Isaiah Chapter 12

The song for "that day" concludes this section of our prophet, and is divided into two parts: the first of which (vv. 1-3) is Israel's praise for what God has been and is to itself; the second (vv.4-6) is the call to one another to spread His praise in all the earth, though Zion be still the centre where God dwells. Yet the defiling hand of neology has not spared the entire chapter, which it declares an expletive, added by another writer to the already complete series foregoing, and not even in the tone, style, or phraseology of Isaiah. Now it is plain to any spiritual mind how sensible the loss would be if this most worthy conclusion of praise were lopped off. Everyone ought to see that the change to such a song involves a tone and style and phrase quite different from the grave addresses and denunciations and the solemn predictions which have preceded, but is the simple and suited sequel of Isa. 11.

"And in that day thou shalt say, I will praise thee, O Jehovah. Though thou hast been angry with me, thine anger is turned away, and thou comfortest me. Behold, God [is] my salvation: I will trust and not be afraid; for Jah Jehovah [is] my strength and song, and he is become my salvation. And ye shall draw water with joy from the fountains of salvation."*

* This verse 3 is no interruption of the song, but a connected and beautifully harmonious part of it, and transitional to what follows.

"And in that day ye shall say, Give ye thanks to Jehovah; call upon his name; declare his doings among the peoples; make mention that his name is exalted. Sing psalms of Jehovah, for he hath done splendid things; this is [or, be it] known in all the earth. Cry out and shout, O inhabitress of Zion; for great in the midst of thee [is] the Holy One of Israel" (vv. 1-6).

Certainly it is not a temporal deliverance only, however astonishing and complete, but there are rich blessings for the soul also. Best of all, the Holy One of Israel dwells in their midst. This, however, in no way takes it from Israel, nor compels us to interpret it of the Gentiles, however surely we now profit even more deeply during the gospel by the grace of God still more profoundly known in Christ. But it is plain that as a whole the language strictly belongs to a body once forsaken by God, and long the object of divine displeasure. This is not true of the church, but is precisely applicable to the ancient people of God, in the day when Messiah shall be manifested to them, and they shall say with heart and mouth, Blessed He that cometh in the name of Jehovah.

We have the amplest ground, material, and pattern for our praise, as the church of God, in the New Testament. And it differs essentially from Israel's, who do not speak of the Father and the Son, and know not what it is to draw near into the holiest through the rent veil, any more than it will be theirs to suffer with Christ; whereas we walk by faith, and wait for Him by virtue of the Holy Spirit sent from heaven. This cannot be conceived to be their experience, who have Christ reigning over the earth, freed from the tempter and blessed with boundless favours here below.

It is sad to read the words of Bishop Lowth, a man of refined taste rather than of Biblical lore, that "this hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the Christian church than for the Jewish, in any circumstances, at any time that can be assigned." The fact is that every word quite suits Jews when delivered and under the Messiah's reign, and that not a sentence is in harmony with the church of God. There is no God and Father of Christ before us; there is no Christ in heaven made known by the Holy Spirit's power in the saints; there is no consciousness of union in one body. His more intelligent father, W. Lowth, talked of "the triumphant state of the church"; but this will be in heavenly glory. Whereas it is earth only that is contemplated here.

The inhabitress of Zion has indeed the foremost place, and is called to cry aloud and shout, for great is the Holy One of Israel that dwells in its midst; but the Jews, blessed themselves to overflowing, are called, and will answer to the call, and declare Jehovah's deeds among the peoples, and announce that His name is exalted. In all the earth is known what sublime things He has done. Mercy so rich causes greed and jealousy, pride and vanity, to vanish.

We may observe that the usual notion of "Jah" as an abbreviated form of "Jehovah" can hardly consist with its usage here (v. 2) along with "Jehovah." See also Isaiah 26:4, where the same association occurs. As "Jehovah" is used for the name of God in relation with His people (Ex. 6), His name of moral government in general (Gen. 2. and throughout the Old Testament, with or without the name of Elohim), so "Jah" appears to express His intrinsic being. There is therefore great force in combining it with His name of relationship; while its own propriety remains where it stands alone, as in Exodus 15:2, Exodus 17:16; Psalm 118:14. Jah then is God in His absolute being, the Self-existent; Jehovah in His relative and continuous character, the God of ages especially in connection with the sons of Israel, Who fulfils at length the promises He made to the fathers as God Almighty. So in Exodus 15:2, "Jah is my strength and song"; and in Exodus 17:16, "The hand is on the throne of Jah" as the oath that "Jehovah will have war with Amalek from generation to generation." So in Psalm 68:4, "His name is Jah"; and in v. 18 we find "the dwelling of Jah Elohim" for "the rebellious." "The Most High," as in Isaiah 14:14, and often from Genesis 14:18, etc., abundantly in the Psalms, and also in the so-called Chaldee of Daniel, is His title to be displayed in the future kingdom, when all rivals vanish into their nothingness.