Isaiah 12:1-6 | The Song of the Redeemed Remnant

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• Isaiah 12 is the praise response to the salvation promised in Isaiah 11.
• The chapter looks beyond Assyria's defeat to the day when the remnant rejoices in the LORD's comfort, salvation, and presence in Zion.
• It closes the larger section of Isaiah 9:1-12:6, which began with judgment and darkness, then moved through the promised child, the remnant, the Branch, and the regathering of Israel.

In that day: anger turned to comfort (12:1)

• Verse 1 begins "And in that day," tying the song directly to the preceding prophecy.
  • The day in view is not merely the day Assyria is checked, but the day of the kingdom hope described in Isaiah 11.
  • The remnant has been gathered, the old divisions have been healed, and the LORD is present in Zion.
• The speaker says, "O LORD, I will praise thee."
  • The language is personal, but the context is corporate. The redeemed remnant speaks as one people.
  • This kind of singular voice for the nation is common in Scripture, where Israel can speak as a collective person.
• The reason for praise is striking: "though thou wast angry with me, thine anger is turned away."
  • The song does not deny the reality of God's anger.
  • Isaiah has repeatedly emphasized that the LORD's anger was not turned away because the people had not returned to Him (9:12, 17, 21; 10:4).
  • Now the refrain is reversed. The anger that had remained stretched out in judgment is turned away in salvation.
• The result is comfort: "and thou comfortedst me."
  • This anticipates one of Isaiah's great later themes: "Comfort ye, comfort ye my people" (Isa. 40:1).
  • Judgment is not the final word for Israel. The LORD's program moves toward restoration, comfort, and praise.

God Himself is salvation (12:2)

• Verse 2 moves from thanksgiving to confession: "Behold, God is my salvation."
  • The verse does not say merely that God gives salvation, though He does.
  • It says God is my salvation, making the LORD Himself the substance and security of deliverance.
• The response to salvation is trust rather than fear.
  • "I will trust, and not be afraid" stands in contrast to the fear that dominated the Assyrian crisis.
  • Judah had been told not to fear the Assyrian (10:24), and now the redeemed remnant gives the completed response: trust without fear.
• The phrase "the LORD JEHOVAH" is a doubled divine-name expression.
  • The Hebrew is Yah YHWH, an intensified confession of the covenant God of Israel.
  • It emphasizes that Israel's strength does not come from Egypt, Assyria, alliances, or human wisdom, but from the LORD Himself.
  • A textual note: The KJV only uses "Jehovah" (a transliteraiton of YHNWH) four times, Exodus 6:3, Psalm 83:18, Isaiah 12:2 and 26:4. Three other times it uses "Jehovah" in a compound form:
    • Jehovahjireh - Gen. 22:14
    • Jehovahnissi - Ex. 17:15
    • Jehovahshalom - Judg. 6:24
• The wording "the LORD JEHOVAH is my strength and my song; he also is become my salvation" echoes the Song of Moses after the exodus (Exod. 15:2).
  • Isaiah 11:15-16 had already used exodus imagery in the drying or dividing of waters and the highway for the remnant.
  • Isaiah 12 now gives the song that follows the new deliverance, just as Exodus 15 followed deliverance through the sea.
  • The point is that the coming redemption of Israel will be exodus-like, but greater in scope.

Water from the wells of salvation (12:3)

• Verse 3 shifts from confession to joyful participation: "Therefore with joy shall ye draw water out of the wells of salvation."
  • The pronoun changes from the singular "I" in verses 1-2 to the plural "ye" in verse 3.
  • The personal confession becomes the shared joy of the redeemed people.
• Water is a natural image of life, refreshment, and divine provision.
  • In the wilderness, Israel needed water and the LORD provided it.
  • In Isaiah, water imagery often points to the LORD's sustaining grace and future restoration (Isa. 35:6-7; 41:17-18; 44:3).
  • Jesus speaks of "living water" in John 4:10-14 and of rivers of living water in John 7:37-39.
• The "wells of salvation" display abundance.
  • The future salvation is not pictured as a single emergency drink, but as deep wells from which the people continually draw.
  • The joy is not merely relief from danger; it is the enjoyment of God's continuing provision.

Calling upon the LORD and making His deeds known (12:4)

• Verse 4 begins again with "And in that day," marking a second movement in the song.
  • Verses 1-3 emphasize what the redeemed remnant says to God and enjoys from God.
  • Verses 4-6 emphasize proclamation: what the redeemed remnant says to one another about God.
• The command is plural: "Praise the LORD, call upon his name."
  • To call upon His name is to identify oneself openly with the LORD and depend upon Him.
  • It is worship, confession, and public allegiance.
• The redeemed are told to "declare his doings among the people."
  • The word "people" can be understood broadly as peoples or nations.
  • This fits Isaiah 11:10, where the root of Jesse stands as an ensign and the Gentiles seek Him.
• The phrase "make mention that his name is exalted" places God's reputation at the center.
  • The purpose of redemption is not merely Israel's relief, but the exaltation of the LORD's name.
  • The nations are to know not simply that Israel has survived, but that Israel's God is high and glorious.

Singing because the LORD has done excellent things (12:5)

• Verse 5 calls for song: "Sing unto the LORD."
  • The movement from praise to trust to joy now becomes public song.
  • This again matches the exodus pattern, where deliverance produces singing.
• The reason is that "he hath done excellent things."
  • The word points to majestic, exalted, or glorious deeds.
  • In context, those deeds include judgment on the oppressor, preservation of the remnant, the reign of the Branch, and the regathering of Israel.
• The command "this is known in all the earth" expands the horizon beyond Zion.
  • The LORD's work with Israel is never merely local in its final purpose.
  • Isaiah 11:9 said the earth would be full of the knowledge of the LORD; Isaiah 12:5 says that the LORD's excellent deeds are known in all the earth. The change of tense (future to present) is important.
• This verse therefore joins Israel's kingdom hope to worldwide testimony.
  • The remnant is not gathered so that the nations remain ignorant.
  • The LORD's salvation of Israel becomes a public witness to His glory among all peoples.

Zion's cry of joy: the Holy One in the midst (12:6)

• Verse 6 climaxes the song with a direct address to Zion: "Cry out and shout, thou inhabitant of Zion."
  • The singular "inhabitant" again treats Zion collectively.
  • The city and its people are summoned to loud, public joy.
• The reason for joy is the greatness of the One present among them: "for great is the Holy One of Israel in the midst of thee."
  • "The Holy One of Israel" is one of Isaiah's signature titles for the LORD.
  • Earlier in Isaiah, the Holy One was rejected and provoked by Israel's sin (Isa. 1:4; 5:19, 24).
  • Here the Holy One is not distant from Zion, but "in the midst" of her.
• This brings the Immanuel theme to a fitting conclusion.
  • Isaiah 7 introduced the sign of Immanuel, "God with us."
  • Isaiah 9 announced the child whose name includes "The mighty God."
  • Isaiah 11 revealed the Branch whose reign brings righteousness, peace, and regathering.
  • Isaiah 12 ends with the Holy One of Israel great in the midst of Zion.
• The chapter therefore closes the section with worship.
  • The movement has been from fear to trust, from anger to comfort, from judgment to salvation, and from remnant survival to kingdom joy.
  • The proper final response is not merely analysis of prophecy, but praise to the LORD who has become salvation.

Supplemental: how Isaiah 12 reverses the earlier condition

• "O LORD, I will praise thee" (12:1) reverses Israel's earlier rebellion against the LORD.
  • Isaiah 1:4 says they had forsaken the LORD and provoked "the Holy One of Israel" unto anger.
  • Isaiah 5:24 says they had cast away the law of the LORD and despised the word of the Holy One of Israel.
  • Isaiah 12 shows the redeemed remnant no longer despising Him, but praising Him.
• "Though thou wast angry with me, thine anger is turned away" (12:1) reverses the repeated judgment refrain.
  • Isaiah 9:12, 17, 21 and 10:4 repeatedly say, "For all this his anger is not turned away, but his hand is stretched out still."
  • In Isaiah 12, the anger that remained stretched out in judgment has finally been turned away in salvation.
• "Thou comfortedst me" (12:1) reverses the wounded and chastened condition of Judah.
  • Isaiah 1:5-6 pictured the nation as sick, faint, wounded, bruised, and full of putrefying sores.
  • Isaiah 12:1 does not erase the reality of chastening, but shows its end: the LORD Himself comforts the restored remnant.
• "I will trust, and not be afraid" (12:2) reverses the fear that marked the Ahaz crisis.
  • Isaiah 7:2 says the heart of Ahaz and his people moved "as the trees of the wood are moved with the wind."
  • Isaiah 8:12-13 told the faithful not to fear what the people feared, but to sanctify the LORD of hosts Himself.
  • Isaiah 10:24 likewise told Zion not to fear the Assyrian.
  • Isaiah 12 gives the final response: trust without fear.
• "God is my salvation" (12:2) reverses Judah's temptation to seek salvation in political powers.
  • Ahaz's crisis in Isaiah 7-8 exposed the danger of looking to Assyria rather than trusting the LORD.
  • Isaiah 10:20 says the remnant will no longer stay upon him that smote them, but upon the LORD, the Holy One of Israel, in truth.
  • Isaiah 12:2 gives the confession that belongs to that corrected trust: God Himself is salvation.
• "The LORD JEHOVAH is my strength and my song" (12:2) reverses human pride and self-strength.
  • Isaiah 2:11-17 says the lofty looks of man will be humbled and the LORD alone exalted.
  • Isaiah 10:13-15 exposes the Assyrian's boast in his own strength and wisdom.
  • Isaiah 12 places strength and song back where they belong: in the LORD.
• "With joy shall ye draw water out of the wells of salvation" (12:3) reverses the rejected waters of Shiloah.
  • Isaiah 8:6 says the people refused "the waters of Shiloah that go softly" and rejoiced in Rezin and Remaliah's son.
  • Because they refused the gentle waters, the LORD brought the overflowing river of Assyria (8:7-8).
  • Isaiah 12:3 shows the restored people joyfully drawing from the LORD's own wells of salvation.
• "Declare his doings among the people" (12:4) reverses Judah's earlier corruption by the peoples.
  • Isaiah 2:6 says Judah was replenished from the east and pleased with the children of strangers.
  • Instead of being shaped by the nations, the redeemed remnant now bears witness among the nations.
• "Make mention that his name is exalted" (12:4) reverses the exaltation of man.
  • Isaiah 2:11 and 2:17 say the LORD alone will be exalted in that day.
  • Isaiah 12 shows the worshiping remnant doing what that day requires: making His exalted name known.
• "Sing unto the LORD; for he hath done excellent things" (12:5) reverses the bad fruit of the vineyard.
  • Isaiah 5:2 says the LORD looked for grapes, but the vineyard brought forth wild grapes.
  • Isaiah 12:5 celebrates the excellent things the LORD has done, despite Israel's earlier failure to produce what He sought.
• "This is known in all the earth" (12:5) fulfills the widening vision already promised.
  • Isaiah 2:2-4 anticipated nations flowing to Zion to learn the LORD's ways.
  • Isaiah 11:9 said the earth would be full of the knowledge of the LORD as the waters cover the sea.
  • Isaiah 12:5 turns that expectation into praise and proclamation.
• "Great is the Holy One of Israel in the midst of thee" (12:6) reverses Israel's rejection of the Holy One.
  • Isaiah 1:4 says Israel provoked the Holy One of Israel unto anger.
  • Isaiah 5:19, 24 shows the people mocking and despising the Holy One's counsel and word.
  • Isaiah 12 ends with the Holy One not rejected, but great in the midst of Zion.

Supplemental: the flow of Isaiah 1-12

• Isaiah 1-12 forms the opening movement of the book.
  • It introduces Judah's sin, the LORD's indictment, the danger of trusting human powers, and the hope of a purified remnant under the promised king.
  • The section moves from courtroom accusation to kingdom praise.
• Isaiah 1 opens with the LORD's lawsuit against Judah.
  • The nation is religious but rebellious.
  • The LORD rejects empty worship because the people's hands are full of blood.
  • Yet even here, judgment is not the only word: Zion will be redeemed with judgment, and her converts with righteousness.
• Isaiah 2:1-5 gives an early vision of Zion's future glory.
  • The mountain of the LORD's house will be established.
  • The nations will come to learn the LORD's ways.
  • This vision of kingdom peace becomes one of the controlling hopes of the opening section.
• Isaiah 2:6-4:1 returns to Judah's present corruption.
  • The people are full of foreign influence, idols, pride, and misplaced confidence.
  • The day of the LORD will bring down everything high and lifted up.
  • The daughters of Zion, the leaders, and the proud society of Judah all come under indictment.
• Isaiah 4:2-6 gives the first major relief after judgment.
  • The Branch of the LORD will be beautiful and glorious.
  • The remnant will be holy.
  • Zion will be cleansed and covered by the LORD's presence, recalling the cloud and fire of the exodus.
• Isaiah 5 presents the vineyard song and a series of woes.
  • Israel is the LORD's vineyard, but it has produced wild grapes.
  • The sins named in the chapter include greed, drunkenness, moral confusion, pride, and rejection of the LORD's law.
  • The chapter ends with the threat of a distant nation coming swiftly in judgment.
• Isaiah 6 gives Isaiah's call in the year King Uzziah died.
  • Isaiah sees the LORD high and lifted up.
  • His own uncleanness is exposed and cleansed.
  • He is sent to a people who will hear but not understand, until judgment leaves only a holy seed.
• Isaiah 7-8 focuses on the crisis in Ahaz's day.
  • Judah is threatened by Syria and Ephraim.
  • Ahaz refuses to trust the LORD and instead leans toward Assyria.
  • The sign of Immanuel is given, but the larger section shows both the near-term crisis and the deeper issue of whether Judah will fear men or sanctify the LORD.
• Isaiah 9:1-7 turns from darkness to light.
  • Galilee, once humbled, will see great light.
  • A child is born and a son is given.
  • His government, peace, Davidic throne, and righteous rule will have no end.
• Isaiah 9:8-10:4 returns to the judgment cycle against Israel.
  • Ephraim's pride refuses correction.
  • The repeated refrain shows that the LORD's anger is not turned away because the people do not return to Him.
  • The cycle culminates in woe upon unjust lawmakers and leaders who oppress the needy.
• Isaiah 10:5-21 explains Assyria as the rod of God's anger.
  • Assyria is an instrument in the LORD's hand, but Assyria does not think of itself that way.
  • The Assyrian boasts in his own power and wisdom.
  • The LORD will punish the Assyrian's pride, and a remnant will return to the mighty God.
• Isaiah 10:22-11:16 moves from remnant judgment to Messianic kingdom hope.
  • Only a remnant will return, but the remnant is real.
  • The Assyrian threat comes near Zion, but the LORD cuts down the proud forest.
  • From the felled scene comes the Branch from Jesse, whose Spirit-endowed rule brings righteousness, peace, Gentile hope, and Israel's regathering.
• Isaiah 12 closes the whole opening movement with praise.
  • The anger that had not been turned away is now turned away.
  • The LORD Himself is salvation.
  • The redeemed draw water with joy, proclaim His deeds among the peoples, and cry out because the Holy One of Israel is great in the midst of Zion.
• The broad movement of chapters 1-12 is therefore:
  • Judah is guilty.
  • Human pride and false trust must be brought low.
  • Judgment is certain, but not final.
  • A remnant will be purified and restored.
  • The promised Davidic king will reign in righteousness.
  • Zion's final word is not shame or fear, but joyful praise in the presence of the Holy One of Israel.