Isaías 12
David Guzik · Citado em PreceptAustin
Isaías 12
Guzik - 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) 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!). (Believer's Bible Commentary: Thomas Nelson) Warren
Isaías 12
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. (Bold 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 God is my salvation… He has become my salvation - Behold (the Septuagint translates with the interjection "Idou" which is the second-person singular middle imperative of eidon = to perceive, look at) functions to draw our attention to the wonder of salvation provided by God, Who Himself is "my salvation" or stated another way "My salvation is God Himself!" Salvation is not some "dry doctrine" but the "Divine Deity!" Mighty To Save (Click to play) 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. Spurgeon on "behold" (in English) - “Behold” is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanical books, drawing attention to something particularly worthy of observation. Uses of hinneh in Isaiah - Isa 3:1; 5:7, 26, 30; 6:7f; 7:14; 8:7, 18, 22; 10:33; 12:2; 13:9, 17; 17:1, 14; 19:1; 20:6; 21:9; 22:17; 24:1; 25:9; 26:21; 28:2, 16; 29:8, 14; 30:27; 34:5; 35:4; 36:6; 37:7, 11, 36; 38:5, 8, 17; 39:6; 40:9f; 41:15, 27; 42:9; 43:19; 47:14; 48:7, 10; 49:12, 22; 51:22; 52:6, 13; 54:11; 58:9; 59:9; 60:2; 62:11; 65:1, 6, 13f, 17f; 66:12, 15 W E Vine adds that Behold is notable that when behold (hinneh) is used in Isaiah, it always introduces something relating to future circumstances, 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
Isaías 12
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.