my life. I will make my business praise Thee; I will make my parlour and my drawing room, I will make my kitchen and my field praise Thee. I will not be content unless all I am and all I have shall praise Thee. I will make a harp of the whole universe; I will make earth and heaven, space and time, to be but strings upon which my joyful fingers shall play lofty tunes of thankfulness.
5. This is a song which is peculiar in its character, and appropriate only to the people of God. I may say of it, no man could learn this song but the redeemed. It is not a Pharisees song--it has no likeness to God, I thank Thee that I am not as other men; it confesses, Thou wast angry with me, and therein owns that the singer was even as others; but it glories that through infinite mercy, the Divine anger is turned away, and herein it leans on the appointed Saviour. It is not a Sadducean song; no doubt mingles with the strain. It is not the philosophers query, There may be a God, or there may not be; it is the voice of a believing worshipper. It is not, I may be guilty, or I may not be. It is all positive, every note of it. (C. H.Spurgeon.)
The hearts diapason
It is a full song--the swell of the diapason of the heart. (C. H. Spurgeon.)
Grace upon grace
Thou comfortedst me. Persons may be liberated from slavery by the arm of power; they may be rescued from oppression by the exercise of justice; they may be relieved from want by the hand of bounty; but to pour reviving consolation into the dejected mind is the kind office of pure affection and pity (Isa_66:13). (R. Macculloch.)
The song of the ransomed
Such will one day be the song of a ransomed nation, and such is even now the song of the ransomed soul. Until we can sing this song we do not know what praise really means. It is a striking contrast indeed.
(1) It is a stern and terrible fact that there are some persons on whom the wrath of God does rest (Joh_3:36). There are few more startling expressions in the whole Bible than this. Think of the wrath of God abiding on you! You rise up in the morning, and there it is--hanging over you. You go forth to your work, the sun is shining in the outer world, making all nature jubilant, and over you this dark funereal pall is still hanging. You surround yourselves with all the pleasing scenes of a comfortable home. In the very midst of your comfort and prosperity still that cloud is there. You lay your head upon your pillow at night, and if you should think at all, your last thoughts might well be: If I never wake again here on earth, I must certainly wake to find the wrath of God abiding on me. This is not the only passage in which such an affirmation is made.
(2) How did this great change indicated here take place? If you refer to the immediate context, you will learn a valuable lesson. In the previous chapters we meet with a very mournful refrain: For all this His anger is not turned away, but His hand is stretched out still. These sorrowful words come after a description of terrible and overwhelming judgment. This points to the solemn conclusion that, although it is perfectly true that sin always brings punishment in its train, the punishment which we endure, as the result of our sin, does not expiate its guilt. What was it that turned away the anger of God from Israel? The tenth chapter is merely a parenthesis. It is when the Rod of the stem of Jesse has appeared, and the eye of God, looking down upon His own nation, sees something within that nation that He is well pleased with, that a complete change comes over the aspect of things. The anger of God disappears, the sunlight of Divine pleasure bursts upon a rejoicing nation, and the next moment we are introduced to this song of triumphant praise. The moment that the eye of
God, gazing down upon you, sees in your nature that which He beheld of old in the sacred land, and which He will behold again one day on a consecrated earth, the Plant of renown--Christ received into your nature, Christ growing in the thirsty, barren soil of your fallen humanity, like a root in a dry ground, and making all things fertile and fruitful by His presence--when God, gazing down, sees within you a received Christ, He has noanger, no judgment for that. You will be able to say, Thou wast angry; Thine anger is turned away: Thou comfortedst me.
I. In reaching this point the soul proceeds to make the most astonishing and glorious discovery it is possible for us to make. Behold, God is my SALVATION. I suddenly discover that I have no longer anything to fear in God. He bridges over in His own blessed Person the vast chasm between my sin and His purity, and as I step upon this wondrous bridge I find that it will bear my weight. God Himself brings me to God. This salvation is offered to us for nothing. But it cost the Son of God something. This salvation is to be appropriated by simple trust. I will trust, and not be afraid.
II. But not only does the happy soul find out that God is his salvation; he goes on to find out that the Lord Jehovah is his STRENGTH. The very title which the prophet gives to God suggests the eternal immutability of the great I Am. As we obtain salvation by taking God for our salvation, so we obtain strength by taking God for our strength with equally simple, childlike faith.
III. When you have made the discovery that the Lord Jehovah is your strength, no wonder if you go on to make yet a third. He is our SONG. God designs that from this time forth you shall be perfectly happy; but, if you want to be really happy, God must be your song. When we think upon God there is always something to sing about. His faithfulness and truth; His unchanging love; His readiness to be to us all that we want; the hope that He holds out to us, blooming with immortality.
IV. And, as the result of this, we shall WITH JOY DRAW WATER OUT OF THE WELLS OF SALVATION. Some have sat beside the wells of salvation, from time to time, as a matter of custom and habit, and yet have never known what it was to draw water out of the wells with joy. You have come to church on Sunday because it happened to be Sunday. You were expected to be there, and there you were. Some of you have read your Bible because it is a proper thing to do. Your life has been a life of legal performances. Your prayers have been little better than superstitious incantations. Now all that is changed. It is with joy, and not with murmuring, that we are to find our wells. On more than one occasion the Israelites applied for water in this spirit, and found a curse mingled with their blessing. Let us dig our wells as they dug the well of old at Beer, when, though they lacked water, they were wise enough to leave the matter in the Lords hands. Then it was God undertook for them. (Anon.)
The present happiness of Gods people set before the unconverted
God, in His infinite mercy, has addressed the most various motives to sinners in general, to induce them to turn to Him. He has been pleased to set before sinners in His Word the immediate happiness that they may enjoy in His service, as incomparably greater than any they can hope to have in this world while absent and alienated from Him And this truth is not before us most strikingly in these words.
I. We have to consider THE JOY THAT FLOWS FROM THE SENSE OF PARDONED SIN.
1. The first thing here declared to us is, that God does pardon the penitent believer. He was originally angry with him. God is, and must be, according to His Divine perfections, angry with those who are living in a state of rebellion against Him. But when a person is brought to believe in Christ that anger is gone.
2. And as this is the blessing itself, so is the believer, when faith is strong, assured of that blessing. But when I speak of this as a constraining motive why sinners in general should turn to God, they may feel that ungodly persons have no such burden. Yet though now the sinner may not feel his need of such a consolation, he may be assured that it is a consolation surpassing in value and in peace and in joy all that he has ever experienced in a life of indifference and ungodliness.
II. THERE IS A JOY ARISING FROM TRUST IN GOD FOR FUTURE BLESSINGS. Behold, God is my salvation, etc.
1. God is become the salvation of a penitent believer. That is, He accomplishes His entire deliverance from sin and its consequences.
2. God is his salvation from all present evil, and introduces him to the possession of all real good (Psa_121:7; Psa_84:11; Rom_8:28). Hence, then, the Lord does not reserve all the blessings of His people for the eternal world, but pours out His treasures of mercy upon them even now. And as God bestows upon His people this assurance that He is their strength and their salvation, it must fill them with abiding joy. (B. W. Noel, M. A.)
The joy of salvation
At the Southport Convention, 1901, the Rev.
W.Y. Fullerton told an amusing incident of a friend of his, not a Methodist,but with enough fire for two, who wrote a post card to a friend, and having filled up the back, wrote a closing message on the front of the card, Be of good cheer, brother. And the Post Office authorities not only surcharged the recipient, but stamped beneath the message, Contrary to regulations. Christian joy is legitimate, and not opposed to the regulations of heaven. (Methodist Times.)
Assurance of salvation
Assurance of salvation makes the firmest, the most active, the most useful, the holiest, the happiest, the most even and regular Christians. (John Bate.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v2 Isa_12:2; Isa_44:28-45; Isa_46:11; Isa_48:14
CHAPTER X
CYRUS
Read full note →
Isa_12:2; Isa_44:28-45; Isa_46:11; Isa_48:14
CYRUS, the Persian, is the only man outside the covenant and people of Israel, who is yet entitled the Lords Shepherd, and the Lords Messiah or Christ. He is, besides, the only great personality of whom both the Bible and Greek literature treat at length and with sympathy. Did we know nothing more of him than this, the heathen who received the most sacred titles of Revelation, the one man in history who was the cynosure of both Greece and Judah, could not fail to be of the greatest interest to us. But apart from the way in which he impressed the Greek imagination and was interpreted by the Hebrew conscience, we have an amount of historical evidence about Cyrus, which, if it dissipates the beautiful legends told of his origin and his end, confirms most of what is written of his character by Herodotus and Xenophon, and all of what is described as his career by the prophet whom we are studying. Whether of his own virtue, or as being the leader of a new race of men at the fortunate moment of their call, Cyrus lifted himself, from the lowest of royal stations, to a conquest and an empire achieved by only two or three others in the history of the world. Originally but the prince of Anshan, or Anzan, -a territory of uncertain size at the head of the Persian Gulf, -he brought under his sway, by policy or war, the large and vigorous nations of the Medes and Persians; he overthrew the Lydian kingdom, and subjugated Asia Minor; he so impressed the beginnings of Greek life, that, with all their own great men, the Greeks never ceased to regard this Persian as the ideal king; he captured Babylon, the throne of the ancient East, and thus effected the transfer of empire from the Semitic to the Aryan stock. He also satisfied the peoples, whom he had beaten, with his rule, and organised his realms with a thoroughness unequalled over so vast an extent till the rise of the Roman Empire.
We have scarcely any contemporary or nearly contemporary evidence about his personality. But his achievements testify to extraordinary genius, and his character was the admiration of all antiquity. To Greek literature Cyrus was the Prince pre-eminent, -set forth as the model for education in childhood, self-restraint in youth, just and powerful government in manhood. Most of what we read of him in Xenophons "Cyropaedia" is, of course, romance; but the very fact, that, like our own King Arthur, Cyrus was used as a mirror to flash great ideals down the ages, proves that there was with him native brilliance and width of surface as well as fortunate eminence of position. He owed much to the virtue of his race. Rotten as the later Persians have become, the nation in those days impressed its enemies with its truthfulness, purity, and vigour. But the man who not only led such a nation, and was their darling, but combined under his sceptre, in equal discipline and contentment, so many other and diverse peoples, so many powerful and ambitious rulers, cannot have been merely the best specimen of his own nations virtue, but must have added to this, at least much of the original qualities-humanity, breadth of mind, sweetness, patience, and genius for managing men-which his sympathetic biographer imputes to him in so heroic a degree. It is evident that the "Cyropaedia" is ignorant of many facts about Cyrus, and must have taken conscious liberties with many more, but nobody-who, on the one hand, is aware of what Cyrus effected upon the world, and who, on the other, can appreciate that it was possible for a foreigner (who, nevertheless, had travelled through most of the scenes of Cyrus career) to form this rich conception of him more than a century after his death-can doubt that the Persians character (due allowance being made for hero-worship) must have been in the main as Xenophon describes it.
Yet it is very remarkable that our Scripture states not one moral or religious virtue as the qualification of this Gentile to the title of "Jehovahs Messiah." We search here in vain for any gleam of appreciation of that character, which drew the admiring eyes of Greece. In the whole range of our prophecy there is not a single adjective, expressing a moral virtue, applied to Cyrus. The "righteousness," which so many passages associate with his name, is attributed, not to him, but to Gods calling of him, and does not imply justice or any similar quality, but is, as we shall afterwards see when we examine the remarkable use of this word in Second Isaiah, a mixture of good faith and thoroughness, -all-rightness. The one passage of our prophet, in which it has been supposed by some that Jehovah makes a religious claim to Cyrus, as if the Persian were a monotheist-"he calleth on My name"-is, as we have seen, too uncertain, both in text and rendering, to have anything built upon it. Indeed, no Hebrew could have justly praised this Persians faith, who called himself the "servant of Merodach," and in his public proclamations to Babylonia ascribed to the Babylonian gods his power to enter their city. Cyrus was very probably the pious ruler described by Xenophon, but he was no monotheist. And our prophet denies all religious sympathy between him and Jehovah, in words too strong to be misunderstood: "I woo thee, though thou hast not known Me I gird thee, though thou hast not known Me". {Isa_45:4-5} On what, then, is the Divine election of Cyrus grounded by our prophet, if not upon his character and his faith? Simply and barely upon Gods sovereignty and will. That is the impressive lesson of the passage: "I am Jehovah, Maker of everything; that stretch forth the heavens alone, and spread the earth by Myself that say of Koresh, My shepherd, and all My pleasure he shall accomplish." {Isa_44:24; Isa_44:28} Cyrus is Jehovahs because all things are Jehovahs; of whatsoever character or faith they be, they are His and for His uses. "I am Jehovah, and there is none else: Former of light and Creator of darkness, Maker of peace and Creator of evil; I, Jehovah, Maker of all these." Gods sovereignty could not be more broadly stated. All things, irrespective of their character, are from Him and for His ends. But what end is dearer to the Almighty, what has He more plainly declared, than that His people shall be settled again in their own land? For this He will use the fittest force. The return of Israel to Palestine is a political event, requiring political power; and the greatest political power of the day is Cyrus. Therefore, by His prophet, the Almighty declares Cyrus to be His peoples deliverer, His own anointed. "Thus saith Jehovah to His Messiah, to Koresh:…That thou mayest know that I am Jehovah, Caller of thee by thy name, God of Israel, for the sake of My servant Jacob and Israel My chosen. And I have called thee by thy name. I have wooed thee, though thou hast not known Me". {Isa_45:1; Isa_45:3-4}
Now to this designation of Cyrus, as the Messiah, great objections rose from Israel. We can understand them. People who have fallen from a glorious past, cling passionately to its precedents. All the ancient promises of a deliverer for Israel represented him as springing from the house of David. The deliverance, too, was to have come by miracle, or by the impression of the peoples own holiness upon their oppressors. The Lord was to have made bare His arm and Israel to go forth in the pride of His favour, as in the days of Egypt and the Red Sea. But this deliverer, who was announced, was alien to the commonwealth of Israel; and not by some miracle was the peoples exodus promised, but as the effect of his imperial word-a minor incident in his policy! The precedents and the pride of Israel called out against such a scheme of salvation, and the murmurs of the people rose against the word of God.
Sternly replies the Almighty: "Woe to him that striveth with his Moulder, a potsherd among the potsherds of the ground! Saith clay to its moulder, What doest thou? or thy work" of thee, "No hands hath he? Woe to him that saith to a father, What begettest thou? or to a woman, With what travailest thou? Thus saith Jehovah, Holy of Israel and his Moulder: The things that are coming ask of Me; concerning My sons, and concerning the work of My hands, command ye Me! I have made Earth, and created man upon her: I, My hands, have stretched Heaven, and all its hosts have I ordered." In that universal providence, this Cyrus is but an incident. "I have stirred him up in righteousness, and all his ways shall I make level. He"-emphatic-"shall build My City, and My Captivity he shall send off-not for price and not for reward, saith Jehovah of Hosts." {Isa_45:9-13}
To this bare fiat, the passages referring to Cyrus in chapter 46 and chapter 48, add scarcely anything. "I am God, and there is none like Me Who say, My counsel shall stand, and all My pleasure will I perform. Who call from the sunrise a Bird-of-prey, from a land far-off the Man of My counsel. Yea, I have spoken, yea, I will bring it to pass. I have formed, yea, will do it." {Isa_46:9-11} "Bird-of-prey" here has been thought to have reference to the eagle, which was the standard of Cyrus. But it refers to Cyrus himself. What God sees in this man to fulfil His purpose is swift, resistless force. Not his character, but his swoop is useful for the Almightys end. Again: "Be gathered, all of you, and hearken; who among them hath published these things? Jehovah hath loved him: he will do His pleasure on Babel, and his arm" shall be on "the Chaldeans. I, I have spoken; yea, I have called him: I have brought him, and will cause his way to prosper," or, "I will pioneer his way". {Isa_48:14-15} This verb "to cause to prosper" is one often used by our prophet, but nowhere more appropriately to its original meaning than here, where it is used of "a way." The word signifies "to cut through"; then "to ford a river"-there is no word for bridge in Hebrew; then "to go on well, prosper."
In all these passages, then, there is no word about character. Cyrus is neither chosen for his character nor said to be endowed with one. But that he is there, and that he does so much, is due simply to this, that God has chosen him. And what he is endowed with is force, push, swiftness, irresistibleness. He is, in short, not a character, but a tool; and God makes no apology for using him but this, that he has the qualities of a tool.
Now we cannot help being struck with the contrast of all this, the Hebrew view of Cyrus, with the well-known Greek views of him. To the Greeks he is first and foremost a character. Xenophon, and Herodotus almost as much as Xenophon, are less concerned with what Cyrus did than with what he was. He is the King, the ideal ruler. It is his simplicity, his purity, his health, his wisdom, his generosity, his moral influence upon men, that attract the Greeks, and they conceive that he cannot be too brightly painted in his virtues, if so he may serve for an example to following generations. But bring Cyrus out of the light of the eyes of this hero-worshipping people, that light that has so gilded his native virtues, into the shadow of the austere Hebrew faith, and the brilliance is quenched. He still moves forcibly, but his character is neutral. Scripture emphasises only his strength, his serviceableness, his success. "Whose right hand I have holden, to subdue nations before him, and I will loosen the loins of kings; to open doors before him, and gates shall not be shut. I will go before thee, and make the rugged places plain. I will shiver doors of brass, and bars of iron will I sunder". That Cyrus is doing a work in Gods hand and for Gods end, and therefore forcibly, and sure of success-that is all the interest Scripture takes in Cyrus.
Observe the difference. It is characteristic of the two nations. The Greek views Cyrus as an example; therefore cannot too abundantly multiply his morality. The Hebrew views him as a tool; but with a tool you are not anxious about its moral character, you only desire to be convinced of its force and its fitness. The Greek mind is careful to unfold the noble humanity of the man, -a humanity universally and eternally noble. By the side of that imperishable picture of him, how meagre to Greek eyes would have seemed the temporary occasion, for which the Hebrew claimed Cyrus had been raised up-to lead the petty Jewish tribe back to their own obscure corner of the earth. Herodotus and Xenophon, had you told them that this was the chief commission of Cyrus from God, to restore the Jews to Palestine, would have laughed. "Identify him, forsooth, with those provincial interests!" they would have said. "He was meant, we lift him up, for mankind!"
What judgment are we to pass on these two characteristic pictures of Cyrus? What lessons are we to draw from their contrast?
They do not contradict, but in many particulars they corroborate one another. Cyrus would not have been the efficient weapon in the Almightys hand, which our prophet panegyrises, but for that thoughtfulness in preparation and swift readiness to seize the occasion, which Xenophon extols. And nothing is more striking to one familiar with our Scriptures, when reading the "Cyropaedia," than the frequency with which the writer insists on the success that followed the Persian. If to the Hebrew Cyrus was the called of God, upheld in righteousness, to the Greek he was equally conspicuous as the favourite of fortune. "I have always," Xenophon makes the dying king say, "seemed to feel my strength increase with the advance of time, so that I have not found myself weaker in my old age than in my youth, nor do I know that I have attempted or desired anything in which I have not been successful." And this was said piously, for Xenophons Cyrus was a devout servant of the gods.
The two views, then, are not hostile, nor are we compelled to choose between them. Still, they make a very suggestive contrast, if we put these two questions about them: Which is the more true to historical fact? Which is the more inspiring example?
Which is the more true to historical fact? There is no difficulty in answering this: undoubtedly, the Hebrew. It has been of far more importance to the world that Cyrus freed the Jews than that he inspired the "Cyropaedia." That single enactment of his, perhaps only one of a hundred consequences of his capture of Babylon, has had infinitely greater results than his character, or than its magnificent exaggeration by Greek hero-worship. No one who has read the "Cyropaedia"-out of his school-days-would desire to place it in any contrast, in which its peculiar charm would be shadowed, or its own modest and strictly-limited claims would not receive justice. The charm, the truth of the "Cyropaedia," are eternal; but the significance they borrow from Cyrus-though they are as much due, perhaps, to Xenophons own pure soul as to Cyrus-is not to be compared for one instant to the significance of that single deed of his, into which the Bible absorbs the meaning of his whole career, -the liberation of the Jews. The "Cyropaedia" has been the instruction and delight of many, -of as many in modern times, perhaps, as in ancient. But the liberation of the Jews meant the assurance of the worlds religious education. Cyrus sent this people back to their land solely as a spiritual people. He did not allow them to set up again the house of David, but by his decree the Temple was rebuilt. Israel entered upon their purely religious career, set in order their vast stores of spiritual experience, wrote their histories of grace and providence, developed their worship, handed down their law, and kept themselves holy unto the Lord. Till, in the fulness of the times, from this petty and exclusive tribe, and by the fire, which they kept burning on the altar that Cyrus had empowered them to raise, there was kindled the glory of a universal religion. To change the figure, Christianity sprang from Judaism as the flower from the seed; but it was the hand of Cyrus, which planted the seed in the only soil in which it could have fructified. Of such a universal destiny for the Faith, Cyrus was not conscious, but the Jews themselves were. Our prophet represents him, indeed, as acting for "Jacob My servants sake, and Israels My chosen," but the chapter does not close without proclamation to "the ends of the earth to look unto Jehovah and be saved," and the promise of a time "when every knee shall bow and every tongue swear unto the God of Israel."
Now put all these results, which the Jews, regardless of the character of Cyrus, saw flowing from his policy, as the servant of God on their behalf, side by side with the influence which the Greeks borrowed from Cyrus, and say whether Greek or Jew had the more true and historical conscience of this great power, -whether Greek or Jew had his hand on the pulse of the worlds mare artery. Surely we see that the main artery of human life runs down the Bible, that here we have a sense of the control of history, which is higher than even the highest hero-worship. Some may say, "True, but what a very unequal contest, into which to thrust the poor Cyropaedia!" Precisely; it is from the inequality of the contrast, that we learn the uniqueness of Israels inspiration. Let us do all justice to the Greek and his appreciation of Cyrus. In that, he seems the perfection of humanity; but with the Jew we rise to the Divine, touching the right hand of the providence of God.
There is a moral lesson for ourselves in these two views about Cyrus. The Greeks regard him as a hero, the Jews as an instrument. The Greeks are interested in him that he is so attractive a figure, so effective an example to rouse men and restrain them. But the Jews stand in wonder of his subjection to the will of God; their Scriptures extol, not his virtues, but his predestination to certain Divine ends.
Now let us say no word against hero-worship. We have need of all the heroes, which the Greek, and every other, literature can raise up for us. We need the communion of the saints. To make us humble in our pride, to make us hopeful in our despair, we need our big brothers, the heroes of humanity. We need them in history, we need them in fiction; we cannot do without them for shame, for courage, for fellowship, for truth. But let us remember that still more indispensable-for strength, as well as for peace, of mind-is the other temper. Neither self nor the world is conquered by admiration of men, but by the fear and obligation of God. I speak now of applying this temper to ourselves. We shall live fruitful and consistent lives only in so far as we hear God saying to us, "I gird thee," and give ourselves into His guidance. Admire heroes if thou wilt, but only admire them and thou remainest a slave. Learn their secret, to commit themselves to God and to obey Him, and thou shalt become a hero too.
Gods anointing of Cyrus, the heathen, has yet another lesson to teach us, which religious people especially need to learn.
This passage about Cyrus lifts us to a very absolute and awful faith. "I am Jehovah, and none else: Former of light and Creator of darkness, Maker of peace and Creator of mischief; I Jehovah, Maker of all these things." The objection at once rises, "Is it possible to believe this? Are we to lay upon providence everything that happens? Surely we Westerns, with our native scepticism and strong conscience, cannot be expected to hold a faith so Oriental and fatalistic as that."
But notice to whom the passage is addressed. To religious people, who professedly accept Gods sovereignty, but wish to make an exception in the one case against which they have a prejudice-that a Gentile should be the deliverer of the holy people. Such narrow and imperfect believers are reminded that they must not substitute for faith in God their own ideas of how God ought to work; that they must not limit His operations to their own conception of His past revelations; that God does not always work even by His own precedents; and that many other forces than "conventional and religious ones-yea," even forces as destitute of moral or religious character as Cyrus himself seemed to be-are also in Gods hands, and may be used by Him as means of grace. There is frequent charge made in our day against what are called the more advanced schools of theology, of scepticism and irreverence. But this passage reminds us that the most sceptical and irreverent are those old-fashioned believers, who, clinging to precedent and their own stereotyped notions of things, deny that Gods hands are in a movement, because it is novel and not orthodox. "Woe unto him that striveth with his Moulder; shall the clay say to its moulder, What makest thou?" God did not cease "moulding" when He gave us the canon and our creeds, when He founded the Church and the Sacraments. His hand is still among the clay, and upon time, that great "potters wheel," which still moves obedient to His impulse. All the large forward movements, the big things of to-day-commerce, science, criticism however neutral, like Cyrus, their character may be, are, like Cyrus, grasped and anointed by God. Therefore let us show reverence and courage before the great things of to-day. Do not let us scoff at their novelty or grow fearful because they show no orthodox, or even no religious character. God reigns, and He will use them, for what has been the dearest purpose of His heart, the emancipation of true religion, the confirmation of the faithful, the victory of righteousness. When Cyrus rose and the prophet named him as Israels deliverer, and the severely orthodox in Israel objected, did God attempt to soothe them by pointing out how admirable a character he was, and how near in religion to the Jews themselves? God did no such thing, but spoke only of the military and political fitness of this great engine, by which He was to batter Babylon. That Cyrus was a quick marcher, a far shooter, an inspirer of fear, a follower up of victory, one who swooped like a "bird-of-prey," one whose weight of war burst through every obstruction, -this is what the astonished pedants are told about the Gentile, to whose Gentileness they had objected. No soft words to calm their bristling orthodoxy, but heavy facts, -an appeal to their common-sense, if they had any, that this was the most practical means for the practical end God had in view. For again we learn the old lesson the prophets are ever so anxious to teach us, "God is wise." He is concerned, not to be orthodox or true to His own precedent, but to be practical, and effective for salvation.
And so, too, in our own day, though we may not see any religious character whatsoever about certain successful movements-say in science, for instance-which are sure to affect the future of the Church and of Faith, do not let us despair, neither deny that they, too, are in the counsels of God. Let us only be sure that they are permitted for some end-some practical end; and watch, with meekness but with vigilance, to seewhat that end shall be. Perhaps the endowment of the Church with new weapons of truth; perhaps her emancipation from associations which, however ancient, are unhealthy; perhaps her opportunity to go forth upon new heights of vision, new fields of conquest.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 3, 6 Isa_12:1. And in that day thou shalt say, O…
A NEW SONG FOR NEW HEARTS
Isa_12:1. And in that day thou shalt say, O Lord, &c.
Read full note →
This prophecy is said by some to relate to the invasion by Sennacherib, and the marvellous deliverance therefrom. If so, it is an instance of sanctified affliction, and a lesson to us that whenever we smart under the rod we may look forward to the time when it shall be withdrawn; it is also an admonition to us, that when we escape from trial we should take care to celebrate the event with grateful praise. It is thought by others that the text mainly relates to the latter days, and I think it would be impossible to read the eleventh chapter without feeling such a reference is clear. Both these interpretations are true and instructive; but we shall find out the very soul of the passage, if we consider it as an illustration of what occurs to every one of God’s people when he is brought out of darkness into God’s marvellous light, when he is delivered from the spirit of bondage beneath Divine wrath, and led by the Spirit of adoption into the liberty wherewith Christ makes him free. In regarding the text from this point of view, we shall first observe the prelude of this delightful song, and then listen to the song itself.
I. THE PRELUDE OF THIS CHARMING SONG—“In that day thou shalt say.” Here we have the tuning of the harps, the notes of the music follow after in the succeeding sentences. Note,
1. There is a time for the joyous song here recorded, “In that day”—the day of the manifestation of the Divine power.
2. One word indicates the singer. “Thou shalt say.” One by one we receive eternal life and peace. Religion is an individual matter. The word “thou” is spoken to those brought down into the last degree of despair. Thou broken-hearted sinner, ready to destroy thyself because of the anguish of conscience, in the day of God’s abounding mercy, thou shalt rejoice!
3. The Teacher of the song. “In that day thou shalt say.” Who but the Lord can thus command man’s heart and speech?
4. The tone of the song. “Thou shalt say.” The song is to be an open one, vocally uttered, heard of men. It is not to be a silent feeling, a kind of soft music whose sweetness is spent within the spirit; but in that day thou shalt testify and bear witness what the Lord has done for thee (H. E. I., 3903–3921).
II. THE SONG ITSELF.—
1. All of it is concerning the Lord; it is all addressed to Him. “O Lord, I will praise Thee: though Thou wast angry with me, Thine anger is turned away.” When a soul is escaped from the bondage of sin, it resembles the apostles on Mount Tabor—it sees no man but Jesus only.
2. It includes repentant memories. The Hebrew would run something like this, “O Lord, I will praise Thee; Thou wast angry with me.” We do this day praise God because He made us feel His anger. “What, is a sense of anger a cause for praise?” No, not if it stood alone, but because it has driven us to Christ. The song in its deep bass includes plaintive recollections of sin pressing heavily on the spirit.
3. It contains blessed certainties. “Thine anger is turned away.” “Can a man know that? Can he be quite sure he is forgiven?” He can be as sure of pardon as he is of his existence, as infallibly certain as he is of a mathematical proposition. The Scriptures teach that to the sinner who trusts in Jesus there is no condemnation, and every one may know whether he is trusting in Jesus or not (H. E. I., 309, 310, 324–334, 986–989).
4. It includes holy resolutions. “I will praise Thee”—in secret, in public. For this purpose I will unite with Thy people. I will not be content unless all that I am and all that I have shall praise Thee.
5. It is a song which is peculiar in its characteristics, and appropriate only to the people of God. It is a song of strong faith, and yet of humility. Its spirit is a precious incense made up of many costly ingredients. Humility confesses, “Thou wast angry with me;” gratitude sings, “Thine anger is turned away;” patience cries, “Thou comfortest me,” and holy joy springs up, and saith, “I will praise Thee.” Faith, hope, love—all have their notes here, from the bass of humility up to the highest alto of glorious communion.
By way of practical results from this subject, let me speak,
1. A word of consolation to those who are under God’s anger. God never shut up a soul in the prison of conviction, but sooner or later He released the captive. The worst thing in the world is to go unchastised; to be allowed to sin and eat honey with it, this is the precursor of damnation; but to sin, and to have the wormwood of repentance with it, this is the prelude of being saved. If the Lord has embittered thy sin, He has designs of love towards thee; His anger shall yet be turned away.
2. A word of admonition. Some of you have been forgiven, but are you praising God as you should? (H. E. I., 3903–3911).—C. H. Spurgeon: Metropolitan Tabernacle Pulpit (vol. xvi. pp. 241–250).
The preceding chapter relates to the reign of the Messiah; the end of it especially to the ingathering of the Jews—a period which will be the spiritual jubilee to the tribes of Israel, and the beginning of the millennium to the world itself. That is the day in which Israel shall say, “O Lord, I will praise thee,” &c. This passage may be applied also to every spiritual child of Abraham. Consider—
I. The previous state referred to. “Thou wast angry with me.” Anger in God is not, as it often is in us, a blind, furious passion; but a holy disapprobation of wrong, and a righteous determination to punish it (H. E. I., 2288–2294).
1. Man’s character and conduct, while in his natural state are such as justly to expose him to the Divine anger. What does God survey in the sinner? Ignorance, unbelief, envy, malevolence, impurity, &c. In his conduct, likewise, how much there is that must necessarily be displeasing to God!—ingratitude, disobedience, selfishness, abuse of long-suffering, the rejection of Christ.
2. No intelligent being need be in any doubt as to whether he is, or is not, an object of the Divine anger. The teaching of Scripture is clear (Psa_7:11; Psa_34:16, &c.) This is ratified by the workings of conscience. Let any one do good secretly, and contrast his state of mind with the feelings arising after the commission of secret evil.
3. The Divine anger is of all things to be deprecated. Remember what its effects have been upon impenitent sinners. Think of the old world; of Pharaoh and the Egyptians; of Sodom, &c. View them written in indelible and awful characters in the history of the Israelites. Nothing can resist it, alleviate it, or deliver from it.
II. The delightful change experienced.
1. The Divine displeasure is removed. “Anger turned away.” The cloud blotted out; no longer under condemnation, &c. This necessarily supposes a change in the creature. His enmity and opposition to God have ceased; he has seen the evil of sin; confessed and forsaken it; and believed in the Lord Jesus Christ. A state of unbelief exposes us to the Divine wrath; a state of faith brings upon us His favour. God abhors the high and proud spirit; but He looks in pity on the lowly and contrite.
2. The Divine favour is enjoyed. “Thou comfortest me.” We cannot stand in a neutral state with respect to God. The instant His anger is removed, His favour is enjoyed. Guilt, remorse, the burden of sin, are gone; and in their stead there is a sweet assurance of acceptance with God. This comfort is real, not visionary; suitable, abiding, and inexpressibly precious; it is associated with all good, both in this life and that which is to come; it is the precursor of everlasting felicity.
III. The grateful return presented. “I will praise Thee.” Acceptable praise,
1. Includes the offering of a thankful heart. It must arise from within; it must be the expression of the affections of the soul. Heart gratitude is alone real, and that which God will receive.
2. It must be free and spontaneous. “I will.” Not I ought, or should, but “I will.”
3. It must be constant (Eph_5:20; 1Th_5:18; Psa_34:1).
APPLICATION.—Let the text be
1. The test of our state. Can we use it? Is it so with us? Is God our reconciled friend?
2. The test of our spirit and conduct. Do we love and bless God? Is it our delight to do so?
3. Let it be attractive to the convicted, mourning sinner. There is a way to Divine peace, and to real and heavenly comfort. Christ is that way. Come now to God through Him.—Jabez Burns, D.D.: Pulpit Cyclopœdia (iii. 221–224).
In this verse we have a representation—
I. Of the natural condition of sinful men. An object of Divine anger.
1. The nature of the emotion described;
2. The cause of this anger;
3. How much it is to be feared. Unlike the anger of man it is changeless, and behind it is boundless wisdom and irresistible power.
II. Of the change effected in the state of believers by Divine grace. They are blessed,
1. By the removal of the Divine displeasure, effected by the work accomplished for them by the Son of God, and in them by the Holy Spirit.
2. In the enjoyment of Divine consolation.
III. Of the adoring thankfulness which the change demands and calls forth.
1. The individual character of the declaration: “Thou shalt say.”
2. The vocal proclamation: Thou “shalt say.” True gratitude is never silent (Psa_66:16, &c.)
3. The delightful burden of the song.—George Smith, D.D.
In this verse we have three pictures. I. God angry with the sinner. II. God reconciled to the sinner. III. God comforting the sinner.—H. F. Walker.
ISAIAH’S VISION OF THE KING AND OF HIS KINGDOM
CHAPTERS 11 AND 12
This is one of the visions that Isaiah saw (chap. Isa_1:1, Isa_2:1, &c.). He was a dreamer of dreams. With a keen perception, not surpassed, of the men and things actually surrounding him, much of his life was passed in an ideal and future world. There he found comfort and strength to endure the sorrows that otherwise would have crushed him. At the outset of his ministry, when the great king who had done so much to restore the prosperity of the nation was about to be removed, there was vouchsafed to him a vision of the King immortal, eternal, invisible, throned in the temple, and surrounded by the exalted intelligences who do His will (chap. Isa_6:1-4); and now, at the close of the wicked and disastrous reign of Ahaz, when his hopes concerning his race would naturally have failed, there was granted him a vision of a King of righteousness and peace, who on earth would rule over a kingdom such as the world had never seen. His soul had been stirred and appalled by a vision of disaster and woe. He saw the king of Assyria, then the terror of the earth, utterly broken, his vast armies hewn down as forests fall before the axes of the woodmen (chap. Isa_10:33-34); a vision of blood and terror which may well have filled him with trembling. But just as sometimes the sweetest day break follows a night of storm, this vision of terror fades away, and he sees—
I. A KING (chap. Isa_11:1-5).
1. Royally descended, “a rod out of the stem of Jesse,” A simple farmer on the hills of Bethlehem, and yet a father of kings. Not an accident. We are here confronted with the mystery of blood, of race. No common man was he from whom sprang David, Solomon, Hezekiah, Josiah, and a long line of kings. In his ordinary hours, Isaiah may well have derived assurance that the vision that gladdened him was given him from above, from the fact that it was in harmony with God’s promise (2Sa_7:12-16). Without dismay he could view the royal house lapsing into the obscurity from which it sprang—becoming merely a house of Jesse once more—assured that in His own time God would again raise it up to glory [979] It is always well when our hopes rest upon the Word of God.
2. Royally endowed; a King by truest “right divine,” because possessed of royal qualities of heart and mind (chap. Isa_11:2-3). Of the thousands who have sat on thrones, how few have possessed them! How many have ruled over the miserable wretches subject to their sway merely by the craft of the serpent or the cruelty of the tiger! Of those who have been popular, how many have owed their popularity to mere physical prowess and politic good-nature (Richard I., Charles II.)! How few have endeavoured to approach the Biblical conception of what a ruler ought to be (Deu_17:14-20; 2Sa_23:3; Psa_72:4; Pro_20:28)! In the marvellous superiority of that conception to anything that has prevailed among men, have we not another proof that the sacred writers were indeed inspired by the Spirit of God?
3. Ruling in righteousness; using His marvellous endowments for the welfare of those subjected to His authority (chap. Isa_11:3-5); not judging of things or men by their mere appearance, nor by common report; caring for the poor, befriending the shrinking and helpless, fearless in His dispensation of justice; His very words being swords that smote and overthrew the arrogant oppressor; made strong by the very righteousness which merely politic men would have feared to display in view of the might of iniquity in this disordered world; a Hero of the truest and divinest kind, in actual life setting forth the ideal to which the noblest knights in the purest days of chivalry strove to conform. Such was the King whom the prophet “saw” in an age when “ruler” was merely another word for tyrant and oppressor. Surely the vision so fair and wondrous was given him from above!
[979] The image is now transferred to the state and king of Israel, which is also to be cut down to the stump, like the tree in Nebuchadnezzar’s dream. But out of that stump, and from its living roots, shall grow up a scion—one of those slender shoots which we see springing up from, and immediately around, the stock of a truncated tree. A king of the race of Jesse shall sit on the throne of his fathers, in accordance with the covenant made with David (Psa_89:3-4).—Strachey.
When the axe is laid to the imperial power of the world, it falls without hope (chap. Isa_10:33-34). But in Israel spring is returning (chap. Isa_11:1). The world-power resembles the cedar-forest of Lebanon; the house of David, on the other hand, because of its apostasy, is like the stump of a felled tree, like a root without stem, branches, or crown. The world-kingdom, at the height of its power, presents the most striking contrast to Israel and the house of David in the uttermost depth announced in chapter 6, fin., mutilated and reduced to the lowliness of its Bethlehemitish origin. But whereas the Lebanon of the imperial power is thrown down, to remain prostrate, the house of David renews its youth.… Out of the stump of Jesse—i.e., out of the remnant of the chosen royal family, which has sunk down to the insignificance of the house from which it sprang—there comes forth a twig (choter), which promises to supply the place of the trunk and crown; and down below, in the roots covered with earth, and only rising a little above it, there shows itself a nçtzer, i.e., a fresh, green shoot. In the historical account of the fulfilment, even the ring of the words of the prophecy is noticed: the nçtzer, at first so humble and insignificant, was a poor despised Nazarene (Mat_2:23).—Delitzsch.
II. He saw also THE KINGDOM.
1. A kingdom of righteousness (chap. Isa_11:9). The kingdom necessarily resembles the king. Appalling is the influence of a court upon a nation. Correspondingly great is the responsibility of those who sit in high places.
2. A kingdom of peace. Set forth by the most beautiful symbolism (chap. Isa_11:6-10; Isa_11:13).
3. A kingdom of prosperity. Those included in it are no longer miserable exiles and bond slaves; rather they rule over those by whom they were spoiled and oppressed (chap. Isa_11:14). This is the true interpretation of a symbol that is in itself harsh and repulsive. The coarseness of the symbol is due to the coarseness of the minds it was first intended to touch. 4. A kingdom of gladness and joy. There pervades it the gladness of exiles who have been restored to their own land (chap. Isa_11:15-16); the true and religious joy of men who recognise that the deliverances which inspire their songs have been wrought for them by God (chap. Isa_12:1-5); the joy of men who are absolutely assured of continual safety (chap. Isa_12:2; Isa_12:6).
Was all this merely a bright vision?
1. It has been already fulfilled in part.
2. In our own day it is being fulfilled more completely than ever before.
3. It shall yet be fulfilled triumphantly [982] Let us then,
1. Recognise and rejoice in the fact that we are living under the rule of this righteous King. This is at least the dawning of the “day” which Isaiah saw (Mat_13:16).
2. Exult in view of the certain future of our race. The kingdom of God shall come generation after generation with mightier power (H. E. I., 3421–3423).
3. Labour as well as pray that future may be hastened.
[982] For additional suggestions on this part of the subject, see outlines on pages 71–73, 101, 182, 186, 191–194.
THE SPIRIT OF THE LORD
Isa_11:2. The Spirit of the Lord shall rest upon Him.
This is declared concerning the Messiah. Short as this declaration is, some of the profoundest of all truths are involved in it. It is implied that God is a person, that from Him there goes forth an influence by which the character of other persons is affected, and that all that qualified Jesus of Nazareth to be the Messiah came from God. Let us think of these things. Do not be deterred from doing so by the idea that they are transcendental, far away from our daily life. They need not be so; we shall be very blameworthy if we make them so.
I. God is a person. There are those who would have us put away this faith. In their view, God is merely the great controlling Force behind all other forces, the life of the universe, diffused through it, manifesting itself in innumerable forms. As it is the same life in the tree that manifests itself in root, trunk, branch, spray, twig, leaf, blossom, fruit, so all things that exist are not the creations of a personal will, but the manifestations of an impersonal and all-pervading life; all forces, convertible the one into the other, are but varying forms of the one underlying force. Every individual life is but a wave that seems for a moment to be separated from the one universal ocean of life; it leaps up from it, falls back into it, is absorbed by it. True, these waves are often strangely diverse—Nero and St. Paul, John Howard and Napoleon, the Virgin Mary and Lucrezia Borgia; but in that great Unity of which they are all manifestations, there is an all-comprehensive reconciliation, though it may elude our grasp. For Pantheism, many would have us put away the doctrine of a personal God. But this exchange, if it could be forced upon us by some logical necessity (which it is not), would not be a gain, but a tremendous loss. For,
1. There would be a tremendous loss to the heart. A force may be feared, but not loved. To gravitation we owe much, but no one ever professed to love it. A force cannot be loved, because it does not love. Strike out of our life all that comes to us from the confidence that God loves us, and from the responsive love that springs up in our hearts towards Him, and how much is lost! Then there is no longer any assurance amid the mysteries of life, nor consolation in its sorrows. In a word, we are orphaned: we can no longer say, “Our Father, who art in heaven.” There is no longer a Father, knowing us, loving us, causing all things to work together for our good; there is only a Force, to which it is useless to appeal, against which it is impossible to contend.
2. We should also lose one of the greatest of all helps to a noble life. Not to dwell on the fact that to speak of virtue or vice would then be absurd,—then we should no longer sin, we should merely make mistakes,—consider how much the world owes to the aspiration to be like God which has stirred so many noble souls. Through them the average morality of the world has been marvellously raised; but this would have been impossible but for the stimulus these inspiring souls found in the character of God. That is the first fact of which this text reminds us, that God is a person from whom a spirit—an influence—can go forth affecting the character of other persons.
II. From God such an influence does go forth. The possibility is a glorious fact. That from God a “spirit” should go forth, and that it should do so invisibly, is in accordance with all that we know of the universe which God has made, and which is in some sort a revelation of Him.
1. Nothing in the universe is unrelated. From orb to orb influences go forth by which they are mutually affected.
2. The mightiest influences are invisible. In all this, the material is a counterfact and revelation of the spiritual. It would be altogether abnormal, if from God there did not go forth an influence operating upon and affecting other persons. It is invisible, but its effects are recognisable. One of them is the activity of conscience, rightly understood. Another is the moral growth and refinement which those in whom it is most conspicuous, most invariably and distinctly attribute to influences exerted upon them by God. Even Socrates did so. This also is a doctrine full of hope and comfort. If we need moral transformation, there streams from God an influence capable of effecting it: to that influence let us submit ourselves, and the transformation shall come to pass; the Spirit of the Lord will rest upon us, and we shall become like Him.
III. To the influence exerted upon Him by the Spirit of the Lord, Jesus of Nazareth owed all that qualified Him to be the Messiah (Isa_11:2-5). That which was born of the Virgin Mary was a true human child. A sinless child, yet sinless not as the result of the sinlessness of the mother (as Rome teaches), but of the influence of the Spirit of the Lord resting upon Him from the beginning of His earthly life. His was a real humanity—our humanity sanctified. All that was pure, noble, Godlike in Him was “born not of the flesh, nor of the will of man, but of God.” How full of comfort and hope is this truth also! To us also is offered the same Spirit. Nothing can be more express than the declarations that we may have it if we will, and that, if we have it, the ultimate result will be that we shall be found partakers of the holiness of God. Let us not be unwisely cast down by the frailty and pollution of our nature; if the Spirit of the Lord rest upon us, the purity and the strength of God will become ours, and at length the Father will say of each of us, as He did of Jesus of Nazareth, “This is My beloved Son, in whom I am well pleased.”
THE RIGHTEOUS JUDGE
Isa_11:3. And He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears.
A glorious difference between our Lord and ourselves. “He knew what was in man,” and needed not the evidence of external signs, which often mislead us. He could deal with the motives of the heart (H. E. I., 3332, 4147). Not by human sight, but by Divine insight, He judged the conduct and character of men.
1. Our judgment is enfeebled by ignorance. We do not see and hear all, and from our imperfect knowledge of facts we draw wrong and often disastrous conclusions (H. E. I., 2997–3005). But our Lord could go behind the visible works, and detect what often deceived men—e.g., His treatment of pharisaism.
2. Our judgment is enfeebled by prejudice. This is often the result of ignorance. Seeing only certain sides of men, we dislike them, and frame our judgments accordingly—e.g., Nathanael (Joh_1:6). With no better reason than Nathanael had, we regard many a man as an enemy, or otherwise place him in a false light. But our Lord dealt with none in this way. Seeing men as they really were, no preconceived opinions led Him to unworthy conclusions.
3. Partiality enfeebles and perverts our judgment. Judging by sight and hearing, we approve of one man more than another, because he has certain artful or pleasing methods for winning our favour; flattery, offers of gain, &c. (P. D., 1275, 1281, 1283). But our Lord could not be won in this way (Mar_12:14; Joh_6:15). He was infinitely compassionate, tender, forgiving, but no feeble partiality interfered to prevent most righteous judgment.
4. Our judgment is often perverted by passion. In the pursuit of some unlawful and all-absorbing aim, we become too disturbed to weigh calmly even the evidences we can see and hear. We look at everything in the light of our false affection, and are thereby rendered absolutely incapable of beholding others in their true light, especially if they stand in our way and oppose our progress (P. D., 2060). But the one absorbing and unremittent purpose of Jesus of Nazareth was to do the will of His Heavenly Father, and to finish the work He had given Him to do. Hence He dwelt always on a pure altitude, in whose clear atmosphere He saw men and things as they are.
5. Our natural depravity is also a serious hindrance to our right judging. Our very organs of knowledge, our affections, our conscience, have been perverted. Let a man be ever so disposed to take correct views of men and things, there will be some flaw in his vision, some defect in his hearing. Hence there are times when we cannot accept as final the judgment of the best and holiest of men. But Christ had no secret evil to lead Him wrong.
In view of all this, how fitting it is that Christ should be our judge! How well, too, He is qualified to be the merciful High Priest whom we need (Heb_4:15-16). He who tenderly sympathises with us is He who perfectly knows us (H. E. I., 956; P. D., 462).—William Manning.
THE UNIVERSAL DIFFUSION AND REDEMPTIVE POWER OF THE KNOWLEDGE OF GOD
(Missionary Sermon.)
Isa_11:9. They shall not hurt nor destroy, &c.
We have here a picture of the golden age. I. The whole earth shall be as Mount Zion. II. Shall be freed from injustice and violence. III. Shall be filled with the knowledge of the Lord.
1. Wherein this knowledge consists.
2. To what extent it shall prevail—universal, deep.
3. By what means it is to be diffused.—J. Lyth. D.D.: Homiletical Treasury (p. 18).
“They shall not hurt nor destroy in all My holy mountain, for the earth shall be full of the knowledge of the Lord.” It seems clear that in these words the prophet intended to be understood as speaking of the whole earth. He would scarcely, in the same sentence, have used the expressions in question—the holy mountain in the first clause, and the earth in the other—if by these expressions he had not meant the same thing, namely, the whole globe of the earth, when the dwellers thereon should come to be true worshippers, like those who first worshipped at Mount Zion, and who were a type of the greater assembly of worshippers, the holy and universal Church, which in the fulness of time would be established.
I. The prophet grounds the hope of that reformed and purified state of the moral world, described in the beautiful words of the text, upon the increase of religious knowledge which he saw to be coming. “They shall not hurt … for the earth shall be full of the knowledge of the Lord.” II. These words may be taken as descriptive of the legitimate effect of Christian knowledge. The general scope, aim, and tendency of gospel principles is such as would produce the change described, were it not counteracted by the tendency within us to what is wrong. III. They are more than this: they are prophetic of the actual results of Christian knowledge. The gospel will render war impossible. True, so-called “Christian” nations have not yet ceased to wage war with one another, nor so-called “Christian” men to rob and circumvent and ruin each other. Nevertheless, this prophecy shall yet be fulfilled. We see it in the process of fulfilment. The condition of the moral world has been meliorated by Christianity. Wars have not ceased, but their conduct has been mitigated. In their private dealings with each other, men have become more just and trustworthy. Already there are millions of men who would shrink from doing harm of any kind to their fellow-men. Compare Christendom with heathendom, and you will see what mighty changes the gospel has already wrought. The practice even of Christian men falls short of their knowledge. Nevertheless, the practice and the morals of men are, generally speaking, the best where their knowledge is the most. The prophet’s words are justified by fact, and men forbear one another most, and hurt and destroy least, where knowledge is the greatest. It is a fact that life and property are more safe and secure in the Christian portion of the earth, than in any other portions. And the knowledge of the Lord grows year by year; partly through the labours of missionaries in many places; still more by the rapid growth of the nations that are Christian. The violent and lawless races of the earth are dwindling away. The only races that are increasing are those that fear God, and are willing to respect the rights, the properties, and the lives of their neighbours. Through the medium of this natural increase of peace-loving races, and through the conversion of many among the benighted nations, this prophecy is receiving a gradual, but very appreciable, fulfilment. The world is advancing, with ever-accelerating speed, towards knowledge and peace, and this declaration shall yet be literally fulfilled (H. E. I., 979, 1161–1168; P. D., 2465, 2466).
Application.—
1. We are permitted to rejoice in the hope of a period when justice and benevolence shall prevail in the world.
2. We are required to contribute towards the realisation of this hope. This we are to do
(1) by the purification of our own hearts; by the conquest of every passion and desire that would make us hurtful to our neighbours.
(2) By prayer (Mat_6:9-10).
(3) By helping to diffuse that “knowledge of the Lord” which is the great peace-maker in the earth.—A. Gibson, M.A.: Sermons on Various Subjects; Second Series (pp. 246–265).
In this and the preceding verses we have a beautiful picture of a state of human society entirely different from anything that has been witnessed since the Fall. The prophet beholds changes in human character so great that he feels he can only symbolise them by transformations in the members of the animal kingdom of the most astonishing kind. Isa_11:6-8 are symbolical, and are intended to excite within us the liveliest anticipations of the glorious effects that would follow the universal proclamation and acceptation of the gospel. Thus we are led to speak of the nature, the diffusion, and the effect of the knowledge of the Lord.
I. ITS EXALTED NATURE. By “the knowledge of the Lord” may be meant that of which He is the revealer (2Ch_30:22), or that of which He is the theme (2Pe_2:20). God can only be revealed by Himself; and He has given us a threefold revelation of Himself—in nature, in providence, and in Holy Scripture. In the latter we have the record of the fullest revelation which He has vouchsafed, that given us in His Son. God is never truly known by man until He is known in Christ. “The knowledge of the Lord” and “the gospel” are terms of the same meaning.
II. ITS DESTINED DIFFUSION. The figure employed by the prophet brings before us impressively the universality of its diffusion. The imagination is called in to instruct our faith [985] The world-wide diffusion of the gospel is a matter—
1. Of prophetic certainty. Nothing could be more plain than the prophetic declarations concerning this matter. But if any man asks when the promise will be fulfilled, only one answer can be given him (Act_1:7).
2. Involving Divine agency. Utterly false is the notion that, after creating the universe, God withdrew from it, and left it to go on by its own momentum (Joh_5:17); and utterly false is the notion that, after giving the gospel to the world, God has left it to make its own way therein. By Divine agency men are raised up to proclaim it (Eph_4:11). While they are so engaged Christ Himself is with them (Mat_28:20); and while they preach, the Holy Spirit strives in the hearts of men to prepare and dispose them to receive the glad tidings (1Th_1:5). When, therefore, we look at the glorious promise of our text, we must not forget that God Himself is working for its accomplishment. This will save us from unbelief and despair concerning it.
3. Involving human instrumentality. Not that this is absolutely necessary. Without human husbandry God could have caused the earth to bring forth food for man and beast, and without human instrumentality He could have saved the world. But it has pleased Him to commit to us the Word of reconciliation. The consequent duty of preaching it must be taken in connection with, and regarded as the condition of, the promise; just as the promise that there shall be a harvest till the end of the world is conditioned by man’s sowing the seed in the appointed season. The promise must not be used as an excuse for indolence, but as a stimulus to industry.
[985] “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” The expression is remarkable for its force. In looking over the face of the ocean, no differences are to be perceived: one part is not fuller than the other; one part is not covered, and another left dry; but all is one unbroken stream, filling and covering the whole. So shall it be with the Word of God among men. It shall not be known to some, and hidden from others. It shall not be fully declared in one place, and only partially set forth in another. Whatever knowledge it pleases Him to give at all, shall be given to all men equally and without distinction. Such is clearly the purpose of God in His own appointed time.—W. H. Sulivan.
“As the waters cover the sea.” The idea of universality could scarcely have been better expressed than by this magnificent simile. You have looked forth on the illimitable expanse of waters with wonder and awe. Your imagination has followed the depths far beyond the lowest tide-line to the unfathomed valleys and caverns that form the ocean bed; and you have endeavoured to take fully into your mind the thought that the lowest depths and the most distant shores were filled and covered by the all-diffusive and all-searching element.—Rawlinson.
III. ITS BLESSED EFFECT. The gospel is a harmonising power. It has a transforming efficacy equal to any that would be needed to bring about a literal fulfilment of Isa_11:6-8. Where-ever it comes in its saving power, it new creates human hearts, and thus dries up the causes of hatred and discord at their fountain. For it is a principle, 1, of righteousness, and, 2, of love. Hence it brings peace. For all discord is due to injustice that is prompted by selfishness (Jas_4:1). Where righteousness and love combine and rule, there must be peace and security; for the very desire to injure is taken away. The universal prevalence of the gospel necessarily means universal peace (H. E. I., 1126, 1127, 1129).
1. This suggests the answer to the questions, Why Christian nations make war against each other, and why even in Christian churches there are fierce contentions? The answer is, either that those nations or churches are Christian only in name, or that they have only very partially attained to “the knowledge of the Lord.” They are only in the infant-class in Christ’s great school; as they learn of Him, their rivalries and hatreds will pass away.
2. The gospel being so blessed in its effects, it is plain that it is the duty of all good men to extend the knowledge of it.—John Rawlinson.
A remarkable declaration this, especially if the Hebrew prophets were, as some learned sceptics tell us, men of narrow mind, worshipping a merely local god, and hating all men not descended from Jacob. By the noble simile employed by Isaiah two ideas are suggested—
1. Universality. Mankind is the area to be covered.
2. Ease. All the creeks, bays, channels, and broad highways of the vast ocean are filled in their appointed time. The mighty tide rises, sweeps onward, and the work is done. There was one great flood-tide of gospel-truth in the days of the apostles, and there is a greater still to come. Meanwhile, many difficulties attend the efforts of God’s people to extend the knowledge of His truth; but, in the world’s fulness, great ease will characterise the progress and triumphs of the gospel (Psa_110:3; Heb_8:11). This declaration suggests two great subjects:—
I. THE HOPE OF THE WORLD. Shut the Bible, and our outlook on the world and its future is dark and sad. Open it, and let its light shine into our minds, and with the light will come encouragement and hope.
1. If it is true that “the earth … the sea,” then God takes an interest in the affairs of the world, and takes an interest in them now. This mighty world is not left to drift into an unknown and perilous future without a steersman to guide it.
2. If God makes such abundant provision for the instruction of men in the knowledge of Himself, then He will be accessible to them when, by that knowledge, they are led to approach Him; and He is accessible to us.
3. Himself opening for men a way of access to Him, we may be sure that when they avail themselves of it He will deal with them in the way of mercy and love; and so He will deal with us. Who can doubt this who looks on the face of Christ, through whom God has given us the truest knowledge of Himself (2Co_4:6)?
4. He means to be known to the world, and therefore His gracious offers extend to all, to us.
II. THE DUTY OF THE CHURCH. In view of this declaration,
1. Take enlarged views of your work. Think how much remains to be done. Even if you could suppose that your family, your street, your town, your country were filled with the blessed tide of the knowledge of the Lord, yet think of the earth, and all its myriad claims resting upon the servants of God.
2. Spare no efforts in promoting the cause of Christian missions. In advancing these, you are working in harmony with the great purposes of God, and for an object which is dear to Him—that object for which He has already given His Son! Will you withhold from it the money with which He has entrusted you, and for which you will have to give account at the last day?
3. There are many present difficulties in the prosecution of mission-work, but meanwhile take comfort from the large purposes of God. “Have faith in God.” His plans are vast, but His glorious promises are great as His counsels, and His resources as glorious as His promises. The process of filling the earth with “the knowledge of the Lord” may seem to us to be tedious, the obstacles may be many, the time may be long; if the work were left to us, it would be hopeless; but GOD will hasten it all in His time.—William Manning.
It is here declared that there is yet to dawn upon the world an era of perfect light, and that that shall be also and therefore an era of perfect love. “They shall not hurt nor destroy in all My holy mountain, FOR the earth shall be full of the knowledge of the Lord.”
It is a mystery, but it is a fact, that knowledge is not necessarily a blessing. The devils believe—and therefore know—yet remain devils still (Jas_3:15). Many men of unholy life have been men of eminent knowledge (Rom_1:21). But this is a moral monstrosity, a result of the unnatural condition into which we have been brought by sin; just as in certain forms of disease food becomes poison. Knowledge is one of those forces which naturally tend to elevate and sanctify (H. E. I., 3106); to know God truly is eternal life (Joh_17:3); and the declaration is, that knowledge shall be world-wide, and that by it the world shall be morally revolutionised. Remembrance of two facts will give intelligence and strength to our faith in these glorious predictions.
1. As man’s knowledge of God has grown, the human race has risen. Except in those abnormal cases already referred to, it may be declared that men cannot learn to know God and remain as they were—e.g., wherever the knowledge of the unity of God is restored to man, idolatry becomes impossible; as soon as the knowledge of the spirituality of God really enters the mind, formalism in worship becomes an impossibility. So every truth concerning God, as soon as it is really known, becomes a correcting and converting force. The tendency of this knowledge, as of light, is to quicken and beautify. The way to grow in grace is to grow in the knowledge of Christ (2Pe_3:18).
2. The knowledge of God is a thing that grows, and grows slowly, in the human soul. This is true of all knowledge [988] But in proportion as it grows, sanctification takes place in the individual life, reformation in the national life [991] It is the most radical and successful of all revolutionists. It is impossible for us to dream of the changes it will accomplish upon the earth. But this we know, that by it war and every form of violence shall be abolished (text; Isa_2:4, &c.)
[988] The knowledge of God comes into the soul as a king is born into a country over which he is ultimately to rule; at the beginning it is but a babe; for a long time it is weak, and needs to be defended and nurtured; many years elapse before it rules; rarely in this life does it exercise full power and undisputed sway.
[991] Many evils continue to exist and flourish even in Christian lands, because their contrariety to the character of God has not yet been apprehended and felt. Many godly men were slave-holders and slave-dealers, because they did not fully know God. But now the knowledge of God has so grown among men, that it is no longer possible in a Christian land for a godly man to be a slave-holder. So with polygamy, which was once practised without scruple by some of the noblest and most devout men who ever lived. This practice has been killed, not by any express prohibition, but by growth among men of the knowledge of God. That knowledge is predestined still further to grow, and to kill many things more.
In this subject there is,
1. A complete justification of all missionary enterprises. They are not visionary schemes foredoomed to failure; they are intensely practical, and shall be triumphantly successful. The time may be far off, but it is advancing, when every man shall know God (δ). The effect of that knowledge will be the destruction of the desire to destroy or injure.
2. An argument for patience. In view of the wrongs that prevail upon the earth, many noble souls find it difficult to exercise it. Of finer taste, of clearer vision, of truer sympathy with God than is common amongst men, the wickedness that triumphs in the world fills them with continual agony. It drives them almost into atheism. They ask, “Can God see these things, and not use His power to bring them to an end? If there were a God, would He not instantly smite the oppressors with destruction?” Let them be patient. God does see; God does feel; God is hastening on the better day by the only means by which it can really be brought in. Another deluge would not cleanse the world from crime; if but eight souls were spared, sin would once more begin to prevail. The era of purity and peace can be ushered in only by the revelation of God to man, and thus it is advancing towards us; thus it is already begun; between Christian and heathen lands there is a real contrast; and ere long there shall be as great a contrast between Christian lands uplifted by a fuller knowledge of God and these lands as they now are. The millennium is not merely a prophetic dream, it shall be a glorious fact. Patience! (H. E. I., 1134, 1135, 1166–1168, 3421–3423; P. D., 2465, 2466).
3. An argument for hopeful Christian effort. We must not merely dream of the millennium, we must labour to hasten its dawn. Work is needful: Sunday-school work, &c. Every one who prays, “Thy kingdom come,” thereby, unless he means to mock God, pledges Himself to work to hasten its coming, and thus to be a “fellow-labourer with God.” There is need for individual effort, and for united effort. Such effort should always be hopeful. We are not attempting what is impossible; we are working in the line of God’s promises, and with God! Remembering that the sense of our own weakness will not unduly depress us. It does not require a giant’s strength to row with the tide; and a mightier force than that of ocean is bearing us on to a victory that shall fill earth with blessing and heaven with gladness.
THE ENSIGN OF THE NATIONS
Isa_11:10. And in that day there shall be, &c.
I. In the two parts of this verse we have a twofold metaphorical representation of the Redeemer: one expressed, one implied.
1. An ensign of the people
= banner or standard, such as is set up as a rallying-point around which,
(1) the subjects of a king assemble to do him homage; and
(2) the soldiers of an army gather to receive the commands and exhortations of their general.
2. This second use of a standard leads to the second metaphorical representation of the Redeemer, that of a victorious general: “His rest shall be glorious.” We are thus directed to the final result of the uplifting of Christ as an ensign: the great campaign brought to a successful conclusion, the Victor in it rests gloriously, surrounded by the soldiers whom He has led on to triumph, and the people to whom He has given liberty and peace.
II. Consider how these predictions have been fulfilled.
1. By the preaching of the gospel Christ has been lifted up, and as the result men of all nations have sought unto Him, and will seek Him more and more.
2. Having done and suffered all that was necessary ultimately to secure the final victory, He has taken His place at the right hand of the Majesty on high, and rests there gloriously; the glory of His rest arising from the number of the subjects who do Him homage, and of the soldiers who delight to fight His battles, from the triumphs which He has already enabled them to achieve, and from the prosperity and peace of all His people.
We shall make a great mistake if we end by thus admiringly noting how this ancient prophecy has been, and is being, fulfilled in the history of the world. We are among the Gentiles of whom our text speaks: have we sought unto the glorious Person of whom it speaks? You desire to do so. Do so, then,
1. For right purposes; not merely that you may be delivered from suffering, but that you may be delivered from sin; not merely that you may ultimately gain admission to heaven, but that you may here and now render to Him the homage and the service to which He is entitled.
2. In a right spirit; not vainly dreaming that you have, or can win, any claim upon His regard, but recognising that you can appeal only to His mercy, and that without it you are lost; and making this appeal penitently and believingly. So coming to Him, He will be found of you. He will cause you to share in His rest, by causing you to share in His triumphs; inspired and upheld by Him, you shall trample under foot the world, the flesh, the devil, and the fear of death. Your whole being will be at rest; your understanding no longer harassed by perplexing doubts; your conscience stilled and gladdened by a righteous peace; your affections centred at last around Him who alone is worthy of their supreme love; and this threefold rest, so sweet and blessed now, shall be perfected and perpetuated in heaven.—George Smith, D.D.
The prophet here foresees that the Saviour’s mission and work will so exalt Him in the eyes of the nations, that they will turn to Him as the one object and desire of their souls. (Compare Joh_12:32.) The prediction declares that Christ would be a banner to attract men, that He would be the object of universal search, and that men in finding Him would attain to true rest and glory.
I. THE BANNER.
1. A banner is naturally “lifted up;” only thus can its purpose be accomplished (chap. Isa_13:2; Isa_18:3). Apt image this of Christ. Not merely in His death on Calvary. That exaltation was followed by His being lifted higher still by the preaching of the gospel, by the ministry of the Holy Spirit (Joh_16:14), by the devout lives of all His true followers.
2. A banner has usually some emblem or device representative of some great cause, or expressive of some great truth. (Give instances.) So when “Christ and Him crucified” are uplifted clearly in the view of men, they see God’s hatred of sin, His love of man, and His provision for man’s future happiness and glory.
II. THE OBJECT OF UNIVERSAL SEARCH. “To it shall the Gentiles seek.” Search for Christ characterises all races of men (Hag_2:7) and all periods of time (Luk_10:24). The search is often prosecuted in ignorance. Men know not for what and for whom their souls yearn; but it is Christ of whom unconsciously they are in quest; and it is towards Him, that by the else insatiable desires of their spiritual nature, they are being led.
III. THE FINDING OF TRUE REST. “His rest shall be glorious.”
1. The rest we find in Christ is connected with a vital change effected in the heart and life. He does not simply do something for us; He also does a work within us. Every intelligent seeker knows that there can be no rest until the evil that is lodged within us is resisted and cast out (H. E. I., 1324). It is as we enter into the spirit of Christ and share His life, that we enter into rest (Mat_11:28-30).
2. Our new relations to God, entered into by faith in Christ Jesus, makes our rest very glorious. God is then known to us by the most precious and endearing names; He is our rock, our shield, &c. Each of these names represents to us some tender aspects of His love, some sweet ministry of His grace.
Are you in search of the highest peace, joy, holiness, rest? Here you may end your quest (1Co_1:30; P. D., 481).—William Manning.
THE RECONCILER OF MEN
Isa_11:10-16. And in that day there shall be, &c.
Several eminent commentators are of opinion that this prophecy will not be fulfilled until the Jews are restored as a nation to their own land. Others believe that the prophet used (it may be unconsciously) transient geographical phrases as symbols of eternal truths. Without entering upon this controversy, which can be settled only by the actual unfolding and accomplishment of God’s plans as to the history of this world, let us think of the fundamental fact of the vision, that in it “the Root of David” was revealed to the prophet as the reconciler of men. His appearing in the world would be the setting up of a standard unto which all men, Gentiles (Isa_11:10) and Jews (Isa_11:11-12), would seek; and before the influence then exerted upon them by Him rivalries and enmities, even though they were as inveterate and malignant as those of Judah and Ephraim (Isa_11:13), would disappear. No obstacles, even though they should be as immense as the geographical ones which are specified, would hinder their coming together and forming one united and triumphant people under His benignant sway. This is only saying what the prophet has said already (chap. Isa_2:4; Isa_9:7), that the kingdom of Christ would be a kingdom of peace. Consider—
I. How marvellously and gloriously this prediction has been fulfilled. To appreciate this, we must recall the condition of the world at the time when “the day” of which our text speaks dawned upon it. Nations were everywhere divided from each other by jealousies and hatreds as virulent as those that divided Ephraim from Judah; there was peace only because they were restrained from active hostility by the strong hand of Roman power. Hatred of other nations was regarded, not as a crime, but as a duty [994] But Christ inaugurated the empire of universal brotherhood and love. Wars have not yet ceased even among nations professing Christianity, but they are no longer openly gloried in by those who wage them; they are apologised for as sad necessities. The apology is often insincere, but the fact that it is made at all is a marvellous tribute to the influence and authority of Christ. Wherever His true followers meet, national distinctions are forgotten, and they feel drawn to each other by a mightier and sweeter bond. As the centuries pass away, the love of Christ becomes more and more the uniting power of the world.
[994] Ancient morality was essentially national and exclusive. Its creed was that a man is born not for himself, but for his parents, his family, and the state. The state was surrounded by others with which, unless some treaty had been concluded, it was at war. To do as much good as possible to one’s own state, and as much harm as possible to all other states, was therefore the whole duty of a man.”—Ecce Homo, p. 125, small edition. (The student will do well to read the whole chapter in which these sentences occur.)
II. How sadly imperfect the fulfilment of this prediction still is! The era of universal peace has not yet dawned. The world is still cursed by wars and rumours of wars. Millions of men are maintained in constant readiness for war. There are bitter contentions among the sections of the Christian Church, these tribes of the modern Israel. Class is divided from class. So-called Christian families are saddened by bitter feuds.
III. The blessedness of the era that shall yet dawn upon this world. The Christian often dreams of it; his dreams are sweet as those which hungry men have of banquets, and shipwrecked sailors drifting helplessly on rafts in the wide ocean have of their native village and of meeting with their loved ones there; and in their waking hours they, too, are apt to be saddened by the fear that their dreams too are as utterly incapable of realisation. But it is not so. They shall all be realised, for the authority of Christ shall yet be universal, real, absolute; and all the listening angels shall not be able to detect one sound of discord rising from the round world, for the whole world shall be full of the peace of Christ (P. D., 2465, 2466, 2676).
IV. Our duty in regard to this prediction. We are not merely to dream dreams of the blessedness of the era that shall yet be ushered in. We are to do something to hasten its dawning.
1. We are to pray for it with yearning hearts.
2. We are to do our utmost, in every possible way, to extend the knowledge of the gospel throughout the world. The gospel, not commerce, is the true civiliser and uniter of nations: commerce will prosper on the gospel triumphs. True, many converts are only nominally Christians, but in many cases that is the first step towards their becoming real Christians, i.e., men who will pray and labour for universal peace.
3. Minor and contributory duties.
(1.) The diffusion of knowledge that will tend to bring home to the understandings and hearts of men the hurtfulness of war, and of preparation for war.
(2.) The discouragement and overthrow of those statesmen, to whichever party they may belong, whose policy tends to foster national animosities.
(3.) The discouragement of all pursuits and things that tend to familiarise men with war and keep alive in them a passion for it, e.g., the volunteer movement; pictures, poems, and newspapers that glorify successful soldiers, as if in them the noblest ideal of manhood were realised.
(4.) Careful education of our children in Christ-like sentiments concerning foreign nations and war. By constant heedfulness of these duties, we shall do something to hasten the dawning of the era of universal peace and blessedness, and we shall not have lived in vain.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Naturally any creature must be liable to fear. The…
Isa 12:2
Naturally any creature must be liable to fear. The finite nature, however exalted, must always feel itself transcended and surrounded by the infinite unknown. And we are manifestly far more liable to the inroads of fear than those creatures who are in their first and proper position—who have never fallen.
Read full note →
I. The great mysteries of existence have a tendency to produce fear. (1) Has not every thoughtful mind bowed and almost trembled before the great mystery into which so many others may be resolved—the existence of evil, sin, misery, in the universe, under the government of an infinitely powerful and infinitely benevolent Being? (2) There is great mystery also about the plan of Divine providence in this world. Where is your relief? Will you seek to vanquish nature and providence by thought? Will you enter into the penetralia of their mysteries, and look into the very fountain and cause of all their operations? They will drop the darkness around you, and the light of your understanding will but glimmer like a feeble taper amid the mists of a starless night. Will you be wiser and trust? Ah, that is relief at last! "I will trust, and not be afraid." To God there is no mystery, no miscalculation, no loss. He is reaping perpetual harvest, gathering the wheat into His garner, linking on the sorrowful present to the glad future.
II. There are certain possibilities, the thought of which has a tendency to darken the spirit with fear. (1) We all look forward, we all struggle on to the future with more or less of expectation or desire. But our fears go with our hopes, our apprehensions keep close company with our anticipations. In proportion as men have suffered, they feel that there is a possibility of suffering being continued or renewed in coming days. Through the fear, not of death alone, but of a multitude of other things, some are "all their life subject to bondage." Now, what is the remedy? "I will trust, and not be afraid." Faith leans upon the Lord. He knows our walking through this great wilderness.
III. There is yet one dread possibility, the contemplation of which is more appalling than the very worst of earthly calamities—the possibility of spiritual failure, ending in a final exclusion from the presence of God and the joys of the blessed. Here, again, as in the other instances, there is but one way of grappling with and overcoming this great fear. There it stands—a dread possibility, which cannot be ended by skill, nor conquered by strength; which can only be surmounted and vanquished by the principle of a self-renouncing faith,—"I will trust, and not be afraid."
A. Raleigh, The Way to the City, p. 364.
Isa 12:3
I. Consider what we have to understand by the wells of salvation. We shall not strain the prophet’s meaning here, if we take salvation almost in the fully developed New Testament sense, as including negatively the deliverance from all evil, both evil of sin and evil of sorrow, and positively the endowment with all good, good both of holiness and happiness, which God can bestow or men receive. Then if so, God Himself is, in the deepest truth, the Well of Salvation. The figure of the text does not point to a well so much as to a spring. It is a source, not a reservoir. All the springs from which salvation, in any measure and in any form, flow to the thirsty lips of men are in God Himself. For men, Jesus Christ is as the river which flows from the closed and land-locked sea of the infinite, Divine nature. He is for us the only source, the inexhaustible source, the perennial source. "They drank of that Rock which followed them, and that Rock was Christ."
II. Consider what is the way of drawing from the wells of salvation. Christ has taught us what "drawing" is. To the Samaritan woman He said, "Thou wouldst have asked of Him, and He would have given thee living water." So, then, drawing is asking. To the crowds in the Temple courts He said, "Let him come unto Me, and drink." So, then, drawing is coming. To the listeners by the Sea of Galilee He said, "He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst." So coming, asking, drawing, are all explained by believing. Simple faith draws all God’s goodness into the soul.
III. Consider the joy of the water-drawers. The well is the meeting-place in these hot lands, where the solitary shepherds from the pastures and the maidens from the black camel’s-hair tents meet in the cool evening, and ringing laughter and cheery talk go round. So jubilant is the heart of the man whose soul is filled and feasted with the God of his salvation, and the salvation of his God.
A. Maclaren, The Secret of Power, p. 212 (see also Christian World Pulpit, vol. viii., p. 408).
References: Isa 12:3.—Contemporary Pulpit, vol. iii., p. 188; H. Allen, Penny Pulpit, No. 1676; J. M. Neale, Sermons on Passages from the Prophets, vol. i., p. 23; A. Maclaren, Old Testament Outlines, p. 176.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v3
Isaiah
THE WELL-SPRING OF SALVATION
Read full note →
Isa 12:3.
There are two events separated from each other by more than fifteen hundred years which have a bearing upon this prophecy: the one supplied the occasion for its utterance, the other claimed to be its interpretation and its fulfilment. The first of these is that scene familiar to us all, where the Israelites in the wilderness murmured for want of water, and the law-giver, being at his wits’ end what to do with his troublesome charges, took his anxieties to God, and got for an answer the command to take with him the elders of Israel and his miracle-working rod, and to go to the rock, ‘and the Lord shall stand upon the rock before thee and them, and the water shall flow forth.’ It was not the rock, nor the rod, nor Moses and the elders, but the presence of God that brought the refreshing draught. And that that incident was in Isaiah’s mind when he wrote our text is very clear to anybody who will observe that it occurs in the middle of a song of praise, which corresponds to the Israelites’ song at the Red Sea after the destruction of Pharaoh, and is part of a great prophecy in which he describes God’s future blessings and mercies under images constantly drawn from the Egyptian bondage and the Exodus in the desert. Now, that interpretation, or rather that application, of the words of my text, was very familiar to the Jews long, long before the New Testament was thought about. For, as many of you will know, there came in the course of time a number of ceremonies to be added to a feast established by Moses himself-the Feast of Tabernacles. That was a feast in which the whole body of the Israelitish people dwelt for a week in leafy booths, in order to remind them of the time when they were wanderers in the wilderness; and as is usually the case, the ritual of the celebration developed a number of additional symbolical observances which were tacked on to it in the course of centuries. Amongst these there was this very memorable one: that on each of the days of the Feast of Tabernacles, at a given point in the ceremonial, the priests went from the temple, winding down the rocky path on the temple mountain, to the Pool of Siloam in the valley below, and there in their golden vases they drew the cool sparkling water, which they bore up, and amidst the blare of trumpets and the clash of cymbals poured it on the altar, whilst the people chanted the words of my text, ‘With joy shall ye draw water out of the wells of salvation.’
That ceremonial had been going on for eight hundred years from Isaiah’s time; and once more the period came round when it was to be performed; and on the seven days of the feast, punctually at the appointed time, the procession wound down the rocky slopes, drew the water in the golden vases, bore it up to the temple, and poured it upon the altar; and on the last great day of the feast, the same ceremonial went on up to a given point; and just as the last rites of the chant of our text were dying on the ears, there was a little stir amidst the crowd, which parted to make way for him, and a youngish man, of mean appearance and rustic dress, stepped forward, and there, before all the gathered multitudes and the priests standing with their empty urns, symbol of the impotence of their system, ‘on the last day, that great day of the feast, Jesus stood and cried, If any man thirst, let him come unto Me and drink.’ Brethren, such a commentary, at such a time, from such a commentator, may well absolve me from the necessity of enforcing the evangelistic bearing of the words of my text. And so, then, with that understanding of the deepest meaning of these words that we have to look at, I ask you to take them in the simplest possible way, and to consider three points: the Well of Salvation, the Act of Drawing the Water, the Gladness of those that draw. ‘With joy shall ye draw water out of the fountains of salvation.’
Now, with regard to the first point, let me remind you to begin with, that the idea of the word here is not that which we attach to a well, but that which we attach to a spring. It does not describe the source of salvation as being a mere reservoir, still less as being a created or manufactured thing; but there lies in it the deep idea of a source from which the water wells up by its own inward energy. Then, when we have got that explanation, and the deep, full, pregnant meaning of the word salvation as a thing past, a thing present, a thing future, a thing which negatively delivers a man from all sin and sorrow, and a thing which positively endows a man with beauty, happiness, and holiness-when we have got that, then the question next cries aloud for answer-this well-spring of salvation, is-what? Who? And the first answer and the last answer is GOD-GOD HIMSELF. It is no mere bit of drapery of the prophet’s imagery, this well-spring of salvation; it is something much more substantial, much deeper than that. You remember the old psalm, ‘With Thee is the fountain of life: in Thy light shall we see light’; and what David and John after him called life, Isaiah and Paul after him calls salvation. And you remember too, no doubt, the indictment of another of the prophets, laying hold of the same metaphor in order to point to the folly and the suicide of all godless living: ‘My people have committed two evils: they have forsaken Me, the fountain of living waters, and they have hewn out for themselves broken cisterns.’ They were manufactured articles, and because they were made they could be cracked, but the fountain, because it rises by its own inherent energy, springing up into everlasting life, is all-sufficient. God Himself is the well-spring of salvation.
If I had time to enlarge upon this idea, I might remind you how nobly and blessedly that principle is confirmed when we think of this great salvation, past, present, and future, negative and positive, all-sufficient and complete, as having its origin in His deep nature, as having its process in His own finished work, and as being in its essence the communication of Himself. That last thing I should like to say a word or two about. If there is a man or a woman that thinks of salvation as if it were merely a shutting up of some material hell, or the dodging round a corner so as to escape some external consequence of transgression, let him and her hear this: the possession of God is salvation, that and nothing else. To have Him within me, that is to be saved; to have His life in His dear Son made the foundation of my life, to have my whole being penetrated and filled with God, that is the essence of the salvation that is in Jesus Christ. And because it comes unmotived, uncaused, self-originated, springing up from the depths of His own heart; because it is all effected by His own mighty work who has trodden the winepress alone, and, single-handed, has wrought the salvation of the race; and because its essence and heart is the communication of God Himself, and the bestowing upon us the participation in a divine nature, therefore the depth of the thought, God Himself is the well-fountain of salvation.
But there is still another step to take. If these things which I have only just been able to glance at in the most superficial, and perhaps, therefore, confused manner, in any measure commend themselves to your judgments and your consciences, let me ask you to go with me one step further, and to figure to yourselves the significance and the strangeness of that moment to which I have already referred, when a man stood up in the temple court, and, with distinct allusion to the whole of the multitude of Old Testament sayings, in which God and the communication of God’s own energy were represented as being the fountain of salvation and the salvation from the fountain, and said, ‘If any man thirst, let him come unto Me.’ Why, what a thing-let us put it into plain, vulgar English-what a thing for a man to say-’If any man thirst.’ Who art Thou that dost thus plant Thyself opposite the race, sure that Thou hast no needs like them, but, contrariwise, canst refresh and satiate the thirsty lips of them all? Who art Thou that dost proclaim Thyself as sufficient for the fruition of the mind that yearns for truth and thirsts for certitude, of the parched heart that wearies and cracks for want of love, of the will that longs to be rightly and lovingly commanded? Oh, dear brethren, not only the Titanic presumption of proposing oneself as enough for a single soul, but the inconceivable madness of proposing oneself as enough for all the race in all generations to the end of time, except on one hypothesis, marks this utterance of Him who has also said, ‘I am meek and lowly of heart.’ Strange lowliness! singular meekness! Who was He? Who is this that steps into the place that only a God can fill, and says, ‘I can do it all. If any man thirst, let him come unto Me and drink’?
Dear brethren, some of us can, thank God, answer that question as I pray that every one of you may be able to answer it, ‘Thou art the King of Glory, O Christ; Thou art the everlasting son of the Father. With Thee is the fountain of life; Thou Thyself art the living water.’
But I think there is a still further step to be taken. It is not only that our Lord Jesus Christ, in His nature, in His person, is the communicator of the divine life to man, just as-if you will let me take such a metaphor-just as up in the hills sometimes you will find some little tarn or loch all shut in; but having trickling from it a thread of limpid life, and, wherever it flows, the water of the loch goes; only, the one is lake and the other is river, and the latter is the medium of communication of the former to the thirsty pastures of the wilderness. And not only so, but-if I might venture to build upon a word of the context-there seems to be another consideration there. The words which precede my text are a quotation from a song of the Israelites in their former Exodus: ‘The Lord Jehovah is my strength and my song; He also is become my salvation.’ Now, if our Bible has been correct-and I do not enter upon that question-in emphasising the difference between is and is become, mark where it takes us. It takes us to this, that there was some single, definite, historical act wherein God became in an eminent manner and in reality what He had always been in purpose, intent, and idea. Then that to which my text originally alludes, to which it looks back, is the great deliverance wrought by the banks of the Red Sea. It was because Pharaoh and his hosts were drowned in it that Miriam and her musical sisters, with their timbrel and dance, not only said, ‘The Lord is my strength,’ but ‘He has become my strength’-there where the corpses are floating yet. What answers to that in the matter with which we are concerned? Brethren, it is not enough to say that God is the fountain of salvation, it is not enough to say that the Incarnate Christ is the medium of salvation. Will you take the other step with us, and say that the Cross of Christ is the realisation of the divine intention of salvation? Then He, who from everlasting was the strength and song of all the strong and the songful, is become the salvation of all the lost, and the fountain is ‘opened for sin and for uncleanness.’ A definite, historical act, the manifestation of Jesus Christ, is the bringing to man of the salvation of God. So much, then, for that first point to which I desired to ask your attention.
And now let me say a word or two as to the second. I wish to speak about this process of drawing from the fountain. That metaphor, without any further explanation, might very naturally suggest more idea of human effort than in reality belongs to it. Men have said: ‘Yes; no doubt God is the fountain of salvation; no doubt Christ is the river of salvation; no doubt His death is the opening of the fountain for sin and for uncleanness; but how am I to bring myself into contact and connection with it?’ And there have been all sorts of answers. Every kind of pump has been resorted to. Go up to the Agricultural Hall and you will see no end of contrivances for bringing water to the surface. There are not so many there as men have found out for themselves to bring the water of salvation to their lips, and the effect has always been the same. There has been something wrong with the valves; the pump has not worked properly; there has been something wrong with the crank; the pipe has not gone down to the water; and there has been nothing but a great jingling of empty buckets, and aching and wearied elbows, and what the woman said to Christ has been true all round, ‘Sir, thou hast nothing to draw with, and the well is deep.’ Ay! thank God, it is deep; and if we let our Lord be His own interpreter, we have only to put together three sayings of His in order to come to the true meaning of this metaphor. My text says, ‘With joy ye shall draw water’; and Christ, sitting at the well of Samaria-what a strange combination of the weakness and the weariness of manhood and the strength and self-consciousness of Divinity was there!-wearied with His journey, said, ‘If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him and He would have given thee living water.’ So, then, drawing is asking. That is step number one.
Take another word of the Master’s that I have already quoted for other purposes, ‘If any man thirst, let him come unto Me and drink.’ So, then, drawing, or asking, or coming are all equivalent. That is step number two.
And, then, take another word. ‘He that cometh unto Me shall never hunger, and he that believeth on Me shall never thirst.’ So, then, drawing, asking, coming, all melt into the one simple word-believing. Trust in Him, and thou hast come, thou hast asked, thou hast drawn, thou dost possess.
But whilst I would lay the foundation thus broad, thus simple, do not forget, dear brethren, what I was saying about a definite historical act. You will hear people say, ‘Oh, I trust in Christ!’ What do you trust in Christ? You will hear people say, ‘Oh, I look to the goodness of God.’ Be it so. God forbid I should say a word to prevent that; but what I would insist upon is that a mere vague regard to a vague Christ is not the faith that is equivalent to drawing from the fountain of salvation. There must be a further object in a faith that saves. It must lay hold of the definite historical act in which Christ has become the salvation of the world.
Do not take it upon my words, take it upon His own. He once said to His fellow-countrymen in His lifetime, ‘I am the living bread’; and many of our modern teachers would go that length heartily. Was that where Christ stopped? By no means. Was His Gospel a gospel of incarnation only? Certainly not. ‘I am the living bread that came down from heaven.’ Anything more? Yes; this more, ‘and the bread which I will give is My flesh, which I will give for the life of the world. He that eateth Me he shall live by Me.’ ‘Well,’ say some people, ‘that means following His example, accepting His teaching, being loyal to His Person, absorbing His Spirit.’ Yes, it means all that; but is that all it means? Take His own commentary: ‘He that eateth My flesh and drinketh My blood, hath eternal life.’ Yes, brethren, a Christ incarnate, blessed be God! A Christ crucified, blessed be God! And not the one but both must be the basis of our faith and our hope.
Now, will you let me say one thing about this matter of drawing the water? It is an act of faith in a whole Jesus, and eminently in the mighty act and sacrifice of His Cross. But to go back again to the context: ‘He also is become my salvation. ‘That is what I desire, God helping me, to lay on the hearts of all my hearers-that a definite act of faith in Christ crucified is not enough unless it is a personal act, unless it is what our old Puritan forefathers used to call ‘appropriating faith.’ Never mind about the somewhat dry and technical phraseology; the thing is what I insist upon-’my salvation.’ O brother! what does it matter though all Niagara were roaring past your door; you might die of thirst all the same unless you put your own lips to it. Down on your knees like Gideon’s men; it is safest there; that is the only attitude in which a man can drink of this fountain. Down on your knees and put your lips to it-your very own lips-and drink for your own soul’s salvation. Christ died for the world. Yes; but the world for which Christ died is made up of individuals who were in His heart. It is Paul’s words that I would beseech you to make your own: ‘The Son of God, who loved me and gave Himself for me.’ Every one of you is entitled to say that, if you will. You remember that verse filled with adoring contemplation that we sometimes sing, one word in which seems to me to be coloured by the too sombre doctrine of the epoch from which it came:-
‘My soul looks back to see
The burden Thou didst bear,
When hanging on the accursed tree,
And knows her guilt was there.’
‘He also is my strength and my song. He is become my salvation; therefore, in joy shall ye draw water out of the wells of salvation.’
Now, I have left myself no time to do more than say one word about that last point, the gladness of the water-drawers. It is a pretty picture in our text, full of the atmosphere and spirit of Eastern life: the cheery talk and the ringing laughter round the village well, where the shepherds with their flocks linger all day long, and the maidens from their tents come-a kind of rude Exchange in the antique world; and, says our prophet, ‘As the dwellers in the land at their village springs, so ye, the weary travellers at “the eye of the desert,” will draw with gladness.’ So we have this joy.
Dear brethren, the Gospel of Jesus Christ is meant for something better than to make us glad, but it is meant to make us glad too, and he is but a very poor Christian who has not found that it is the joy and rejoicing of his heart. We need not put too much emphasis and stress upon that side of the truth; but we need not either suppress it or disregard it in our modern high-flown disinterestedness. There are joys worth calling so which only come from possessing this fountain of salvation. How shall I enumerate them? The best way, I think, will be to quote passages.
There is the gladness of forgiven sin and a quieted conscience: ‘Make me to hear joy and gladness, that the bones which Thou hast broken may rejoice.’ There is the joy of a conscious possession of God: ‘Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of Thy countenance. In Thy name shall they rejoice all the day.’ There is the joy of fellowship and communion with Jesus Christ and His full presence: ‘I will see you again; and your hearts shall rejoice, and your joy no man taketh away from you.’ There is the joy of willing obedience: ‘I delight to do Thy will.’ ‘It is joy to the just to do judgment.’ There is the joy of a bright hope of an inheritance ‘incorruptible,’ ‘wherein ye greatly rejoice,’ and there is a joy which, like that Greek fire they talk about, burns brighter under water, and glows as the darkness deepens-a joy which is independent of circumstances, and can say, ‘Although the fig-tree shall not blossom, neither shall fruit be in the vines, yet I will rejoice in the Lord.’
And all that, brother and friend, may be yours and mine; and then what this same prophet says may also be true: ‘The ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads’-that is for the pilgrimage; ‘They shall obtain joy and gladness, and sorrow and sighing shall flee away’-that is for the home. There is another prophecy in this same book of Isaiah: ‘Ho, every one that thirsteth, come ye to the waters’; that was the voice of the Christ in prophecy. There is a saying spoken in the temple courts: ‘If any man thirst, let him come unto Me and drink’; that was the voice of the Christ upon earth. There is a saying at the end of Scripture-almost the last words that the Seer in Patmos heard: ‘Whosoever will, let him take of the water of life freely’; that was the voice of the Christ from the throne. And the triple invitation comes to every soul of man in the world, and to thee, and thee, and thee, my brother. Answer, answer as the Samaritan woman did: ‘Sir, give me this water that I thirst not, neither come hither’ any more to draw of the broken cisterns.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 1. The thanksgiving that now follows is the counterpart…
1. The thanksgiving that now follows is the counterpart of the hymn of praise sung after the passage of the Red Sea (Exodus 15), and is partly based upon it. Some scholars doubt its Isaianic authorship and date it after the return from exile.
3. Draw water] Under a figure it is indicated that there shall be a continual supply of divine protection and deliverance. Or, if we follow the Talmud, there may be an allusion to the ceremonial of the Feast of Tabernacles, on the last day of which water was drawn from the pool of Siloam by the priests and poured at the altar of burnt-offering (see Joh_7:37).
Read full note →
5. He hath done excellent things] from Exo_15:1, 'triumphed gloriously,' the same word. This is known] RV 'let this be known.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v2 (See Scofield "Psa 2:12")
trust
(See Scofield "Psa 2:12")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 12 Israel’s Salvation Hymn
CHAPTER
12 Israel’s Salvation Hymn
Read full note →
1. When Israel will sing (Isa 12:1) 2. What Israel will sing (Isa 12:2-3) 3. To whom Israel will sing (Isa 12:4-5) 4. The Holy One in the midst (Isa 12:6)It is Israel’s future song of praise for salvation. Read in this light what a wonderful meaning this little chapter has. The song will be sung by the delivered and blessed remnant “in that day.” In what day? When the Lord arises to judge; when He is manifested in His glory; when He brings back the captivity of His people.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Israel’s Song of Its Redemption.
Israel’s Song of Its Redemption.
v. 1. And In that day, when the redemption of the spiritual Israel, of the Church of Christ, shall be completed, thou shalt say, the Church Triumphant breaking forth in a paean of praise, O Lord, I will praise Thee; though Thou wast angry with me, in a just wrath over the natural sinfulness of those whose redemption was perfected, Thine anger is turned away, through the atonement made by Christ, and Thou comfortest me, the fact of the salvation gained in Christ is the highest consolation of the believers in time and eternity.
Read full note →
v. 2. Behold, God Is my Salvation, literally, "Behold the God of my salvation," Him who planned and carried out the redemption of a world lost in sin; I will trust, placing full reliance upon His promise of help, and not be afraid, not being brought to shame on account of the confidence resting in Him; for the Lord Jehovah is my Strength, giving full evidence of His power in redeeming His people, and my Song, the object of His Church’s endless praise; He also is become my Salvation, the blessings of which are now enjoyed by the elect of God.
v. 3. Therefore with Joy shall ye draw water out of the wells of salvation, partaking of its benefits richly and endlessly. "At the Feast of Tabernacles water was drawn from the fountain of Siloam for a drink-offering. From the priest that so brought it with solemnity into the Temple, another took it, and, while pouring out the water, used the words of our text. "
v. 4. And In that day, while enjoying the fullness of the redemption, shall ye say, the prophet here addressing all the members of the Church of Christ, Praise the Lord, call upon His name, loudly proclaiming the miracles of His mercy, declare His doings among the people, making them known throughout the earth, make mention that His name Is exalted, thus giving all glory to Him alone.
v. 5. Sing unto the Lord, for He hath done excellent things, proving His excellence and majesty in the various acts of His redemption; this is known in all the earth, it should be announced to all mankind.
v. 6. Cry out and shout, thou inhabitant of Zion, the Church of God receiving her name from the mountain where the house of true divine worship warn located; for great is the Holy One of Israel in the midst of thee, as the Giver of victory and the Fountain of life. Thus this wonderful hymn, modeled after so many psalms of praise in the Old Testament, especially that sung upon the delivery of the children of Israel at the hands of Pharaoh, Exo 15:1-18, sets forth the joy of the redeemed of the Lord, of the Church Triumphant, when entering upon the blessings of eternal redemption.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5 General Information:
General Information:
Here Isaiah continues to describe what it will be like when the king that God has chosen rules. (See: Isaiah 11:1-2)
Read full note →
On that day
It can be stated clearly what time is being referred to. AT: "At that time" or "When the king rules" (See: Assumed Knowledge and Implicit Information)
your wrath has turned away
God's wrath is spoken of as if it were a person that could turn away and leave. It means that God has stopped being angry. AT: "You are no longer angry with me" (See: Personification)
God is my salvation
God causing someone's salvation is spoken of as if God were that salvation. The abstract noun "salvation" can be expressed with the noun "savior" or the verb "save." AT: "God causes my salvation" or "God is my savior" or "God is the one who saves me" (See: Metaphor and Abstract Nouns)
Yahweh is my strength
God causing someone to be strong is spoken of as if Yahweh were their strength. AT: "Yahweh makes me strong" (See: Metaphor)
song
The word "song" here represents what a person sings about. AT: "the one I joyfully sing about" (See: Metaphor)
He has become my salvation
"He has saved me"
translationWords
Yahweh
anger
wrath
comfort
God
save
trust
fear
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6 12:1-6 The prophet’s personal song of praise for God’s…
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.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.