إشعياء ١٢:١

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.

This is the former part of the hymn of praise which is prepared for the use of the church, of the Jewish church when God would work great deliverances for them, and of the Christian church when the kingdom of the Messiah should be set up in the world in despite of the opposition of the powers of darkness: In that day thou shalt say, O Lord! I will praise thee. The scattered church, being united into one body, shall, as one man, with one mind and one mouth, thus praise God, who is one and his name one. In that day, when the Lord shall do these great things for thee, thou shalt say, O Lord! I will praise thee. That is, I. "Thou shalt have cause to say so." The promise is sure, and the blessings contained in it are very rich, and, when they are bestowed, will furnish the church with abundant matter for rejoicing and therefore with abundant matter for thanksgiving. The Old Testament prophecies of gospel times are often expressed by the joy and praise that shall then be excited; for the inestimable benefits we enjoy by Jesus Christ require the most elevated and enlarged thanksgivings. II. "Thou shalt have a heart to say so." All God's other gifts to his people shall be crowned with this. He will give them grace to ascribe all the glory of them to him, and to speak of them upon all occasions with thankfulness to his praise. Thou shalt say, that is, thou oughtest to say so. In that day, when many are brought home to Jesus Christ and flock to him as doves to their windows, instead of envying the kind reception they find with Christ, as the Jews grudged the favour shown to the Gentiles, thou shalt say, O Lord! I will praise thee. Note, we ought to rejoice in, and give thanks for, the grace of God to others as well as to ourselves. 1. Believers are here taught to give thanks to G…

12:1-6 The prophet’s personal song of praise for God’s salvation closes the meditations on trust in chs 7–12. God will prove himself trustworthy in his promises to rescue his people even though they initially refused to trust him. The song anticipates chs 40–66 with its themes of salvation, forgiveness, praise, joy, and the nations. 12:1 God’s comfort is the main subject of chs 40–66.