Isaiah 12:6 Ulasan

The salvation promised in the foregoing chapter was compared to that of Israel "in the day that he came up out of the land of Egypt;" so that chapter ends. Now as Moses and the children of Israel then sang a song of praise to the glory of God (Exo 15:1) so shall the people of God do in that day when the root of Jesse shall stand for an ensign of the people and shall be the desire and joy of all nations. In that day, I. Every particular believer shall sing a song of praise for his own interest in that salvation (Isa 12:1, Isa 12:3). "Thou shalt say, Lord, I will praise thee." Thanksgiving-work shall be closet-work. II. Many in concert shall join in praising God for the common benefit arising from this salvation (Isa 12:4-6): "You shall say, Praise you the Lord." Thanksgiving-work shall be congregation-work; and the praises of God shall be publicly sung in the congregations of the upright.

INTRODUCTION TO ISAIAH 12 This chapter contains a song of praise and thanksgiving for redemption and salvation by Christ, of which the preceding chapter Isa 11:1 is a famous prophecy. It begins with an account of the church's former uncomfortable and now comfortable state and condition, Isa 12:1 the foundation of whose comfort was Christ her salvation and strength, and so her song, which engaged her trust, and dispelled her fears, Isa 12:2 hence encouragement to others to apply to the fulness of Christ for grace, and fresh supplies of it, to be had with joy, Isa 12:3 and then follow certain mutual exhortations to praise, exalt, and glorify Christ, with reasons enforcing them, Isa 12:4.

Cry out, and shout,.... By singing aloud, with the high praises of God in the mouth: thou inhabitant of Zion: born and brought up there, free of Zion, that is settled and dwells there, and so happy; since there plenty of provisions is had, health is enjoyed, and the inhabitants in the utmost safety and protection, having the greatest privileges and immunities; and therefore have reason to sing and shout for joy, and especially for what follows: for great is the Holy One of Israel in the midst of thee; by "the Holy One of Israel" is meant Christ, the Redeemer and Husband of this church; see Isa 48:17 because, as God, he is the God of Israel, the spiritual Israel, and as such is holy, even glorious in holiness; and, as man, sprung from Israel, literal Israel, and as such is holy in his nature, acts, and offices; and is the sanctifier of the whole Israel of God, from whom they receive all their holiness: he is "in the midst" of his church, in the midst of Zion, and the inhabitants of it, to whom he has promised his presence, and grants it, and which causes such joy and gladness, as nothing else can give; and here he is "great", and shows himself to be so, the great God, and our Saviour; a Saviour, and a great one; a great King over the holy hill of Zion; and a great High Priest over the house of God; wherefore greatness should be ascribed unto him, and praise be given him. Next: Isaiah Chapter 13

(Verse 6) Rejoice and praise, O dwelling place of Zion, for the Holy One of Israel is great among you. First, it must be said according to the letter: O dwelling place of Zion, rejoice and praise your God, for He who was once considered your God and was enclosed within the narrow bounds of the land of Judaea, now fills the whole earth with His knowledge. Rising from the dead, He reigns over the nations, and the nations shall beseech Him and worship Him. However, He will add secondly His hand to possess what remains of His people, and to gather together the dispersed of Israel and the scattered of Judah from the four corners of the earth. For the seedbed of the Gospel spread forth from the fountains of Israel through the Apostles, who were from the Jews. But it is better, as the Church is interpreted as the high tower, that we interpret Zion, from which the fiftieth psalm sings: Deal gently, O Lord, in thy good will with Zion; that the walls of Jerusalem may be built up. That in her may be made acceptable to God the sacrifice of justice, oblations, and holocausts, and the calf, which the most merciful father offered to the repenting son.

390. Rejoice. Here the exhortation to exultation is set out; and first, that there be joy in their hearts: rejoice; second, that there be songs of joy in their mouths, praise; third, the reason for both is set out, for great is he, below: it shall rejoice with joy and praise (Isa 35:2). 394. Note on the words, in the midst of you, the Holy One of Israel (Isa 12:6), that Christ is in our midst: first, as a light to illuminate: he shone in his days as the morning star in the midst of a cloud (Sir 50:6); second, as a mediator to reconcile: Jesus stood in the midst of the disciples and said to them: peace be to you (Luke 24:36); third, as a servant to distribute: but I am in the midst of you, as he that serves (Luke 22:27).

This chapter is connected with the foregoing. The prophet expostulates with God concerning the ways of Providence in permitting the wicked to prosper, Jer 12:1-4. It is intimated to him that he must endure still greater trials, Jer 12:5, from his false and deceitful brethren, Jer 12:6; but that still heavier judgments awaited the nation for their crimes, Jer 12:7-13. That God, however, would at length have compassion on them; restore them to their land; and turn his judgments against those that oppressed them, if not prevented by their becoming converts to the true religion, Jer 12:14-17.

Thou inhabitant of Zion - Not only the Jewish people, to whom his word of salvation was to be sent first; but also all members of the Church of Christ: as in them, and in his Church, the Holy One of Israel dwells. St. Paul, speaking of the mystery which had been proclaimed among the Gentiles, sums it up in these words:" which is Christ in You, the hope of glory; whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;" Col 1:27, Col 1:28. Well, therefore, may the inhabitant of Zion cry oat and shout, and proclaim the greatness of her Redeemer.

THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6) Lord JEHOVAH--Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character. strength . . . song . . . salvation--derived from Exo 15:2; Psa 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Isa 12:3). Hence the cry "Hosanna," "Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (the fifteenth of the seventh month) (Mat 21:9; compare with Psa 118:25-26); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (Heb 9:28). "He shall appear the second time without sin unto salvation." Compare Rev 21:3, "The tabernacle of God is with men." Compare Luk 9:33, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (Psa 118:15; Zac 14:16). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, the various past ways whereby God has at last brought them to the heavenly "city of habitation" (Psa 107:7).

inhabitant of Zion--Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people. in the midst of thee--of Jerusalem literally (Jer 3:17; Eze 48:35; Zep 3:15, Zep 3:17; Zac 2:10). The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect. Next: Isaiah Chapter 13

As Israel, when redeemed from Egypt beyond the Red Sea, sang songs of praise, so also will the Israel of the second redemption, when brought, in a no less miraculous manner, across the Red Sea and the Euphrates. "And in that day thou wilt say, I thank Thee, O Jehovah, that Thou wast angry with me: Thine anger is turned away, and Thou hast comforted me. Behold, the God of my salvation; I trust, and am not afraid: for Jah Jehovah is my pride and song, and He became my salvation." The words are addressed to the people of the future in the people of the prophet's own time. They give thanks for the wrath experienced, inasmuch as it was followed by all the richer consolation. The formation of the sentence after כּי is paratactic; the principal tone falls upon 1b, where yâshōb is written poetically for vayyâshob (cf., Deu 32:8, Deu 32:18; Psa 18:12; Hos 6:1). We hear the notes of Psa 90:13; Psa 27:1, resounding here; whilst Isa 12:2 is the echo of Exo 15:2 (on which Psa 118:14 is also founded). עזי (to be read ‛ozzi, and therefore also written עזי) is another form of עזּי, and is used here to signify the proud self-consciousness associated with the possession of power: pride, and the expression of it, viz., boasting. Zimrath is equivalent in sense, and probably also in form, to zimrâti, just as in Syriac zemori (my song) is regularly pronounced zemōr, with the i of the suffix dropped (see Hupfeld on Psa 16:6). It is also possible, however, that it may be only an expansion of the primary form zimrath = zimrâh, and therefore that zimrath is only synonymous with zimrâti, as chēphetz in Sa2 23:5 is with chephtzi. One thing peculiar to this echo of Exo 15:2 is the doubling of the Jah in Jâh Jehōvâh, which answers to the surpassing of the type by the antitype.