Chapter 12
Vers. 1. And you shall say in that day: O Lord, I will praise you, though you were angry with me; your wrath is turned away, and you comfort me.
Isaiah now exhorts all the faithful to render thanks to God — although the exhortation has also this drift: namely, that they should give the greater credit to God's promise. For he has sealed it up as it were to them by this exhortation, to the end they should assure themselves that it is unmovable. Also, that they should not imagine that the Prophet meant to feed them up with a vain hope, when he put this form of thanksgiving as it were into their mouths — which thanks they could not have given, unless the occasion thereof had been both sure and steadfast. In this song also he shows why it is that God does good to his Church: namely, that the memory of his blessed name might be magnified; not that he needs any of our praises, but because this is profitable to ourselves. For we ought diligently to consider what honor he does us when he vouchsafes to serve himself of our endeavors in the magnifying and publishing his glorious name — we notwithstanding being such unprofitable, yes altogether unprofitable servants. The Prophet in this song addresses himself in general to all the people, even as if he spoke to one man, for it was requisite they should be joined together as if they had been but one. According to this example, our conjunction ought to be so close that there should be but one soul and one mouth (Romans 15:6), especially if we mean that our prayers and thanksgivings should be acceptable before God.
Though you were angry.] The sum of this song is that, however God was justly provoked to anger against this people, yet notwithstanding, satisfying himself with one little stroke of the rod, he will easily be appeased. Now because the particle Ci is often put for showing of the cause, some translate: O Lord I will praise you, for being angry against me, you were by and by appeased. But because it is sometimes taken otherwise, I have followed that which I thought to agree best to this place. The faithful then do first acknowledge their fault; secondly, they attribute their deliverance out of their miseries to the mercy of God. Now because the verbs are put in the future tense, one may also expound: The chastisement with which you smite me for a time shall be no impediment that you should not pity me at the last, and give me matter of joy and consolation. Whichever of the expositions we receive, this sentence ought to be diligently observed: for as soon as our hearts are touched with the feeling of God's wrath, we are solicited to despair, so that if the danger is not speedily prevented, we shall be overwhelmed before we are aware. Satan also tempts us every kind of way, and assails all means whereby he may put us out of heart. So much the more need have we then to be well armed with this doctrine: that however we feel the wrath of God, yet we may resolve with ourselves that it shall not endure long, but that he will send us some consolation after he has chastened us.
But if we have deliverance, then let us remember that the afflictions are ended — not because we have satisfied the justice of God, as if we had merited it at his hands, but because he bears with our weakness, even of his fatherly loving kindness. This confession therefore pertains properly to the faithful and elect: for although the afflictions of the faithful and the wicked are alike in appearance, yet there is great difference between them. For the wrath of God against the reprobate is perpetual, and the plagues which they receive are the tastes and beginnings of their eternal destruction; neither do they have any promise of refreshing or comfort. But the faithful feel by experience that the wrath of God endures not long, and therefore cheer up their hearts with good hope and assurance, because they know that God will be merciful to them in the end — which hope assures them that he chastises them not so much for their sins as rather to bring them to repentance, that they should not perish with the world.
Vers. 2. Behold, God is my salvation; I will trust and will not fear, for the Lord God is my strength and song; he is also become my salvation.
Although we ought to apprehend the help of God in the midst of afflictions by faith, yet Isaiah speaks here of that knowledge which is grounded upon experience, for he composes a song of rejoicing when God by outward testimonies gave them to understand that he was pacified toward his Church. To this pertains the particle behold, because the bright and shining light of God's countenance, which had for a time been hidden from them, did now shine again upon them, and that so apparently that it might almost be pointed out with the finger. Now inasmuch as we are terrified in afflictions, so that it cannot be avoided but that the conscience of sins will overshadow our understandings — no otherwise than as if the help of God were far from us, or did nothing at all appertain to us — the Prophet does here describe what a change there is in the affections when God has once reconciled us to himself. But this prophecy extends itself principally to the coming of Christ, in which time God caused his salvation to appear after a more special manner.
He adds afterwards that when we are once well resolved that our salvation depends upon God, that the same is a steadfast foundation of full assurance, and a singular remedy to appease fears. For without this we must needs tremble, be still in unquietness and perplexities, and miserably tossed to and fro. From this we gather that confidence proceeds from faith, as the effect from the cause. For by faith we feel that our salvation is in God; from there follows a quiet and peaceable estate in the conscience; but where faith is not, there the conscience cannot be in quiet. Let us know then that we have well profited in faith when we are furnished with this confidence which the Prophet here describes.
Moreover, this confidence ought so to bear rule in our hearts that it ought to put all fear and [reconstructed: horror] to flight — not that we can be utterly exempt from all fear and disquietness, but because assurance will bear away the victory at the last. Yet notwithstanding we must remember what I have said: namely, that the Prophet here sets forth the cheerfulness which the faithful enjoy when God is favorable to them, whereas in former times they were almost overwhelmed under the weight of temptation.
For the Lord is my strength.] He more clearly and in a more especial manner expresses, that the faithful shall have good occasion to sing, because they shall know by experience, that their strength was in their God: for the truth is, that their deliverance was an excellent proof of the power of God. But seeing Isaiah recounts not here the benefit of one day only, but extols the work which God determined in himself, to continue until the coming of Christ; it thereupon follows, that the praises of God are not sounded forth as is meet, unless it be by them who feeling their weakness, do only seek to God, that he would furnish them with strength and power. For it is not said here, that he should be a part, or the stay of our strength, but that he is our full and perfect strength. The reason is, because we have no more strength and power, than that we receive from him. And in this regard also the faithful say, that he is their song; because they are thus liberally dealt with by him, to the end they should exercise themselves in thanksgivings. From this we gather, that the beginning of joy proceeds from the favor of God, and that the end of that joy is the sacrifice of praise. Truly the hearts of the faithful ought to be so disposed to patience, that they should not cease to praise God even when they see tokens of his frowning countenance: yet in the time of peace and prosperity, they have much more cause to open their mouths, to the end they may sing forth the benefits of God with a loud voice.
But because the wicked rejoice even while they despise God, and besot themselves like brute beasts with a false joy, rocking their consciences asleep therein, never awaking themselves to praise God, justly does our Savior Christ curse their joy; Woe be to you, says he, that now laugh, for you shall weep: your joy shall be turned into heaviness, and your laughter into gnashing of teeth. In the end of the verse, if any be pleased to retain the preterite tense of the verb, the sense will be, that the faithful sing joyfully, because God has saved them. The sense will also agree very well in the future tense; to wit, that God has not delivered his chosen once only, but that he will also continue the same to the very end: for the faithful ought not to stay themselves in the beholding of the present benefit alone, but to stretch forth their hope to the continual progress of God's favor.
Verse 3. Therefore with joy shall you draw waters out of the wells of salvation.
By this verse he confirms that which we have touched before, to wit, that this chapter is as it were a seal to confirm the promise made touching the deliverance of the people; as if he should say, The salvation of the Lord is set before you as a living fountain, out of which you may draw waters in abundance. This similitude is very fit, for as there is nothing more necessary for this present life than water, so nothing troubles and disquiets us more nor goes so near us as the want thereof does. Thus by a figure called Synecdoche (when a part is taken for the whole) he shows that whatever is necessary for the sustentation of life is given us freely out of the mere bounty of God. And because we are barren and empty of all good things, it is no marvel that he compares the mercy of God to a fountain which satisfies them that are thirsty; refreshes those that are parched with heat; and recreates those that are weary and laden.
Of the savior.] This word savior agrees much better here than if he had said, out of the fountains of God. For we have far greater cause of consolation when we know that he himself is the author of our salvation. The Prophet therefore has appropriated this epithet according to the circumstance of the place. Now if this promise comprehends under it the whole kingdom of Christ, we for our parts ought always to apply the same to our use. Let us know then that the goodness of God is here offered and set before us, to the end we might satisfy ourselves to the full therewith. For we ought (as David says) to be as the parched ground, gaping for thirst (Psalm 143:6), and to aspire to these waters of the savior. Now this goodness of God is wonderful and incredible, when he permits not that our desire should be in vain, but freely offers and presents a fountain to us, out of the which we may draw waters in abundance. Moreover, Jesus Christ is this fountain, and in him we have the participation of all God's benefits; for as Saint John says, we draw all out of his fullness (John 1:16). It remains then that we go directly to him as soon as our poverty and want presses us.
Verse 4. And you shall say in that day, praise the Lord, call upon his name, declare his works among the people, make mention of them, for his name is exalted.
He not only exhorts them one by one to praise God, and to give him thanks, but would also that they should stir up others with them to do the like: And as he had said before, many people shall go and shall say, Come, and let us go up to the mountain of the Lord, provoking one another by mutual exhortations to embrace the pure worship of God: so after he has commanded every one of them to render thanks to God, he would now also that they should incite one another to the same duty. He shows then that this ought not to be said only to one, but to all; and not only in one time, but for their whole life. Now in a brief sum he shows how God is rightly honored when he commands us to call upon him, and to rejoice in none but in him only. For this cause also the holy Scripture by the word Invocation, comprehends often times under it the whole service of God, using therein a part for the whole: for by prayer we show the trust that we have in God; and this indeed he requires of us above all things. I also think that prayer is joined with praise, that the Prophet might comprehend the whole service of God.
Make mention etc.] His meaning is that this deliverance shall be so excellent a work, that it ought not to be hidden from any corner, but published throughout the whole world. I grant that he would have the Jews to acknowledge this in the first place, but after he caused all people to have the knowledge of it. And this exhortation whereby the Jews showed their good will, was as a preamble to the preaching of the Gospel which was afterwards published. For as the Jews magnified the favor which God had showed them among the Medes and Persians and other nations near about them; so also after Christ once appeared, they ought to have been heralds to publish the name of God throughout all the quarters of the world. Hereby it appears with what zeal all the faithful ought to be moved, namely, that they cause the goodness of God to be manifested to all, to the end the service of God may be embraced. Now we ought then especially to be moved with such an affection when we have been delivered from some great danger, as out of the jaws of the devil, and from under the tyranny of eternal death.
Vers. 5. Sing to the Lord, for he has done excellent things: this is known in all the world.
He goes on still with his exhortation, showing us from what affection this praise ought to proceed; for he teaches that it is our duty to publish the goodness of God in all places: and yet must we not exhort nor provoke others to go forward, and ourselves in the mean time to stand still with our arms across, but we ought to lead them the way by our example: for there is nothing more absurd than to see them slothful and negligent, which provoke others to praise God. Now in saying that God has done excellent things, he thereby signifies that there is great cause to sing. Neither in deed would the Lord have them to sing forth his praises upon no ground; but he gave them ample and very good cause thereof when he delivered his people out of that extreme hard bondage. Now we have already said that we must not restrain this song to one moment of time, but that it ought to be extended even to the whole kingdom of Christ. This work therefore is excellent indeed when God sent his Son, by whom he has reconciled us to himself, and has destroyed the dominion of death and of the devil. If we then consider well of this work of our deliverance as we ought, we shall have exceeding abundant matter given us to praise God. When he says in the last member, that this is known in all the world; he therein touches the calling of the Gentiles, and confirms that which has been already said; to wit, that this work shall be such as it ought not to be concealed in some one corner; but to be published throughout the whole world (John 3:16-17; Hebrews 2:14).
Vers. 6. Cry out and shout, O inhabitant of Zion: for great is the holy one of Israel in the midst of you.
He again exhorts the faithful to rejoice in God, and also shows what is the true rejoicing, and whereupon it is grounded. For we can have no felicity, but when God dwells in the midst of us: without this, our life is poor and miserable, although we had the abundance of all other benefits and riches whatever. So then if our hearts be joined to this treasure, this felicity will draw all our senses easily to it. He calls God holy, to the end we might know that he will make himself felt of us when he dwells with us: that is to say, we shall not only reverence his Majesty, wherewith we are by and by overwhelmed; but that we shall be also fully assured that he has a fatherly care over us, even though we be separate from the rest of the whole world. For he calls him the holy one by the effect; because by gathering us under his wings, and saving us by his grace, he sanctifies us as a thing consecrated for his own use. And therefore if God be with us, the feeling of his gracious presence will fill our hearts with joy unspeakable. By rejoicing and singing, he signifies, that when God displays his power in the midst of us, we have occasion to rejoice greatly. Also, speaking directly to the inhabitants of Zion, he shows that all are not capable of so great a benefit: and he therewith closely exhorts us to persevere in the unity of faith, that being knit to the Church, we may rejoice with this happy and blessed joy.
From the first Chapter hitherto, the Prophet has denounced judgment against the two kingdoms of Judah and Israel: from the beginning of the Chapter following, to the 24th, the Prophet foretells what horrible calamities should befall the enemies of the Church. And thus God judges his own house first, as Peter speaks (1 Peter 4:17).
