Isaías 12
Warren Wiersbe · Citado em PreceptAustin
Isaías 12
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) Isaiah 26:18 We (speaking of Israel) were pregnant, we writhed in labor, we gave birth, as it seems, only to wind. We could not accomplish deliverance (salvation) for the earth, nor were inhabitants of the world born. (NLT = We have not given salvation to the earth, nor brought life into the world.) NET Bible Note: Israel's distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel's case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can't push the baby through to daylight. All her effort produces nothing. Comment: This is a fascinating passage - while we might expect that it might say Israel could not save themselves from the persecution by the world, Isaiah instead seems to say that they have been unable to bring salvation to the world! ESV Study Bible agrees writing that "Although Israel was to be God’s agent of deliverance in the world (Ge 12:1, 2, 3; Ex. 19:5, 6), they failed, and the world went on as before." Isaiah 33:2 O LORD, be gracious to us (Ed: This is the prayer of the believing remnant when Jerusalem was surrounded by the Assyrian army - these Jews apparently believed God's promise in Isaiah 30:18, 19); we have waited (waiting equating with patiently trusting in God's timing of their deliverance. They are no longer trusting in themselves but are looking to His "arm" of strength.) for You. Be their strength (literally "their arm" ~ symbolizing strength) every morning, Our salvation (deliverance) also in the time of distress. Wiersbe writes that: God spared Jerusalem for David’s sake (Isa 37:35) and because a believing remnant trusted God and prayed. Never underestimate the power of a praying minority. Isaiah 33:6 And He will be the stability of your times, a wealth of salvation, wisdom and knowledge. The fear of the LORD is his treasure (cp Pr 15:16). Comment: Although not all commentators agree, many conservative writers see chapter 33 as having both a near and future fulfillment and see the stability as a reference to the security and peace that pervades the Millennial Kingdom. Isaiah 49:6 He (God) says, “It is too small a thing that You (Messiah) should be My Servant to raise up the tribes of Jacob and to restore the preserved ones of Israel. I will also make You a light of the nations So that My salvation may reach to the end of the earth.” Comment by
Isaías 12
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 - 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) 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) Give thanks (praise) (03034)(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 - 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) Yadah - 111v in 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). 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. 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.
Isaías 12
Wiersbe: the psalmist turned from praise to prayer and asked God to include him in the blessings of the promised restoration of the nation (Ps 106:4, 5). The prophets had promised that the captivity would end and the people would return and rebuild, and he believed those promises. But his prayer was not selfish, for he wanted the whole nation to prosper, to rejoice in the Lord, and to give praise to His name.
Isaías 12
Wiersbe comments on this "song": It was sung by the Red Sea after the Jews had been delivered from Egypt by Moses, a prophet. It was sung in Jerusalem when the Second Temple was dedicated under the leadership of Ezra, a priest. It will be sung again when the Jewish nation accepts Jesus Christ as its King. They will recognize Him as “the Holy One of Israel” and willingly obey His holy law. This joyful song closes this section of Isaiah in which the prophet has used four significant names to tell the people what God had planned for them. Because of Immanuel, there is a message of hope. Maher-shalal-hash-baz gives a warning of judgment, but his brother Shear-jashub speaks of a promise of mercy. The father’s name, Isaiah (Jehovah is salvation), brings a song of rejoicing as the people discover that Jehovah is indeed their salvation. The Lord will never forsake His people. No matter how difficult the days may be, or how long the nights, for the people of God, the best is yet to come. (Ibid) 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) 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?