A PSALM (SONG) OF THANKSGIVING
FOR JEHOVAH'S SALVATION

As you read and study the great prophetic book of Isaiah, keep the context in mind, remembering that chapter 12 marks the end of the first major section of Isaiah (refer to the preceding Table). Isaiah takes an abrupt turn to the oracle concerning Babylon beginning in Isaiah 13:1 and taking up additional oracles to the nations through Isaiah 27.. Isaiah 1-12 precedes from worst (Isa 1:1, 2, 3, 4, 5, 6, 7, 8, 9) to best, from divine judgment to divine comfort, chapter 12 (Isa 12:1-6) which culminates in the promise of salvation (Isa 12) and the presence of their Savior (Isa 12:6)

I love Joseph Parker's comment...

It is time we had a hymn in this prophecy of Isaiah, for the reading has been like a succession of thunderstorms and earthquakes.

Alexander summarizes this chapter as follows...

Taking occasion from the reference to Egypt and the exodus in the close of the preceding chapter, the Prophet now puts into the mouth of Israel a song analogous to that of Moses, from which some of the expressions are directly borrowed. The structure of this psalm is very regular, consisting of two parts, in each of which the Prophet first tells the people what they will say, or have a right to say, when the foregoing promises are verified, and then addresses them again in his own person and in the usual language of prediction. In the first stanza, they are made to acknowledge the divine compassion and to express their confidence in God as the source of all their strength, and therefore the rightful object of their praise, Isa 12:1-3. In the second stanza, they exhort one another to make known what God has done for them, not only at home but among all nations, and are exhorted by the Prophet to rejoice in the manifested presence of Jehovah, Isa 12:4-6. (The Prophecies of Isaiah)

The New Unger's Bible Dictionary has the following outline of this first section of Isaiah...

Prophecies from the standpoint of the prophet’s own time (Isaiah1:1–35:10)
 

A. Prophecies concerning Judah and Jerusalem (Isa 1:1–12:6)
 

1. General introduction (Isa 1:1–31)
2. Millennial blessing through cleansing (Isa 2:1–4:6)
3. Israel’s reproof for her sins (Isa 5:1–30)
4. The prophet’s call and commission (Isa 6:1–13)
5. Immanuel’s prophecy (Isa 7:1–25)
6. Prophecy of Assyrian invasion (Isa 8:1–22)
7. Messianic prediction (Isa 9:1–21)
8. Assyrian punishment (Isa 10:1–34)
9. Millennial restoration (Isa 11:1–16)
10. Millennial worship (Isa 12:1–6)

Fruchtenbaum has commented that...

CHAPTERS 7–12 of Isaiah constitute a single unit, sometimes referred to as “The Book of Immanuel” because the name “Immanuel” appears three times in the Hebrew text (Isaiah 7:14; 8:8,10) (Ed: Isa 8:10 = "God with us" transliterated "immanu'el"). (Messianic Christology: A study of Old Testament prophecy concerning the first coming of the Messiah. Tustin, CA: Ariel Ministries)

The KJV Bible Commentary adds that...

Viewing the entire context of the Immanuel passage (Isaiah 7-12), we are taken from a time when the nation of Israel is trembling in fear for the future of the throne of David to a time of unparallel exaltation of the One who shall sit upon that throne during His great millennial reign upon the earth. In between, we are introduced to Immanuel, the virgin’s son, who is indeed “God with us.” Next, we are told that He is to identify with the land; for it is His land. Further, He is described as the Gift-Child who will assume the government of His kingdom. We are further told that He is Himself the mighty God (Isa 10:21), whose rule will bring peace through His wonderful counsel. Finally, we are told that before He comes, the tree of David will be reduced to a stump. Yet, Judah need not fear; for the time will yet come when God’s King will sit on that throne as a Branch that sprouts from the root-stock of Jesse into an everlasting kingdom. To the Christian there can be no doubt that this entire passage speaks of only One Person: Jesus Christ the King! (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos)

ON THAT
DAY

Then - Always be alert for this "time sensitive" word (expressions of time) for by definition it is a marker of what is next in order of time or next in a series and can be especially helpful in interpretation of prophetic passages. When you see a then at the beginning of a verse, stop and interrogate with the 5W/H'S especially asking when is then and what will happen then? From the context, the answer to "When?" is on that day and the answer to "What?" will happen on that day is elaborated on in the remainder of chapter 12.

ROBIN MARK
ONE DAY‬‏

On that day - This specific time phrase begs the question "What day?" When interpreting Isaiah 12, one must be careful not to divorce this chapter from the immediately preceding context, which has the same time phrases  (in that day, on that day) in Isa 11:10,11-note. Remembering that the chapter breaks are arbitrary divisions of men, if one reads chapters 11 and 12 together, it becomes clear that they present a seamless description of the future (eschatological) day when Messiah returns (cp Second Coming) to establish His Millennial Kingdom (see chronicling of the events that lead to the Return of the King of kings) to rule and reign in righteousness over the whole earth (cp Isa 11:9) for 1000 glorious years (Compare Rev 20:4-note, Re 20:5-note, Re 20:6-note). This day then is one aspect of that eschatological time which is referred to as the Day of the Lord (see discussion of what defines the Day of the Lord).

Constable comments that...

This paean (joyous song) of praise concludes the section dealing with Israel’s choice between trusting God or Assyria (Isa 7:1-12:6). It expresses the trust in God that Isaiah’s revelations in this section encouraged. This is a song of redemption that the remnant will sing “in that day” of Messiah’s triumph but which the prophet anticipated in his own. Isaiah prophesied that on the day Messiah reigned the remnant who survived the harvesting of Israel would praise Yahweh for ending His discipline of them and for comforting them. Previously in Isaiah’s prophecy “that day” was one to be dreaded (cf. Isaiah 2:20; 3:18; 4:1; 7:18, 20–21, 23), but now it is one to be hoped for. (Isaiah - Expository Notes)

Ryrie adds that...

So certain were God's promises of future blessing for Israel in or on that future day that Isaiah composed this song of praise in anticipation of the Millennium

J Vernon McGee introduces Isaiah 12 with this comment...

Once again we have the expression “in that day,” which marks the beginning of the Great Tribulation Period and goes through the coming of the kingdom that Christ is going to establish upon the earth. This verse expresses the thought that the night of sin is over and the day of salvation is come. Israel has gone through the terrible night of the Tribulation, and now the light has come. The Tribulation is over, and they enter the peace and joy of the kingdom. This is an occasion for praise! The thing that will characterize the kingdom age is pure joy. . (Isaiah 12:1-3.mp3; Isaiah 12:4-6.mp3)

Tyndale Concise Bible Commentary...

The “second” (Isa. 11:11) time refers to a regathering of the Jewish people following the tribulation (Matt. 24:15–20, 31). This song of praise (Isa. 12:1) will be sung on that day when the Jews are regathered from among the nations as a believing people. “Isaiah” (meaning “God is salvation”) as a sign (Isa 8:18) is fulfilled when these events occur.

Arnold Fruchtenbaum links Isaiah 11 and Isaiah 12 commenting  that...

The regathering of Israel, following the regeneration, is another high point of prophetic revelation to be found in many of the prophets. In Isaiah 11:11-12:6, the final regathering is described as the second of the world-wide regatherings of Israel. The first regathering is the one in unbelief prior to the Great Tribulation in preparation for judgment. The regathering described in this passage is the second one (Isa 11:11a), in faith and in preparation for the millennial blessings. This regathering is not merely local from the nations of the Middle East (Isa 11:11b), but from all over the world (Isa 11:12). Isaiah then goes on to develop certain characteristics of Israel’s final regathering.  the unity between Israel and Judah will be restored (Isa 11:13, 14). Second, the final regathering will be accompanied by miracles (Isa 11:15, 16). The tongue of the Egyptian Sea, the Gulf of Suez, will dry up while the Euphrates will be smitten and split up into seven smaller streams so as to make the regathering that much easier. As a highway was made for Israel at the Exodus, there will likewise be one again in the final regathering. This will result in songs of praise (Isaiah 12:1–6). (Israelology: The Missing Link in Systematic Theology. Tustin, Calif.: Ariel Ministries or Logos)
 

In keeping with the Exodus motif introduced by Isaiah 11:15, 16, there is a song of praise. (The Messianic Bible Study Collection 59:12. Tustin, Calif.: Ariel Ministries)

Moellerhaus...

The day has not changed. It is still the day, or period, of the Nazarene Branch of the family of David. The messianic day of the David prophecies are the completion of the promised comfort and the cause of praise to YHWH for His provision for the final glorious outcome for His people Israel.

You...I...me - Each of these pronouns is singular in the original Hebrew. The question is "Who is 'you...I...me'?" This is an important question, because how one answers this question directly impacts how one interprets the entire chapter! The question is does one interpret these pronouns literally and in their proper context or non-literally and out of context?

Some sources like the Pulpit Commentary refer to this chapter as "The song of thanksgiving of the united church" and identify these pronouns with the church, an entity which has not been mentioned once in the context of Isaiah 1-12! (And remember context is the key and the king to facilitate accurate interpretation. To interpret a Biblical text outside the bounds set by the surrounding context opens that text to the danger of becoming a pre-text, a proof-text or text that is otherwise misinterpreted)!

Raymond Ortlund (who I enjoy reading because of his very artistic writing style) makes the statement that in Isaiah 12 "we are listening here to our own voice from the future. Isaiah is describing the revival of the church in the latter days. He is not giving us details about the end times." Beloved, I beg to differ (strongly) as such spiritualizing of the text completely extirpates the literal nation of Israel from this chapter. Ortlund seems to overlook the fact that Isaiah 12 is a continuation of Isaiah 11, which as discussed more fully below clearly demonstrates that Israel is the intended audience and not the church. While I agree completely with Ortlund that all believers will sing the glorious song of Isaiah 12 - this is a reasonable application and is compatible with the fact that a given Biblical text can have more than one valid application. On the other hand, every passage has only one true interpretation and the only accurate interpretation that fits the "church-less" context is that the audience being addressed is the nation of Israel and specifically the believing remnant who alone (of all Israel) can sing the song of salvation (Isaiah 12:3,4).  If the Jews were not the intended audience, how could a Jew in Babylonian exile read Isaiah 12 and see in it the promise of a future and a hope if the intended audience were the church? Paul states clearly that the church was a mystery not revealed in the Old Testament (Eph 3:4, 5, 6-note).

Beloved, God is not finished with Israel, as substantiated by His bringing her into existence as a nation in one day in May, 1948, something that has never before transpired in the history of the world! God has promises which are yet to be fulfilled to Israel and He will indeed fulfill them to the very last word. As an aside, I should say that I am not a dispensationalist (I'm not sure I even know what that term means) but I am a literalist who accepts the literal normative reading of the Scripture as the only accurate way to interpret the Scripture (of course leaving room for the interpretation of clearly figurative passages although believing that they too have only one literal meaning). See Related Resource: Interpretation of Prophetic Passages

Another respected modern resource (and one which I frequently consult), The ESV Study Bible, suggests the pronouns "You...I...me" refer to "the people of God as a whole." As just alluded to, while I think the song of Isaiah 12 is certainly applicable (Application) to all of God's children (Jn 1:12, 1Jn 3:1) who have been saved throughout all the ages, one must still be very careful not to ignore the context of the text. The question one must ask is

"Who has Isaiah just been addressing in Isaiah 11?"

A normative, literal reading of Isaiah 11 leaves no doubt that Isaiah has been addressing Israel and not the church. For example, notice that "In that day" (synonymous with the phrase "on that day" in Isaiah 12:1 and "in that day" in Isaiah 12:4), God will recover the remnant (Isa 11:11-note), will reunite them (Israel and Judah) into one nation composed of believing Jews (Isaiah 11:12, 13-note), will grant them sovereignty over the Gentile nations (Isaiah 11:14, 15a-note) and will make a way for the believing Jews to return to their homeland of Israel (Isaiah 11:15b, Is 11:16-note). In summary, if one carefully observes the immediate context, the "you...I...me" clearly refers to Israel and to interpret this chapter as referring primarily to the church misses God's intended meaning.

The literal interpretation of Charles Simeon is amazing given the fact that it was written in the 1830's, over 100 years before the rebirth of the nation of Israel in May, 1948...

GLORIOUS prospects are open to our poor benighted world. The time is coming, and we trust it is not far distant, when “all the kingdoms of the world, whether of Jews or Gentiles, shall become the kingdom of our Lord, and of his Christ.” “The Root of Jesse,” the Lord Jesus Christ, does already “stand as an ensign to the Gentiles;” and though but few, comparatively, have flocked to his standard yet, he shall “gather to him all nations” ere long, and “his rest shall be glorious.”

His ancient people (Jews), too, shall return to Him, and experience at His hands mercies similar to those with which they were favored in the day that they came forth put of the land of Egypt. For them all, and especially for the latter (the Jews), is this song prepared; and it shall be sung by them with most exalted joy.

But we need not wait till that day: for every redeemed soul is authorized to adopt it, as expressing his own feelings in the contemplation of the blessings vouchsafed unto him (in the Messiah). (Isaiah 12:3-6 The Believer's Song)

A C Gaebelein comments that Isaiah 12...

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.

Comment: Gaebelein's outline of "Israel's Salvation Hymn"...

When Israel Will Sing. Isaiah 12:1.
What Israel Will Sing. Isaiah 12:2–3.
To Whom Israel Will Sing. Isaiah 12:4–5.
The Holy One in the Midst. Isaiah 12:6.

David Guzik comments that...

Isaiah 11 spoke powerfully of the reign of the Messiah as king over all the earth. This brief chapter (Isaiah 12) of praise comes from the heart of the one that has surrendered to the Messiah as King, and enjoys the benefits of His reign. (Isaiah 12 Commentary)

The KJV Bible Commentary favors a literal interpretation of Isaiah 12 commenting that...

In the twelfth chapter the prophet Isaiah, speaking for the blessed millennial believers, bursts into a song of triumphant praise. Thus, the chapter serves as a dramatic climax to the Immanuel prophecy. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos)

Wycliffe Bible Commentary...

This song of the Millennial believers furnishes assurance that despite the hindrances presented by the disobedient and backsliding ones of the chosen race, God's perfect plan for that race will be completely realized at the end of human history.

John Walvoord notes that...

Because of their great victory, Israel will praise the Lord (Isa. 12:1-6). The glorious restoration of Israel and their joy in the future kingdom was anticipated in the Abrahamic Covenant (Ge. 12:1, 2, 3; 15:18, 19, 20, 21; 17:7,8; 22:17,18), the Davidic Covenant (2Sa 7:16), and the New Covenant (Jer 31:33, 34). The glorious future Millennial Kingdom of Israel will be in contrast to the predicted fall of Babylon and Assyria (Isa. 10:5-19; 13:1-22). (Every Prophecy of the Bible)

It is notable that in modern Rabbinic (Jewish) celebrations of the Feast of Unleavened Bread Fruchtenbaum writes that...

The main song during the Feast of Unleavened Bread is known as the Hallel, the Jewish name given to Psalms 113–118. The full Hallel is sung on the first day, but a shorter Hallel is sung from the second to the seventh day. Every day of the feast there is a synagogue service in which certain Scriptures are read. These Scriptures all center around either the Feast of Passover or the Feast of Unleavened Bread or are in some way related to them....Because the seventh day is considered a holy day, Isaiah 10:32-12:6 is the Scripture that is read, describing the Messianic Age. (Ibid)

William MacDonald sums up Isaiah 12...

In the glad millennial day, Israel will sing songs of thanksgiving and of trust. With joy the saved remnant will quench its thirst by drawing water from the wells of salvation. Israel will also sing as God’s missionaries to the nations (the Gentiles), inviting them to come to Christ for satisfaction (Ed: At the outset of the Millennium, all the Gentiles will be saved but as they give birth to children, these children will need to come to a personal faith in the Messiah in order to receive the gift of salvation and the Jewish believers will be instrumental in being God's "light to the nations", something they have largely failed to be for most of their existence as a nation!). (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

Warren Wiersbe comments that on that day...

refers to the day of Israel’s regathering and reunion and the righteous reign of the Lord Jesus Christ. The Jewish remnant will have come through the time of (Great) tribulation on earth (“the time of Jacob’s trouble,” Jer 30:7), seen their Messiah, repented, and received Him by faith (Zech 12:10-13:1; 14:4-11). Cleansed and established in their promised kingdom, the nation will praise the Lord and extol Him among the Gentiles. (Be comforted. An Old Testament study)

Grogan adds that..

In chapter 1, the expression “in that day” introduces two verses (Isa 1:10, 11-note) that focus on the Messiah and the remnant—and thus on the great final purposes of God for His people. This psalm of praise (Isa 12:1) anticipates the feelings of his people when that great day comes. The eschatological nature of this expression (Isa 2:11), as well as the relationship of chapter 12 to the verses that precede it, further affirm our position that its application cannot be restricted to the return from Babylon but must embrace the final acts in the drama of God’s dealings with His people. (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing or  computer version)

Like many of the older commentaries Matthew Henry invokes the concept of the NT Church but in an interesting way writing...

This is the former part of the hymn of praise which is prepared for the use of the church, of the Jewish church (Ed: Is Henry referring to the believing Jewish remnant?) when God would work great deliverances for them, and of the Christian church (Ed: We know this church is composed of believing Jews and Gentiles) when the kingdom of the Messiah should be set up in the world in despite of the opposition of the powers of darkness:

I will give thanks to You (NIV, KJV = "I will praise You") - The prophecies in Isaiah 11 which promise that God will do good to Israel in the future are so certain to come to pass that Isaiah composes a "song of thanksgiving" to Jehovah. In this passage the verb give thanks is in the imperfect and expresses continual action.

‪‪GIVE THANKS
(Click to play song)

Give thanks (03434) (yadah) means to express praise especially to God for Who He is and what He has done or will do, and usually it is an audible expression and often publicly or in the company of others (2Sa 22:50, 2Chr 30:22).  Yadah also conveys the sense of to confess or make admission of some sin (Ps 32:5, Pr 28:13, Lev 5:5, 16:21, Da 9:4, Ezra 10:1, Neh 1:6). Yadah is the root from which the name Judah (Yehudah = praise Judah) derives.

TWOT adds that...

The primary meaning of this root (yadah) is “to acknowledge or confess sin, God’s character and works, or man’s character.” The basic difference between this verb and its synonym, hālal, is that the latter term tends to stress “acclaim of,” “boasting of,” or “glorying in” an object, while yadah emphasizes “recognition” and “declaration” of a fact, whether good or bad. The LXX normally renders yadah with exomologeō. (Ed: to confess, express agreement with - confession to God is agreeing with Him regarding His verdict)...the OT does not have our independent concept of thanks. The expression of thanks to God is included in praise, it is a way of praising. Thanksgiving follows praise, for when one declares God’s attributes and works, he cannot help but be thankful for these. Praise leads regularly to thanksgiving. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press or  Logos or Wordsearch) 

Yadah - 111v in NAS - Ge 29:35; 49:8; Lev 5:5; 16:21; 26:40; Nu 5:7; 2Sa 22:50; 1Kgs 8:33, 35; 1Chr 16:4, 7f, 34f, 41; 23:30; 25:3; 29:13; 2Chr 5:13; 6:24, 26; 7:3, 6; 20:21; 30:22; 31:2; Ezra 3:11; 10:1; Neh 1:6; 9:2f; 11:17; 12:24, 46; Job 40:14; Ps 6:5; 7:17; 9:1; 18:49; 28:7; 30:4, 9, 12; 32:5; 33:2; 35:18; 42:5, 11; 43:4f; 44:8; 45:17; 49:18; 52:9; 54:6; 57:9; 67:3, 5; 71:22; 75:1; 76:10; 79:13; 86:12; 88:10; 89:5; 92:1; 97:12; 99:3; 100:4; 105:1; 106:1, 47; 107:1, 8, 15, 21, 31; 108:3; 109:30; 111:1; 118:1, 19, 21, 28f; 119:7, 62; 122:4; 136:1ff, 26; 138:1f, 4; 139:14; 140:13; 142:7; 145:10; Pr 28:13; Isa 12:1, 4; 25:1; 38:18f; Jer 33:11; 50:14; Lam 3:53; Dan 9:4, 20; Zech 1:21. NAS = confess(10), confessed(3), confesses(1), confessing(2), gave(1), gave praise(1), give you thanks(5), give thanks(59), giving praise(1), giving thanks(3), glorify(1), hymns of thanksgiving(1), making confession(1), placed(1), praise(17), shoot(1), thank(5), thanksgiving(1), throw down(1).

You have been angry with me (cp Isa 9:12, 17, 21) - As noted above the "me" represents a personification of Israel. We must be careful not to interpret God's anger as in any way analogous to the anger of fallen mankind. God's anger is perfect anger - perfectly balanced between justice and mercy. God's anger is always righteous, just and holy. God's anger is NEVER out of control. God's anger is never sinful or explosive as is often the case with the anger of fallen men, even believers! So don't "judge" or misinterpret this statement and accuse God of being unfair or unrighteous.

The Psalmist speaks of the reason from Jehovah's anger against His Chosen People...

Therefore the Lord heard and was full of wrath; and a fire was kindled against Jacob (This fire will reach its peak in the Great Tribulation, the time of Jacob's distress) and anger also mounted against Israel , because they did not believe in God and did not trust in His salvation (yeshuah).  (Ps 78:21-22-note)

Anger (0639) ('ap) literally means nose or nostril and then (in this context) figuratively anger, both meanings being used in Pr 30:33 (where 'ap = "nose" and "anger"). This Hebrew word picture gives emphasis to the emotional aspect of anger/wrath as one sees in the rapid breathing in and widening and the motion of the nostrils when one is filled with anger

The psalmist David mercifully declares that...

His anger ('ap) is but for a moment. His favor is for a lifetime. Weeping may last for the night, but a shout of joy comes in the morning. (Psalm 30:5-note)

Your anger is turned away - God's anger against sin was poured out on His Son at Calvary and all who have placed their faith in Christ are safe from God's coming wrath (1Thes 1:10-note). It follows that "me" in this passage refers not just to Israel in general but to the remnant of Israel which places personal faith in the Messiah. The final manifestation of God's anger against Israel will be the Great Tribulation (Mt 24:21), synonymous with the time of Jacob's distress (read Jer 30:7, 8, 10, 11, 17, 18), "a time of distress such as never occurred since there was a nation until that time." (Da 12:1-note). But out of the refining fire of this final great affliction against the nation of Israel (cp Zech 13:9, cp Da 12:7, 10-note, Isaiah 48:10, Mal 3:2, 3), one third of the nation of Israel (alive at that time) will place their faith in Messiah (Zech 13:8, 9, along with Zech 12:10 = the righteous remnant). Paul adds that when the Deliverer (the Messiah) returns to put an end to the "time of Jacob's distress", "all Israel will be saved." (Ro 11:25, 26, 27-note). Comparing Scripture with Scripture the "all Israel" of Romans 11 is "the third" of Zechariah 13. So "all" of Israel that personally place their faith in the Messiah will be saved. This "all" does not refer to all of Israel of all time.

MacArthur comments that...

For the future remnant who will recognize the substitutionary death of Christ for their sins, Christ bore God’s anger in their place. Otherwise, that anger against them would remain. God will deliver the faithful of Israel from both their political opponents and the spiritual consequences of their sins. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos)

David Guzik adds that...

The worshipper (Ed: Guzik's term to designate the speaker) decides to praise the Lord, even though he has felt the Lord’s anger against him....How glorious when the anger of God is turned away! In the larger sense, His anger is turned away because of what Jesus did on the cross. Jesus put Himself in between us and the anger of the Lord, and receiving that anger in Himself, He turned away God’s anger! (Isaiah 12 Commentary)

The prophets repeatedly record that God will turn aside His anger when His people Israel return to Him (the righteous remnant) (e.g., Isaiah 12:1; Isaiah 48:9; Jer 3:12, 13; Hos 14:4; Joel 2:13; Jon 4:2; Mic 7:18).

(God speaking to Israel) For the sake of My name I delay My wrath, and for My praise I restrain it for you, in order not to cut you off.  (Is 48:9).

(God instructing [imperatives in the Lxx] His prophet Jeremiah) Go and proclaim these words toward the north and say, ‘Return (imperative) faithless Israel,’ declares Jehovah; ‘I will not look upon you in anger (Literally = "I will not cause my face to fall on you." Why not?) for I am gracious,’ declares Jehovah; ‘I will not be angry forever. Only acknowledge your iniquity, that you have transgressed against Jehovah your God and have scattered your favors to the strangers under every green tree, and you have not obeyed My voice,’ declares Jehovah. (Jer 3:12-13).

I will heal (Lxx = sozo = save, deliver, make whole, spiritually heal!) their apostasy (turning away, backsliding), I will love them freely, for My anger has turned away from them. (This prophecy will be fulfilled when the Deliverer Himself returns - Ro 11:25, 26, 27-note) (Hosea 14:4)

And rend (command) your heart and not your garments.” (God sees the heart and is not impressed with external "mourning" unless accompanied by genuine brokenness of one's heart - cp Ps 51:17-note) Now return (command) to the LORD your God, For He is gracious and compassionate, slow to anger, abounding in lovingkindness and relenting of evil. (Joel 2:13)

Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant (Micah 2:12, 4:7, 5:7,8; cp remnant) of His possession? He does not retain His anger forever, because He delights in unchanging love (hesed/chesed/heced). (Mic 7:18).

And You comfort me - This verse is the only mention of comfort in Isaiah 1-39, and in a sense foreshadows the comfort which is more fully expounded in Isaiah 40-66. So just as this verse begins with divine anger as in Isaiah 1-39, it mercifully ends with the promise of divine comfort as in Isaiah 40-66. 

This comfort is also described in Jeremiah following the time of Jacob's distress in which God speaks of His comfort to the believing remnant and the resultant thanksgiving (as described here in Isaiah 12)...

For I will restore you to health and I will heal you of your wounds,' declares Jehovah, 'Because they have called you an outcast, saying: "It is Zion (Jerusalem); no one cares for her." "Thus says the LORD, 'Behold, I will restore the fortunes of the tents of Jacob And have compassion on his dwelling places; And the city shall be rebuilt on its ruin, and the palace shall stand on its rightful place.

And from them shall proceed thanksgiving
and the voice of those who make merry;

and I will multiply them, and they shall not be diminished; I will also honor them, and they shall not be insignificant. Their children also shall be as formerly, and their congregation shall be established before Me; and I will punish all their oppressors. And their leader shall be one of them (Although some might disagree, I feel this refers to King David who will be resurrected and will rule over the reunited, restored, regenerate remnant of Israel that enters into the Millennium), And their ruler shall come forth from their midst; And I will bring him near, and he shall approach Me; For who would dare to risk his life to approach Me?' declares the LORD.

And you shall be My people,
and I will be your God.

(This is the fulfillment of the New Covenant promised to Israel and Judah in Jer 31:31, 32, 33, 34 - note especially Jer 31:33b) Behold, the tempest of the LORD! Wrath has gone forth, A sweeping tempest; It will burst on the head of the wicked. The fierce anger of the LORD will not turn back, until He has performed, and until He has accomplished the intent of His heart; In the latter days you will understand this. (cp Jer 23:20, Dt 4:30, 31, 30:1, 2, 3, 4, 5, Hos 3:5 Micah 4:1. Israel will understand when the Messiah returns to end the greatest "holocaust" the nation of Israel will ever experience, then they will know and understand God's plans for them even as He had prophetically promised in Jer 29:11, 12, 13, 14 - partially fulfilled at the return from Babylonian exile but fully fulfilled when the Messiah returns) (Jeremiah 30:17-24)

Comfort (05162) (nacham) refers to a change of heart or disposition and in the KJV is translated as "repent" (about 40 times and most refer to God not man (Eg, Ge 6:6, 7 = "was sorry"). About 65 times the KJV translates nacham as comfort. In a number of passages the idea is that God relents or ceases "a particular course of action, usually with a focus that a gracious act. has occurred, with a possible implication that one grieves or has sorrow over an object or event, see also  (Ex 32:12, 14; Ps 106:45; Isa 57:6; Jer 4:28; 18:8; 26:3, 13, 19; Ezek 24:14; Joel 2:13; Am 7:3, 6; Jn 4:2),

TWOT says that...

The origin of the root seems to reflect the idea of “breathing deeply,” hence the physical display of one’s feelings, usually sorrow, compassion, or comfort.

THE DIVINE DICHOTOMY
CHASTISEMENT & COMFORT

From the chart above, you will notice that the juxtaposition of Divine judgment in the first section (Isaiah 1-39) followed by Divine comfort in the second major section (Isaiah 40-66). W E Vine writes that...

The Lord’s righteous anger in His retributive dealings with His people, culminating in their great tribulation, will be followed by the mercy by which He becomes their strength, their song and their salvation

We see this same pattern of God's anger (discipline of His Chosen People) followed by God's comfort (of His Chosen People) predicted in passages such as Deuteronomy...

So it shall be when all of these things have come upon you, the blessing and the curse (God's "anger"/discipline - The first "installment" of the curse was the exile of the Northern Kingdom of Ephraim/Israel into Assyria in 722BC and the Southern Kingdom of Judah into Babylon in 586BC, the last will be at the termination of the "time of Jacob's distress", the Great Tribulation) which I have set before you, and you call them to mind in all nations (~Gentiles) where the LORD your God has banished you (Speaks of the Dispersion - see note or scattering; see also the Captivity), 2 and you return to the LORD your God and obey Him with all your heart and soul according to all that I command you today, you and your sons (This return with all one's heart has always been seen in a small remnant of Jews in every century, but will culminate with the return of the Deliverer at the end of this present age, Ro 11:25,26-note), 3 then (When? Corresponds to their return to God with their whole, circumcised heart at the end of this age) the LORD your God will restore you from captivity (cp Isa 1:26-note), and have compassion (compare to "comfort" in this passage) on you, and will gather you again from all the peoples where the LORD your God has scattered (dispersed) you (We saw this gathering described in by Isaiah in Is 11:12ff-note). 4 "If your outcasts are at the ends of the earth (See Dispersion), from there the LORD your God will gather you, and from there He will bring you back (Note the repetition and thus the comforting emphatic promise of God to re-gather His disciplined, dispersed Chosen People). 5 "And the LORD your God will bring you into the land which your fathers possessed (This is the land of Israel), and you shall possess it; and He will prosper you and multiply you more than your fathers (This is the fulfillment of the promise of the land in the Abrahamic Covenant [see Abrahamic versus Mosaic Covenants] - Ge 15:18). 6 "Moreover the LORD your God will circumcise your heart and the heart of your descendants (Col 2:11-note, Ro 2:28, 29-note. See discussion of the spiritual circumcision which God promises to the remnant of Israel - Excursus on circumcision and Scriptures on Circumcision), to love the LORD your God with all your heart and with all your soul, in order that you may live (This is in essence a promise of the New Covenant [See the New Covenant in the Old Testament] - Jer 31:31, 32, 33, 34) (Dt 30:1-6)

Jeremiah also describes the divine dichotomy of God's chastisement and comfort...

Now these are the words which the LORD spoke concerning Israel and concerning Judah (Note even though Jeremiah is dealing primarily with the exiled nation of Judah, the Southern Kingdom, this promises expands to include the Northern Kingdom of Israel), 5 "For thus says the LORD, 'I have heard a sound of terror, Of dread, and there is no peace. 6 'Ask now, and see, If a male can give birth. Why do I see every man With his hands on his loins, as a woman in childbirth? And why have all faces turned pale?

7 'Alas! for that day is great,
There is none like it;
And it is the time of Jacob's distress,
But he will be saved from it.

8 'And it shall come about on that day,' (the Great Tribulation) declares the Jehovah Sabaoth (the LORD of hosts, of armies), 'that I will break his yoke from off their neck, and will tear off their bonds; and strangers shall no longer make them their slaves. 9 'But they shall serve the LORD their God (Messiah, the Son of David-see comments below which are included because this issue is often a point of disagreement), and David their king, whom I will raise up for them (Beloved this verse if interpreted literally says that King David will be resurrected and will reign over Israel [in the Millennium], but will of course be subject to Messiah, the King of all kings). 10 'And fear not, O Jacob My servant,' declares the LORD, 'And do not be dismayed, O Israel; For behold, I will save you from afar, And your offspring from the land of their captivity. And Jacob shall return, and shall be quiet and at ease, And no one shall make him afraid. 11 'For I am with you,' declares the LORD, 'to save you; For I will destroy completely all the nations where I have scattered you, Only I will not destroy you completely. But I will chasten you justly, And will by no means leave you unpunished.' (Jeremiah 30:5-11)

John Walvoord comments on the question of who is the David who will reign in the Millennium: A legitimate problem has arisen in the interpretation of the reign of Christ concerning how this relates to various prophecies which speak of David as King in the millennial kingdom. References to this concept are found in Jeremiah 30:9; 33:15-17 ; Ezekiel 34:23-24; 37:24-25 ; Hosea 3:5, with more indirect references in Isaiah 55:3-4 and Amos 9:11. Several solutions have been offered to resolve this problem.

One of the most common is to take references to David as indicating Christ Himself as the greater David. Keil and Peters, as well as Ironside, support this view (cf. Karl Friedrich Keil, The Twelve Minor Prophets, I, 72; Peters, The Theocratic Kingdom, III, 572; and Ironside, Ezekiel the Prophet, p. 262). There are obvious difficulties, however, in this point of view in that Christ is never referred to as David elsewhere in the Bible though He is frequently called the Son of David, Seed of David, etc.

A second view held by some interpreters is that the reference in some passages is to a future literal son of David who will sit on the Davidic throne, but who is not to be identified as Christ. Passages such as Jeremiah 33:15-21 are cited in support of this view. From many standpoints, however, this is less desirable than the first view. As many have indicated, no one today aside from Christ could prove His kingly lineage among the people of Israel. It is most unlikely that there should be another person closely related to Christ who is a descendent of David other than David himself.

A third solution of the problem is more simple and seemingly in keeping with the prophetic references throughout Scripture, namely, that by David is meant the resurrected David who shares with Christ as prince some of the governmental duties of the millennial kingdom. (My offset for emphasis)

It should be clear from many Scriptures that the reign of Christ is shared with others. As Newell has written:

David is not the son of David. Christ, as Son of David, will be King; and David, His father after the flesh, will be prince, during the Millennium (William R. Newell, The Revelation, p. 323 - See Revelation chapter-by-chapter - go to the last note on page 323 to read Newell's comments).

In the light of many prophecies which promise saints the privilege of reigning with Christ, it would seem most logical that David the king raised from the dead should be given a place of prominence in the Davidic kingdom of the millennial reign of Christ. As indicated in Revelation 19:16-note, Christ is “KING OF KINGS AND LORD OF LORDS.” This would certainly imply other rulers (cf. Isa 32:1; Ezek 45:8-9; Matt 19:28; Luke 19:12-27). (The Doctrine of the Millennium — Part I The Righteous Government of the Millennium)

Isaiah 12:2 "Behold, God is my salvation, I will trust and not be afraid; For the LORD GOD is my strength and song, and He has become my salvation.": (God: Isa 7:14 9:6,7 45:17,22-25 Ps 27:1 Jer 3:23 23:6 Jon 2:9 Mt 1:21-23 Lk 2:30-32 Ro 1:16 1Ti 3:16 Rev 7:10) (LORD: Isa 26:4 Ex 15:2 Ps 83:18 118:14 Ho 1:7)

BEHOLD!
GOD IS MY SALVATION

Behold (02009) (hinneh) is an interjection (= a word in speaking or writing, thrown in between words connected in construction, to express some emotion or passion) often seeks to grab the reader's attention and says something like - Look! Pay attention! Don't miss this next point! Hinneh draws attention to an important fact or action that follows and in a sense demands our attention. The worshiper is excited about what God has done in his life and wants others to know about this salvation.

God is my salvation - Literally this reads "God my salvation." Jerome translates it "God is my Jesus" (see yeshuah and Yeshua below) In other words God's salvation is not some abstract philosophical, theological teaching but describes a relational, personal reality. This is also another way of saying "I am not my salvation, by virtue of my good thoughts, words or deeds!" Only God is my salvation.

J Vernon McGee...

Note that they will not say that God provided salvation but that He is salvation. Salvation is a Person, not a program, or a system, or a ritual, or a liturgy. Salvation is a Person, and that Person is the Lord Jehovah, the Lord Jesus Christ. They are praising Him for His salvation. (Isaiah 12:1-3.mp3; Isaiah 12:4-6.mp3)

Alexander Maclaren...

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 or her learn this: the possession of God is salvation; that and nothing else! (The Biblical illustrator; or, Anecdotes, simile...)

Arnold Fruchtenbaum comments that...

God is their (referring to Jews) salvation because they have trusted in Immanuel, the Messianic Person of Isaiah 11:1–5. Because they accept Yeshua as the Messianic Person, they therefore have received their salvation from Jehovah. (Fruchtenbaum, A. G. The Messianic Bible Study Collection 59:12. Tustin, Calif.: Ariel Ministries)

It is worth noting that the homiletical/exegetical Jewish writing, the Midrash Rabba, Exodus XXIII, 6, has the following "commentary" note on Isaiah 12:2...

Yeshuah can sometimes refer to human “deliverance” (1Sa 14:45 = "deliverance" by Jonathan, 2Sa 10:11 = "shall help") but most often is used of God as the one Who provides salvation or deliverance or rescue (Ge 49:18, Ex 14:13, 15:2 Dt. 32:15, 1Sa 2:1, etc). King Jehoshaphat when faced with imminent invasion by a great multitude from the sons of Ammon and Moab and Mount Seir (2Chr 20:10) was told by the prophet Jahaziel  to "stand and see the salvation (yeshuah - deliverance) of Jehovah." (2Chr 20:17)

The root verb of the noun Yeshuah is Yasa/yasha' (03467) and the basic idea of this verb is to be wide or roomy in contrast to narrow or restricted. Yasha refers to delivering a person or group of people from distress or danger, from a "restricted" condition in which they are unable to help themselves (see first OT use Ex 14:30). The Hebrew word for "Savior" is from yasha' (NAS translates yasha' as "Savior" in 13/198 uses). The nuances of yasa/yasha' = (niphal) rescued, delivered, saved, to be in a situation safe and free from danger (Nu 10:9; Dt 33:29; 2Sa 22:4; Ps 18:4; 33:16); (hiphil) to save, rescue, deliver (Jdg 13:5); (niphal) saved, be delivered in a religious sense, with a focus on a proper relationship to God (Ps 80:4, 8, 20; 119:117; Isa 30:15; 45:17, 22; 64:4; Jer 4:14; 17:14; Zec 9:9); (hiphil) to save, rescue, deliver (Ps 98:1) (Nuances of meaning adapted from Dictionary of Semantic Domains: Hebrew). John Hartley adds this helpful note on the root word yasa/yasha'...

That which is wide connotes freedom from distress and the ability to pursue one’s own objectives. To move from distress to safety requires deliverance. Generally the deliverance must come from somewhere outside the party oppressed. In the OT the kinds of distress, both national and individual, include enemies, natural catastrophies, such as plague or famine, and sickness. The one who brings deliverance is known as the “savior.” The word may be used, however, in everyday life free of theological overtones; e.g., at a well Moses saved the daughters of Reuel from being driven off by the shepherds (Ex 2:17). But generally in the OT the word has strong religious meaning, for it was Yahweh Who wrought the deliverance. Thus He is known as the “God of our salvation” (Ps 68:19,20). Although salvation could come through a human agent, it was only because God empowered the agent. In the NT the idea of salvation primarily means forgiveness of sin, deliverance from its power and defeat of Satan. Although the OT begins to point in this direction, the majority of references to salvation speak of Yahweh granting deliverance from real enemies and out of real catastrophies. (Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press or  Logos or Wordsearch) 

It should also be noted that the Hebrew word yeshuah is related to the name Yeshua (Wikipedia) ("Yahweh saves", cp Mt 1:21 = Greek = Iesous which is the same word used to translate "Joshua" in the OT) which is commonly used today (especially in Messianic Judaism) to refer to Jesus. The word Yeshua is derived from the Hebrew word for salvation, yeshuah, and both are pronounced the same. It follows that every time a Jewish person reads the word "salvation" in the Hebrew Old Testament, he is essentially saying the name "Jesus!" May the Spirit open the hearts of many Jewish readers of the original Hebrew texts to come to see and understand and receive by faith their Messiah, the risen and soon returning King of kings, Masiyah Yeshua (Christ Jesus). Amen.

A member of the believing Jewish remnant, Simeon, who had studied the Old Testament (the only version available) recognized the Messiah testifying...

For my eyes have seen Thy salvation, Which Thou hast prepared in the presence of all peoples, A LIGHT OF REVELATION TO THE GENTILES, And the glory of Thy people Israel." (Luke 2:30, 31, 32)

Comment: Luke's record is a fulfillment of a precious and magnificent promise in Psalm 50:23! There the Hebrew for "salvation" is yesha from root yasha = Savior, Deliverer! In the Lxx of Psalm 50:23, the Greek word for salvation is soterion, which is the same word used by Luke in Lk 2:30. The aged Simeon saw via the illumination provided by the Holy Spirit that the infant in his arms would bring salvation both to Jews and Gentiles (Lk 2:32). In the Bible's first mention of the word "salvation," (Hebrew = yeshuah), father Jacob said he had been waiting for the salvation  (Ge 49:18). And centuries later, we Luke records that Simeon, the namesake of Jacob's second son, had actually seen the yeshuah in the Spirit in the person of little Jesus (Yeshua)!

The Septuagint (Lxx) translates yeshuah most often with the Greek words soteria (salvation, deliverance) and soterios/soterion (salvation). In addition, Dt 32:15 uses the Greek noun soter which means Savior or Deliverer.

Yeshuah - 77x in OT - (Consider taking a moment to meditate on all the OT uses of yeshuah below which are rich in truths regarding the springs of salvation from the Lord) NAS =  deeds of deliverance(1), deliverance(6), help(4), prosperity(1), salvation(61), save(1), saving(1), security(1), victories(1), victory(1).

Exodus 14:13 But Moses said to the people, "Do not fear! Stand by and see the salvation (Lxx = soteria) of the LORD which He will accomplish for you today; for the Egyptians whom you have seen today, you will never see them again forever. (A good pattern to pursue - when the "Pharaoh's come against us, we need to set our sights on Jehovah, our Deliverer!)

Exodus 15:2 "The LORD is my strength and song, And He has become my salvation (Lxx = soteria); (Gratitude for God's deliverance should always be our priority - am I grateful when I experience His deliverances or have I come to take them for granted?) This is my God, and I will praise Him; My father's God, and I will extol Him.

Deuteronomy 32:15 "But Jeshurun ("The Upright One" = a name for Israel here used sarcastically because they did not live righteously after entering Canaan! This rebuke is also a call upward - a challenge to Israel to be what God had created her to be) grew fat and kicked-- You are grown fat, thick, and sleek (Cp to affluent because of the blessings of the Lord - sounds like America!) -- Then he forsook God who made him, and scorned the Rock of his salvation (Lxx = noun soter which means Savior). (Beware of the old flesh nature which continually tries to deaden our memory of the goodness of God which should make us obedient and thankful to Him.)

1 Samuel 2:1 Then Hannah prayed and said, "My heart exults in the LORD; My horn (Metaphor which depicts strength) is exalted in the LORD, My mouth speaks boldly against my enemies, Because I rejoice in Your salvation (Lxx = soteria) .

1 Samuel 14:45 But the people said to Saul, "Must Jonathan die, who has brought about this great deliverance (Lxx = soteria) in Israel? (Jonathan in contrast to his father Saul understood God's sufficiency to bring "salvation" and thus trusted in Him for the victory. Am I more like Saul or Jonathan in the battles I wage daily?) Far from it! As the LORD lives, not one hair of his head shall fall to the ground, for he has worked with God this day." So the people rescued Jonathan and he did not die.

2 Samuel 10:11 He (Joab) said, "If the Arameans are too strong for me, then you (Joab's brother Abishai who was fighting the Ammonites) shall help (Lxx = soteria) me, but if the sons of Ammon are too strong for you, then I will come to help you.

2 Samuel 22:51 "He is a tower of deliverance (Lxx = soteria) to His king, and shows lovingkindness to His anointed (masiyah = "Messiah"; Lxx = Christos -  cp masiyah in Da 9:25-note, Da 9:26-note), To David and his descendants forever."

Comment by John MacArthur: These terms are singular and thus do not seem to refer to David and his descendants. Rather they refer to the promised “seed,” the Messiah of 2Sa 7:12 (cp "seed" singular in Gal 3:16). The deliverance and ultimate triumph of David foreshadow that of the coming Messiah. At the end of his life, David looked back in faith at God’s promises and forward in hope to their fulfillment in the coming of a future “king,” the “anointed one.”

ESV Study Bible agrees: God’s salvation for David prefigures his salvation through Christ the king.

Psalm 14:7 Oh, that the salvation  (Lxx = soterion) of Israel would come out of Zion! (A prayer for the Kingdom of Messiah to come - cp Mt 6:10-note) When the LORD restores His captive people (Second Coming = When the Deliverer returns - Ro 11:26, 27-note), Jacob will rejoice, Israel will be glad (We see Isaiah referring to this joy in Isaiah 12:3, 6).

Spurgeon: Natural enough is this closing prayer, for what would so effectually convince atheists, overthrow persecutors, stay sin, and secure the godly, as the manifest appearance of Israel’s great Salvation? The coming of Messiah was the desire of the godly in all ages, and though he has already come with a sin-offering to purge away iniquity, we look for him to come a second time, to come without a sin-offering unto salvation. O that these weary years would have an end! Why tarries He so long? He knows that sin abounds and that His people are down-trodden; why comes He not to the rescue? His glorious advent will restore His ancient people from literal captivity, and His spiritual seed from spiritual sorrow.

Wrestling Jacob and prevailing Israel shall alike rejoice before Him when He is revealed as their salvation.

O that He were come! What happy, holy, halcyon, heavenly days should we then see! But let us not count him slack, for behold, he comes, he comes quickly! Blessed are all they that wait for him.

If joy were more general among the Lord’s people,
God would be more glorified among men;

Psalm 42:5 Why are you in despair, O my soul? And why have you become disturbed within me? Hope (Lxx = elpizo = command to do this now!) in God, for I shall again praise Him For the help (yeshuah; Lxx = soterion) of His presence.

Comment: Notice what happens when one obeys the command to hope. In essence the psalmist is preaching a sermon to his soul! The next time your soul is disturbed, consider invoking the truth in this verse and "preaching" a sermon to  your own soul! See John Piper's sermon on Psalm 42 = Spiritual Depression.

Spurgeon: “For I shall yet praise Him for the help (salvation) of His countenance.” Salvations come from the propitious face of God, and He will yet lift up His countenance upon us. Note well that the main hope and chief desire of David rest in the smile of God. His face is what he seeks and hopes to see, and this will recover his low spirits, this will put to scorn his laughing enemies, this will restore to him all the joys of those holy and happy days around which memory lingers. This is grand cheer. This verse, like the singing of Paul and Silas, looses chains and shakes prison walls. He who can use such heroic language in his gloomy hours will surely conquer. In the garden of hope grow the laurels for future victories, the roses of coming joy, the lilies of approaching peace.

Psalm 62:1 For the choir director; according to Jeduthun. A Psalm of David.) My soul waits in silence for God only (Notice that silence here is more than remaining passively mute but is indicative of a personal trust that is both patient and uncomplaining - How do I respond to the adversities of life - with confident silence or continual complaining?); From Him is my salvation (yeshuah; Lxx = soterion).  Ps 62:2 He only is my rock and my salvation (yeshuah, Lxx = noun soter which means Savior so David is saying God is his Savior or Deliverer, which he repeats in Ps 62:6), My stronghold; I shall not be greatly shaken.

Spurgeon: From Him is my salvation - The good man will, therefore, in patience possess his soul till deliverance comes; faith can hear the footsteps of coming salvation because it has learned to be silent. Our salvation in no measure or degree comes to us from any inferior source; let us, therefore, look alone to the true fountain, and avoid the detestable crime of ascribing to the creature what belongs alone to the Creator. If to wait on God be worship, to wait on the creature is idolatry; if to wait on God alone be true faith, to associate an arm of flesh with him is audacious unbelief.

“He only is my rock and my salvation.” Sometimes a metaphor may be more full of meaning and more suggestive than literal speech; hence the use of the figure of a rock, the very mention of which would awaken grateful memories in the Psalmist’s mind. David had often lain concealed in rocky caverns, and here he compares his God to such a secure refuge; and, indeed, declares him to be his only real protection, all-sufficient in himself and never failing. At the same time, as if to show us that what he wrote was not mere poetic sentiment, but blessed reality, the literal word “salvation” follows the figurative expression: that our God is our refuge is no fiction, nothing in the world is more a matter of fact.

Isaiah 25:9 And it will be said in that day (Day of Messiah's return to defeat His enemies and set up His kingdom in Jerusalem and deliver the believing remnant), “Behold, this is our God (an expression of wholehearted identification with God) for Whom we have waited (Hebrew = qawah = ; Lxx = elpizo = hoping for with assurance and expectance. Thus waiting means more than our English word - in context it signifies trusting in God's promises, not becoming impatient when His "timetable" is different than ours. Waiting is characteristic of God's people of all ages - cp Titus 2:13-note); see related study of The Blessed Hope) that He might save (Hebrew = [03467] yasha' = verb meaning to deliver = see Ro 11:25, 26, 27-note) us. This is the LORD for whom we have waited; Let us rejoice and be glad in His salvation (yeshuah; Lxx = soteria. Note that salvation is "His" - His plan, His desire, His doing. Salvation is entirely God's from first to last!).”

Wiersbe: The phrase “in that day” (Isa 26:1; 27:1,2, 12,13) refers to “the Day of the Lord” and the blessings that will follow when the Lord defeats His enemies. In these two chapters (Isaiah 26-27), the prophet encourages God’s suffering people by describing in seven pictures the kingdom blessings that await them in the future....During “the Day of the Lord,” God will level the lofty cities of the earth; but Mt. Zion will be exalted to the glory of the Lord (Isa 2:1–5). Jerusalem will no longer be the sinful city described in chapter 1; it will be a righteous city for a holy nation whose sins have been washed away (Zech. 13:1). Compare Isaiah 26:2 with Psalm 15:1ff and Ps 24:1ff. (Be comforted. An Old Testament study. Wheaton, Ill.: Victor Books)

Behold, God is my salvation, I will trust and not be afraid - From an application standpoint what does an understanding and appropriation of the truth that God is "my salvation" bring about? In this context trust and removal of fear. The antithesis of fear is trust (faith). God traffics in the latter, Satan in the former.

See related resource: Fear, How to Handle It

When He is our strength, He is our Source of strength, yea, even our very Resource. As we learn to look to His sufficient strength, we are never disappointed or unsatisfied (cp 2Cor 12:9-note, 2Cor 12:10-note, Php 4:11, 12-note Php 4:13-note). John Calvin adds that...

Nor is He here called a part or an aid of our strength, but our complete strength; for we are strong, so far as He supplies us with strength.

Isaiah 12:3 Therefore you will joyously draw water from the springs of salvation.: (joyously: Isa 49:10 55:1-3 Ps 36:9 Song 2:3 Jer 2:13 Jn 1:16 4:10-14 Jn 7:37-39 Rev 7:17 22:1,17)

Therefore - This term of conclusion begs the question of why? or what is it therefore? IN context why would they be joyful and draw from the springs of salvation? Clearly because God is their salvation.

You - Note that You in Isaiah 12:3-5 is plural, which calls on the community to carry out the specific instructions (you will joyously draw....you will say, Isa 12:4).

Grogan explains the change from singular in Isa 12:1-3 to plural in Isa 12:3-5 noting that..

The opening words of Isaiah 12:1 and Isaiah 12:4 are identical in English; but, in fact, “you” in Isaiah 12:1 is singular while in Isaiah 12:4 it is plural. Isaiah pictured the nation like a man suffering under God’s wrath because of rebellion against God (Isa 1:5, 6). Once united in sin and its divinely imposed consequences, the (redeemed) nation here engages as a body in one great act of thanksgiving in which—as the change to the plural implies—its every member will joyfully participate. (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing or  computer version)

You will joyously draw water (cp "shout for joy" Isa 12:6) - This is vivid figurative language, picturing salvation as if it were water which could be joyously drawn. Keep in mind that the middle east is a semi-arid land, so that a reliable physical source of pure water has always been highly prized. Where water is rare, a spring is life! Isaiah's point is that in that (new) day when the Messiah returns and restores, the salvation found in Him will be as an inexhaustible spring, from which the believing remnant may draw continually spiritual refreshing. Clearly although this promise is addressed to restored Israel and the Messianic Age to come, the truth of this promise is fully applicable to all believers. Our Lord offered the promise of the waters of salvation to a Gentile, a Samaritan woman, in John 4...

Jesus answered and said to her, "Everyone who drinks of this water shall thirst again, but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life. (Jn 4:13, 14)

Comment: Everyone can freely come to Jesus and drink water from the wells of salvation! Have you drunk the Living Waters from Christ?

MacArthur comments: In Jer 2:13, Yahweh decries the disobedient Jews for rejecting Him, the “fountain of living waters.” The OT prophets looked forward to a time when “living waters will flow out of Jerusalem” (Eze 47:9; Zec 14:8). The OT metaphor spoke of the knowledge of God and His grace which provides cleansing, spiritual life, and the transforming power of the Holy Spirit (cf. Isa 1:16, 17, 18; 12:3; 44:3; Eze 36:25, 26, 27). John applies these themes to Jesus Christ as the living water which is symbolic of eternal life mediated by the Holy Spirit from Him (cf. Jn 4:14; 6:35; 7:37, 38, 39). Jesus used the woman’s need for physical water to sustain life in this arid region in order to serve as an object lesson for her need for spiritual transformation. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos)

Guzik applies this passage to us today noting that...

This means there is something for us to do: You will draw water. God’s doesn’t meet our needs as we sit in passive inactivity. We must reach out and draw forth what He has provided. At the same time, it is His water, His well, His rope, and His bucket that we draw with! Because it is all of the Lord, we draw from the wells of salvation with joy. There should be no somber faces at the Lord’s well of salvation. We draw water with joy!

As the Puritan writer John Trapp said...

Joy is the just man’s portion, and Christ is the never-failing fountain whence by a lively faith he may infallibly fetch it.

Spurgeon applies this passage by urging us on to the joy Isaiah describes...

Be of good courage, you very, very timid ones, and alter your tone. Try to put a ‘Selah’ into your life, as David often did in his Psalms. Frequently, he put in a ‘Selah,’ and then he changed the key directly. In like manner, change the key of your singing; you are a great deal too low. Let the harp-strings be screwed up a bit, and let us have no more of these fiat, mournful notes. Give us some other key, please, and begin to say, with the prophet Isaiah, ‘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.’

C. S. Lewis wrote that joy an “unsatisfied desire which is itself more desirable than any other satisfaction.” Lewis went on to add that joy “must be sharply distinguished both from happiness and from pleasure. Joy is the fruit of a life lived in the presence of God (Ps 16:11-note) and in His power (Neh 8:10). Joy is not obtained by self effort as if it were an end in itself, but must be given by God (Job 8:21; Ps 4:7; 36:8, Gal 5:22-note). As John Trapp (commenting on Ps 16:11) beautifully phrased it "Heaven's joys are without measure, mixture, or end." What a perfect picture of springs of salvation which ever give forth the waters of joy in the presence of Jehovah!

Springs (04599) (ma'yan) means springs. The Lxx translates this Hebrew word with the noun pege which means a source of something that gushes out or flows out as a spring (Lev 11:36, Nu 33:9) or sometimes a well (Jn 4:6). Figuratively pege referred to the place of origin of a full abundance of something (and thus a fountainhead, eg, Ps 36:9).

Ma'yan - 23v in NAS - Gen 7:11; 8:2; Lev 11:36; Josh 15:9; 18:15; 1Kgs 18:5; 2Kgs 3:19, 25; 2Chr 32:4; Ps 74:15; 84:6; 87:7; 104:10; 114:8; Pr 5:16; 8:24; 25:26; Song 4:12, 15; Isa 12:3; 41:18; Hos 13:15; Joel 3:18. NAS = fountain(2), fountains(2), spring(8), springs(11).

Springs of salvation - What a beautiful metaphor depicting the unending nature of salvation (eternal life) which of course is unending because the Savior Himself is present in His renewed Millennial Kingdom which causes the re-gathered believing Jewish remnant to rejoice.

‪Water of Life‬‏
Michael W Smith
(Click to play song)

Calvin comments...

By figure of speech, in which a part is taken for the whole, he declares that everything necessary for a supporting life flows to us from the undeserved goodness of God.

NETBible Note...

Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.

Earlier Isaiah recorded...

Inasmuch as these people have rejected the gently flowing waters of Shiloah And rejoice in Rezin and the son of Remaliah (Is 8:6)

Later in the "comfort" section of Isaiah (chapters 40-66), God promises His Chosen People Israel that the day will come (for the righteous, believing remnant) when

They will not hunger or thirst. Neither will the scorching heat or sun strike them down (Why not?), for He who has compassion on them will lead them (Isa 40:11, Jn 10:14, Heb 13:20-note, 1Pe 2:25-note, Ps 23:1,2, 80:1), and will guide them to springs of water. (Isa 49:10) (Who is He? The Messiah)

The afflicted and needy are seeking water, but there is none, and their tongue is parched with thirst; I, the LORD, will answer them Myself, as the God of Israel I will not forsake them (Note: God is referring specifically to Israel and not the church!). “I will open rivers on the bare heights and springs in the midst of the valleys; I will make the wilderness a pool of water and the dry land fountains of water. (Is 41:17-18)

See other related references to water  - Isaiah 30:25; 35:6, 7; 43:19; Ps 107:35

The Dictionary of Biblical Imagery notes that...

The symbolic uses of the spring of water reach their climax in pictures of salvation. According to OT apocalyptic visions, in the coming Messianic Age (Ed: millennial age) spiritual springs of water will appear in the wilderness (Is 43:19, cp Isa 12:3) and will guide the redeemed there (Is 49:10), and as noted above, the redeemed themselves will be “like a spring of water, whose waters never fail” (Is 58:11 NRSV). These prophecies find fulfillment in NT references to the water of salvation that becomes in people “a spring of water gushing up to eternal life” (Jn 4:14NRSV), the “springs of the water of life” that satisfy glorified saints in heaven (Rev 7:17NRSV) and the salvation that Christ offers to thirsty people “as a gift from the spring of the water of life” (Rev 21:6NRSV).

Constable observes that...

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 (Ex 15:27; 17:1-7). Now the future Israelites anticipate securing His salvation and sharing it with others, specifically the Gentiles (cf. Ps 116:13). This verse became a common saying among the Jews and led to a water-drawing ceremony (cf. John 4:15; 7:37, 38). Water represents everything necessary for supporting life. (Isaiah - Expository Notes)

John refers to springs of the water of life in the Revelation 7:17 on which Tony Garland comments that the Lamb...

leads them to the still waters which restore the soul (Ps 23:1-2). This is the living water which the same Shepherd promised the Samaritan woman (John 4:10-11) and which believers in the church age experience through the indwelling Holy Spirit (John 7:38, 39). This water is available freely to all who thirst (Rev 21:6). It is the river of life which will ultimately be found flowing from the throne of God and the Lamb, watering the tree of life (Rev. 22:1-2). In the Millennial Kingdom, a fountain of living water will flow from Jerusalem and revive all that it touches (Eze 47:12; Zec 14:8). (A Testimony of Jesus Christ)

Graham Scroggie comments on the paradox of Christ as the Source of the water of life: He Who is the Living Water thirsted in dying (John 19:28). He who began His ministry by hungering (Mt. 4:3), ended it by thirsting (John 19:28). He who was the Rock whence Israel in the desert was refreshed (1Co 10:4), and He who turned the water into wine (Jn 2:1-25), now thirsts (John 19:28). (A Guide to the Gospels. Grand Rapids, MI: Kregel Publications, 1995, 1948), 587)

Ironside sums up this verse writing that...

From the wells of salvation, so long spurned by the self-righteous Jew, seeking to save himself by his own efforts, the returned remnant draw the water of life as they call upon His name and bear witness before all the world to the salvation He has wrought. (Isaiah 11 & 12 - When God's Anointed Takes Over)

Isaiah 12:4 And in that day you will say, "Give thanks to the LORD, call on His name. Make known His deeds among the peoples; Make them remember that His name is exalted.": (that day: Isa 12:1 Ps 106:47,48 113:1-3 117:1,2) (His name: or, proclaim his name, Ex 33:19 34:5-7 1Ch 16:8 Ps 105:1) (Make known: Isa 66:19 Ps 9:11 22:31 40:5 71:16-18 73:28 96:3 107:22 145:4-6 Jer 50:2 51:9,10 Jn 17:26) (name: Isa 2:11,17 25:1 33:5 Ex 15:2 1Ch 29:11 Ne 9:5 Ps 18:46 21:13 Ps 34:3 46:10 57:5 97:9 113:5 Php 2:9-11)

In that day - The day Messiah restores Israel (cp Day of the Lord).

Handel's Messiah
Hallelujah Chorus‬‏
(Click to play song)

The phrase in that day is found 93x in 89v in the OT, most often in Isaiah (40x) and with one exception is confined to the "Judgment" section of Isaiah (Isaiah 1-39 - see table at top of page)...

Lev 7:35; Nu 32:10; Deut 31:17f; 1Sa 3:12; 8:18; Isa 2:11, 17, 20; 3:18; 4:1f; 5:30; 7:18, 20f, 23; 10:20, 27; 11:10; 12:4; 17:4, 7, 9; 19:16, 18f, 21, 23f; 20:6; 22:8, 12, 20, 25; 23:15; 24:21; 25:9; 26:1; 27:1f, 12f; 28:5; 31:7; 52:6; Jer 4:9; 48:41; 49:22, 26; 50:30; Hos 2:16, 18, 21; Joel 3:18; Amos 2:16; 8:3, 9, 13; 9:11; Mic 4:6; 5:10; Zeph 3:11, 16; Zech 2:11; 3:10; 9:16; 12:3f, 6, 8f, 11; 13:1f, 4; 14:4, 6, 8f, 13, 20f; Mark 2:20; Luke 6:23; 10:12; John 14:20; 16:23, 26

Give thanks...call on...make known...make (to)...remember - (See almost identical words in Ps 105:1, 1Chr 16:8) All the verbs in red are imperatives or commands.

Make known His deeds among the peoples - The irony is that in this future time believing Israel will finally fulfill the purpose God had ordained for His Chosen People from the beginning of their creation as a nation, a purpose that they largely failed to fill as Ezekiel says...

When they came to the nations (the Gentiles, the peoples) where they went, they profaned (polluted, desecrated, treated with irreverence and contempt) My holy name, because it was said of them, 'These are the people of the LORD; yet they have come out of His land (Referring to their removal by God from Judah and into exile in Babylon).' (Ezekiel 36:20)

Peoples is a synonym for the "nations" or the "Gentiles." The believing Jews are to be ambassadors for the Messiah, continually seeking to point the peoples to Him and His supremacy. This is applicable to all believers today - we should be ready to make known His great and awesome deeds in a way that exalts His Name above every name that has ever been named. The Psalms repeatedly echo the charge to us to declare God's greatness and glory and works among the nations...

Sing praises to the Lord, who dwells in Zion. Declare among the peoples His deeds. (Ps 9:11)

Therefore I will give thanks to You among the nations, O Lord, and I will sing praises to Your name. (Ps 18:49)

Tell of His glory among the nations, His wonderful deeds among all the peoples. (Ps 96:3)

Let them also offer sacrifices of thanksgiving, and tell of His works with joyful singing. (Ps 107:22)

I will not die, but live, and tell of the works of the LORD. (Ps 118:17)

The Psalmist prays for God ways and salvation (yeshuah) to be made known among the peoples...

God be gracious to us and bless us, and cause His face to shine upon us—Selah. That Your way may be known on the earth, Your salvation (yeshuah; Lxx = soterion) among all nations (Gentiles - once again we see God's heart is for the salvation of the nations!). (Ps 67:1-2).

It is notable that Isaiah repeatedly emphasizes the importance of the peoples and the nations knowing God and worshipping Him -  Isa 2:2, 3, 4; Isa 11:10, 11, 12; Isa 19:19-25; Isa 45:22, 23, 24 25; Isa 60:1–9; Isa 66:19, 20, 21).

Make them remember - The implication is that, as incredible as it might seem, even during the golden age to come when He is actually ruling and reigning in Jerusalem, the Gentiles will be prone to forget His name. At the inception of the Millennium, everyone who survives the Great Tribulation and enters this age is a believer. However, as time goes on and second generation offspring are born in the Millennium, these individuals do not necessarily become believers, which help us understand John's description at the end of the 1000 years of Messiah actually being present on earth...

And when the thousand years are completed, Satan will be released from his prison, and will come out to deceive (Never forget that this one of the primary weapons of your mortal enemy - the best defense against such a weapon is the truth of God's Word) the nations (Gentiles) which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore (Clearly not everyone places their faith in Messiah, even though faith is now "seeing"! What does this say about the rebellious nature of the sinful heart we inherited from Adam!?) (Rev 20:7-note, Rev 20:8-note); Scroll down for Dr Walvoord's comments on these verses - The Reign Of Christ - The Loosing of Satan and the Final Revolt)

His name - In the OT, someone's name stood for the character of that person (Jacob = "heel catcher" ~ a supplanter, one who trips up). God's Name speaks of His character and His attributes or as Motyer says "His name is shorthand for all that He has revealed about Himself." Thus Jehovah is the self existent One, the great "I Am", the covenant keeping God. See studies of the Names of God which are like a Strong Tower...

Name of the LORD is a Strong Tower: Summary
Name of the LORD is a Strong Tower: Why Should You Study It?

His name will be exalted - In this coming "new age" when Messiah reigns supreme in Jerusalem, the Name of the Lord will no longer be profaned and blasphemed as it so often is today. Far too often the wonderful name of Jesus is used by the lost world as a curse word! But His name will be exalted and will be vindicated. Even God's Chosen People had profaned His holy name (Ezekiel 36:20), but that will be reversed and rectified in the coming age, for Jehovah promises...

I had concern for My holy name, which the house of Israel had profaned among the nations (Gentiles, the peoples) where they went. Therefore, say to the house of Israel, 'Thus says the Lord GOD, "It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned among the nations where you went. And I will vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the LORD," declares the Lord GOD, "when I prove Myself holy among you in their sight. (Ezekiel 36:21, 22, 23)

Exalted (07682)(sagab) means to  be raised, to be exalted; to be high; to make lofty. It refers to physical size indicating great height such as found in city walls. In the present context clearly the connotation is that of exaltation to a position of honor. Thus the Lord (Isa 2:11, 17), his name (Ps 148:13), and his needy saints (Ps 107:41) are "set on high" i.e. "exalted."

Lxx uses hupsoo which literally means lifted up, raised high (e.g., used as a euphemism for crucifixion Jn 3:14), and figuratively (as in Isaiah 12:4) speaks of enhanced honor, power, fame and position. 

Sagab - 20v in the NAS - Dt 2:36 Job5:11 36:22 Ps 20:1 59:1 69:29 91:14 107:41 139:6 148:13 Pr 18:10 18:11 29:25 Isa 2:11 2:17 9:11 12:4 26:5 30:13 33:5. NAS = exalted(7), high(4), lifted(1), raises(1), safe(1), securely on high(1), set him securely on high(1), set me securely on high(2), set you securely on high(1), sets the securely(1), unassailable(1).

Play Chris Tomlin's ‪Famous One...

You are the Lord, the Famous One, the Famous One

Great is your Name in all the earth
Heaven's declare you're glorious, you're glorious
Great is your Name in all the earth

McKenna writes that...

Having foreseen the return to total trust in God on the part of the children of Israel (Ed: The remnant), Isaiah now envisions the recovery of their divine destiny as God’s Chosen People. It is thanksgiving as the people sing the fourfold theme:

1. Give thanks to the Lord
2. Call on His name
3. Make known among the nations what He has done
4. Proclaim that His name is exalted.

People who are fulfilling God’s purpose for their lives have good reason to sing. God chose Israel to be the instrument to proclaim His name and show His way among the nations. Sin temporarily aborted that grand purpose, but Isaiah foresees the day when through the joy of song, they will “sing to the Lord, for He has done excellent things; this is known in all the earth” (Isa 12:5).... Israel had a large repertoire of songs growing out of the Exodus and extolling the Lord for His deliverance. Now, Isaiah says that Israel will sing again new songs of deliverance that proclaim His glorious deeds to the whole world. The song of God’s greatness and His glory is still the song of the people of God that the world will hear. At the risk of criticism, our song of joy might even warrant the loud shout that Isaiah heard when Israel began to sing again. (The Preacher's Commentary Series, Volume 17: Isaiah 1-39)

Isaiah 12:5 Praise the LORD in song, for He has done excellent things. Let this be known throughout the earth.: (Song: Ex 15:1,21 Ps 68:32-35 98:1 105:2 Rev 15:3 19:1-3) (known: Isa 40:9 Ps 72:19 Hab 2:14 Rev 11:15-17)

One my favorite Twila Paris songs, He is Exalted (click to play), reminds me of this section of Isaiah in which Jehovah's Holy Name will be exalted as the Name above every name (Php 2:9, 10-note) and He will be praised in song. Play this beautiful song as you ponder that glorious future day when you and I will together worship the exalted King of kings in His Holy City, Jerusalem...Praise Jehovah.

Praise...in song (Sing) (a command) the LORD in song - The Millennium will be a time of great worship of the Messiah, the Only One worthy to receive our praise. In fact, the principal Audience of all praise songs is God Himself (Ps. 33:1).

‪Sing, Sing, Sing
by Chris Tomlin‬‏
(Click to play song)

Praise...in song (02167) (zamar) is a verb which primarily means to play an instrument or sing accompanied by an instrument and most often means to praise the Lord. Praise is an act of worship which gives honor and glory to God or His Name (which is His character, His attributes). Zamar as to be expected is most often found in the psalms (songs) and is only used this one time in Isaiah.

When God delivers His people from the final "holocaust" (Great Tribulation), even as He delivered His people from Pharaoh in their Exodus, the songs of Israel’s youth (Exodus 15, Moses Song) will be renewed and the people will sing as in the old days (cf. Hos 2:15).

Zamar - 41v in NAS - Jdg 5:3; 2Sa 22:50; 1Chr 16:9; Ps 7:17; 9:2, 11; 18:49; 21:13; 27:6; 30:4, 12; 33:2; 47:6, 7; 57:7, 9; 59:17; 61:8; 66:2, 4; 68:4, 32; 71:22, 23; 75:9; 92:1; 98:4, 5; 101:1; 104:33; 105:2; 108:1, 3; 135:3; 138:1; 144:9; 146:2; 147:1, 7; 149:3; Isa 12:5. NAS = praise(1), praise the in song(1), sing(3), sing praise(7), sing praises(35).

Spurgeon...

To be rapt in praise to God is the highest state of the soul. To receive the mercy for which we praise God for is something; but to be wholly clothed with praise to God for the mercy received is far more. Why, praise is heaven, and heaven is praise! To pray is heaven below, but praise is the essence of heaven above. When you bow in adoration, you are at your very highest.

Motyer comments that...

song is called for not as an expression of inner elation but as a response to the works of the Lord. It arises not from a stirring up of emotion but from bending the mind to recall, ponder and understand his majestic deeds (Luke 24:32). (Isaiah: An Introduction and Commentary. Tyndale Old Testament Commentaries)

In Exodus we read Miriam (repeating Ex 15:1 from the Song of Moses when God defeated Pharaoh's forces) answered with a timbrel in her hand and with dancing...

Sing to the Lord, for He is highly exalted. The horse and his rider He has hurled into the sea. (Ex 15:21)

Comment: In the context of the events that bring about the Kingdom of Isaiah 11 (the return of Messiah to defeat the Antichrist and the kings of the earth who are arrayed against Him), Isaiah 12 is a parallel to Moses' song of Jehovah's victory over the Pharaoh.

For - A term of explanation. In this case for introduces the explanation of why we are to praise the LORD in song. Why? Because He has done excellent (majestic, magnificent, glorious - the Hebrew noun ge'ut refers to someone or something lifted up or exalted) things. In the context of major theme of this song, salvation in and through the Messiah is surely one of the most excellent things He has accomplished and the one most worthy to be trumpeted throughout the earth.

‪Jesus Messiah
by Chris Tomlin‬‏
(Click to play song)

Let this be known throughout the earth (cp Is 12:4 "make known His deed", Ps 9:11) - What is "this"? In context the "excellent things" He has done. This is a similar charge to that of Isaiah 12:4. The excellent Messiah is the One, the Only One, Who should be exalted and to Whom should be ascribed supremacy in coming Millennial Age. These passages help us understand Isaiah's earlier statement that the "the earth will be full of the knowledge of Jehovah as the waters cover the sea." (Isa 11:9b)

Guzik...

The worshipper can’t stop talking about God’s greatness and the great things He has done. First, the Lord was the song of the worshipper (Isaiah 12:2). Now, he sings this song of the Lord to whoever will listen! If the Lord has become your song, then sing it!

Isaiah 12:6 Cry aloud and shout for joy, O inhabitant of Zion, for great in your midst is the Holy One of Israel.: (Cry loud: Isa 40:9 52:7-10 54:1 Zep 3:14 Lk 19:37-40) (O inhabitant: Isa 10:24 30:19 33:24 Zec 8:3-8) (great: Isa 8:18 24:23 41:14,16 Ps 9:11 68:16 71:22 89:18 132:14 Eze 43:7 Eze 48:35 Zep 2:5 3:15-17 Zec 2:5,10,11)

Isaiah uses the same two verbs (cry aloud...shout for joy) in a passage in another comforting passage...

Shout for joy, O barren one (Israel had been disgraced by her past unfaithfulness to Jehovah), you who have borne no child; Break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the desolate one (The restored, redeemed nation of Israel in the Messianic Age) will be more numerous than the sons of the married woman,” says the LORD.  (Is 54:1)

Cry aloud (command) (06670) (sahal/tsahal) means to shout out, to make a loud noise and as determined by the context either a cry in pain (cp Isa 10:30 in context of coming destruction) or joy (Isa 12:6, 24:14, Jer 31:7) and with or without actual words. This Hebrew verb is also used to describe the neighing of a horse (Jer 58, 50:11). Sahal expresses express joy, pleasure, exultation, by a clear and loud sound of the voice.

Lxx translates sahal with agalliao (present imperative = command to make this your lifestyle) = to be exceedingly joyful, to "jump for joy!" When was the last time you were so filled with the Spirit and the joy of the LORD that you literally jumped for joy? I fear for many of us, myself included, it has been far too long!

Sahal/tsahal - 8v in the NAS - Esther 8:15; Isa 10:30; 12:6; 24:14; 54:1; Jer 5:8; 31:7; 50:11. NAS =  cry(1), cry aloud(3), neigh(1), neighing(1), shout(1), shouted(1).

‪SHOUT TO
THE LORD‬‏
(Click to play song)

Shout (command) for joy (07442) (ranan) is a verb which means to yell, to sing or shout joyfully by crying out loud and enthusiastically. To proclaim with shouts of joy (Isa 16:10). In two context ranah actually means to moan (Lam 2:19) or expresses a yearning (Ps 84:3). Most of the 52 uses of ranah express a sense of happiness, joy and/or relief. It is interesting that ranah often occurs with other verbs that express a similar joyful emotion (ׂs 5:11; 92:4, Ps 96:12; 149:5, Ps 71:23) among others.

Ranah - 52v in the OT - Lev 9:24; Deut 32:43; 1Chr 16:33; Job 29:13; 38:7; Ps 5:11; 20:5; 32:11; 33:1; 35:27; 51:14; 59:16; 63:7; 65:8; 67:4; 71:23; 81:1; 84:2; 89:12; 90:14; 92:4; 95:1; 96:12; 98:4, 8; 132:9, 16; 145:7; 149:5; Pr 1:20; 8:3; 29:6; Isa 12:6; 16:10; 24:14; 26:19; 35:2, 6; 42:11; 44:23; 49:13; 52:8f; 54:1; 61:7; 65:14; Jer 31:7, 12; 51:48; Lam 2:19; Zeph 3:14; Zech 2:10. NAS - cries(1), cries of joy(1), cry aloud(1), joyfully sing(2), rejoice(1), sang(1), shout for joy(16), shout of joy(1), shout joyfully(4), shouted(1), shouts(1), sing for joy(18), sing aloud(3), sing aloud for joy(1), sings(1).

McGee writes...

This is one great throbbing and pulsating outburst of a redeemed soul who is giving to God all that a poor creature can -- his hallelujah! We talk of our dedication to God, but we don't even know what dedication means. In that glorious day Israel will know its meaning, and we will too.

Crying aloud, shouting for joy type praise - does that describe the way you praise Him? If not, why not? What hinders you dear believer, for He is even in our midst today?

Listen to the exhortation from C H Spurgeon...

We ought not to worship God in a half-hearted sort of way; as if it were now our duty to bless God, but we felt it to be a weary business, and we would get it through as quickly as we could, and have done with it; and the sooner the better. No, no; ‘All that is within me, bless his holy name.’ Come, my heart, wake up, and summon all the powers which wait upon thee! Mechanical worship is easy, but worthless. Come rouse yourself, my brother! Rouse thyself, O my own soul!

O inhabitant of Zion- Those who are in Jerusalem.  Zion, of course, is the place of the temple, the place where the name of the Holy One of Israel dwells. Again while Isaiah in chapter 12 is addressing primarily the believing Jewish remnant, this charge to cry aloud and shout for joy is clearly applicable to Gentile believers who will be in Zion at that time.

Motyer reminds us that...

Isaiah once saw a different Zion with different ‘daughters’ (Isa 3:16-4:1), but now the promised cleansing (Isa 4:4) has happened and the Holy One, once estranged (Isa 6:3,4), has come home (cf. Isa 4:5, 6) to live among his people. (Ibid)

For - This is a term of explanation which should always prompt a question of what is being explained, etc. Isaiah is giving the reason they are to cry aloud and shout for joy. It is not for any created thing (material goods, good harvest, etc) but it because of Messiah's presence and because of His person, the Holy One of Israel. Since we will praise Him in that future day in His Kingdom, this blessed assurance should prompt us to praise Him now for so great a promise...

Praise Him, Praise Him
by Fanny Crosby
(Or listen this full choral version of this great hymn)

Praise Him! Praise Him! Jesus, our blessèd Redeemer!
Sing, O Earth, His wonderful love proclaim!
Hail Him! hail Him! highest archangels in glory;
Strength and honor give to His holy Name!
Like a shepherd, Jesus will guard His children,
In His arms He carries them all day long:

Refrain
Praise Him! Praise Him!
Tell of His excellent greatness.
Praise Him! Praise Him!
Ever in joyful song!

Praise Him! Praise Him! Jesus, our blessèd Redeemer!
For our sins He suffered, and bled, and died.
He our Rock, our hope of eternal salvation,
Hail Him! hail Him! Jesus the Crucified.
Sound His praises! Jesus who bore our sorrows,
Love unbounded, wonderful, deep and strong.
Refrain

Praise Him! Praise Him! Jesus, our blessèd Redeemer!
Heav’nly portals loud with hosannas ring!
Jesus, Savior, reigneth forever and ever.
Crown Him! Crown Him! Prophet, and Priest, and King!
Christ is coming! over the world victorious,
Pow’r and glory unto the Lord belong.
Refrain

Great in your midst - This praise looks forward to that future day when Messiah returns to reign and rule in the midst of Jerusalem. Great is used almost as a name of Messiah in this context, for what He is (He is great) equates with Who He is.

W E Vine applies this passage to our daily live noting that...

It is the presence of the Lord in the midst that here and now satisfies the desires of His people, produces their worship, provides the power of their testimony. His realized presence is the gladsome dominating factor in their assembling. Where this is lost sight of all is mere routine, though there may be enthusiasm for a cause, and resounding jubilation.

Given the fact that Jehovah will be in the midst of Jerusalem it is not surprising that joy is mentioned twice in this chapter (Isa 12:3, 6).  The psalmist explains that...

You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever. (Ps 16:11)

Spurgeon comments on in Thy presence is fullness of joy: Christ being raised from the dead ascended into glory, to dwell in constant nearness to God, where joy is at its full for ever: the foresight of this urged Him onward in His glorious but grievous toil. To bring His chosen to eternal happiness was the high ambition which inspired Him, and made Him wade through a sea of blood. O God, when a worldling's mirth has all expired, for ever with Jesus may we dwell at Thy right hand, where there are pleasures for evermore; and meanwhile, may we have an earnest by tasting Thy love below. Trapp's note on the heavenly verse which closes the Psalm is a sweet morsel, which may serve for a contemplation, and yield a foretaste of our inheritance. He writes,

"Here is as much said as can be, but words are too weak to utter it. For quality there is in heaven joy and pleasures; for quantity, a fulness, a torrent whereat they drink without let or loathing; for constancy, it is at God's right hand, who is stronger than all, neither can any take us out of his hand; it is a constant happiness without intermission: and for perpetuity it is for evermore. Heaven's joys are without measure, mixture, or end."

Great (01419) (gadol is from gadal = to become strong, grow up, be great) is a common OT adjective (497 verses) with a range of meanings -- Many in number and other intensified concepts like "loudness," in sound, being old in years, great in importance. Great...of extended dimension Ge 1:21...of number Ge12:2...of power Dt 4:37... of punishment Ge 4:13 ... of value or importance Ge 39:9 ... great conflict Da 10:1.

The Holy One of Israel - Isaiah's special title for God and in this context refers to the Messiah reigning in His Millennial Kingdom. Ponder this thought - the Holy One in the midst of sinners saved by grace.

Holy One of Israel - 31v in the OT - 2Ki 19:22; Ps 71:22; 78:41; 89:18; Isa 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11f, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jer 50:29; 51:5 Isaiah also uses “Holy One” as a title 4 times (Isa 10:17; 40:25; 43:15; 49:7) and “Holy One of Jacob” once (Isa 29:23).

In light of this glorious song of salvation in Isaiah 12, may all God's people cry aloud and shout for joy...

‪HOLY HOLY HOLY
(Click to play song)

Jesus Messiah is the Holy One of Israel,
the "Agnus Dei", the Lamb of God,
so let us worship Him in Spirit and in Truth as we sing...