Verse-by-Verse Bible Commentary
Isaiah 12:3

Bridgeway Bible Commentary

The Messiah’s kingdom (11:1-12:6)

A leading theme of this part of the book is that God preserves a remnant out of the destruction of Israel and Judah. Earlier this remnant was likened to the stump of a tree from which springs new life (see 6:13). The remnant is now identified with the royal line of David (son of Jesse) from which comes the Messiah (11:1). The Messiah reverences God and, having the Spirit of God in unlimited measure, knows how to apply God’s wisdom in ruling God’s people. He is the Prince of Peace who governs with perfect love and perfect justice. He is not deceived by outward appearances, and has a particular concern for those who are the victims of injustice and oppression (2-5).
In the Messiah’s kingdom there is no hate, fear, cruelty or danger, but perfect peace and harmony. People truly know God, and therefore they no longer do evil to each other (6-9).
The blessings of the Messiah’s kingdom were foreshadowed in the return of the Jews from their captivity in Babylon. The prophet pictures God’s people coming from many nations to dwell together under the Messiah’s rule (10-12). The tension that once existed between Israel and Judah is now gone, for the two kingdoms are united again. They work together in overpowering any nation that threatens the peace of the messianic kingdom (13-14). In a migration of people likened to the exodus from Egypt, those held in foreign captivity return to their homeland (15-16).
Just as Moses and his people sang a song of praise to God for his deliverance from Egypt, so the returned exiles sing their praise to God for his deliverance from Babylon. Now that he has forgiven them, they have no need to fear. God’s salvation brings with it confidence, strength, refreshment and joy (12:1-3). Those who have received this salvation not only want to praise God, but they also want to tell others of him and all that he has done (4-6).

Coffman's Commentaries on the Bible

“And in that day thou shalt say, I will give thanks unto thee, O Jehovah; for though thou wast angry with me, thine anger is turned away from me, and thou comfortest me. Behold God is my salvation; I will trust, and will not be afraid: for Jehovah, even Jehovah 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 Jehovah, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto Jehovah; for he hath done excellent things: let this be known in all the earth. Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.”

In 1924 and for some time previously, critical commentators arrogantly rejected this song as having any right to be in Isaiah at all. Typical of what critics were saying at that time is this blunt, unsupported assertion by Peake, “This is a late appendix.”Peake’s Commentary Series, p. 444. However, by 1937, such assertions had lost their appeal to most scholars. Dummelow, for example, wrote, “Some scholars doubt its Isaianic authorship and date it after the return from the exile.”J. R. Dummelow’s Commentary, p. 424. What a difference! In 1924 the radical critics were proclaiming their denials as the gospel truth; but in Dummelow’s period such denials were relegated to a far lesser status, being merely what “some scholars” alleged.

However, the advance beyond those radical denials so characteristic of the first half of this century is illustrated by this quotation from Payne:

“The prophet seeks to reassure the inhabitants of Zion and instill into his fellow citizens his own confident faith in the Holy One of Israel. With this phrase, so characteristic of Isaiah, the section is brought to an end.”The New Layman’s Bible Commentary, p. 1780.

Marvelous! Payne writing only recently did not even mention the former position of critics, but completely ignored them as he should have done. We truly believe that, as time passes, discerning commentators will more and more stop wasting their time by repeating, and discussing the allegations of unbelievers. A great many faithful and discerning scholars today are doing that very thing. Homer Hailey should be added to this list already.

The last three verses here carry repeated instructions to God’s people of all ages: (1) give thanks to Jehovah; (2) call upon his name; (3) declare his doings among the people; (4) make mention that his name is exalted; (5) sing unto Jehovah; (6) God hath done excellent things; let this be known in all the earth; (7) Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.

All of this adds up to an elaboration of the Biblical injunction, “Let the redeemed of Jehovah say so” (Psalms 107:2).

The Messianic import of the chapter is further indicated by the expression, “With joy shall ye draw water out of the wells of salvation.” On the great day (the last day) of the feast of tabernacles, there was a ceremony connected with drawing water from the Pool of Siloam in a golden pitcher and pouring it upon the sacrifices that day with great rejoicing. Obviously the text in the hymn does not apply to anything ordained in the Law of Moses. And what is said here “can hardly be understood of any benefits provided by the Mosaic dispensation. Our Saviour applied Isaiah’s words here to himself and to the effusion of the Holy Spirit” (John 7:37 ff).Robert Lowth’s Commentary, p. 218.

This brings us to the conclusion of the first great division of Isaiah’s prophecy; and in these brief chapters there has emerged the great majority of the themes that Isaiah will discuss throughout the book, “line upon line, here a little and there a little” as noted in the introduction. Such things as the apostasy of Israel, their rejection as the chosen people, the ruin and captivity of Israel, the return of a remnant, God’s judgments upon wicked nations, the salvation of an obedient remnant, the accomplishment of that redemption by the hand of Immanuel (the Messiah), the coming of the Messiah through the Davidic line, the virgin birth of Messiah, the Messiah’s character, his endowment, his ability, the nature of God’s kingdom, the calling of the Gentiles and their reception into God’s fellowship and kingdom along with a remnant of the Jews, etc. etc.

(The End of Division I)

Barnes' Notes on the Whole Bible

Therefore - In view of all his mercies, the Hebrew is, however; simply, ‘” and” ye shall draw.’ It has already been intimated that the Jews applied this passage to the Holy Spirit: and that probably on this they based their custom of drawing water from the fountain of Siloam at the feast of the dedication (note, John 7:37). The fountain of Siloam was in the eastern part of the city, and the water was borne from that fountain in a golden cup, and was poured, with every expression of rejoicing, on the sacrifice on the altar. It is not probable, however, that this custom was in use in the time of Isaiah. The language is evidently figurative; but the meaning is obvious. A fountain, or a well, in the sacred writings, is an emblem of that which produces joy and refreshment; which sustains and cheers. The figure is often employed to denote that which supports and refreshes the soul; which sustains man when sinking from exhaustion, as the babbling, fountain or well refreshes the weary and fainting pilgrim (compare John 4:14).

It is thus applied to God as an overflowing fountain, suited to supply the needs of all his creatures Jeremiah 2:13; Jeremiah 17:13; Psalms 36:9; Proverbs 14:27; and to his plan of salvation - the sources of comfort which he has opened in the scheme of redeeming mercy to satisfy the needs of the souls of people Zechariah 13:1; Isaiah 41:18; Revelation 7:17. The word ‘rivers’ is used in the same sense as ‘fountains’ in the above places Isaiah 42:15; Isaiah 43:19-20. Generally, in the Scriptures, streams, fountains, rivers, are used as emblematic of the abundant fullness and richness of the mercies which God has provided to supply the spiritual necessities of men. The idea here is, therefore, that they should partake abundantly of the mercies of salvation; that it was free, overflowing, and refreshing - like waters to weary pilgrims in the desert; and that their partaking of it would be with joy. It would fill the soul with happiness; as the discovery of an abundant fountain, or a well in the desert, fills the thirsty pilgrim with rejoicing.

Calvin's Commentary on the Bible

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

From the fountains of the Savior. ⁽¹⁹⁵⁾ This word is more appropriate to this passage than if he had said, “from the fountains of God;” for it yields more consolation when we know that he is the author of our salvation, and therefore the Prophet has skilfully adapted this term to the situation in which it is placed. Now, if this promise includes the whole of Christ’s reign, we ought constantly to apply it to our use. Let us therefore know that the goodness of God is held out to us, that we may be satisfied with it; for we ought to be like a dry and thirsty land, as the Psalmist says, (Psalms 143:6,) that we may desire the waters of the Lord. This goodness of God is wonderful and beyond what could have been believed, that he does not suffer us to burn with unsatisfied desire, but presents a fountain from which we may draw abundantly. That fountain is Christ, in whom all God’s benefits are imparted to us; for out of his fullness, as John says, we all draw. (John 1:16.) It remains, therefore, that whenever we feel our want we go directly to him.

(195) Bogus footnote

Smith's Bible Commentary

Chapter 12

And in that day ( Isaiah 12:1 ).

This day of the Lord when He returns and establishes His kingdom.

thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me ( Isaiah 12:1 ).

This is, of course, the declaration of Israel who had been dispersed in the anger of the Lord. And now as they are returning, they're returning to God, they shall look upon Him whom they have pierced and they shall weep over Him as one weeps over their only son that is lost and all. And this beautiful recognition by the nation Israel that Jesus is indeed the true Messiah. And so they will praise the Lord and they will say, "You were angry with us, but now Your anger is turned away and now You are our comfort."

Behold, God is my salvation ( Isaiah 12:2 );

That's the name Joshua or Jesus. The acknowledgment of Jesus. They're acknowledging that, "God is my salvation." Jehoshua, the name of Jesus.

I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he is become my salvation ( Isaiah 12:2 ).

And the word "Jehovah is salvation" is the name Jesus. So it speaks here very clearly of the recognition of Jesus as the Savior, even as we are told, "Behold, He comes with the clouds; every eye shall see Him" ( Revelation 1:7 ). They also which pierced Him shall mourn and all. The recognition that Jesus, Jehovah, is their salvation, is become my salvation; Jehovah Shua.

Therefore with joy shall ye draw water out of the wells of salvation ( Isaiah 12:3 ).

Jesus stood and cried saying to them, "If any man thirst, let him come unto Me, and drink" ( John 7:37 ). But they refused to come. And so in Revelation the last chapter, Jesus said, "Let him that is athirst come, and drink of the water of life freely" ( Revelation 22:17 ). In that day they will accept the offer and they will draw with joy the water out of the wells of salvation.

And in that day shall ye say, Praise the LORD ( Isaiah 12:4 ),

Now that seems to bug a lot of people because it seems to be an indication the person's getting sort of turned on, and some people object to people getting turned on to the Lord. I have a friend who was a pastor here in Santa Ana and he pastored the Northside Church of Christ. He started coming to some Bible studies that we were holding here in Costa Mesa and he really got turned on to the Lord. And because we were always going around, all the kids in the Bible study and all, were always going around just rejoicing in the Lord saying, "Oh, praise the Lord!" And as he began to see the work of God and as God began to work in a vital way in his life, he started saying, "Oh, praise the Lord!" Well, he finally was called before his church board, and one of the orders that the church board gave to him was don't use the phrase "Praise the Lord" anymore. It's undignified. And he was forbidden by his church board. Well, he didn't last long, because when you see God working so much, it's just awfully hard not to say, "Praise the Lord!" when you really see the work of God being accomplished.

There is a magazine, religious magazine that is filled with satire and sarcasm. It's called the Wittenberg Door published down in San Diego area, El Cajon. And these guys are always panning some segment in the body of Christ, and I understand that the latest pan is against the Charismatics. And in one of the descriptions of them, it refers to them as these people are always going around saying, "Praise the Lord!" Trying to sort of put down the exuberance, the joy, the excitement that we experience when we see God really working. Oh, praise the Lord! In that day they're going to say it, and so I don't see any problem of saying it today. When you really...

They're excited because God is working. They're excited because they are taking now the wells of salvation. They're excited because they have discovered that Jesus is the Messiah. Well, I've discovered that He's the Messiah, so I should have the privilege of going ahead and saying it now. Praise the Lord for the glorious salvation that we have through Jesus Christ.

call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the LORD; for he has 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 ( Isaiah 12:4-6 ).

And so this is the glorious acclamation and praise and all that comes when Jesus returns and sets Himself up as the King over the earth. And that whole recognition now as the Lord reigns finally over the earth. As His kingdom has now come and soon His will is to be done here on earth, even as it is in heaven. And we're going to enter in to this glorious new age. Oh, who can't say Praise the Lord to that? When we see the world as God wants it to be. When we dwell together in love. When we dwell together in peace. When we dwell together in just this full openness of love one to another. It's going to be glorious! "

Dr. Constable's Expository Notes

Water is a rich symbol of salvation, especially to a people who lived in a land as dry as Palestine. God had provided salvation in the form of water for the Israelites during their wilderness march (Exodus 15:27; Exodus 17:1-7). In the future, Israelites could anticipate securing His salvation and sharing it with others, specifically the Gentiles (cf. Psalms 116:13). This verse became a common saying among the Jews and led to a water-drawing ceremony in Jerusalem (cf. John 4:15; John 7:37-38). Water represents everything necessary for supporting life.

Gill's Exposition of the Whole Bible

Therefore with joy shall ye draw water,.... These words are either an exhortation to others, as the Septuagint and Arabic versions render it, "draw ye"; and so likewise an encouragement to them by her example, or a prophecy that they should do this; that is, apply to Christ for grace, and receive it from him: for by "water" is meant grace, which is compared to it, because it is softening, purifying, fructifying, cooling, and refreshing, and extinguishes thirst; and this is to be "drawn", it is to be come at, though the well in which it is be deep, and not in the reach of everyone; the bucket is faith that it is drawn with, and this is the gift of God; and it is in the exercise of this grace, which requires diligence, strength, and labour, that saints receive from Christ, and grace for grace; and this is exercised in the use of means, by prayer, reading of the Scriptures, and attendance on the word and ordinances, by which faith draws hard, and receives much, and, when it does, it is attended "with joy": salvation itself is received with joy, and so is the Saviour; as also a justifying righteousness, and pardoning grace, and likewise every supply of grace; which joy is of a spiritual kind, is in a way of believing, what a stranger intermeddles not with, and is unspeakable and full of glory:

out of the wells of salvation, or "fountains"; as all the three Persons are; Jehovah the Father, as he is called "the fountain of living water", Jeremiah 2:13 so he is the fountain of salvation; it springs from him, from his everlasting love, his eternal purposes, his infinite wisdom, his sure and unalterable covenant, his free grace in the mission of his Son; and he himself is the God of grace, from whence it all comes, and every supply of it. The Spirit and his grace are called a "well of living water", John 4:14 and he also is a well of salvation; it is he that convinces men of their need of it, that brings near this salvation to them, and shows them their interest in it, and bears witness to it, and is the earnest and pledge of it; and he is the author of all that grace which makes them meet for it, and from whom are all the supplies of it by the way. But more especially Christ is meant, who is the "fountain of gardens, and well of living water", Song of Solomon 4:15 in whom salvation is, and in no other: the words may be rendered, "the wells" or "fountains of the Saviour" r, yea, of Jesus; and which are no other than the fulness of grace in him: the phrase denotes the abundance of grace in Christ, much of which is given out in conversion; an abundance of it is received with the free gift of righteousness for justification; and a large measure of it in the pardon of sins, and in all the after supplies, through the wilderness of this world, till the saints come to glory; and which is vouchsafed to a great number, to all the elect angels and elect men, to all the churches, and the members thereof, in all ages; and this always has been and ever will be communicating to them. The Targum is,

"and ye shall receive a new doctrine from the chosen, the righteous;''

or of the righteous; which is true of the doctrine of the Gospel, received by the hands of chosen men, the apostles of Christ. The Jews s make use of this passage, in confirmation of the ceremony of drawing of water at the feast of tabernacles; and say t it signifies the drawing of the Holy Ghost; that is, his grace.

r ממעיני הישועה "de fontibus Salvatoris", V. L.; Vatablus. s T. Bab. Succa, fol. 48. 2. & 50. 2. t Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1.

Henry's Complete Commentary on the Bible

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

      This is the former part of the hymn of praise which is prepared for the use of the church, of the Jewish church when God would work great deliverances for them, and of the Christian church when the kingdom of the Messiah should be set up in the world in despite of the opposition of the powers of darkness: In that day thou shalt say, O Lord! I will praise thee. The scattered church, being united into one body, shall, as one man, with one mind and one mouth, thus praise God, who is one and his name one. In that day, when the Lord shall do these great things for thee, thou shalt say, O Lord! I will praise thee. That is,

      I. "Thou shalt have cause to say so." The promise is sure, and the blessings contained in it are very rich, and, when they are bestowed, will furnish the church with abundant matter for rejoicing and therefore with abundant matter for thanksgiving. The Old-Testament prophecies of gospel times are often expressed by the joy and praise that shall then be excited; for the inestimable benefits we enjoy by Jesus Christ require the most elevated and enlarged thanksgivings.

      II. "Thou shalt have a heart to say so." All God's other gifts to his people shall be crowned with this. He will give them grace to ascribe all the glory of them to him, and to speak of them upon all occasions with thankfulness to his praise. Thou shalt say, that is, thou oughtest to say so. In that day, when many are brought home to Jesus Christ and flock to him as doves to their windows, instead of envying the kind reception they find with Christ, as the Jews grudged the favour shown to the Gentiles, thou shalt say, O Lord! I will praise thee. Note, we ought to rejoice in, and give thanks for, the grace of God to others as well as to ourselves.

      1. Believers are here taught to give thanks to God for the turning away of his displeasure from them and the return of his favour to them (Isaiah 12:1; Isaiah 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,Romans 5:1; Romans 5:2. Nay, God sometimes brings his people into a wilderness that there he may speak comfortably to them,Hosea 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 (Isaiah 12:2; Isaiah 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 Psalms 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 (Isaiah 12:3; Isaiah 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, Psalms 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 (Deuteronomy 26:11), be joyful in his house of prayer (Isaiah 56:7), and keep his feasts with gladness, Acts 2:46.