The Cure for Spiritual Depression

Bill Woody

Overcoming Spiritual Depression • Sermon • Submitted 3 years ago

Depression

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The Cure for Spiritual Depression

And in that day thou shalt say,

O Lord, I will praise thee: though thou wast angry with me,

Thine anger is turned away, and thou comfortedst me.

2 Behold, God is my salvation;

I will trust, and not be afraid:

For the Lord JEHOVAH is my strength and my song;

He also is become my salvation.

3 Therefore with joy shall ye draw water out of the wells of salvation.

4 And in that day shall ye say,

Praise the Lord, call upon his name,

Declare his doings among the people,

Make mention that his name is exalted.

5 Sing unto the Lord; for he hath done excellent things:

This is known in all the earth.

6 Cry out and shout, thou inhabitant of Zion:

For great is the Holy One of Israel in the midst of thee.

Introduction:

* The chapter we have read this morning is a very unusual chapter in the Book of Isaiah.

* In the first 11 chapter of the Book of Isaiah we see great and dark prophecies concerning Israel and the other nations surrounding Israel.

* Chapter 12 is unlike any of the other chapters in the book of Isaiah. Chapter 12 is a chapter of joy and praise inserted right in the middle of the book between a series of dark judgments and prophecies of Israel’s’ redemption and future with here Messiah in the Millennial kingdom.

* Many times we see this “law of contrast” in the books of prophecy in the Bible.

* When distress is at its height, it is suddenly brought to an end, and changed into relief; and when prophecy has become as black with darkness as in the previous section, it suddenly becomes as bright and cloudless and full of hope and rejoicing.

* This chapter is actually two short songs of praise that are placed right after the terrible judgments that came in the previous chapters.

* When the chapter opens it says “in that day,” speaking of the Day of Israel’s salvation.

* This verse expresses the thought that the night of sin is over and the day of salvation is come. * Israel has gone through the terrible night of the Tribulation, and now the light has come. * The Tribulation is over, and they enter the peace and joy of the Millennium Kingdom. * Immediately after the great tribulation, the Bible says that Jesus will sit on an earthly throne in the city of Jerusalem and rule and reign with his saints for 1000 years.

* This is an occasion for praise! The thing that will characterize the kingdom age is pure joy.

* This is the historic setting and context of our text this morning.

* In many ways this chapter can also be applied to the life of a Christian this morning. I would like to use this old Testament text to bear and deal with a spiritual truth concerning the New Testament Christian this morning.

* I want to focus our attention on one verse in this wonderful chapter this morning- verse 3

* Therefore [with joy] [shall ye draw] [water out of the wells of salvation.]

* Our text says that Israel, with great joy, will draw out of the wells of salvation. * As we look at our own salvation this morning, I believe that it would he needful and proper this morning to consider the words of verse 3 in relation to a particular problem concerning our own salvation as believers.

* The “wells” in verse 3 speak of abundance. Our salvation gives an abundance of satisfaction and joy to the heart this morning.

* During the kingdom period there will be a time of great joy, which is what the Lord wants for His own, including every believer this morning.

* He wants us to be happy now. Our salvation should cause us to rejoice and sing praises to the Lord. I do not think we are ever witnesses to Him until we have that fullness of joy.

* The Hebrew poets often associated the concept of water with salvation. In a dry and arid land such as they lived in that day, the provision of wells and springs was regarded as a divine gift from God.

* Isaiah’s readers thought of how God satisfied the physical thirst of their ancestors in the Wilderness and compared it to how our salvation satisfies the soul of man.

* The NT amplifies this vivid picture to include the supply of spiritual water for the thirsty soul.

* Listen to the words of Jesus: concerning this eternal satisfying water of salvation:

John 4:13–14 (KJV 1900)

13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

John 7:37–39 (KJV 1900)

37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive: * Turning again to the text of Isaiah 12:3-

* I have divided this verse up by it’s key phrases this morning in order to teach a particular truth.

* It would be good if you would underline these key phrases in your Bible this morning. These divisions are: 1)- With joy 2)- shall ye draw 3)- Wells of salvation

I will attempt to apply these key phrases from verse 3 to address a very serious problem in the lives of a great number of Christians- Spiritual Depression.

* The Illustration of water to supply joy.

* Water is basic to human life. In Scripture the physical need to drink is often used as a picture of human spiritual need that only God can satisfy.

I. The Diagnosis of Spiritual Depression. [With Joy] * The first order of diagnosing the problem of spiritual depression is to examine what a healthy Christian looks like. Ephesians 5:17-21 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 21 Submitting yourselves one to another in the fear of God.

Illustration:* D. L. Moody is short with someone on a train.

* “the birds stopped singing” in his heart.

* In Ephesians 5 we are instructed to be filled with the Spirit. * Immediately following the instruction to be filled with the Spirit, we are given the evidence of a Spirit filled life- Joy

* Just as a thermometer is used to determine the severity of a child’s sickness, the presence of joy, or lack of joy, can be an indicator of our spiritual health.

* The presence of joy in the heart of a believer is the normal state of a Christian.

* If you find yourself with no joy as you hear this sermon, it may indicate you have a spiritual problem- the problem of spiritual depression. * In our text he prophet Isaiah spoke of the day that great joy would accompany salvation:

Isaiah 12:1-3

1 And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. 2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. 3 Therefore with joy shall ye draw water out of the wells of salvation.

* If your salvation does not bring joy into your life, there may be something wrong with your salvation.

Illustration:

George Mueller’s salvation experience:

* George Müller was a man of faith and prayer who took care of orphans in 19th century England.

* George Muller was a pastor and also started a bible college to train pastors and missionaries for the ministry. What George Muller is most remembered for is the great orphanages he started and maintained. The orphanages covered over thirteen acres of ground on Ashley Downs, in Bristol, England. * When God put it into the heart of George Muller to build these orphanages, he had only two shillings (50 cents) in his pocket. * Without making his wants known to any man, but to God alone, over a million, four hundred thousand pounds ($7,000,000) were sent to him for the building and maintaining of these orphan homes. * There were five immense buildings of solid granite, capable of accommodating two thousand orphans. * In all the years since the first orphans arrived the Lord had sent food in due time, so that they had never missed a meal for want of food.

* Mueller’s early life was marked by all kinds of sins, he was a constant liar, he cheated people, stole from his father’s tax collections, rented expensive hotels ran up bills, skipped out owing money. Lied to his parents about attending college, gambled and wasted away his father’s money.

*As a result of a life of sin, George Muller’s life was a roller-coaster of the “pleasures of sin for a season,” followed by the mental torture of regret and restlessness, that led again to more sin to pacify his unhappiness.

* One day Gorge Muller went to a prayer meeting in a home where there were 6 people meeting for prayer. As George Muller listened to one of the men praying, the Lord reached down and saved his soul.

* When I was reading a book about the life of George Mueller I ran across a quote from the journal of George Muller. In this quote, Muller was amazed that his salvation experience was first marked by great joy- Even before sorrowful repentance.

Quote from Muller’s Journal:

“This shows that the Lord may begin his work in different ways. For I have not the least doubt, that on that evening, he began a work of grace in me, though I obtained joy without any deep sorrow of heart, and with scarcely any knowledge.”

My personal salvation experience

* When I was saved as a six year old boy, I didn’t know much about the Bible, but I know that God had filled my little heart with great joy on the day that I gave my heart to Jesus!

* When you are filled with the Spirit, the very simplest of the pleasures of life will bring great joy to the heart of a Christian.

The early church was filled with Joy.

Acts 8:4-8 (KJV)

4 Therefore they that were scattered abroad went every where preaching the word. 5 Then Philip went down to the city of Samaria, and preached Christ unto them. 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. 8 And there was great joy in that city.

Acts 13:48-52

48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. 49 And the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. 51 But they shook off the dust of their feet against them, and came unto Iconium. 52 And the disciples were filled with joy, and with the Holy Ghost.

Acts 15:3-4

3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

* Being filled with joy is the normal, healthy state of the Christian.

II. The source of Spiritual Depression. [Shall ye draw]

A. Ignorance of spiritual warfare. (Lack of understanding)

4 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward an hungred. 3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

* Many times the reason that we suffer from spiritual depression as Christians in not because we have not read the Bible, but because we have not understood fully what the Bible teaches. 5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and, behold, angels came and ministered unto him. Seeking before Finding

* The Christians’s life will pass through at least four stages, from the time he is converted until he is raised to glory. * In the beginning, when we are first saved, there is a time of unparalleled joy that comes when it is easy for the saint to draw water from the wells of salvation. * A time of trials and spiritual depression is encountered next, as faith becomes the target of satanic attack. *Then a very soul searching time happens in the life of a believer, during which the believer discovers how new and old natures are fighting within us to master and control us. * For a while the old nature wins this battle until the Christian learns to depend on the Word of God and the Holy Spirit for victory of the flesh and the Devil.

* It is not until this battle is won for by the Word of God over the old nature, that a Christian can know the fullness of Joy and the complete peace of God that “passes all understanding” and keeps our hearts and minds.” Phil. 4:7

7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

B. Ignorance of the Word of God. (Lack of knowledge) * Isaiah 4:6 says “My people are destroyed for lack of knowledge.” This morning as we look to identify, and treat, the source of spiritual depression in the lives of Christians we must understand that the primary cause of spiritual depression is a poor diet. 4 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward an hungred. 3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

* The reason that we suffer from spiritual depression as a Christian is not necessarily because we have not read the Bible, but because we have not understood fully what the Bible teaches.

* In John chapter 15 and verse 11, Jesus said “these things have I spoken to you that your joy might be full.” * Jesus knew that our joy would not be full unless we understand the word of God. * Let me read our text verse again this morning: Isaiah 12:3 Therefore [with joy] [shall ye draw] [water out of the wells of salvation.] * Many Christians suffer from spiritual depression this morning because they have a false understand of how the Christian life works. * Evangelists and Sunday school teachers many times give the false impression the joy of the Christian life is something that comes to us automatically, but this is far from the truth. * Our text verse says “With joy [shall ye draw ]water out of the wells of salvation.” * This process of drawing out of the wells of salvation is not an automatic process, but this is something that we must do. * The fullness of joy that Jesus spoke of is not something that happens to us, but it is something that results from an act that we do! The act of Drawing! * My friend you will never know the fullness of Joy that Jesus spoke of to His disciples until you learn how to “draw from the wells of salvation.” * Well you might say “How then do can we draw from the wells of salvation?” * The answer is quite simple; we draw from the wells of salvation by understanding the great doctrines that Bible teaches us concerning our salvation. * This lead us now to the conclusion of the matter before us- How do we prevent, treat, and cure the problem spiritual depression that is destroying the lives of Christians?

III. The prescription for spiritual depression. [Wells of Salvation] (Bible Doctrines) * The prescription is not to pray about it. * There is a dangerous folly that we can fall into as preachers and teachers in the church. * This problem is that when God’s people come to us for some symptom of spiritual depression or another, we always tend to just blow people off by saying “well you just need to pray about it!” * There are some things, such as the problem of spiritual depression, that we are not to pray first, but we are to go to the Word of God first! * You can pray until you are blue in the face about the condition of spiritual depression, but praying is not the answer this morning! * Spiritual depression is an attack of the Devil on our faith. We cannot cure a problem rooted in a lack of faith by slapping on the “bandaid” of praying about it!

* The nature of faith is such as it is that we must cure spiritual depression by understanding the Word of God! * Romans chapter 10 and verse 17 says: “So then faith cometh by hearing, and hearing by the word of God.” * The prescription for spiritual depression is to understand the Word of God, which will build up and strengthen our faith. * Listen to the words of the apostle Paul as he writes the prescription to the people of the church at Ephesus. Paul doesn’t tell them to go pray about their spiritual depression first- He gives them the prescription and the cure, then after that he tells them to always to be in an attitude of prayer: Ephesians 6:10-19 10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. * Paul didn’t say go pray about this thing of spiritual depression! He said be strong! Where does Paul say this strength comes from? The armor of God. * Where do we get the armor of God? From the Word of God, the Bible! * The apostle Paul then explains where spiritual depression comes from. The source of spiritual depression comes from the fight with the Devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. * Paul, just as a faithful pastor should, writes a prescription for the condition of spiritual depression- Paul says stand by knowing the Word of God, which in turn produces strong faith! 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: * Last of all Paul says to continue praying while you are standing on the world of God. 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; * The prescription is to “draw” from the wells of salvation. * The Lord willing, as your pastor I will be preaching for the next few Sunday mornings, in an effort to prevent and cure spiritual depression.

* The Lord willing it will be my purpose preach on the Great Bible Doctrines concerning salvation in order to empower and strengthen our church. * The first of the sermons will be on the doctrine of “The Believers Union with Christ.” * When we come to the full understanding that we have been joined with Jesus, they we will fully understand that when Jesus died on the cross, we also died with him. * Then person that we were, born in Adam, died. This is why Paul taught that we are dead to the law. This is also why the apostle Paul taught that we are dead to sin. * When we understand these great principles from the Word of God, then the Devil will no longer have the power to keep us in a state of spiritual depression. * On the next few Sunday morning we will examine each of the great doctrines concerning our salvation such as: * the doctrine of Regeneration * the doctrine of Adoption * the doctrine of Redemption * the doctrine of Atonement * the doctrine of Eternal Security and Assurance * the doctrine of Grace * the doctrine of Justification * the doctrine of Sanctification * the doctrine of Glorification * the doctrine of Predestination and Election * The doctrine of Judgment * the doctrine of Eternal Punishment

IV. The result of the cure.

* Following the future Day of the Lord, Israel will testify to the rest of the world about His greatness and majesty. This was His purpose for His earthly people from the beginning.

* The result of the cure for spiritual depression will be: - spontaneous desire to pray - the spontaneous desire to praise The Lord - the spontaneous desire to witness to others. * I want you to notice the result of the cure for spiritual depression this morning in our text verses: And in that day thou shalt say,

O Lord, I will praise thee: though thou wast angry with me,

Thine anger is turned away, and thou comfortedst me.

2 Behold, God is my salvation;

I will trust, and not be afraid:

For the Lord JEHOVAH is my strength and my song;

He also is become my salvation.

3 Therefore with joy shall ye draw water out of the wells of salvation.

4 And in that day shall ye say,

Praise the Lord, call upon his name,

Declare his doings among the people,

Make mention that his name is exalted.

5 Sing unto the Lord; for he hath done excellent things:

This is known in all the earth.

6 Cry out and shout, thou inhabitant of Zion:

For great is the Holy One of Israel in the midst of thee

* Even so, when we reach down and draw out of the Word of God the great doctrines of our salvation in Jesus, only then will we be filed with the grace and Spirit of God to declare His name to everyone we meet in this life.

Commentary

I will trust the God of my salvation

12:1–3

Make his name known to others

12:4–6[1]

Chapter 12

Theme: The worship of the Lord in the Millennium; the kingdom age

We have been following a series of prophecies beginning with chapter 7 and concluding with chapter 12. The series began with the judgment of God upon His people. In Isaiah 11 we saw that the kingdom would be established on earth and that the Lord Jesus would reign personally.

Here in chapter 12 we reach a high note. The Tribulation is past, and the storms of life are all over. Now Israel has entered the kingdom, and we find them worshiping and singing praises to God. And we find Israel at the temple, not at the wailing wall. Israel is at the wailing wall today, which is one of the proofs that Israel’s return to the land at the present time does not fulfill prophecy.

This brief chapter reads like a psalm—for that is what it is. It is a jewel of beauty. Here is set before us the praise of a people under the direct and personal reign of Christ. It is pure praise from redeemed hearts to God because of His salvation and creation. The curse has been removed from the earth, which is an occasion for praise to God for His display of goodness in creation. You and I have not seen anything like this in nature because of the curse that rests upon it. Today nature has a sharp fang and a bloody claw. During the kingdom age that will change entirely.

Praise of Jehovah for His Salvation

And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me [Isa. 12:1].

Once again we have the expression “in that day,” which marks the beginning of the Great Tribulation Period and goes through the coming of the kingdom that Christ is going to establish upon the earth.

This verse expresses the thought that the night of sin is over and the day of salvation is come. Israel has gone through the terrible night of the Tribulation, and now the light has come. The Tribulation is over, and they enter the peace and joy of the kingdom. This is an occasion for praise! The thing that will characterize the kingdom age is pure joy.

Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation [Isa. 12:2].

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.[2]

Therefore with joy shall ye draw water out of the wells of salvation [Isa. 12:3].

The “wells” speak of abundance. His salvation gives satisfaction and joy to the heart. During the kingdom period there will be a time of great joy, which is what the Lord wants for His own. He wants us to be happy now. Our salvation should cause us to rejoice and sing praises to the Lord. I do not think we are ever witnesses to Him until we have that joy.[3]

12:1 Your anger is turned away. For the future remnant who will recognize the substitutionary death of Christ for their sins, Christ bore God’s anger in their place. Otherwise, that anger against them would remain.

12:2 God is my salvation. God will deliver the faithful of Israel from both their political opponents and the spiritual consequences of their sins. Lord God. The doubling of the personal name of God serves to emphasize His role as the covenant-keeping One. my strength and song … my salvation. Moses and the Israelites sang a similar song to celebrate their deliverance from the Egyptians (Ex 15:2; cf. Ps 118:14).

12:3 water … springs. Isaiah’s readers doubtless thought of how God satisfied the physical thirst of their ancestors in the Wilderness of Sin (Ex 17:1–7). The same provision will apply for their descendants when the Messiah comes to deliver the nation (41:17, 18; cf. 30:25; 35:6, 7; 43:19; Ps 107:35). The NT amplifies this provision to include the supply of spiritual water for the thirsty soul (Jn 4:10, 14; 7:37; Rev 7:16, 17; 21:6; 22:17).

12:4, 5 among the peoples … throughout the earth. Following the future Day of the Lord, Israel will testify to the rest of the world about His greatness and majesty. This was His purpose for His earthly people from the beginning.[4]

12:1–6 This hymn of praise for God’s salvation by the restored remnant after the second Exodus (11:12–16) resembles Moses and Miriam’s hymn of praise after the first Exodus from Egypt (Ex. 15).

12:1 in that day: For a similar idea, see 2:12. The first you is singular, representing the remnant as an individual. angry: The anger of God had caused the people to be dispersed among the nations (5:25; 9:12); His grace would lead to their regathering.

12:2 God is my salvation: This psalm of redemption is based on the first psalm of redemption in Exodus (Ex. 15:2; Ps. 118:14).Yah, the Lord, by its repetition, emphasizes that Israel’s covenant-keeping God—and not the nations—brings salvation (26:4). My strength and song may be rephrased as “my strong song” or “my song of strength” (Ex. 15:2).

12:3 You in vv. 3–5 is plural. The Hebrew poets often associate the concept of water with salvation (Ex. 17:1–7). In an arid land, the provision of wells and springs was regarded as a divine gift (55:1).

12:4 As in the Psalms, this hymn uses several terms for the praise of God. Praise means “to give public acknowledgment” or “to declare aloud in public.” Call upon His name may be rephrased as “proclaim in His name.” Declare means “to make known.” Make mention means “to cause to remember.” Each of these verbs designates public, vocal acknowledgment of the wonders and works of God. among the peoples: Like Ps. 117, this is a poem of international evangelism.

12:5 Sing to the Lord: The principal audience of sacred songs is God Himself (Ps. 33:1). excellent things: In Ex. 15:1, the root of this term is translated “triumphed gloriously.” all the earth: This emphasis fits the same line of thought found in Ps. 19:1.[5]

12:1–6 Two brief songs of praise (vv. 1–3, 4–6) which redeemed Israel will sing at the outset of the millennial kingdom. They are the earthly counterpart to the heavenly doxology in Rev 19:6, 7.

12:6 O inhabitant of Zion. The Heb. of this verse personifies Zion as a woman by commanding her to “cry aloud and shout” in celebration of the Lord’s greatness.[6]

Isaiah has already shown us his mastery as a communicator of prose and poetry. Now, he reveals himself as a composer of magnificent song. Like a composer of a symphony who creates varying movements leading to a climactic ending, Isaiah’s oracles have been building to the grand finale of a song that begins on the note, “O Lord I will praise you,” (v. 1) and swells to the full chorus, “Cry out and shout” (v. 6).

The Pattern of Praise

Two verses make up the oracle of song. Each verse begins with the introduction, “In that day” and ties the song into the oracles for Judah that promise the coming of the Christ out of the root of Jesse. Before this oracle, Isaiah had little about which to sing. But when God shows him the character, governance, and kingdom of the Christ, the prophet bursts forth with a hymn of praise. “In that day,” he sings, God’s anger will be past and His comfort will be given. In response, the children of Israel will once again put their trust in Him and lose their fear of the forces of evil that surround them. With one voice, they will extol the Lord as their strength, their song, and their salvation (v. 2). Best of all, they will again know the “joy” that comes from the life-giving water that is drawn from the “wells of salvation” (v. 3).[7]

Chapter 12

Vers. 1–6.—The song of Thanksgiving of the United Church. On each of her deliverances the Church is bound to praise God. In some parts of the Church it is customary on every such occasion to sing a “Te Deum.” The ordinary Israelite hymn of praise appears to have been the hundred and thirty-sixth psalm (1 Chron. 16:34, 41; 2 Chron. 5:13; 7:3; Ezra 3:11; Jer. 33:11; 1 Macc. 4:24); but on extraordinary occasions special thanksgiving were sung (Exod. 15:1–21; 1 Sam. 7:18–29, etc.). Isaiah is now inspired to give a pattern song, suitable for the Church to sing when she is reunited, enlarged, and restored to favour.

Ver. 1.—In that day. In the day of deliverance and restoration. Though thou wast angry; literally, because thou wast angry. Kay understands an actual thankfulness for the severe discipline, which had checked them, and not allowed them to glide on smoothly to ruin. But perhaps the idiom is rather that of the passage, “Father, I thank thee that thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. 11:25), where it is only the last clause that expresses the true object of the thanksgiving. Comfortedst; rather, hast comforted, since the effect continued.

Ver. 2.—God is my salvation (comp. Ps. 27:1; 38:22, etc.). The employment of the abstract “salvation” for the concrete “Saviour” is extremely common. The Lord Jehovah; literally, Jah Jehovah—a combination which occurs only here and in ch. 26:4, where it is again used as an encouragement to perfect confidence and trust. Is my strength … salvation. This is quoted from the song of Moses (Exod. 15:2), which the prophet has throughout in his thoughts.

Ver. 3.—With joy shall ye draw water. The prophet interrupts the song to give a comforting promise. The “salvation” granted to the Church shall be as an inexhaustible well, from which all comers may draw continually. Compare our Lord’s promise to the woman of Samaria in John 4:14.

Ver. 4.—Declare his doings among the people; literally, among the people (comp. Ps. 9:11; 77:12; 107:22; 118:17). It is always regarded as one of man’s chief duties to testify of God’s goodness to others. Here Israel is called upon to publish God’s mercies and great deeds to the Gentiles. His name is exalted. God is in his Name, and his Name expresses his nature. As there is nothing so exalted in all the universe as God, so there is no name so exalted as his Name. Hence his Name is protected by an express commandment.

Ver. 5.—Sing unto the Lord; for he hath done excellent things. This is another quotation, very slightly modified, from the song of Moses, in which these words were part of the refrain (Exod. 15:1, 21). This is known; rather, let this be known; i.e. publish it—noise it abroad.

Ver. 6.—Cry out and shout, thou inhabitant of Zion; i.e. raise a “cry” that may be heard far and wide—a cry that shall be a “shout” of rejoicing. The word translated “inhabitant” is feminine, and designates the entire community or Church that dwells on the holy hill. For great is the Holy One of Israel in the midst of thee. The crowning glory of the Church is the presence of her Lord in the midst of her—a presence continuous (“I am with you always”), efficacious (John 15:4–6), yet invisible (1 Pet. 1:8). The Church is ever to proclaim this presence and rejoice in it.[8]

III. The response of our hearts to the Divine love. 1. The gratitude which finds utterance in sacred song. “The Lord … is my Song” (see Ps. 119:54). The Christian man should carry in his heart such a sense of God’s redeeming love that he should be always ready to break forth into praise; his life should be a song of gratitude for the salvation of the Lord[9]

Chapter 12 is the nation’s song of victory. They sang this song when they were delivered from Egypt (Ex. 15:2), and also when they returned after the exile to rebuild the temple (Ps. 118:14). They will sing it again when they go back to their land in victory and glory when Jesus shall reign over a world of peace and prosperity.[10]

12:1-3. Chapter 12 stresses that when the remnant is regathered to the land they will rejoice. The two stanzas in this chapter are each introduced by the words “In that day you will say” (vv. 1, 4).

In that day (cf. 10:20; 11:10) refers to the time of deliverance which has been described in 11:1-12:6. When the nation is regathered and the Messiah is reigning the remnant, designated by the word I, will utter these words of praise. The remnant is distinguished from the nations, referred to in verse 4. In verses 1-3 God is praised because His anger has been turned away, Israel has been comforted (v. 1), and the Lord is (i.e., is the Source of) strength... salvation, and song. (“Salvation” is mentioned at the beginning and end of v. 2.) Israel’s “salvation” will be more than spiritual peace of mind and deliverance; it will also include prosperity. To draw water from the wells of salvation (v. 3) pictures living according to God’s principles and thus participating with joy in the blessings He will provide.

12:4-6. The remnant will thank the Lord and will call on each other to let the world know what God has done, probably meaning what He will have done for Israel and Judah. God’s name (His revealed character) is to be exalted (vindicated) before the world, so that people everywhere will realize that He fulfills His promises. And people will sing to Him because of His glorious deeds.

The remnant also, will remind themselves of the greatness of God, the Holy One of Israel (cf. comments on 1:4). Being reassured that God is among them, they will be joyful (cf. 12:3). Chapter 12 is a fitting climax to the contrast between the fall of the Assyrian Empire, which was threatening Judah in Isaiah’s day, and the rise of God’s glorious kingdom, which will certainly come. Eventually all the world will know of God’s truth.[11]

PRAISE FOR IMMANUEL Isaiah 12:1–6

The short chapter 12 contains “the praise of the redeemed in that day,” i.e., the Messianic age, together with one additional precious promise from the Lord. First, the redeemed would break forth into praise because they had experienced the change from divine condemnation to divine comfort (12:1). Second, they would boldly and personally declare their trust in God. They would embrace Yahweh as their strength, song and salvation (12:2). In response to this praise the Lord added another wonderful messianic promise. His people would continue to drink the water of life from “wells of salvation” (12:3).

The added promise stimulated even more vigorous praise on the part of God’s people. First, those who had experienced salvation would want all the earth to hear of the mighty deeds of Yahweh (12:4f.). Second, the redeemed would rejoice in the knowledge that the Holy One of Israel dwelled in their midst (12:6).[12]

A Song of Salvation (Isa. 12:1–6)

The passage.—Following the thrilling description of the Messiah and his work is a song of salvation. Faith in God has always provided joy for the believer.

After the Exodus the people of Israel sang a song of deliverance (Ex. 15:1–18). A new exodus, a new deliverance, is expressed at the hands of God’s great deliverer. This, too, brings forth a song of praise.

The song centers in the activity of God. It is God who has delivered; he has provided salvation.

From the deliverance of God comes great joy. This is a joy that cannot be silenced. It is expressed in praise to God.

The praise to God becomes a witness of God to all the nations. God is great in his activity on behalf of his people; and all must know it.

Special points.—This chapter ends a major section of the book of Isaiah. It is significant that the section closes with a song of praise. Throughout the section the prophet has expressed faith in the ultimate victory of God. Judgment may be necessary; but in the end God will be victorious.

“In that day” (v. 1) is a reference to the day of God’s activity, the time that God would act to bring about his will.

The “Holy One of Israel” is one of Isaiah’s favorite designations of God. It emphasizes the holy character of God. Since God is holy those who believe on him and serve him are to be holy too.

The metaphor of the “wells of salvation” in verse 3 is very interesting. In a land where people were dependent on wells for water the wells were important. God makes provision for our salvation.

Truth for today.—A recovery of joy is imperative. Right standing with God produces the greatest joy. God has richly provided salvation and sustenance for us. Our praise should express our joy in him.[13]

4. Isaiah: A song of salvation (Isa. 12:1–6)

Isaiah’s name means “Jehovah is salvation,” and “salvation” is a key theme in this song. “In 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 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.

The refrain in Isaiah 12:2—“The Lord, even Jehovah, is my strength and my song; He also is become my salvation”—was sung at the Exodus (Ex. 15:2) and at the rededication of the temple in Ezra’s day (Ps. 118:14). 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, 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.[14]

Restoration of God’s Exiled People (11:11–12:6). In the messianic age God’s people would also be restored to their former glory. Though exiled throughout the world, God would lead them back to the promised land in a grand new exodus. As in the days of Moses, God would miraculously eliminate all obstacles, prompting His people to once more declare, “The Lord is my strength and my song; he has become my salvation” (12:2; compare Exod 15:2). As in the first exodus, God’s people would experience His abundant provision and blessing (compare 12:3 with Exod 15:22–27). Upon returning to the land, the once hostile Northern and Southern Kingdoms would reunite and, as in the days of the Davidic empire, bring their enemies into subjection. In contrast to Isaiah’s day, when Israel “spurned the Holy One of Israel” (compare 1:4), the Holy One of Israel would be exalted among His people (12:6).[15]

12:1–6. 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. God’s anger (Heb ˒aph, wrath) is no longer directed toward the people of Judah, but has been turned away (yashob from shub). Therefore, he declares I will praise thee. This verb is in the imperfect and expresses continual action. Thus, he boldly proclaims: Behold, God is my salvation. Behold is a construct and serves as a dramatic climax in this doxology of praise. It is used to announce the momentous truth which in the Hebrew literally reads “My salvation is God Himself!” Here, undoubtedly, is the culmination of the prophet’s introduction of his mysterious character’Immanuel (God with us). The name of God (˒el) is used in parallel with the Lord Jehovah (Heb yah yahweh). It is He who is our strength … song … salvation. This verse is quite similar to the song of deliverance sung by the people of Israel after the crossing of the Red Sea (Ex 15:2). The reference in verse 3 to water out of the wells of salvation is certainly reminiscent of John 4:14 and follows biblical precedent in using the symbol of water as a type of salvation (cf. Ex 15:27; Num 20:2; Isa 41:17; Rev 7:17). In commenting on this verse, Calvin (p. 185) states: “By figure of speech, in which a part is taken for the whole, he declares that everything necessary for a supporting life flows to us from the undeserved goodness of God.” Thus, the prophet states that in that day shall men call upon his name, which the New Testament reminds us is the only basis of our salvation. Young (I, p. 406) correctly notes that in Oriental culture one’s name is associated with his nature and character. Thus, His name is His very being; His name is Himself. Not only is His name to be declared, but also his doings (i.e., the mighty deeds of Yahweh). Thus, all preaching must include the declaration of who the Saviour is and what it is that He has done for us. Verse 5 declares that He has done excellent things (lit., majestic things). These great things are to be preached to the whole world and sung and shouted aloud, for great is the Holy One of Israel. In the beautiful language of this triumphant doxology, Isaiah brings this section of his prophecy to a close.

Viewing the entire context of the Immanuel passage, we are taken from a time when the nation of Israel is trembling in fear for the future of the throne of David to a time of unparallel exaltation of the One who shall sit upon that throne during His great millennial reign upon the earth. In between, we are introduced to Immanuel, the virgin’s son, who is indeed “God with us.” Next, we are told that He is to identify with the land; for it is His land. Further, He is described as the Gift-Child who will assume the government of His kingdom. We are further told that He is Himself the mighty God (10:21), whose rule will bring peace through His wonderful counsel. Finally, we are told that before He comes, the tree of David will be reduced to a stump. Yet, Judah need not fear; for the time will yet come when God’s King will sit on that throne as a Branch that sprouts from the root-stock of Jesse into an everlasting kingdom. To the Christian there can be no doubt that this entire passage speaks of only One Person: Jesus Christ the King![16]

CHAPTER 12

Is 12:1–6. Thanksgiving Hymn of the Restored and Converted Jews.

Just as Miriam, after the deliverance of the Red Sea (Is 11:16), celebrated it with an ode of praise (Ex 15:1–19).

2. Lord Jehovah—Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God’s character.

strength … song … salvation—derived from Ex 15:2; Ps 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Is 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) (Mt 21:9; compare with Ps 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 Lu 9:33, “three tabernacles: one for thee,” &c. (the transfiguration being a pledge of the future kingdom), (Ps 118:15; Zec 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” (Ps 107:7).

3. draw water … salvation—an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus’ words on “the last day of the feast” (Jn 7:2, 37–39). The pouring out of water indicated repentance (1Sa 7:6; compare, as to the Jews’ repentance hereafter, Zec 12:10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joe 2:23).

wells—not mere streams, which may run dry, but ever-flowing fountains (Jn 4:14; 7:38), “Out of his belly (that is, in and from himself)—living water” (Is 42:18; Ps 84:6; Zec 13:1; Rev 7:17).

4. make mention—Hebrew, “cause it to be remembered.”

5. Sing, &c.—alluding to Ex 15:21.

6. inhabitant of Zion—Hebrew, “inhabitress”; so “daughter of Zion,” that is, Zion and its people.

in the midst of thee—of Jerusalem literally (Je 3:17; Ez 48:35; Zep 3:15, 17; Zec 2:10).[17]

2. And in that day——my salvation.—Vers. 1, 2. “In that day” points to the future—when all that has been foretold shall have been fulfilled (comp. 11:10, 11). Then shall Israel say “I will praise thee” (אודך יי׳) that is an original expression of David’s, and thereafter of frequent occurrence in the Psalms; 2 Sam. 22:50; Ps. 18:50; 30:13; 35:18; 43:4; 52:11, etc. But the first thing for which Israel is to return thanks is that the Lord was angry with him—that He has punished him.—[See on the construction Text. and Gram. J. A. Alexander remarks here: “The apparent incongruity of thanking God because He was angry is removed by considering that the subject of the thanksgiving is the whole complex idea expressed in the remainder of the verse, of which God’s being angry is only one element. It was not simply because God was angry that the people praise Him, but because He was angry and His anger ceased. The same mode of expression is used by Paul in Greek, when he says (Rom. 5:17): “But God be thanked that ye were the servants of sin, but ye have from the heart obeyed,” etc. The particle but seems to be necessary to rendering our text into English.—Tr.] The holy anger of God is but a manifestation of His love, and he is as much to be thanked for His anger as for His love.

When, too, the turning of this wrath takes place, Israel may pray for the lasting continuance of favor and grace. That the Masorets also construed as we do (vid Text. and Gram.) appears from the Athnach.

3. Therefore ye shall——of salvation.—Ver. 3. These words appear to be a response to the expression of believing trust that we find in ver. 2. That is, richly and endlessly ye shall partake of salvation. At the Feast of the Tabernacles water was drawn from the fountain of Siloam for a drink-offering. From the priest that so brought it with solemnity into the temple, another took it, and, while doing so, used the words of our text. Comp. in a Bib. Dict. art. Feast of Tabernacles. [This ceremony originated at a period long after Isaiah’s time.—Tr.]

4. And in that day——midst of thee.—Vers. 4-6. The second stage of the song. “Ye shall draw” leads the Prophet to proceed in the plural number. Excepting the change of number the words are the same as ver. 1. Thus, too, the verbs of the following two verses are in the plural. Notice, at the same time, that they are imperatives. From this it is seen that Israel no longer makes a subjective confession like ver. 1, but demands a participation in his faith: Jehovah shall be proclaimed to all the world.

The last ver. (6) is distinguished from the foregoing by the verbs being no longer in the plural, but “the returned” of Israel are addressed in the singular. This, too, doubtless, is no accident. In vers. 4 and 5 the word goes out to the wide world: all nations must be taught; the majestic deeds of Jehovah must be made known to the whole earth. It seems to me that the Prophet would wish not to conclude with this look into the measureless expanse, but would rather fix his eyes, to conclude, on the beloved form of the inhabitant [fem. Germ. Bürgerin] of Zion (the expression only here in Isaiah).

All honor and all salvation of Zion rest in this, that it has the Lord in the midst of it as its living and personal shield and fountain of life.[18]

The Wells of Salvation

Isai. 12:3. With joy shall we draw water out of the wells of salvation.

WE wonder not that the Scriptures are read with so little interest by the generality: for, till persons know somewhat of their lost estate, and of the way of salvation provided for them, the Bible is to them a sealed book. But let them once experience a taste of the Redeemer’s love, and instantly they will find in the inspired volume mines of wealth. Such a storehouse is that blessed book to the godly in this day: and such will it be to the Jewish Church, when once they shall be converted to the faith of Christ. “In that day they will say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.” (Such will be the reflections at the time of their first discoveries of God’s mercy to them in Christ Jesus. Then they will advance farther to express their full confidence in God.) “Behold, God is my salvation! I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation.” (Then will they be fully prepared to derive the richest benefit from the Scriptures: and) “therefore shall they draw water with joy out of the wells of salvation.”

That we may form a just estimate of their privilege, let us consider,

I. The character by which the Scriptures are here designated—

The expression, “wells of salvation,” is supposed by many to be spoken of Christ: and doubtless it may be very fitly applied to him. But I rather understand it of the Scriptures, from whence, as from an inexhaustible fountain, all true comfort flows. They eminently deserve that name,

1. As containing in themselves all the blessings of salvation—

[The whole of salvation, as planned in the Divine counsels from all eternity, as executed for us by the Lord Jesus Christ in his incarnate state, as still carrying on by him at the right hand of his Father, and as offered through him to every child of man, is there fully contained. “This mystery of Godliness was indeed kept secret since the world began; but now it is made manifest; and by the Scriptures of the prophets, according to the commandment of the everlasting God, is made known to all nations for the obedience of faith.”

Now let any one contemplate this mystery, and endeavour to explore the wisdom, the love, the mercy, and the grace contained in it: how surpassing all finite comprehension will they be found! Verily, the breadth, and length, and depth, and height of this mystery, and of the wonders contained in it, are utterly unsearchable; and the blessings flowing from it are a plenteous and perennial spring, for the refreshment of all on earth, and of all in heaven.]

2. As revealing them for our use—

[In the whole world besides, there is not to be found one drop of water to satisfy a thirsty soul. Where can one look that is oppressed with a sense of guilt? Where, one who is mourning over the corruptions of his nature? Go to those who have not the Scriptures: go to even the wisest philosophers of Greece and Rome; and see how vain were all their expedients for pacifying a guilty soul, or purifying a polluted soul. But in the Scriptures we find all that a sinner can desire; an atonement sufficient for the sins of the whole world; and an Almighty Agent ready to dwell in the hearts of all who seek him, and engaged to transform into the divine image all who commit their souls to him. In them are promises suited to every condition incident to our fallen nature; as suited to refresh the soul, as water is to allay our thirst. Conceive of every want with which a sinner can be oppressed, and the appropriate relief will there be found.]

3. As actually imparting them to our souls—

[As a spring pours forth its waters, so do the Scriptures impart life, and peace, and strength, to all who go to them as God’s appointed channel of communication to their souls. They have within themselves a life-giving virtue; so that, when brought home and applied by the Spirit of God, they quicken the dead, and give a vital energy to all our powers. They are able, not only to “make men wise unto salvationc,” but to impart salvation itself; being “like fire” to consume dross, and “a hammer to break the rock in pieces,” and “a two-edged sword to pierce the very inmost soule.” and “a weapon to destroy every enemy.” They have a power to enlighten the darkest mindg, and to sanctify all on whom they operate aright; and so to sanctify them, as to prepare them for the perfect fruition of their Godi.]

Think then of,

II. The blessedness of having access to them—

Truly we should never contemplate them but with joy, on account of,

1. The freeness with which we may approach them—

[There is no prohibition to any creature under heaven. About wells that have been dug for a supply of common water, there have been the fiercest contentions: but these are public property, and equally accessible to all: none have to “pay for this water,” as Israel hadl: it is to be had “without money and without price.” True indeed it is that there are many, protestants as well as papists, who would bar our access to them: but God has given to all an equal right to come to them: for his invitation is, “Let him that is athirst come; and whosoever will, let him come and take of the water of life freelyn.”]

2. The ease with which we may draw from them—

[There are those who think it in vain for the poor to come to them, seeing that “the wells are deep, and they have nothing to draw with.” But be it known, that however valuable learning may be for the attaining of a critical acquaintance with the Holy Scriptures, it is not at all necessary for a spiritual perception of their truths. It is faith, and not learning, that is wanting for that end. All the learning in the universe will not impart to us a spiritual discernment, any more than it will furnish us with any corporeal organs. It is faith alone that will avail us here. That discerns the things which are not visible to mortal eyes; and will go to the very bottom of these wells, and draw from thence the most refreshing consolations.]

3. The abundance that we may receive out of them—

[When the rock was struck by Moses, the waters gushed out in such abundance, that the whole camp of Israel, with all their cattle, could drink thereof. And, if all the sinners in the universe will go to these wells, they shall find no lack for the supply of their most enlarged necessities. Our Lord says, “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water.” Indeed, the more intense and ardent your thirst is, the more abundant shall be the blessings which you shall derive from them———]

4. The perfect satisfaction that we may find in them—

[“Whoever drinks of other waters will thirst again: but whoever drinks of these wells, will never thirst: for the water which he has received will be in him as a well of water springing up into everlasting life.” I may appeal to all, whether the most copious draughts of carnal pleasure ever satisfied? Solomon, who drank as deep of it as a human being could do, pronounced it all to be vanity and vexation of spirit. “The eye was never yet satisfied with seeing, nor the ear with hearing.” But he who has obtained the knowledge of Christ, and drunk deep of the promises of the Gospel, has no longer any relish for earthly vanities, nor any desire after them. Give him all the world, and he feels empty: give him the presence of God, and he desires no more.]

Address—

1. Those who are going to broken cisterns—

[What is the creature but “a broken cistern that can hold no water?”———And will you for this forsake “the fountain of living waters?” Let me prevail on every one of you to go to God as your reconciled God in Christ Jesus, and to say with David, “All my fresh springs are in thees.]

2. Those who are drinking from “the fountain of life”—

[Say whether you have not “a joy with which the stranger intermeddleth not?” Say whether the fountains do not richly supply you; and whether, even on the highest places, which, according to human apprehension, are inaccessible to rivers, the rivers do not follow you? Yes, till you arrive at heaven itself, the streams shall never fail; and even there shall they run beside you for your comfort to eternal agesx.][19]

The believer’s song

Isai. 12:3–6. With joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee.

THE restoration of the Jews, and their union with the Gentiles under one head, the Lord Jesus Christ, is foretold so plainly by the inspired writers, that we have no doubt at all but that it shall be accomplished in due season. The prediction contained in the foregoing chapter is peculiarly full and express. It relates not to Judah only, but to the ten tribes also; who shall be brought from Assyria, as the other two tribes once were from Babylon. The ensign to which they will flock, is that of the Son of Jesse, the Lord Jesus: and the joy excited in their breasts will be like that which their fathers felt at their deliverance from Egypt, when they beheld all their enemies dead upon the sea-shore.

The chapter before us is a song, which shall be sung on that occasion by the whole assembly of the Lord’s people: and in it we see,

I. Their high privilege—

The learned prelate to whom the world is so much indebted for his translation of the Prophecies of Isaiah, renders the first verse of our text, not, “Therefore ye shall draw,” but, “When ye shall draw;” which all will do in the day to which our text refers. But,

There are wells of salvation now open unto us—

[Often is our blessed Lord and Saviour represented under the image of a well or fountain———And he himself, in his conversation with the Samaritan woman, assumed, as it were, that titlec. Moreover, the very passage from whence our text is taken was applied by him to himself.

At the feast of Tabernacles a custom obtained, which will fully illustrate our text. The people on the last day of that feast used to go in procession, and draw water from the pool of Siloam, and then to mix it with wine, and pour it on the sacrifices. There was no direction for this in the law of Moses; but the custom was instituted by the Jews themselves after their return from the Babylonish captivity, with a reference to this prophecy which we are now considering. On the day of this ceremony, Jesus stood in the place where the procession was passing, and cried, “If any man thirst, let him come unto me, and drink:” as if he had said, ‘I am the person spoken of by the Prophet, and the person whom ye profess to expect: and, if you will believe in me, I will give you my Holy Spirit in such abundance, as shall be effectual for your present peace, and your everlasting salvation.’ Indeed, his person, (as God-man,) his work, (even his whole obedience unto death,) his offices, (as our Great High Priest that makes atonement for us, our King that rules over us and in us, and our Prophet that guides us into all truth,) may all be considered as so many wells from whence our salvation flows———Yea, his word also, and ordinances, may be considered in the same light, because from them we draw all the instruction, the grace, the consolation, that we stand in need of.]

From these we may draw water with joy—

[Truly there is nothing which can conduce to our salvation, which is not to be found in Christ. The water that he will give us will cleanse us at once from all the guilt and defilement of sin: it will purify our very nature, so that we shall be renewed after the Divine image in righteousness and true holiness.” From him all may draw. Not a sinner in the universe is so unworthy, but that he may come to Christ, and by faith receive from him whatsoever he stands in need of. The invitation is given to “all who thirst:” no qualification is required on their part, except an earnest desire, and a humble faith: they may take as much as they can wish freely, “without money and without price.” They are not in the situation of Hagar, who when she relieved her son’s thirst from the small vessel that she had taken, grudged, as it were, every drop that was expended, because she knew not where to obtain enough to satisfy his returning wants, which would speedily arise: they may come and draw “with joy,” knowing that the supply is inexhaustible, and perfectly commensurate with all their wants. The very first taste of this water shall so invigorate their souls, that they shall feel “like a giant refreshed with wine:” and every successive draught shall “strengthen them with might in their inner man,” and “fill them, as it were, with all the fulness of Godf.”]

But the true virtue of this fountain will be best seen in,

II. Their heavenly employment—

There is a remarkable difference between the two parts of this divine song: in that which precedes our text, the expressions relate entirely to the case of the individual himself; but, in the text, the individual rises to the concerns of others, and becomes, as it were, a preacher to all around him. Hence then we see the employment of all true Christians:

1. They glorify God themselves—[20]

II. Their heavenly employment—

1. They glorify God themselves—

[The first thought of their hearts is that of humble gratitude for the unspeakable mercy of reconciliation with God. They look back, and see the innumerable offences whereby they have excited the displeasure of Almighty God, and how justly they might have been made monuments of his wrathful indignation. They contemplate the state of those who have died in their sins, and wonder that they themselves are not now taking their portion with them. They then contrast the happy state to which they themselves are brought through the atoning sacrifice of the Lord Jesus: they behold God as reconciled to them through the blood of his cross; and with inexpressible comfort are enabled to address him by the endearing name of Father. In the view of these things they exclaim with profoundest adoration, “O Lord, I will praise thee: for though thou wast angry with me, thine anger is turned away, and thou comfortest me.”

From thence they proceed to glory in God with unshaken affiance: for, What can they want, who have God himself for their salvation? “If God be for them, who can be against them?” “Jehovah himself is their strength,” “dwelling in them,” “working in them mightily,” and “enabling them always to triumph in Christ.” Shall he not then be “their Song?” Yes; “they know in whom they have believed:” they know his power, and love; his faithfulness and truth: and therefore, though on the field of battle, they assure themselves of victory, and anticipate with joy unspeakable the final issue of their conflicts. Not that they are blind to the difficulties which they have to encounter, or ignorant of the enemies they have to contend with: but they see Jehovah himself engaged for them by covenant and by oath; and in the confidence that he will never leave them nor forsake them, they say, “I will trust and not be afraid;” “being confident of this very thing, that he who hath begun a good work in me will perform it until the day of Jesus Christ.”]

They stir up others to glorify him also—

[Having a light kindled in their souls, they “do not put it under a bushel, but set it on a candlestick,” that others may see their light. They burn with zeal for God, and would gladly extend the knowledge of him to the ends of the earth. They are filled with love also to their fellow-creatures; and would not have one to perish, if by any means they might be instrumental to the salvation of his soul. Towards the household of faith in particular they feel an ardent desire to promote their advancement in all that is “lovely and of good report.” Hence they exhort one another to abound in praise and thanksgiving to their common Lord and Saviour: they urge one another to “call upon him,” to “declare his name,” to make known his love, to commend him to the whole world. They would have all to “sing unto Him” “with thanksgiving and the voice of melody.” They cannot endure the thought that “an inhabitant of Zion” should be silent; they would have every believer to cry out and shout,” so that, were it possible, the whole universe might hear.

They remind each other of the great things which the Saviour has done, and is yet doing, for his Church and people. They delight to speak of “the excellent things” which he has done, in assuming our nature, and dying in our stead, and working out for us a free and full salvation: and they rejoice no less to contemplate, how “great the Holy One of Israel is in the midst of them,” and how certainly he will put clown all their enemies, and “bruise Satan himself under their feet.”

These are things which are the daily subject of their thoughts, their conversation, and their praise: and in proportion as any are endued with his grace, they will infallibly abound in these holy exercises.]

Learn then from hence,

1. How great a matter is the salvation of the soul—

[Many think of it as a matter of course———but not so the person who has been taught of God: he sees that it is a miracle of mercy that any child of man is saved. That he himself has obtained mercy, is to the true Christian a source of wonder and amazement. That God should ever look upon him, and pardon him, and save him! he knows not how to express his sense of such amazing love. He would have “the rocks and hills to break forth into singing, and all the trees of the wood to clap their hands with joy.” And if we have never thus been penetrated with a sense of God’s unbounded love, we are yet strangers to the salvation he has wrought out for us.]

2. How precious is Christ to all who know him—

[Mere nominal Christians can think and speak of him without emotion; but not so the persons who “have tasted of his grace:” they can never find words whereby to express their love and gratitude to their adorable Benefactor. They are ashamed that they can ever think or speak of any thing else. “To them indeed he is precious;” and, if they could have their desire, they would love him, and serve him, and glorify him, on earth, even as the glorified saints are doing it in heaven. Is this your experience, my beloved Brethren? Does the whole universe appear to you but “as a broken cistern,” and is Christ the only fountain from whence you desire to draw? O that you may be able more and more to say, “All my fresh springs are in thee!”]

3. How happy is the Christian’s state—

[Doubtless there is a great diversity in men’s attainments: there are babes, and young men, and fathers in the family of Christ. But in this there is a resemblance among them all: they are full of gratitude to their incarnate God: and all their hope is in his power and grace. They are also active in diffusing the knowledge of him. They will not spend their time in disputing about matters of doubtful disputation, whether relating to doctrines, or to sects and parties, but will labour to promote the glory of their God. Whether they be ministers or not, they will all be priests in their own families, and all be anxious to guide their friends and neighbours to the knowledge of the truth. Having experienced the life-giving virtue of that fountain, will they see their neighbours perishing with thirst, and not point it out? No: they will desire that others should “receive out of the fulness that is in Christ,” and would have “all flesh to see the salvation of God.”]

Isa. 12:1, 2. 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. Ch. 12:1, 2. “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 כִּי is paratactic; the principal tone falls upon 1b, where yâshōb is written poetically for vayyâshob (cf., Deut. 32:8, 18; Ps. 18:12; Hos. 6:1). We hear the notes of Ps. 90:13; 27:1, resounding here; whilst v. 2b is the echo of Ex. 15:2 (on which Ps. 118:14 is also founded). עָזִּי (to be read ’ozzi, and therefore also written עֳזִּי) is another form of עֻזִּי, 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 zimrâthi, just as in Syriac zemori (my song) is regularly pronounced zemōr, with the i of the suffix dropped (see Hupfeld on Ps. 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 zimrâthi, as chēphetz in 2 Sam. 23:5 is with chephtzi. One thing peculiar to this echo of Ex. 15:2 is the doubling of the Jah in Jâh Jehōvâh, which answers to the surpassing of the type by the antitype.

Isa. 12:3–6. V. 3, again, contains a prophetic promise, which points back to the commencement of v. 1: “And with rapture ye will draw water out of the wells of salvation.” Just as Israel was miraculously supplied with water in the desert, so will the God of salvation, who has become your salvation, open many and manifold sources of salvation for you (מַעַיְנֵי as it is pointed here, instead of מַעְיְנֵי), from which ye may draw with and according to your heart’s delight. This water of salvation, then, forms both the material for, and instigation to, new songs of praise; and vv. 4–6 therefore continue in the strain of a psalm: “And ye will say in that day, Praise Jehovah, proclaim His name, | make known His doings among the nations, | boast that His name is exalted. | Harp to Jehovah; for He has displayed majesty: | let this be known in all lands. | Shout and be jubilant, O inhabitants of Zion: | for great is the Holy One of Israel in the midst of thee.” The first song of six lines is here followed by a second of seven lines: a prophetic word of promise, inserted between them, separates the one from the other. This second also commences with the well-known tones of a psalm (compare especially Ps. 105:1, 1 Chron. 16:8). The phrase, “Call upon the name of Jehovah,” signifies, Make the name of Jehovah the medium of invocation (Ges. § 138, Anm. 3*), i.e., invoke it, or, as here, call it out. Gē’ūth is high, towering dignity; here it is used of God, as in Isa. 26:10, with ’âsâh: to prove it practically, just as with lābēsh in Ps. 93:1, to show one’s self openly therein. Instead of the Chethib meyudda’ath in v. 5, the keri substitutes the hophal form mūda’ath, probably because meyuddâ’, according to the standing usage of speech, denotes one well known, or intimate; the passive of the hophal is certainly the more suitable. According to the preceding appeals, the words are to be understood as expressing a desire, that the glorious self-attestation of the God of salvation might be brought to the consciousness of the whole of the inhabitants of the earth, i.e., of all mankind. When God redeems His people, He has the salvation of all the nations in view. It is the knowledge of the Holy One of Israel, made known through the word of proclamation, that brings salvation to them all. How well may the church on Zion rejoice, to have such a God dwelling in the midst of it! He is great as the giver or promises, and great in fulfilling them; great in grace, and great in judgment; great in all His saving acts which spread from Israel to all mankind. Thus does this second psalm of the redeemed nation close, and with it the book of Immanuel.[21]

3. They are aught to derive comfort to themselves from the love of God and all the tokens of that love (v. 3): “Therefore, because the Lord Jehovah is your strength and song and will be your salvation, you shall draw water with joy.’ ’ Note, The assurances God has given us of his love, and the experiences we have had of the benefit and comfort of his grace, should greatly encourage our faith in him and our expectations from him: “Out of the wells of salvation in God, who is the fountain of all good to his people, you shall draw water with joy. God’s favour shall flow forth to you, and you shall have the comfort of it and make use of the blessed fruits of it.’ ’ Note, (1.) God’s promises revealed, ratified, and given out to us, in his ordinances, are wells of salvation; wells of the Saviour (so some read it), for in them the Saviour and salvation are made known to us and made over to us. (2.) It is our duty by faith to draw water out of these wells, to take to ourselves the benefit and comfort that are treasured up for us in them, as those that acknowledge all our fresh springs to be there and all our fresh streams to be thence, Ps. 87:7. (3.) Water is to be drawn out of the wells of salvation with a great deal of pleasure and satisfaction. It is the will of God that we should rejoice before him and rejoice in him (Deu. 26:11), be joyful in his house of prayer (Isa. 56:7), and keep his feasts with gladness, Acts 2:46.[22]

Chapter 12

Isaiah 12:1 (a)

And in that day…

Again, this phrase tells us that, in addition to an application to Isaiah’s day, there is a prophetic application of this passage.

Isaiah 12:1 (b), 2

…thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song; he also is become my salvation.

Who has become Israel’s salvation? Jehovah. Jehovah-shuah means “Jehovah is salvation.” It is a name that was shortened to Joshua. Joshua is the Hebrew form of the Greek name, Jesus. So, who is to become Israel’s salvation? In that day, they will acknowledge that it is Jesus.

Isaiah 12:3

Therefore with joy shall ye draw water out of the wells of salvation.

“Whoever drinks of that water will thirst again,” Jesus said to the woman at the well (John 4:13). The crazy thing about the water of the world is that it only makes you thirsty. If you draw from the wells of materialism or hedonism, you’ll have to return because you’ll only want more. If you’re thirsty today, don’t go back to the old watering holes. They won’t satisfy you. Come to the Lord and drink afresh.

Isaiah 12:4–6

And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

This beautiful picture of the kingdom comes to a close with a song of praise, and we enter a new section…[23]

12:1–6 Cf. Moses’ song in Ex. 15.

 12:2 — Behold, God is my salvation, I will trust and not be afraid .…

When hard times come around, we always have the choice of whether to trust Him or to fear. “I lost my job”—trust or fear? “We can’t pay the mortgage”—trust or fear? “I don’t feel well”—trust or fear?

 12:3 — Therefore with joy you will draw water from the wells of salvation.

Our salvation should give us joy every day, not merely in the period immediately following our conversion. God’s salvation is not about eternal life only, but about an abundant life right now.[24]

12:1–6 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, inviting them to come to Christ for satisfaction.[25]

sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor. [26]

(3) In their plentitude (3). This is a fullness of “joy,” mentioned twice (3, 6). The abundance is pictured by the people drawing water from the springs of salvation, supplies that gush forth, fresh and copious. Jesus claims the principle is already illustrated in John 4:14. The Messianic Kingdom era will be one of unprecedented plentitude that satisfies human longings, and inspires such thanks.[27]

12:1–6. This chapter is a song of triumphant praise and serves as a dramatic climax and doxology to the Immanuel prophecy (7:1–12:6). I will praise thee is an imperfect verb expressing continual action. Behold, God is my salvation literally means, “My salvation is God Himself !” The Lord Jehovah is our strength, song, and salvation. The expression is similar to the song of deliverance sung by the people of Israel when they crossed the Red Sea (Ex. 15:12). John 4:14 is reminiscent of the water out of the wells of salvation. Excellent things are majestic things. These great things are to be preached to the whole world and sung and shouted aloud, for great is the Holy One of Israel. With beautiful imagery, Isaiah closes this section of prophecy with a triumphal doxology of praise. [28]

12:1–6 Two brief songs of praise (vv. 1–3,4–6) which redeemed Israel will sing at the outset of the millennial kingdom. They are the earthly counterpart to the heavenly doxology in Rev. 19:6,7.

12:2 God is my salvation. God will deliver the faithful of Israel from both their political opponents and the spiritual consequences of their sins. Yah, the Lord. Rendered “the Lord JEHOVAH” in the original KJV, the doubling of the personal name of God serves to emphasize His role as the covenant-keeping One. my strength and song … my salvation. Moses and the Israelites sang a similar song to celebrate their deliverance from the Egyptians (Ex. 15:2; cf. Ps. 118:14).

12:3 water … wells. Isaiah’s readers doubtless thought of how God satisfied the physical thirst of their ancestors in the Wilderness of Sin (Ex. 17:1–7). The same provision will apply for their descendants when the Messiah comes to deliver the nation (41:17,18; cf. 30:25; 35:6,7; 43:19; Ps. 107:35). The NT amplifies this provision to include the supply of spiritual water for the thirsty soul (John 4:10,14; 7:37; Rev. 7:16,17; 21:6; 22:17).

12:4,5 among the peoples … in all the earth. Following the future Day of the Lord, Israel will testify to the rest of the world about His greatness and majesty. This was His purpose for His earthly people from the beginning.

12:6 O inhabitant of Zion. The Heb. of this verse personifies Zion as a woman by commanding her to “cry out and shout” in celebration of the Lord’s greatness.[29]

Chapter Twelve

Contents: The worship of the coming Kingdom.

Characters: God.

Conclusion: When Jesus comes to set up His Kingdom, God’s regathered people Israel and all the redeemed, shall as one man, with one mind and mouth, praise Him, who is One and His name one.

Key Word: Joy, v. 3.

Strong Verses: 2, 3.

Striking Facts: The Christian does not have to wait until the Kingdom is set up to joy in His praises, for by Jesus Christ, the root of Jesse, God’s anger has been turned away, and the believer can say “He is my peace.”[30]

6. A Song of Trust in God (12:1–6)

1 In that day you will say:

“I will praise you, O Lord.

Although you were angry with me,

your anger has turned away

and you have comforted me.

2 Surely God is my salvation;

I will trust and not be afraid.

The Lord, the Lord, is my strength and my song;

he has become my salvation.”

3 With joy you will draw water

from the wells of salvation.

4 In that day you will say:

“Give thanks to the Lord, call on his name;

make known among the nations what he has done,

and proclaim that his name is exalted.

5 Sing to the Lord, for he has done glorious things;

let this be known to all the world.

6 Shout aloud and sing for joy, people of Zion,

for great is the Holy One of Israel among you.”

THEOLOGY. The conclusion to the first major unit of the Book of Isaiah (2–12) does not summarize the preceding chapters, but looks forward to what will happen when the nation experiences the fulfillment of these prophecies. It is filled with thanksgiving to God for the marvelous things he will do for his people when he establishes his kingdom. The introductory, “In that day you will say,” connects this hymn with a similar introductory “in that day” in 11:10–11. The salvation for which people here thank God is most naturally related to the salvation promised in 11:1–16. As Israel experienced God’s salvation in the past and thanked him for his deliverance at the time of the exodus (Exod 14:13–14, 29–31; 15:1–18), so future generations will praise God when they experience his salvation (12:1–6). The two subparagraphs in 12:1–6 begin by announcing what people will say (12:1, 4) and both end with a similar note of joy (12:3, 6). While the first part of the hymn looks back at a time when God was angry with the sinful people (12:1), the second half (12:4–5) points forward in anticipation of chaps. 13–23 to proclaim what God will do among the nations. A dramatic theological change triggers this shift in perspective. Between the two extremes stands the person who trusts God and experiences his salvation

This theological ordering of themes highlights what the audience must do to bring about a reversal of their past and present difficult situations. They will not be able to defeat the Assyrians and they have nothing to brag about to the nations of the earth right now. God is the one who defeats one nation and saves another. Fearing God and trusting him is what makes the difference (12:2). This trust is based on God’s personal deeds of salvation for his people (e.g., the exodus). Experiencing God’s great salvation will give people a new attitude. They will tell everyone about their joy, sing about their holy God, and praise his exalted name (12:4–6). These are the attitudes that every person who trusts God as “my salvation” should exhibit every day of his or her life.

GENRE. The structure of this short hymn resembles a song of thanksgiving, including characteristic phrases like “I will praise/thank you” (12:1) and exhortations to “sing, shout, proclaim, and give thanks” (12:4–6). The first three verses emphasize thanksgiving (cf. 40:9–11; 52:9–10; Pss 66; 67), while the second half follows the style of imperatival hymns of praise (cf. Ps 100:1–4) with an exhortation to praise (12:4–6a) followed by a reason for praise (12:6b). This kind of hymn would give confidence and hope to the audience because it exudes a spirit of salvation, joy, thanksgiving, and victorious shouting. It would kindle an attitude of trust because there was no longer any question or doubt about what God will do. They affirm, “He is my salvation and strength; my joy is to praise him and sing about his greatness.”

The hymn is closely related to the theological claims of other hymns of praise and shows some linguistic connection to the song the Israelites sang after crossing the Red Sea in Exodus 15.

12:1a ≈ Ps 118:21

“I will give you thanks”

12:1b ≈ Isa 9:12, 17, 21

“his anger is not turned away”

12:2 ≈ Exod 15:2 and Ps 118:14

“The Lord is my strength and my song;

he has become my salvation.”

12:4 ≈ Ps 105:1

“Give thanks to the Lord, call on his name;

make known among the nations what he has done.”

12:5 ≈ Ps 9:11

“Sing praises to the Lord … proclaim among the nations what he has done.”

or Exod 15:21

“Sing to the Lord, for he is highly exalted.”

Exodus 15 and Ps 118 appear to have had an impact on Isa 12. The reversal in Isa 12:1b of God’s anger that is expressed in 9:12, 17, 21 connects this hymn to the context of the preceding chapters, while the witness to the nations in 12:4–6 seems connected to the return of the nations in 11:10, 12. These connecting themes suggest that the hymn was originally written as a conclusion to chaps. 2–11 (chaps. 13–27 also end with a hymn in 27). Once the Davidic ruler arrives to lead Israel and the nations to Zion and establish his kingdom of justice and peace (11:1–16), the people will have good reason to thank and praise God (12:1–6).

STRUCTURE. The hymn is divided into two paragraphs, each marked by the introductory “in that day you will say” (12:1, 4). Sweeney found a sense of structure was created by the use of second person masculine singular as the subject of the verbs in 12:1–2 and second person plural masculine subjects in 12:3–5 (12:6 is second feminine singular). These common trends draw those paragraphs together, but thematic and the rhetorical repetition of the same introductory clause in 12:1 and 4 argue against using these subject pronouns as the primary criteria to structure this hymn. The prophet quotes what individuals will say in 1–2 and then describes how this will impact the joy of the group in 12:3. He then goes back to quoting the encouraging words the people will say to others in 4–6 as they joyfully sing praise to God. The text can be outlined into two parts:

I will trust the God of my salvation

12:1–3

Make his name known to others

12:4–6

12:1–3 The introductory “in that day” points to the future use of this hymn when God saves his people. Then individuals will stand up and openly declare the glory of God through words of praise. Praise is essentially a thankful confession that gives honor to God. This word of praise will recognize that God can be angry because of sin (11:1; 9:12, 17, 21), but he is willing to take away his anger and give comfort when sins are confessed and forgiven (cf. 6:5–7). The NIV translates “you have turned away” as if the verb was a perfect, but the Hebrew jussive verbs in the hymn represent the person as one who is humbly recognizing his unworthiness and asking God, “let your anger turn away that you may have compassion on me.” It is appropriate in praise to admit that whatever was received from God was undeserved, completely dependent on God’s loving grace. Chapters 2–11 repeatedly demonstrate that the people’s sinfulness deserved God’s wrath.

A second basis for praise and thanksgiving is God’s salvation, a theological theme explicitly repeated at the beginning and end of 12:2. The initial “behold” (hinnēh) expresses the wonder of this new experience: “look, can you believe this?!” Attention is directed solely to God who is the epitome of salvation. God’s salvation is not an abstract philosophical concept; it has a relational dimension that is personal, for the Lord is “my salvation” (yĕšûʿātî). This statement does not merely say that God is generally involved in delivering his people in salvation history. This verbless noun clause identifies God with salvation, using this term to represent his state of being rather than a progression of events that he carries out. Although God will save his people from total destruction and does act as the savior of his people, Isaiah is describing the character of God that circumscribes his course of action. One should not read into this statement a New Testament perspective about God saving people from their sins through Christ’s death on the cross, or even the theological idea of substitutionary atonement from Isa 53. The praise simply claims that God is a source of salvation that delivers people from anything that might destroy them. The one praising God is making a personal statement of participation in God’s salvific character that leads to the commitment of trust. Having made that decision, the person can face the future depending on God rather than fearing what might happen because of some strong enemy. This person will not fear man or nations like Ahaz (7:4, 9; 8:12–13); he will reverence God so highly that he will stake his life on the strength of God’s ability to save. This faithful trust is not a doubting or hesitant following but a bold attachment to a strong resource that is unfailing. Such trust will quickly lead to joyous singing (12:2b). By drawing the expression of these ideas from Exod 15:2, the picture of confidence, complete trust, utter peace, joy in a commitment, and total dependence on God is given a contextual frame of reference. As God was the salvation of the Israelites at the exodus (Exod 14:13–14; 15:1–18) so God will become the salvation of future generations. Although this song does not delve into the basis of God’s salvific action, Scripture tells us God was motivated by his choice of this people, his love for them, and his faithfulness to his promises (Deut 7:6–9).

Having quoted in 12:1–2 what an individual will say, the first section ends with a prediction about the community’s joy over the salvation they have experienced (12:3). Although some think the text refers to a literal ceremony where water was drawn and poured out to God (a day of fasting and confession of sins as in 1 Sam 7:6; a drink offering as in 2 Sam 23:15–17; or as at the Feast of Tabernacles), it is better to view God as the metaphorical source or “well of salvation” (cf. 55:1; Ps 36:10; Jer 2:13; John 4:10–14), which the people will gladly rely on.

12:4–6 The second half of the hymn follows the pattern of the imperatival hymn of praise, with a series of calls for the people to praise God (12:4–6a) followed by a reason the people should give God praise (12:6b). The imperatives (“give thanks, call, make known, proclaim, sing”) function as imperatival exhortations that encourage the community of believers to respond to God’s great salvation. Through praise directed to God, his name is exalted in community praise and other nations are reminded449 of the greatness of God. This sounds like a practical formula for worship and evangelism. The focus is always on glorifying and exalting God, the method is to use singing and retelling of the story, the content focuses on God’s great deeds and exalted name, and the results spread the good news of God to others. This response reminds one of the repeated emphases on the importance of the nations knowing about God and coming to worship him (2:2–4; 11:10–12; 19:19–25; 45:22–25; 60:1–9; 66:19–21). These songs will exalt God alone, as 2:11, 17 predict. God’s people will no longer be those who are “ever hearing but never understanding” (6:9) or never responding to God’s grace.

The song ends with an exhortation to the people of Zion to celebrate their joy just like the children of Israel and Miriam did at the time of the exodus (Exod 15:20–21). Zion, of course, is the place of the temple, the place where the name of the Holy One of Israel dwells. The reason for joyful singing and praise does not lie in material wealth, absence of fears, or the return to Zion. Praise relates primarily to God’s greatness, his holiness (12:6b), and his great deeds (12:5b). Praise is also given because God is “in your midst” (bĕqirbēk). He will personally be present with his people in his glory, the stain of sin will be removed, his people will be holy, and the knowledge of the Lord will fill the earth (2:1–4; 4:2–6; 6:3; 11:9).

THEOLOGICAL IMPLICATIONS. This short hymn of praise looks to a future day and anticipates what it will be like. Salvation will come from God. He is man’s only source of hope. A new day very different from the era of Ahaz will arrive at some point in the distant future. Although the date is unknown, God promises to bring that future time of joy and thanksgiving when his anger and punishment are past (12:1). At some point people will experience God’s compassion instead of his anger (cf. 10:20–27). This song of praise does not focus on the date, the chronology of events, the reason God’s anger ends, or how God’s strength brings salvation. When the people experience salvation, they will be so completely overwhelmed by God’s compassion that they will completely trust in him. All they will be interested in is singing and praising God. All these other factors will be secondary, summarized simply by “he has done great things” (12:5). The focus of attention will be on God, just like Isaiah’s focus was on God when he saw his glory in 6:1–4. The people’s overflowing joy and natural exuberance will exalt God’s name and tell others about him. Just as Isaiah wanted to go tell others about God (6:8), so these people will want to make known the exalted name of God among the nations. In this picture, worship and evangelism are connected at the hip, inextricably joined as two sides of the same coin. Evangelism is joyfully shouting about the exalted glory of God and retelling his wonderful deeds. Worship is joyfully shouting about the exalted glory of God and retelling his wonderful deeds. For worship to become evangelism it has to be done outside of the four walls of a church, where non-believers can hear God’s praise.

The Lord’s Salvation 12:1–6

A thanksgiving psalm concludes the section and the first part of the book of Isaiah. It consists of two groups of verses (12:1–3, 4–6). Each group begins with the adverbial phrase in that day. The first group focuses on trust in the Lord’s salvation, the second on making the Lord’s name and deeds known.

12:1–3 Trust Without Fear

In the first stanza the expression of gratitude refers to the time of the remnant’s return from its dispersion among the nations near and far (12:1). The expression in that day clearly echoes the same phrase in 11:10 and 11 (NIV). The singular pronoun you addresses the remnant of God’s people, mentioned in 11:16, collectively.

The word comfort in 12:1 is echoed in the last three parts of the book (40–48, 49–57, 58–66; cf. esp. 40:1), where it often refers to “homecoming from exile” (Brueggemann, 1998a:109). In Isaiah 12:1, however, comfort reflects back on the places in chapters 1–12 where the Lord’s anger had not yet subsided (e.g., 5:25; 9:12, 17, 21; 10:4). But now thanksgiving is focused on the abating of this anger and the enlargement of the Lord’s comfort.

Trust in God based on God’s salvation forms the theme of the second stanza (12:2–3). The expression the LORD, the LORD, is my strength and my song (NIV) alludes to Exodus 15:2, which celebrates the Lord’s victory over the Egyptians. Psalm 118:14 uses the same language to declare that it was God who gave the king victory in battle.

In the last part of the second stanza, the plural pronoun you is distributive, addressing the restored remnant (12:3; Gray: 230–31). It is as if to say, With joy each of you will draw water.… The speaker addresses the assembly of God’s people, using the same language of salvation spoken to the individual worshipper in the first stanza. The imagery of water and springs understands the Lord’s salvation as rising up from water-bearing rock deep in the earth. The new Exodus calls for an outpouring of joy. The identity of God’s people is confirmed.

12:4–6 Call to Give Thanks

A new “on that day” adverbial phrase, continuing the plural pronoun of 12:3, now introduces imperative verb forms in the first stanza (12:4). The imperatives summon the people to give thanks and to call, to make known and to proclaim. Although a reference to God’s name does not appear in the book until now, it is a significant theme in subsequent chapters (cf. 18:7; 24:15; 30:27; 48:1; 56:6; 60:9).

The final stanza borrows language from the book of Exodus to express joy for the Lord’s work in the present (12:5–6). The opening line continues the imperative form of the previous stanza: Sing praises to the LORD, for he has done gloriously. The language of Miriam’s song in Exodus 15:21 comes to mind here. “Sing to the Lord,” she says, “for he has triumphed gloriously.” It is no accident that language from the old exodus is employed to give thanks for the new exodus.

The concluding line emphasizes the indwelling presence of God among his people (12:6). This repeats a key theme in chapters 1–12. It also emphasizes the favorite name of God in the book of Isaiah, the Holy One of Israel [Holy, Holy One of Israel, p. 000]. God’s holiness includes both judgment and redemption (Eichrodt, 1961:281). The name the Holy One of Israel brings judgment and redemption together in the concluding exclamation of Isaiah 1–12.

THE TEX37. the last day, that great day of the feast—the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. “The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Jn 7:39, was expressed” [Olshausen]. So ecstatic was the joy with which this ceremony was performed—accompanied with sound of trumpets—that it used to be said, “Whoever had not witnessed it had never seen rejoicing at all” [Lightfoot].

Jesus stood—On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching—”Jesus stood,” probably in some elevated position.

and cried—as if making proclamation in the audience of all the people.

If any man thirst, let him come unto me, and drink!—What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of “thirst,” and the eternal satisfaction of them by “drinking.” To the woman of Samaria He had said almost the same thing, and in the same terms (Jn 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea—in contrast with her hesitation to give Him the perishable water of Jacob’s well—here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the weary and heavy-laden of the human family to come under His wing and they should find rest (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Jn 6:36) announced Himself, in every variety of form, as “the Bread of Life,” and as both able and authorized to appease the “hunger,” and quench the “thirst,” of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah’s ancient proclamation now sounding forth through human flesh, “Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!” &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, “He is guilty of death,” or falling down before Him to exclaim with Thomas, “ My Lord AND MY God!”

38. as the scripture hath said—These words belong to what follows, “Out of his belly, as the scripture hath said, shall flow,” &c. referring not to any particular passage, but to such as Is 58:11; Joe 3:18; Zec 14:8; Ez 47:1–12; in most of which the idea is that of waters issuing from beneath the temple, to which our Lord compares Himself and those who believe in Him.

out of his belly—that is, his inner man, his soul, as in Pr 20:27.

rivers of living water—(See on Jn 4:13). It refers primarily to the copiousness, but indirectly also to the diffusiveness, of this living water to the good of others.

39. this spake he of the Spirit—who, by His direct personal agency, opens up this spring of living waters in the human spirit (Jn 3:6), and by His indwelling in the renewed soul ensures their unfailing flow.

they that believe, &c.—As the Holy Ghost is, in the redemption of man, entirely at the service of Christ, as His Agent, so it is only in believing connection with Christ that any one “receives” the Spirit.

for the Holy Ghost was not yet given—Beyond all doubt the word “given,” or some similar word, is the right supplement. In Jn 16:7 the Holy Ghost is represented not only as the gift of Christ, but a gift the communication of which was dependent upon His own departure to the Father. Now as Christ was not yet gone, so the Holy Ghost was not yet given.[31]

Isa. 10:5–12:6. The law of contrast prevails in prophecy, as it does also in the history of salvation. When distress is at its height, it is suddenly brought to an end, and changed into relief; and when prophecy has become as black with darkness as in the previous section, it suddenly becomes as bright and cloudless as in that which is opening now. [32]

Booths, Feast of (Heb. hag̱ hassukkôṯ). One of Israel’s three major feasts, also known as the Feast of Ingathering (Exod. 23:16; 34:22) or the Feast of Tabernacles (2 Chr. 8:13). It began on the fifteenth day of the month of Tishri (mid-October, five days after the Day of Atonement or Tishri 10), at the end of the harvest (Exod. 34:22), and lasted one week (Lev. 23:34).

On the first day the Israelites were to cease from their daily work and proclaim a memorial by means of a holy convocation of trumpets (Lev. 23:35). Then for seven days they were to present burnt offerings (v. 36). After the feast proper (i.e., on the eighth day) they were to enjoy another day of rest and to participate in religious activities while making their final offering (vv. 36, 39). All males (slaves as well) were required to participate in this festival.

For the entire length of this feast the Israelites were enjoined to live in booths (Lev. 23:42, Heb. sukkōṯ) made from branches of palm trees, “boughs of leafy trees, and willows of the brook” (v. 40), which were woven together. This was to be a reminder of the Lord’s care and protection (cf. Ps. 27:5) during their wilderness wanderings (vv. 32–43) and his promise to protect them in the future, especially concerning their harvests (Deut. 16:15). Apparently God’s people paid little attention to these precepts; only once does the Old Testament record that an Israelite king fulfilled this obligation (Solomon, at 2 Chr. 8:13). During the reform ministry of Nehemiah, the governor of Judah, the Levites (re)discovered the divine institution of this feast (Neh. 8:13–14), and the Israelites accordingly celebrated it again, following carefully the whole ordinance (vv. 16–18; cf. Ezra 3:4). According to the author of Nehemiah, this was the first time that they had done so since the days of Joshua (8:17). (If this was the case, the feast mentioned at 1 Sam. 1:3–7 most likely was not the Feast of Booths as some have asserted.)

In postexilic Judaism the Feast of Booths became a popular occasion, particularly among Diaspora Jews who undertook lengthy pilgrimages to the temple at Jerusalem. Following the Pharisaic interpretation of Lev. 23:40, the pilgrims carried a lulab (a bundle of myrtle and willow twigs, often held together with a palm frond) in their right hand and a citron in their left as they made their way to Jerusalem; thus these Jews no longer made actual booths of branches. During the evening of the first day the court of women was lit by a golden candlestick, perhaps a symbol of the pillar of fire which accompanied the Israelites on their wilderness wanderings. Often the more prominent men participated in torch dances accompanied by joyful music. During the seven-day observance the priest presented libations after the morning offering, while the choir pronounced the words of Isa. 12:3: “With joy you will draw water from the wells of salvation. “No doubt this ceremony commemorated the rock that provided water during Israel’s journey in the desert (Num. 20:2–13). Referring to himself as the water of life who can quench thirsty believers, Jesus alludes to this rite (John 7:37–38; see J. Jeremias, “λίθος,” TDNT 4 [1967]: 277–78), which in New Testament times included a daily procession to the Pool of Siloam for water which was carried back in a golden pitcher for the commemorative libation.

Bibliography. J. C. Rylaarsdam, “Booths, Feast of,” IDB 1:455–58.[33]

T IN BIBLICAL CONTEXT

The Peaceable Kingdom

The tranquil landscape of 11:6–8 fires the imaginations of all who read it. The scene appears to stand apart from its context. In fact, however, the poetry flows without interruption from the just rule of the shoot from Jesse’s stump (11:5) into the landscape of predators and prey at peace (11:6–8). Likewise, 11:9 gathers this scene of amity into an assertion of God’s purpose in the earth, an earth free of violence.

Two other passages in the book of Isaiah join 11:6–9 in directing attention to God’s creative intention for humankind in a world redeemed from violence. Isaiah 65:25, one of these passages, repeats 11:9 in an abridged form. The other is Isaiah 35, which uses language of reversal to speak of a renewed earth.

Habakkuk 2:14 employs language similar to Isaiah 11:9 in the context of a series of five curses on power laced with violence. Habakkuk sees an earth filled with the knowledge of God’s glory as the antidote to the curses of human folly. Hosea (2:18–20) uses the language of betrothal to refer to a messianic age characterized by justice and righteousness based on knowledge of the Lord.

In the OT prophets as a whole, justice and righteousness distinguish the messianic age. Isaiah’s peaceable kingdom crystallizes this vision.

Song of Salvation

Isaiah 12 contains elements that are at home in the Psalter. The LORD, the LORD, is my strength and my song (12:2 NIV) reflects Psalm 118:14. The language of 12:4–6 echoes the hymnlike introduction to Psalm 105. The exaltation of the Lord’s name in 12:4 is similar to Psalm 148:13. In a way much like songs and hymns in the Psalter, Isaiah 12 calls on the remnant of God’s people to give thanks for the Lord’s wonderful works, and especially his work of liberation.

The Lord’s Spirit

In OT thought God carries out his work in the world through his Spirit. Isaiah 11:2 illustrates this work in the giving of spiritual gifts to the descendant of Jesse. The gifts are not inconceivable or improbable. Rather, they are the gifts needed to build and sustain a community: wisdom, understanding, advice, strength, and knowledge, all attentive to the fear of the Lord.

God’s Spirit works in a variety of ways: hovering over the waters at creation (Gen 1:2 NIV), lifting Ezekiel up and carrying him to the exiles at Tel-abib (Ezek 3:12–15), and bearing the Lord’s words to his people through the prophets (Zech 7:12). The Spirit of the Lord takes possession of Gideon (Judg 6:34), comes upon David in power (1 Sam 16:13), and gives God’s people rest (Isa 63:14).

The testimony of the NT is that God’s Spirit is a personal reality whose unique role is to empower the new Israel as it lives and proclaims the lordship of Christ (1 Cor 12:3). The uniqueness of this role signified God’s Spirit as “holy,” and the designation Holy Spirit became commonplace in the NT (cf. NHBD: 265–66).

The Other Comforter: The Place of the Holy Spirit in the Trinity

Larry Dixon

Introduction

In 2002 I wrote an article in The Emmaus Journal entitled “The ‘Shy’ Member of the Trinity: The Holy Spirit.” Numerous authors have noted the neglect in the area of doctrine that relates to the person and work of the Holy Spirit.2 In the opinion of A. W. Tozer:

Our blunder (or shall we frankly say our sin?) has been to neglect the doctrine of the Spirit to a point where we virtually deny Him His place

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in the Godhead…. Our formal creed is sound; the breakdown is in our working creed…. A doctrine has practical value only as far as it is prominent in our thoughts and makes a difference in our lives. By this test the doctrine of the Holy Spirit as held by evangelical Christians today has almost no practical value at all. In most Christian churches the Spirit is quite entirely overlooked. Whether He is present or absent makes no real difference to anyone…. The doctrine of the Spirit is buried dynamite. Its power awaits discovery and use by the Church…. When He gets into the thinking of the teachers He will get into the expectation of the hearers.

Church history illustrates the failure to thoroughly study the Holy Spirit. W. H. Griffith Thomas writes:

After making every allowance for historical circumstances, it is surely not without significance that the Apostles’ Creed contains ten articles on the Person and Work of Christ, with only one on the Holy Spirit. And when we consider the scarcity of references in the New Testament to the Holy Communion, contrasted with the prominence given to it in the history of the Church, we have another significant illustration of the comparative neglect of the doctrine of the Holy Spirit.

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As we will see in our study, the Holy Spirit has always been there to be studied and appreciated. But the disclosure of information about the Spirit of God has varied down through biblical history.

We will examine the promises of Jesus to send the Spirit (including a discussion of the expression “the other Comforter”), the place of the Spirit in the Trinity (including the Spirit’s presence in the Old Testament), analyze one evangelical scholar’s doctrine of the Spirit, and conclude with several implications for our lives. We will not provide a detailed theology of the Spirit, although such a study would be of immense value. We will discuss in an Appendix to this article one example of the danger of theological speculation in studying the Holy Spirit.

Jesus’ Promise of the Spirit

One scholar writes: “God the Holy Spirit worked behind the scenes in the Old Testament. When the main actor in the drama of salvation, the Lord Jesus, appeared on the stage of history, he drew attention to the Spirit of God in a new way. By talking about the Holy Spirit in connection with himself, Jesus put the spotlight on the Spirit.”

Two primary New Testament texts give evidence to us of the Savior’s spotlight on the Spirit: John 7 and the Upper Room Discourse (John 14–16).

John 7:37–39

On the last and greatest day of the Feast, Jesus stood and said in a loud voice, “If anyone is thirsty, let him come to me and drink. Whoever

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believes in me, as the Scripture has said, streams of living water will flow from within him.” By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified.

The Context of the Chapter

John 7 begins with a confrontation between Jesus and his earthly brothers. They mockingly challenge him to go up to the Feast of Tabernacles and show himself to the world (v. 4); their mocking flows out of their unbelief (v. 5). Jesus rebuffs their invitation, for it was not the right time to present himself publicly. He, however, goes up secretly and keeps in the background until halfway through the Feast (v. 14). His teaching in the temple courts leads some Jews to ask, “How did this man get such learning without having studied?” (v. 15). He then engages in a vigorous debate about his own identity, the source of his teaching, his working of miracles on the Sabbath, and the threats to his life (vv. 14–36).

The Feast of Tabernacles

Before we look at Jesus’ proclamation in verses 37–38 (and John’s divine commentary in verse 39), it might be helpful to review the Feast of Tabernacles, a festival rich in symbolism. The people camped out in leafy bowers during the Feast and carried with them bunches of leaves called lulabs (see Leviticus 23:40). The lulabs symbolized the stages of the journey in the wilderness, and the fruit reminded them of the good land to which the Lord had brought them. Certain psalms would be recited, the lulabs would be shaken, and prayers would be offered for rain and a fruitful season. As one scholar says:

On each of the seven days of the feast a priest drew water from the pool of Siloam in a golden flagon and brought it in procession to the temple with the joyful sounding of the trumpet. There the water was poured into a bowl beside the altar from which a tube took it to the base of the altar. These symbolic ceremonies were acted thanksgivings for God’s mercies in giving water in past days (probably looking right back to the smiting of the rock in the wilderness and then on to the giving of rain in recent years). They were also an acted prayer for rain for the coming year.

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Isaiah 12:3 was associated with these ceremonies: “With joy you will draw water from the wells of salvation.” Morris points out that the Jerusalem Talmud links this text in Isaiah and the ceremonies of Tabernacles with the Holy Spirit. “Why is the name of it called, The drawing out of water? Because of the pouring out of the Holy Spirit, according to what is said: ‘With joy shall ye draw water out of the wells of salvation.’” The Lord Jesus takes the water symbolism of the feast and speaks of something far greater than the need for rain for the crops.

The Invitation to Drink, v. 37

Loudly and emphatically Jesus cries out his invitation in verse 37, “If anyone is thirsty, let him come to me and drink.” He does so standing, although the custom was for a teacher to sit with his disciples. Both his words and his posture indicate the importance of his invitation. One cannot help but recall Jesus’ statement to the Samaritan woman in John 4:10, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.”

Morris believes that Jesus’ primary reference may not be to the temple rite, but to the supply of water from the rock in the wilderness. He favorably refers to Godet’s comment regarding the symbolism of John’s gospel in terms of Old Testament figures, e.g., that Jesus presents himself as the true temple in John 2; as the true brazen serpent in John 3; as the bread from heaven, the true manna, in John 6; as the true rock in John 7; as the true luminous cloud in John 8, and so on, until chapter 19, where Jesus will finally realize the type of the Paschal lamb.

In this text the Lord Jesus makes a startling proclamation about himself and a specific promise about the Spirit of God. About himself “Jesus’ pronouncement is clear,” says D. A. Carson; “he is the fulfillment of all that the Feast of Tabernacles anticipated.”

His invitation is indiscriminate—“Let anyone who is thirsty come to me and drink;” and, although it sounds strange to say it, Christocentric—he invites any to come to him and believe in him. Despite the claims of liberal commentators and scholars that Jesus never directed attention to himself, John’s testimony challenges such an assumption. Although we will later look at the relationships within the Trinity, Jesus’ proclamation here makes it clear that one’s

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belief is to be in him. Edersheim asserts that Jesus is “not only in the Temple, but, at the close of the most solemn rites of the Feast, asserting, within the hearing of all, His claim to be regarded as the fulfillment of all, and the true Messiah!”

A master of metaphor, the Lord Jesus equates coming to him and drinking of him with believing in him. Perhaps some of those present could not help but recall the Psalmist’s declaration, “As the deer pants for streams of water, so my soul pants for you, O God” (Ps. 42:1).

The Promise of Living Water, v. 38

Not only is Jesus inviting his listeners to believe in him, but he declares that such faith will be rewarded and is a fulfillment of the divine Scriptures. He promises that “streams of living water will flow from within him” (v. 38), probably referring back to the Old Testament texts of Exodus 17:1–6 and Ezekiel 47:1–11. What a bold statement—to claim that one’s belief in him is a fulfillment of a divine promise of God’s Holy Word! And the reward for such belief, Jesus says, involves Someone other than himself. Morris points out that there was a saying of Rabbi Akiba from Midrash Sifre on Deuteronomy 11:2 which stated, “The disciple who is beginning is like a well who can give only the water it has received; the more advanced disciple is a spring giving living water.”

Jesus’ invitation focuses directly on himself, but also declares a result which the one who is thirsty could not anticipate. For all who come to him and drink, “streams of living water will flow from within them.” G. R. Beasley-Murray writes:

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The word of Jesus implies that as God intervened to save his people in the past and promised fullness of blessing in the coming kingdom, so Jesus offers that gift of water in the present. What gift is that? Jews interpreted gift of water in varied ways. In the Old Testament it is applied to God himself, “the fountain of living waters” (Jer. 17:13; see Zech. 14:8); in Judaism to the law (“As water is life for the world, so are the words of the Tora life for the world,” Sifra Deut. 11, 22) and to Wisdom (“Those who eat me will hunger for more, and those who drink me will thirst for more,” Ben Sira 24:21), and not infrequently to the Holy Spirit. Among rabbinical sayings illustrating this last application there are several which specifically link the water-drawing ceremony of the Feast of Tabernacles with the Holy Spirit, e.g., Sukkah 5:55a: “Why did they call it (the court of the women) the place of drawing water? Because it was from there that they drew the Holy Spirit, according to the word, ‘with joy you will draw water out of the wells of salvation.’”

One Christian leader sometimes preaches on what he calls “prepositional Christianity,” and we see that angle here in John 7. Those who are thirsty come to Jesus; the result of coming to Jesus is that those streams “will flow from within them.” And such streams of living water are not intended for the self alone. As one commentator points out:

Believers are not self-centred. As they receive the gift of God, so they pass it on to others. Or to put the same thought in another way, when people believe they become servants of God, and God uses them to be the means of bringing blessing to others.

The Apostle’s Interpretation, v. 39

John, the Gospel writer, then gives us a divine commentary on what Jesus has declared. What audacity to presume to interpret the words of God Incarnate! But, led by the same Spirit of God, John writes, “By this He meant the Spirit”

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(v. 39). Here, finite man interprets the Living Word of God. John not only identifies the subject of Jesus’ analogy, but he gives further revelation concerning the Spirit. John indicates an order in God’s working and says that this Spirit is the One whom “those who believed in him were later to receive” (v. 39).

There is a logical sequence of God’s working with man—of Father, Son, and Holy Spirit engaging man. And John writes a summary statement across this temporal scene at the Feast by saying, “Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (v. 39). Barclay says, “In this apparently startling sentence John is not saying that the Spirit did not exist; but that it took the life and death of Jesus Christ to open the floodgates for the Spirit to become real and powerful to all men.” Another commentator notes:

There is nothing in the Greek corresponding to “given,” and a more literal rendering would be “for it was not yet Spirit.” This probably points us to the period after Pentecost. The gift of the Holy Spirit to the infant church that day transformed everything, so that all that followed might be called the era of the Spirit.

The giving of the Spirit awaited the glorification of the Son. There is here (indicated by John) a paradigm shift from, one might say, the time of the Son to the presence of the Spirit. Those who receive would be given, but that giving

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would not take place until there was the glorifying of the Son. Albert Barnes writes, “It was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after the death of Jesus, as that death was the procuring cause of this great blessing.” S. H. Hooke concludes that “never until the Son of Man had ascended up where he was before, and the last Adam had become a life-giving spirit, had it been possible for the Spirit to enter into and become the life of the believer, producing in him the life of Jesus, as Paul says, ‘That the life of Jesus may be manifested in our mortal flesh.’”21

Is the declaration that “up to that time the Spirit had not been given” to be taken as absolute? Was there no presence of the Spirit of God in the Old Testament? Hardly. As one surveys the Old Testament passages, it is obvious that the Spirit was active in the Old Testament, but not to the degree or with the fullness that he is in this new dispensation of God’s working. Morris reminds us that “the Bible does not speak of the Spirit as totally inactive until that point; There is much about him in the Old Testament and the Gospels. But nothing can compare to his activity in the apostolic age.” Carson adds, “What the

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Evangelist means is that the Spirit of the dawning kingdom comes as the result—indeed, the entailment—of the Son’s completed work, and up to that point the Holy Spirit was not given in the full, Christian sense of the term.”

The Upper Room Discourse

The second source of information concerning Jesus’ promise concerning the Spirit is the “Upper Room Discourse” (John 14–16). In these three chapters25 Jesus brings his disciples into his confidence as he prepares them both for his leaving and the Spirit’s coming. We will handle each of the three chapters in order. [34]

THE TEXT IN THE LIFE OF THE CHURCH

The Holy Spirit in the Life of the Church

The comprehension of a Holy Spirit, somehow distinct from God yet indivisible from God, became increasingly evident in early Christian thought (NHBD: 265–66). But a specific doctrine of the Holy Spirit, elaborated in a theologically refined way, did not emerge until the Council of Constantinople in AD 381 (ODCC: 783–84).

One of the points of contrast between the Western (Roman Catholic) and Eastern (Orthodox) creeds was the relationship of the Holy Spirit to the Father and the Son. In its creeds the Western church held that the Holy Spirit proceeds from the Father and the Son. This may be interpreted as giving priority to the Father and the Son, with the Spirit subject to both. The Eastern church said that the Holy Spirit proceeds from the Father through the Son. This formulation ties the Spirit’s work more directly to that of the Son in discerning God’s will. Many of the early Anabaptists followed the Eastern church in their understanding of the work of the Holy Spirit: the Spirit is working with the Son (representing the written Word) in order to discern the truth (Oosterbaan: 9–17).

The testimony of the church to the power of God’s Spirit reaches back to this vision of Isaiah, where the Lord’s Spirit endows a descendant of Jesse with the gifts necessary for the building of a peaceable kingdom. Such a kingdom is universal in nature and denies to human-centered nationalism its right to demand of citizens the loyalty to one nation above all others.[35]

25 The eschatological thrust of the passage is (on the view taken above) often ignored. Thus like many expositors, Behm gives it a general application when he affirms that “the basic thought is that he who is touched by Jesus in the innermost recesses of his personal life will from thence [italics added] send forth saving powers in superabundant measure” (Theological Dictionary of the New Testament, s.v.”κοιλία,” 3:789). On the other hand, the eschatological aspect has been consciously transferred to the present as it is, for example, by Bultmann: “The libation of the water, typical of the feast of Tabernacles, was seen as a symbolic representation of the blessing of water in the final age, and as an anticipation of the reception of the Spirit in the end time; now its place is taken by Jesus, who comes as the giver of the water of life, the giver of the Spirit. The promise is fulfilled; the age of salvation is present in Jesus” (Rudolf Bultmann, The Gospel of John: A Commentary, trans. G. R. Beasley-Murray [gen. ed.], R. W. N. Hoare, and J. K. Riches [Philadelphia: Westminster Press, 1971], p. 305).

Salvation and joy

The feast of the Tabernacles uses our text:

These same psalms were used during the Feast of Tabernacles. The chief rite in this feast was the water libation described in the Mishna tractate Sukkah (iv. 9, 10). A priest went from the Temple with a golden pitcher to the pool of Siloam, filled it with water from the pool, and returned with it through the watergate. A trumpet was blown and the people sang the words of Isaiah 12:3: “Therefore with joy shall ye draw water out of the wells of salvation.” The water was poured out into another vessel, and then the water libation was offered on the altar together with a wine offering. Throughout this ceremony the trumpets sounded. Then the Temple music was begun and the Hallel was sung in the same manner as at the Passover feast. The accompaniment by flutes was the only addition to the ritual singing of the Passover. When the Levites came to the words of Psalm 118:1 and to verses 25 and 26, all the congregation shook their palm branches (so today in the Jewish synagogues during the singing of the Psalms at the Feast of Tabernacles) in the direction of the altar. After the offering of the sacrifices on all seven days of the feast, the priests marched about the altar singing Psalm 118. On the seventh day a sevenfold procession around the altar took place while the same psalm was sung. All the other feasts had a similar liturgy with the use of the Hallel. [36]

An Intimate Knowledge of God

Accordingly, one may say that the saints enjoy God and the Lamb in heaven, by an intuitive knowledge; and by an experiential knowledge; both of them perfect (I mean in respect of the capacity of the creature; for otherwise a creature’s perfect knowledge of an infinite Being is impossible.)

The saints below enjoy God, in that knowledge they have of Him by report, from His holy Word, which they believe; they see Him likewise darkly in the glass of ordinances, which do, as it were, represent the Bridegroom’s picture, or shadow, while He is absent. They have also some experiential knowledge of Him; they taste that God is good, and that the Lord is gracious. But the saints above shall not need a good report of the King, they shall see Him; therefore faith ceaseth. They will behold His own face; therefore ordinances are no more. There is no need of a glass. They shall drink, and drink abundantly, of that whereof they have tasted; and so hope ceaseth, for they are at the utmost bounds of their desires.

We will see Him face to face. But the saints in heaven shall enjoy God and the Lamb by sight, and that in a most perfect manner: “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Cor. 13:12). Here our sight is but mediate, as by a glass, in which we see not things themselves, but the images of things! But there we shall have an immediate view of God and the Lamb. Here our knowledge is but obscure. There it shall be clear, without the least mixture of darkness. The Lord now converses with His saints through the lattices of ordinances; but then shall they be in the presence chamber with Him. There is a veil now on the glorious face, as to us. But when we come to the upper house, that veil, through which some rays of beauty are now darted, will be found entirely taken off; and then shall glorious excellencies and perfections, not seen in Him by mortals, be clearly discovered, for we shall see His face: “And they shall see his face” (Rev. 22:4). The phrase seems to be borrowed from the honor put on some in the courts of monarchs, to be attendants on the king’s person. We read of seven men that were “near the king’s person” (Jer. 52:25—lit., “seers of the king’s face”). Oh, unspeakable glory! the great King keeps His court in heaven: and the saints shall all be His courtiers ever near the King’s person, seeing His face. “The throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his face” (Rev. 22:3–4).

The vision of Christ. They shall see Jesus Christ, God and man, with their bodily eyes, as He will never lay aside the human nature. They will behold that glorious, blessed body, which is personally united to the divine nature, and exalted above principalities and powers and every name that is named. There we shall see, with our eyes, that very body which was born of Mary at Bethlehem and crucified at Jerusalem between two thieves: the blessed head that was crowned with thorns; the face that was spit upon; the hands and feet that were nailed to the cross; all shining with inconceivable glory. The glory of the man Christ will attract the eyes of all the saints, and He will be forever “admired in all them that believe” (2 Thess. 1:10).

Were each star in the heavens shining as the sun in its meridian brightness, and the light of the sun so increased, as the stars, in that case, should bear the same proportion to the sun, in point of light, that they do now; it might possibly be some faint resemblance of the glory of the man Christ in comparison with that of the saints; for though the saints “shine forth as the sun,” yet not they but the Lamb shall be “the light of the city.”

The wise men fell down, and worshiped Him, when they saw Him a young child, with Mary His mother (Mt. 2:11). But oh, what a ravishing sight will it be to see Him in His Kingdom, on His throne, at the Father’s right hand! “The Word was made flesh” (John 1:14), and the glory of God shall shine through that flesh, and the joys of heaven spring out from it, unto the saints, who shall see and enjoy God in Christ. For since the union between Christ and the saints is never dissolved, but they continue His members forever; and the members cannot draw their life but from their head, seeing that which is independent of the head, as to vital influence, is no member; therefore Jesus Christ will remain the everlasting bond of union between God and the saints; from whence their eternal life shall spring. “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (Jn. 17:1–2). “And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one” (vv. 22–23).

Wherefore the immediate enjoyment of God in heaven is to be understood in respect of the laying aside of Word and sacraments, and such external means as we enjoy God by in this world; but not as if the saints should then cast off their dependence on their Head for vital influences: nay, “The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters” (Rev. 7:17).

Now when we shall behold Him, who died for us, that we might live for evermore, whose matchless love made Him swim through the Red Sea of God’s wrath, to make a path in the midst of it for us, by which we might pass safely to Canaan’s land; then we shall see what a glorious One he was, who suffered all this for us; what entertainment He had in the upper house; what hallelujahs of angels could not hinder Him from hearing the groans of a perishing multitude on earth, and from coming down for their help; and what glory He laid aside for us. Then shall we be more “able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which pass-eth knowledge” (Eph. 3:18–19).

When the saints shall remember that the waters of wrath which He was plunged into are the wells of salvation from whence they draw all their joy; that they have got the cup of salvation in exchange for the cup of wrath His Father gave Him to drink, which His sinless human nature shivered at; how will their hearts leap within them, burn with seraphic love, like coals of juniper, and the arch of heaven ring with their songs of salvation!

The Jews, celebrating the feast of tabernacles, which was the most joyful of all their feasts, and lasted seven days, went once every day about the altar, singing hosanna, with their myrtle, palm, and willow branches in their hands (the two former being signs of victory, the last, of chastity) in the meantime bending their boughs toward the altar. When the saints are presented as a chaste virgin to Christ, and as conquerors have got their palms in their hands, how joyfully will they compass the altar evermore, and sing their hosannas, or rather their hallelujahs about it, bending their palms toward it, acknowledging themselves to owe all unto the Lamb that was slain, and who redeemed them with His blood! To this agrees what John saw: “A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb” (Rev. 7:9–10).[37]

Seeking before Finding

There is no doubt that a child of God prevails with man only to the degree that he prevails with the Father, first. His devotional life will pass through at least four stages, from the time he is converted until he is raised to glory. To begin with, an hour of unparalleled joy comes when the saint can draw water from the wells of salvation. Woe is encountered next, as faith becomes the target of Satanic attack. Then a soulful time may be known, during which the believer discovers how new and old natures are contending for mastery. The old one wins, until God’s child has learned to depend for victory upon the Holy Spirit. Not until this battle is won for the new nature can it be said that a Christian knows real peace,

BSac 109:435 (Jul 52) p. 198

a hopeful season the like of which the world or worldly soul can never enjoy.[38]

♦ E3b You will rejoice in salvation

The fruit of the Spirit is joy (Gal. 5:22); the kingdom of God is joy in the Holy Spirit (Rom. 14:17); joy unspeakable and full of glory (1 Pet. 1:8); my soul will rejoice in the Lord and his salvation (Ps. 35:9); my heart will rejoice in your salvation (Ps. 13:5); we will rejoice over your victory (Ps. 20:5); that I may rejoice in your salvation (Ps. 9:14); we glory in God through our Lord Jesus (Rom. 5:11); we rejoice in hope of the glory of God (Rom. 5:2); in this salvation you rejoice (1 Pet. 1:6); with joy you will draw water from the wells of salvation (Isa. 12:3); you will have joy and gladness (Luke 1:14); as sorrowful yet always rejoicing (2 Cor. 6:10); I rejoice over you (Rom. 16:19); we rejoice when we are weak and you are strong (2 Cor. 13:9); the ransomed of the Lord will return with everlasting joy on their heads (Isa. 35:10; Isa. 51:11); everlasting joy will be theirs (Isa. 61:7); you have increased their joy (Isa. 9:3); my servants will rejoice but you will be put to shame (Isa. 65:13); your sorrow will be turned to joy (John 16:20); the oil of gladness instead of mourning (Isa. 61:3); no one will take your joy from you (John 16:22); ask and you will receive, that your joy may be full (John 16:24); I will make you a joy from age to age (Isa. 60:15); I will remain for your progress and joy in the faith (Phil. 1:25); that you may rejoice when his glory is revealed (1 Pet. 4:13); restore to me the joy of your salvation (Ps. 51:12).[39]

Galatians 5:22 22 But hthe fruit of the Spirit is ilove, joy, peace, jklongsuffering, jkgentleness, lgoodness, mfaith,

Romans 14:17 17 For fthe kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

1 Peter 1:8 8 mWhom having not seen, ye love; in whom, nthough now ye see him not, yet believing, oye rejoice with joy unspeakable and full of glory:

Psalm 35:9 9 And my soul shall be joyful in the Lord: lIt shall rejoice in his salvation.

Psalm 13:5 5 But I have ftrusted in thy mercy; fgMy heart shall rejoice in thy salvation.

Psalm 20:5 5 We will rejoice cin thy salvation, And in the name of our God we will dset up our banners: bThe Lord fulfil all thy petitions.

Psalm 9:14 14 That I may shew forth all thy praise In the gates of the daughter of Zion: I will trejoice tuin thy salvation.

Romans 5:11 11 fAnd not only so, but we also ejoy in God through our Lord Jesus Christ, by whom we have now received the ||atonement.

Romans 5:2 2 By whom also cwe have access by faith into this grace dwherein we stand, and erejoice in hope of the glory of God.

1 Peter 1:6 6 Wherein bye greatly crejoice, dthough now efor a season, if need be, cye are in heaviness through fmanifold temptations:

Isaiah 12:3 3 Therefore ewith joy shall ye draw water out of the wells of salvation.

Luke 1:14 14 And thou shalt have joy and gladness; and many shall irejoice at his birth.

2 Corinthians 6:10 10 dAs sorrowful, yet alway rejoicing; eas poor, yet making many rich; as having nothing, and yet fpossessing all things.

Romans 16:19 19 For ayour obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you bwise unto that which is good, and ||simple concerning evil.

2 Corinthians 13:9 9 For we are glad, when swe are weak, and ye are strong: and this also we wish, even your tperfection.

Isaiah 35:10 10 aAnd the ransomed of the Lord shall return, aAnd come to Zion with bsongs aAnd everlasting joy upon their heads: aThey shall obtain bjoy and gladness, aAnd csorrow and sighing shall flee away.

Isaiah 51:11 11 oTherefore the redeemed of the Lord shall return, oAnd come with singing unto Zion; oAnd everlasting joy shall be upon their head: oThey shall obtain gladness and joy; oAnd sorrow and mourning shall flee away.

Isaiah 61:7 7 For your shame aye shall have double; And for confusion they shall rejoice in their portion: bTherefore in their land athey shall possess the double: Everlasting joy shall be unto them.

Isaiah 9:3 3 llThou hast multiplied the nation, and ||not increased the joy: They joy before thee according to the mjoy in harvest, And nas men rejoice when othey divide the spoil.

Isaiah 65:13 13 Therefore thus saith the Lord God, Behold, uvmy servants shall eat, but ye shall be hungry: Behold, my servants shall drink, but ye shall be thirsty: Behold, uwmy servants xshall rejoice, but ye shall be ashamed:

John 16:20 20 Verily, verily, I say unto you, That ye shall pweep and lament, but the world shall rejoice: and ye shall be sorrowful, but qyour sorrow shall be turned into joy.

Isaiah 61:3 3 To appoint unto lthem that mourn in Zion, mTo give unto them nbeauty for ashes, oThe oil of joy for mourning, The garment of praise for the spirit of heaviness; That they might be called ptrees of righteousness, qThe planting of the Lord, qrthat he might be glorified.

John 16:22 22 And ye now therefore have ssorrow: but I will see you again, and tyour heart shall rejoice, and your joy no man taketh from you.

John 16:24 24 Hitherto have ye asked nothing in my name: ask, and ye shall receive, xthat your joy may be full.

Isaiah 60:15 15 Whereas thou hast been zforsaken and ahated, So that no man went through thee, I will make thee an eternal bexcellency, A joy of many generations.

Philippians 1:25 25 And ahaving this confidence, I know that I shall babide and continue with you all for your cfurtherance and joy of faith;

1 Peter 4:13 13 But vrejoice, inasmuch as wye are partakers of Christ’s sufferings; that, xwhen his glory shall be revealed, ye may be glad also with exceeding joy.

Psalm 51:12 12 Restore unto me the joy of thy salvation; And uphold me with thy wfree spirit.

John 8:56 56 Your father Abraham lrejoiced to see mmy day: and he saw it, and was glad.

Luke 1:14 14 And thou shalt have joy and gladness; and many shall irejoice at his birth.

Luke 1:44 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

Matthew 13:44 44 Again, the kingdom of heaven is like unto dtreasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and eselleth all that he hath, and fbuyeth that field.

Acts 12:14 14 And when she knew Peter’s voice, she opened not cthe gate efor gladness, but ran in, and told how Peter stood before cthe gate.

Acts 13:48 48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and das many as were ordained to eternal life believed.

2 Corinthians 8:2 2 How that in a great ctrial of affliction dthe abundance of their joy and dtheir deep poverty abounded unto the riches of their †liberality.

Matthew 2:10 10 When they saw the star, they irejoiced with exceeding great joy.

Matthew 28:8 8 And they departed quickly from the sepulchre with mfear and great joy; and ndid run to bring his disciples word.

Luke 24:52 52 And they iworshipped him, and kreturned to Jerusalem lwith great joy:

Acts 15:3 3 And ibeing brought on their way by the church, they passed through kPhenice and lSamaria, mdeclaring the conversion of the Gentiles: and they caused great joy unto all bthe brethren.

1 Thessalonians 3:9 9 For wwhat thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;

Acts 16:34 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with mall his house.

Acts 8:8 8 And there was ngreat joy in that city.

Acts 8:39 39 And when they were come up out of the water, nthe Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way orejoicing.

Acts 13:52 52 And the disciples were filled with mjoy, and with nthe Holy Ghost.

Psalm 97:11 11 wLight is sown for the righteous, And gladness for xthe upright in heart.

Proverbs 29:6 6 nIn the transgression of an evil man there is a snare: But othe righteous doth psing and rejoice.

Proverbs 23:16 16 Yea, xmy reins shall rejoice, When thy lips speak yright things.

Proverbs 23:24 24 nThe father of the righteous shall greatly rejoice: And he that begetteth a wise child shall have joy of him.

Proverbs 11:10 10 mWhen it goeth well with the righteous, the city rejoiceth: And when the wicked perish, there is shouting.

Proverbs 29:2 2 dWhen the righteous are ||in authority, the people rejoice: But ewhen the wicked beareth rule, the people mourn.

Isaiah 64:5 5 Thou fmeetest him that rejoiceth and gworketh righteousness, hThose that remember thee in ithy ways: Behold, thou art wroth; for we have sinned: kIn those is continuance, and we shall be saved.

1 Corinthians 13:6 6 qRejoiceth not in riniquity, but rejoiceth ||in the rstruth;

3 John 3 3 For I erejoiced greatly, when the brethren came and rtestified of the truth that is in thee, even as thou ewalkest in the truth.

3 John 4 4 I have no greater joy than to hear that fmy children ewalk in truth.

1 Chronicles 29:9 9 Then the people rejoiced, for that they offered willingly, because with perfect heart they qoffered willingly to the Lord: and David the king also rejoiced with great joy.

2 Chronicles 24:10 10 And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.

Isaiah 56:2 2 Blessed is cthe man that doeth this, And cthe son of man that layeth hold on it; dThat keepeth the sabbath from polluting it, And keepeth his hand from doing any evil.

Ecclesiastes 3:22 22 Wherefore I perceive mthat there is nothing better, than that a man should rejoice in his own works; for nthat is his portion: for who shall bring him to see owhat shall be after him?

Ecclesiastes 5:20 20 ||For he shall not much remember the days of his life; because God answereth him in the joy of his heart.

John 4:36 36 And he that reapeth receiveth xwages, and gathereth fruit unto life eternal: that both yhe that soweth and zhe that reapeth may rejoice together.

Proverbs 12:20 20 Deceit is in the heart of them that kimagine evil: But to the counsellers of peace is joy.

Matthew 5:12 12 nRejoice, and be exceeding glad: for great is your reward in heaven: for oso persecuted they the prophets which were before you.

Luke 6:23 23 Rejoice ye in that day, and leap afor joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.

1 Peter 4:13 13 But vrejoice, inasmuch as wye are partakers of Christ’s sufferings; that, xwhen his glory shall be revealed, ye may be glad also with exceeding joy.

James 1:2 2 My brethren, fcount it all joy when ye fall into gdivers temptations;

Acts 5:41 41 And they departed from the presence of jthe council, trejoicing that they were ucounted worthy to suffer shame for his name.

Hebrews 10:34 34 For ye ddhad compassion of me ein my bonds, and ftook joyfully the spoiling of your goods, knowing ||in yourselves that ye have gin heaven ha better and an enduring substance.

Job 35:10 10 But none saith, Where is God mmy maker, nWho giveth songs oin the night;

Habakkuk 3:17–18 17 Although the fig tree shall not blossom, Neither shall fruit be in the vines; The labour of the olive shall †zzfail, And the fields shall yield no meat; The flock shall be acut off from bthe fold, And there shall be no herd in the stalls: 18 cYet I will rejoice in the Lord, dI will joy in the God of my salvation.

Romans 5:3 3 fAnd not only so, but gwe eglory in tribulations also: hknowing that tribulation worketh patience;

Colossians 1:24 24 zWho now rejoice in my sufferings afor you, and fill up bthat which is behind of the afflictions of Christ in my flesh cfor dhis body’s sake, which is the church:

1 Thessalonians 1:6 6 And sye became followers of us, and of the Lord, thaving received the word in much affliction, uwwith joy of wthe Holy Ghost:

Psalm 25:2 2 O my God, I btrust in thee: clet me not be ashamed, dLet not mine enemies triumph over me.

Psalm 35:19 19 aLet not them that are mine enemies †wrongfully rejoice over me: bNeither let them cwink with the eye dthat hate me dewithout a cause.

Psalm 35:24 24 oJudge me, O Lord my God, according to thy righteousness; And plet them not rejoice over me.

Psalm 38:16 16 For I said, Hear me, blest otherwise they should rejoice over me: When cmy foot slippeth, they dmagnify themselves against me.

2 Samuel 1:20 20 rTell it not in Gath, Publish it not in the streets of sAskelon; Lest the daughters of the Philistines trejoice, Lest the daughters of uthe uncircumcised triumph.

Psalm 13:4 4 dLest mine enemy say, I have prevailed against him; And those that trouble me rejoice when eI am moved.

Psalm 30:1 1 aI will extol thee, O Lord; for thou hast lifted me up, And hast aanot made my foes to rejoice over me.

Psalm 35:26 26 sLet them be ashamed and brought to confusion together that rejoice at mine hurt: Let them be tclothed with shame and dishonour that umagnify themselves against me.

Proverbs 17:5 5 Whoso mocketh the poor ereproacheth ehis Maker: And fhe that is glad at calamities shall not be †unpunished.

Psalm 35:15 15 But in mine †adversity they rejoiced, and gathered themselves together: Yea, the abjects gathered themselves together against me, and I knew it not; They did ttear me, and ceased not:

Psalm 89:42 42 Thou hast set up the right hand of his adversaries; Thou hast made all his enemies to rejoice.

Jeremiah 50:11 11 nBecause ye were glad, because ye rejoiced, O ye destroyers of omine heritage, Because ye are grown †fat pas the heifer qat grass, And ||bellow as tbulls;

Lamentations 2:17 17 oThe Lord hath done that which he had devised; he hath fulfilled his word that he had commanded pin the days of old: qHe hath thrown down, qand hath not pitied: and he hath rcaused thine enemy to rejoice over thee, He hath set up sthe horn of thine adversaries.

Lamentations 4:21 21 bRejoice and be glad, O daughter of Edom, that dwellest in the land of cUz; dThe cup also shall pass through eunto thee: thou shalt be drunken, and fshalt make thyself naked.

Job 3:22 22 Which rejoice oexceedingly, And are glad, when they can find the grave?

Ezekiel 25:6 6 For thus saith the Lord God; Because thou hast lclapped thine †hands, and mstamped with the †feet, and nrejoiced in †heart with all thy odespite against the land of Israel;

Ezekiel 25:3 3 And say unto bthe Ammonites, Hear the word of the Lord God; Thus saith the Lord God; Because thou saidst, cAha, against my sanctuary, when dit was profaned; and against the land of Israel, when it was desolate; and against the house of Judah, when they went into captivity;

Ezekiel 35:15 15 aAs thou didst aarejoice at the inheritance of the house of Israel, because it was desolate, uaso will I do unto thee: bthou shalt be desolate, O mount Seir, and call Idumea, even all of it: dand they shall know that I am the Lord.

Ezekiel 36:5 5 Therefore thus saith the Lord God; Surely rin the fire of smy jealousy have I spoken against hthe residue of the heathen, and against ctall Idumea, fwhich have appointed my land into their possession twith the joy of all their heart, uwith despiteful minds, to cast it out pfor a prey.

Hosea 7:3 3 gThey make the king glad with their awickedness, And the princes gwith their lies.

Amos 6:13 13 lYe which rejoice in a thing of nought, Which say, Have we not taken to us mhorns by our own strength?

Obadiah 13 13 Thou shouldest not have entered into the gate of my people fin the day of their calamity: Yea, thou shouldest not have blooked on their affliction in the day of their calamity, gNor have hlaid hands on their ||substance in the day of their calamity;

Obadiah 12 12 But ||thou shouldest not have blooked on cthe day of thy brother in the day dthat he became a stranger; Neither shouldest thou have erejoiced over the children of Judah in the day of their destruction; Neither shouldest thou have †spoken proudly in the day of distress.

Habakkuk 3:14 14 Thou didst strike through with his staves the head of phis villages: qThey †came out as a whirlwind rto scatter me: Their rejoicing was as to devour the poor ssecretly.

Mark 14:11 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might econveniently betray him.

Luke 22:5 5 And they were glad, and covenanted to give him money.

John 16:20 20 Verily, verily, I say unto you, That ye shall pweep and lament, but the world shall rejoice: and ye shall be sorrowful, but qyour sorrow shall be turned into joy.

Acts 7:41 41 And fthey made a calf in those days, and foffered sacrifice unto the idol, and grejoiced in hthe works of their own hands.

Revelation 11:10 10 And ethey that dwell upon the earth shall rejoice over them, and make merry, and fshall send gifts one to another; because gthese two prophets htormented ethem that dwelt on the earth.

Proverbs 8:32 32 jNow therefore hearken unto me, O ye children: For kblessed are they that keep my ways.

Proverbs 8:34 34 nBlessed is the man othat heareth me, Watching daily at my gates, Waiting at the posts of my doors.

Proverbs 3:13 13 uHappy is the man that findeth wisdom, And †the man that getteth understanding.

Proverbs 10:1 aThe proverbs of Solomon. bA wise son maketh a glad father: bBut a foolish son is the cheaviness of his mother.

Proverbs 27:11 11 oMy son, pbe wise, and make my heart glad, That I may qanswer rhim that reproacheth me.

Proverbs 23:15 15 tMy son, if thine heart be wise, My heart shall rejoice, ||ueven mine.

Proverbs 23:25 25 Thy father and thy mother shall be glad, And oshe that bare thee shall rejoice.

Psalm 45:15 15 With gladness and rejoicing shall they be brought: They shall enter into the king’s palace.

Song of Solomon 1:4 4 fDraw me, gwe will run after thee: hThe king hath brought me into his ichambers: jWe will be glad and rejoice in thee, We will remember dthy love more than wine: ||The upright love thee.

John 3:29 29 He that hath the bride is cthe bridegroom: but dthe friend of the bridegroom, which standeth and heareth him, erejoiceth greatly because of fthe bridegroom’s voice: this my joy therefore is fulfilled.

Psalm 33:12 12 rBlessed is the nation whose God is the Lord; And the people whom he hath schosen for his own inheritance.

Psalm 144:15 15 iHappy is that people, that is in such a case: Yea, khappy is that people, whose God is the Lord.

Psalm 2:12 12 qKiss the rSon, lest he be angry, And ye perish from the way, sWhen his wrath is kindled but a little. tBlessed are uall they that put their trust in him.

Psalm 34:8 8 O mtaste and see that mmthe Lord is good: nBlessed is the man that otrusteth in him.

Psalm 40:4 4 kBlessed is that man that maketh the Lord his trust, And respecteth not lthe proud, nor such as mturn aside to lies.

Psalm 84:12 12 O Lord of hosts, zBlessed is the man that trusteth in thee.

Psalm 65:4 4 eBlessed is the man whom thou choosest, And causest to approach unto thee, that fhe may dwell in thy courts: We shall be gsatisfied with the goodness of thy house, Even of thy holy temple.

Psalm 84:4 4 iBlessed are they that dwell in thy house: They kwill be still praising thee. Selah.

Psalm 89:15 15 Blessed is the people that know the kjoyful sound: They shall walk, O Lord, in the llight of thy countenance.

Psalm 32:1–2 1 aBlessed is he whose transgression is forgiven, whose sin is covered. 2 Blessed is the man unto whom the Lord bimputeth not iniquity, And cin whose spirit there is no guile.

Romans 4:7 7 Saying, jBlessed are they whose iniquities are forgiven, and whose sins are covered.

Romans 4:8 8 Blessed is the man to whom the Lord will not impute sin.

Matthew 16:17 17 And Jesus answered and said unto him, tBlessed art thou, uSimon Bar-jona: for xflesh and blood hath not yrevealed it unto thee, but zmy Father which is in heaven.

Matthew 11:6 6 And blessed is he, whosoever shall not fbe offended in me.

Matthew 13:16 16 pBut qblessed are your eyes, for they see: and your ears, for they hear.

Luke 14:15 15 And when one of them that sat at meat with him heard these things, he said unto him, uBlessed is he that shall eat bread in the kingdom of God.

Revelation 19:9 9 And he saith unto me, fWrite, gBlessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, hThese are the true sayings of God.

Revelation 20:6 6 xBlessed and holy is he that hath part in the first resurrection: on such ythe second death hath no power, but they shall be zpriests of God and of Christ, and tshall reign with him ua thousand years.

Revelation 14:13 13 And I heard a voice from heaven saying unto me, pWrite, qBlessed are the dead rwhich die in the Lord ||sfrom henceforth: Yea, saith the Spirit, tthat they may rest from their labours; and utheir works do follow them.

Psalm 94:12 12 Blessed is the man whom thou oschastenest, O kLord, And pteachest him out of thy law;

Psalm 41:1–2 1 aBlessed is he that considereth ||the poor: The Lord will bdeliver him †in time of trouble. 2 The Lord will preserve him, and keep him alive; And he shall be blessed upon the earth: And ||thou wilt not deliver him unto the will of his enemies.

Daniel 12:12 12 nBlessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

Matthew 24:46 46 eBlessed is that servant, whom his lord when he cometh shall find so doing.

Mark 11:9 9 And they that went before, and they that followed, cried, saying, Hosanna; fBlessed is he that cometh in the name of the Lord:

John 20:29 29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: rsblessed are they that have not seen, and yet have sbelieved.

James 5:11 11 Behold, hwe count them happy iwhich endure. Ye have heard of jthe patience of Job, and have seen kthe end of the Lord; that lthe Lord is very pitiful, and mof tender mercy.

1 Peter 3:14 14 gBut and hif ye suffer for righteousness’ sake, ihappy are ye: and jbe not afraid of their terror, neither kbe troubled;

1 Peter 4:14 14 If ye be yreproached zfor the name of Christ, yahappy are ye; for the spirit of glory and of God resteth upon you: bon their part che is evil spoken of, but on your part dhe is glorified.

Revelation 1:3 3 jkBlessed is he that readeth, and they that hear the words of this prophecy, and kkeep those things which are written therein: lfor cthe time is at hand.

Revelation 16:15 15 Behold, I come yas a thief. zBlessed is he that zwatcheth, and akeepeth his garments, blest he walk naked, and bcthey see dhis shame.

Revelation 22:7 7 rBehold, I come quickly: sblessed is he that keepeth the sayings of the prophecy of this book.

Revelation 22:14 14 eBlessed are they that do his commandments, ethat they may have right to fthe tree of life, and gmay enter in through the hgates into the city.

Psalm 112:1 1 †Praise ye the Lord. aBlessed is the man that feareth the Lord, That bdelighteth greatly in his commandments.

Psalm 128:1 1 abBlessed is every one that feareth the Lord; bThat walketh in his ways.

Psalm 106:3 3 Blessed are they that keep judgment, And he that edoeth righteousness fat all times.

Psalm 1:1 1 Blessed is the man That awalketh not in the counsel of the ||ungodly, Nor standeth in the way of sinners, Nor bsitteth in the seat of the cscornful.

Lack of Rejoicing

1 Corinthians 13:6 6 qRejoiceth not in riniquity, but rejoiceth ||in the rstruth;

1 Corinthians 7:30 30 zAnd they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they apossessed not;

Job 3:7 7 Lo, let that night be dsolitary, Let no ejoyful voice come therein.

Isaiah 9:17 17 Therefore bthe Lord shall have no joy in their young men, Neither shall have mercy on their fatherless and widows: For every one is can hypocrite and an evildoer, And every mouth speaketh ||ccfolly. dFor all this his anger is not turned away, But his hand is stretched out still.

Isaiah 14:29 29 Rejoice not thou, whole dPalestina, Because ethe rod of him that smote thee is broken: For fout of the serpent’s root shall come forth a ||gcockatrice, And fhis fruit shall be ha fiery flying serpent.

Ezekiel 7:12 12 ijThe time is come, the day draweth near: let not vthe buyer rejoice, nor vthe seller mourn: wfor wrath is upon all tthe multitude thereof.

Ezekiel 7:7 7 iThe morning is come unto thee, O thou that dwellest in the land: jthe time is come, ikthe day of trouble is near, and not the ||lsounding again of the mountains.

Proverbs 14:13 13 Even in laughter the heart is sorrowful; And uwthe end of that mirth is xheaviness.

Lamentations 3:17 17 And thou hast bbremoved my soul far off from peace: I forgat †prosperity.

Lamentations 5:15 15 The joy of our heart is ceased; uOur dance vis turned into mourning.

Isaiah 24:8 8 qThe mirth of rtabrets sceaseth, tthe noise of them that rejoice endeth, The joy of rthe harp sceaseth.

Isaiah 24:11 11 There is wa crying xfor wine in the streets; All joy is darkened, The mirth of hthe land is gone.

Isaiah 16:10 10 aAnd gladness is taken away, and joy out of bthe plentiful field; And cin the vineyards there shall be no singing, neither shall there be shouting: The treaders shall tread out no awine in their dpresses; I have emade their vintage zshouting to cease.

Jeremiah 16:9 9 For thus saith the Lord of hosts, the God of Israel; Behold, iI will cause to cease out of this place in your eyes, and in your days, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.

Jeremiah 7:34 34 Then will bI cause to ccease from the cities of Judah, and from the streets of Jerusalem, cthe voice of mirth, and the voice of gladness, dthe voice of the bridegroom, and the voice of the bride: for ethe land shall be desolate.

Jeremiah 25:10 10 Moreover †I will take from them pthe voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, qrthe sound of the millstones, and rthe light of the candle.

Jeremiah 48:33 33 tAnd ujoy and gladness is taken from the plentiful field, and from the land of Moab; And tI have caused wine to fail from the winepresses: tNone shall tread with shouting; uTheir shouting shall be no shouting.

Hosea 2:11 11 bI will also cause all her mirth to cease, cHer eefeast days, deher new moons, and dher sabbaths, and all her eesolemn feasts.

Hosea 9:1 aRejoice not, O Israel, for joy, as other people: For bthou hast gone a whoring from thy God, Thou hast loved ca reward ||upon every cornfloor.

Joel 1:16 16 fIs not the meat cut off before our eyes, Yea, ljoy and gladness ffrom the house of our God?

Joel 1:12 12 The vine is ydried up, and pthe fig tree languisheth; The pomegranate tree, athe palm tree also, and bthe apple tree, Even all the trees of the field, are withered: Because cjoy is ywithered away from the sons of men.

Psalm 51:8 8 Make me to hear joy and gladness; That mthe bones which thou hast nbroken may rejoice.

Deuteronomy 28:47 47 Because thou servedst not the Lord thy God with joyfulness, and with igladness of heart, kfor the abundance of all things;

Luke 10:20 20 Notwithstanding in this rejoice not, dthat the spirits are subject unto you; but rather rejoice, because eyour names are written in heaven.

James 4:9 9 Be afflicted, and vmourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

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My notes:

The Song of Moses and the Song of the Lamb are songs of thanksgiving.

* After the Children of Israel were delivered from the slavery to Egypt, Egypt being a type of the world in the Scriptures, they stopped and, out of hearts overflowing ith joy and thanksgiving, they sang a new song. We know this song as the “Song of Moses”, and it is recorded in Exodus 15.

Exodus 15:1–22 (AV)

1 Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. 2 The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father’s God, and I will exalt him. 3 The LORD is a man of war: the LORD is his name. 4 Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. 5 The depths have covered them: they sank into the bottom as a stone. 6 Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. 7 And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. 8 And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. 9 The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. 10 Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. 11 Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? 12 Thou stretchedst out thy right hand, the earth swallowed them. 13 Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. 14 The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. 15 Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. 16 Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased. 17 Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established. 18 The LORD shall reign for ever and ever. 19 For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. 20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. 21 And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

22 So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.

* According to the song of Moses, God had purchased and redeemed his people! This event is a type and a foreshadowing of when God would deliver and redeem his Church.

* Listen to the words of Steven as he was being stoned in the book of Acts:

Acts 7:37–39 (KJV 1900)

37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. 38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us: 39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

* In the book of Exodus, the crossing of the Red Sea is a picture, or type, of the redemption of the Church.

* It seems that the historical events found in the book of Exodus are a foreshadowing of the plagues that are poured out by the angels in the book of Revelation.

*Listen to the wording in Revelation 15:1–8 (AV)

1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Commentary by John MacArthur:

15:3 song of Moses. Sung by the people of Israel immediately after their passage through the Red Sea and their deliverance from the Egyptian armies (Ex 15:1–21; cf. Dt 32:1–43), this was a song of victory and deliverance that the redeemed who overcome Antichrist and his system will readily identify with. song of the Lamb. See 5:8–14. These two songs celebrate two great redemptive events: 1) deliverance of Israel by God from Egypt through Moses; and 2) deliverance of sinners by God from sin through Christ. Great and marvelous are Your works. This statement from the song of the Lamb extols God’s powerful works in creation as He providentially upholds the universe (cf. Ps 139:14). Almighty. God is omnipotent (cf. Am 4:13). King of the nations! God is sovereign over the redeemed of every nation (cf. Jer 10:7).

Song of the Lamb in Rev. 5:7-14:

Revelation 5:7–14 (AV)

7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

John MacArthur’s Notes on this new song, the “Song of the Lamb”

5:9 new song. Cf. 15:3. The OT is filled with references to a new song that flows from a heart that has experienced God’s redemption or deliverance (cf. 14:3; Pss 33:3; 96:1; 144:9). This new song anticipates the final, glorious redemption that God is about to begin. purchased for God with Your blood. The sacrificial death of Christ on behalf of sinners made Him worthy to take the scroll (cf. 1Co 6:20; 7:23; 2Co 5:21; Gal 3:3; 1Pe

Use the following outline of the text:

Are You Experiencing Joy?

Text: Ephesians 5:17-21 (KJV)

17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 21 Submitting yourselves one to another in the fear of God.

Illustration:* D. L. Moody is short with someone on a train.

* “the birds stopped singing” in his heart.

Introduction:

* In our test we are instructed to be filled with the Spirit.

* Immediately following the instruction to be filled with the Spirit, we are given the evidence of a Spirit filled life- Joy

* Just as a thermometer is used to determine the severity of a child’s sickness, the presence of joy, or lack of joy, can be an indicator of our spiritual health.

* I would like to spend just a few minutes reminding ourselves that a presence of joy in the heart of a believer is the normal state of a Christian.

* If you find yourself with no joy as you hear this sermon, it may indicate you have a spiritual problem.I. The prophet Isaiah spoke of the day that great joy would accompany salvation:

Isaiah 12:1-3 (KJV)

* If your salvation does not bring joy into your life, there may be something wrong with your salvation.

Illustration:

George Mueller’s salvation experience:

* Mueller’s life was marked by all kinds of sins, he was a constant liar, he cheated people, stole from his father’s tax collections, rented expensive hotels ran up bills, skipped out owing money. Lied to his parents about attending college, gambled and wasted away his father’s money.

* Hearing, in a little gathering of Christians, a man pray kneeling, God reached down and saved Mueller.

* Even Muller himself, looking back, was amazed that his salvation experience was first marked by great joy. Even before sorrowful repentance.

Quote from Muller’s Journals:

My personal salvation experience

* When you are filled with the Spirit, the very simplest of pleasures bring great joy.

II. The Holy Spirit brings great Joy into the lives of Believers.

Galatians 5:22-23 (KJV)

22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law.

Romans 14:17 (KJV)

17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

Romans 15:13 (KJV)

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

III. The early church was filled with Joy.

Acts 8:4-8 (KJV)

Acts 13:48-52 (KJV)

Acts 15:3-4 (KJV)

IV. Jesus prayed that those who believed on Him would have Joy.

John 17:11-13 (KJV)

11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

V. One of the greatest sources of joy is the fellowship with other believers.

9 As the Father hath loved me, so have I loved you: continue ye in my love. 10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. 11 These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you.

VI. Our joy is not diminished by our trials.

1 Thessalonians 1:5-6 (KJV)

5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: 1 Peter 4:12-14 (KJV)

12 Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13 But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14 If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

John 16:33 (KJV)

33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Mark 6:45-50 (KJV)

45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing; for the wind was contrary unto them: and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid.

James 1:2-12 (KJV)

2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. 12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. VII. When we grieve the Holy Spirit we can lose our joy.

Ephesians 4:30 (KJV)

30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

Psalm 51:1-13 (KJV)

1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee. Conclusion:

* Have you lost your joy today?

* Does the salvation you profess bring joy into your life?

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Isaiah 35 (KJV 1900)

35 The wilderness and the solitary place shall be glad for them;

And the desert shall rejoice, and blossom as the rose.

2 It shall blossom abundantly, and rejoice

Even with joy and singing:

The glory of Lebanon shall be given unto it,

The excellency of Carmel and Sharon,

They shall see the glory of the LORD,

And the excellency of our God.

3 Strengthen ye the weak hands,

And confirm the feeble knees.

4 Say to them that are of a fearful heart,

Be strong, fear not:

Behold, your God will come with vengeance,

Even God with a recompence;

He will come and save you.

5 Then the eyes of the blind shall be opened,

And the ears of the deaf shall be unstopped.

6 Then shall the lame man leap as an hart,

And the tongue of the dumb sing:

For in the wilderness shall waters break out,

And streams in the desert.

7 And the parched ground shall become a pool,

And the thirsty land springs of water:

In the habitation of dragons, where each lay,

Shall be grass with reeds and rushes.

8 And an highway shall be there, and a way,

And it shall be called The way of holiness;

The unclean shall not pass over it; but it shall be for those:

The wayfaring men, though fools, shall not err therein.

9 No lion shall be there,

Nor any ravenous beast shall go up thereon,

It shall not be found there;

But the redeemed shall walk there:

10 And the ransomed of the LORD shall return,

And come to Zion with songs

And everlasting joy upon their heads:

They shall obtain joy and gladness,

And sorrow and sighing shall flee away.

John 7:37–39 (KJV 1900)

John 4:13–15 (KJV 1900)

Isaiah 55:1–3 (KJV 1900)

Ho, every one that thirsteth, come ye to the waters,

And he that hath no money;

Come ye, buy, and eat;

Yea, come, buy wine and milk without money and without price.

2 Wherefore do ye spend money for that which is not bread?

And your labour for that which satisfieth not?

Hearken diligently unto me, and eat ye that which is good,

And let your soul delight itself in fatness.

3 Incline your ear, and come unto me:

Hear, and your soul shall live;

And I will make an everlasting covenant with you,

Even the sure mercies of David.

Psalm 51:11–15 (KJV 1900)

11 Cast me not away from thy presence;

And take not thy holy spirit from me.

12 Restore unto me the joy of thy salvation;

And uphold me with thy free spirit.

13 Then will I teach transgressors thy ways;

And sinners shall be converted unto thee.

14 Deliver me from bloodguiltiness, O God, thou God of my salvation:

And my tongue shall sing aloud of thy righteousness.

15 O Lord, open thou my lips;

And my mouth shall shew forth thy praise.

Jeremiah 2:13 (KJV 1900)

13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

Revelation 7:13–17 (KJV 1900)

13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Revelation 21:3–7 (KJV 1900)

3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

Revelation 22:1–5 (KJV 1900)

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

Revelation 22:17 (KJV 1900)

17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

John 3:5–6 (KJV 1900)

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

2 Peter 2:16–22 (KJV 1900)

16 But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. 17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Psalm 116:12–13 (KJV 1900)

12 What shall I render unto the Lord

For all his benefits toward me?

13 I will take the cup of salvation,

And call upon the name of the Lord.

Zechariah 13:1 (KJV 1900)

In that day there shall be a fountain opened

To the house of David and to the inhabitants of Jerusalem

For sin and for uncleanness.

Illustrations:

The Miracle of Water

William Stidger once asked a Filipino what was the most useful thing America had done for his people. Immediately he replied, “Artesian wells. They have saved our babies. Many times have I thanked God for water, for deep, clear water.… The miracle of water is the miracle of life.”[40]

Key word search topic “salvation”

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[2] McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (Is 11:16–12:2). Nashville: Thomas Nelson.

[3] McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (Is 12:3). Nashville: Thomas Nelson.

[4] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Is 12:1–4). Nashville, TN: Thomas Nelson Publishers.

[5] The NKJV Study Bible. 2007 (Is 12:1–5). Nashville, TN: Thomas Nelson.

[6] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Is 12:1–6). Nashville, TN: Thomas Nelson Publishers.

[7] McKenna, D., & Ogilvie, L. J. (1993). Vol. 17: Isaiah 1–39. The Preacher’s Commentary Series (158–159). Nashville, TN: Thomas Nelson Inc.

[8] Isaiah Vol. I. 1910 (H. D. M. Spence-Jones, Ed.). The Pulpit Commentary (218–219). London; New York: Funk & Wagnalls Company.

[9] Isaiah Vol. I. 1910 (H. D. M. Spence-Jones, Ed.). The Pulpit Commentary (222). London; New York: Funk & Wagnalls Company.

[10] Wiersbe, W. W. (1993). Wiersbe’s Expository Outlines on the Old Testament (Is 11–12). Wheaton, IL: Victor Books.

[11] Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Is 12:1–6). Wheaton, IL: Victor Books.

[12] Smith, J. E. (1992). The Major Prophets. Old Testament Survey Series (Is 12:1–6). Joplin, MO: College Press.

[13] The teacher's Bible commentary. 1972 (F. H. Paschall & H. H. Hobbs, Ed.) (399). Nashville: Broadman and Holman Publishers.

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[15] Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (Nashville, T. (1992). Holman Bible Handbook (390–391). Nashville, TN: Holman Bible Publishers.

[16] KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1322). Nashville: Thomas Nelson.

[17] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Is 12:2–6). Oak Harbor, WA: Logos Research Systems, Inc.

[18] Lange, J. P., Schaff, P., Nägelsbach, C. W. E., Lowrie, S. T., & Moore, D. (2008). A commentary on the Holy Scriptures: Isaiah (168). Bellingham, WA: Logos Bible Software.

[19] Simeon, C. (1833). Horae Homileticae Vol. 7: Proverbs to Isaiah XXVI (559–563). London: Holdsworth and Ball.

[20] Simeon, C. (1833). Horae Homileticae Vol. 7: Proverbs to Isaiah XXVI (563–566). London: Holdsworth and Ball.

[21] Keil, C. F., & Delitzsch, F. (1996). Commentary on the Old Testament (Is 12:1–6). Peabody, MA: Hendrickson.

[22] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: Complete and unabridged in one volume (Is 12:1–3). Peabody: Hendrickson.

[23] Courson, J. (2006). Jon Courson’s application commentary: Volume two: Psalms-Malachi (362). Nashville, TN: Thomas Nelson.

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[26] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Is 12:3). Biblical Studies Press.

[27] Rosscup, J. E. (2008). An Exposition on Prayer in the Bible: Igniting the Fuel to Flame Our Communication with God (1091). Bellingham, WA: Logos Bible Software.

[28] King James Version study Bible . 1997 (electronic ed.) (Is 12:1). Nashville: Thomas Nelson.

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[31] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Jn 7:37–39). Oak Harbor, WA: Logos Research Systems, Inc.

[32] Keil, C. F., & Delitzsch, F. (1996). Commentary on the Old Testament (Is 10:5–12:6). Peabody, MA: Hendrickson.

[33] Myers, A. C. (1987). The Eerdmans Bible dictionary (167). Grand Rapids, MI: Eerdmans.

[34] . Vol. 13: Emmaus Journal Volume 13. 2004 (1) (71–82). Dubuque, IA: Emmaus Bible College.

[35] Friesen, I. D. (2009). Isaiah. Believers Church Bible Commentary (102–105). Scottdale, PA; Waterloo, ON: Herald Press.

[36] . Vol. 105: Bibliotheca Sacra Volume 105. 1948 (420) (471). Dallas, TX: Dallas Theological Seminary.

[37] MacArthur, J. (1996). The glory of heaven: The truth about heaven, angels, and eternal life (216–220). Wheaton, IL: Crossway Books.

[38] . Vol. 109: Bibliotheca Sacra Volume 109. 1952 (435) (197–198). Dallas, TX: Dallas Theological Seminary.

[39] Day, C. A. (2009). Collins Thesaurus of the Bible. Bellingham, WA: Logos Research Systems, Inc.

[40] Jones, G. C. (1986). 1000 illustrations for preaching and teaching (216). Nashville, TN: Broadman Press.

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