Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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This chapter Isaiah 12:1-6 is a part of the vision which was commenced in Isaiah 10:5. The prophet had foretold the deliverance of the nation from the threatened invasion of Sennacherib Isaiah 10; he had then looked forward to the times of the Messiah, and described the certainty, the character, and the consequences of this reign Isaiah 11. The eleventh chapter closes with a reference to the deliverance of the nation from the oppression of the Egyptians. That deliverance was celebrated with a beautiful ode, which was sung by Miriam and 'all the women,' who 'went out after her with timbrels and with dances' Exodus 15:1-21. In imitation of that deliverance, Isaiah says, in this chapter, that the deliverance of which he speaks shall be celebrated also with a song of praise; and this chapter; therefore, is properly an expression of the feelings office redeemed people of God, in view of his great mercy in interposing to save them.
It should be read in view of the great and glorious deliverance which God has performed for us in the redemption of his Son; and with feelings of lofty gratitude that he has brought us from worse than Egyptian bondage - the bondage of sin. The song is far better applied to the times of the Messiah, than it could be to anything which occurred under the Jewish dispensation. The Jews themselves appear to have applied it to his time. On the last day of the feast of tabernacles, they brought water in a golden pitcher from the fountain of Siloam, and poured it, mingled with wine, on the sacrifice that was on the altar, with great rejoicing (see the notes at John 7:14, notes at John 7:37). This custom was not required by Moses, and probably arose from the command in Isaiah 12:3 of this chapter. Our Saviour applied it to himself, to the benefits of his gospel, and to the influences of the Spirit John 7; and the ancient Jews so applied it also. 'Why is it called the house of drawing? Because from thence they draw the Holy Spirit; as it is written, "and ye shall draw water with joy from the fountains of salvation."' - ("Jerusalem Talmud" as quoted by Lowth.)
Adam Clarke's Commentary and Critical Notes on the Bible
Isaiah 12 Introduction
Prophetic hymn of praise for the great mercies vouchsafed to the children of Israel in their deliverance from the great Babylonish captivity, and for redemption by the Messiah, Isaiah 12:1-6.
This hymn seems, by its whole tenor, and by many expressions in it, much better calculated for the use of the Christian Church than for the Jewish, in any circumstances, or at any time that can be assigned. The Jews themselves seem to have applied it to the times of Messiah. On the last day of the feast of tabernacles they fetched water in a golden pitcher from the fountain of Shiloah, springing at the foot of Mount Sion without the city: they brought it through the water-gate into the temple, and poured it, mixed with wine, on the sacrifice as it lay upon the altar, with great rejoicing. They seem to have taken up this custom, for it is not ordained in the law of Moses, as an emblem of future blessings, in allusion to this passage of Isaiah, "Ye shall draw waters with joy from the fountains of salvation," expressions that can hardly be understood of any benefits afforded by the Mosaic dispensation. Our Savior applied the ceremony, and the intention of it, to himself, and the effusion of the Holy Spirit, promised, and to be given, by him. The sense of the Jews in this matter is plainly shown by the following passage of the Jerusalem Talmud: "Why is it called the place or house of drawing?" (for that was the term for this ceremony, or for the place where the water was taken up) "Because from thence they draw the Holy Spirit; as it is written, And ye shall draw water with joy from the fountains of salvation." See Wolf. Curae Philol. in N.T. on John 7:37, John 7:39. - L. The water is Divine knowledge, says Kimchi, and the wells the teachers of righteousness. The Targum renders this in a very remarkable manner: "Ye shall receive with joy (אולפן חדת ulephan chadath) a new doctrine from the chosen among the righteous." Does not this mean the Gospel, the new covenant? And did not the Targumist speak as a prophet?
INTRODUCTION TO Isaiah 12
This chapter contains a song of praise and thanksgiving for redemption and salvation by Christ, of which the preceding chapter Isaiah 11:1 is a famous prophecy. It begins with an account of the church's former uncomfortable and now comfortable state and condition, Isaiah 12:1 the foundation of whose comfort was Christ her salvation and strength, and so her song, which engaged her trust, and dispelled her fears, Isaiah 12:2 hence encouragement to others to apply to the fulness of Christ for grace, and fresh supplies of it, to be had with joy, Isaiah 12:3 and then follow certain mutual exhortations to praise, exalt, and glorify Christ, with reasons enforcing them, Isaiah 12:4.
forms the lyrical epilogue to the first great division of the book (ch. 1–12). It consists of two short hymns of praise (Isaiah 12:1-2 and Isaiah 12:3-6) which are put into the mouth of the ransomed people. As Israel sang songs of triumph after the crossing of the Red Sea (Exodus 15), so the restored exiles shall celebrate the great salvation with such psalms of thanksgiving and joy as these. There is thus an obvious link of connexion with Isaiah 11:10-16, where the anticipations of the Messianic salvation are throughout largely coloured by reminiscences of the exodus from Egypt. Nevertheless, the secondary and imitative character of the chapter is so apparent as almost to exclude the supposition that it was written by Isaiah. Its literary affinities are with the Song of Moses, with certain parts of the Psalter, and with lyrical passages interspersed in the later prophecy of ch. 24–27 (see the Notes below). With the exception of the expression “Holy One of Israel” in Isaiah 12:6 it presents none of the phrases distinctive of Isaiah’s style; and in no other instance does that prophet close an oracle with a liturgical passage like this. Hence the opinion expressed by Ewald in 1840, that the chapter is a late addition to the book of Isaiah, has slowly won a wide acceptance among scholars.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Isa 12:1-6.
Isa 12:1-6.
THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS.
Just as Miriam, after the deliverance of the Red Sea
(Isa 11:16),
celebrated it with an ode of praise
(Ex 15:1-19).
And in that day - The day referred to in the previous chapter, the time of the Messiah, when the effects of his reign shall be seen everywhere. The duty of praise, however, is couched in such language as to make it applicable to the event predicted in the former part of the prophecy Isaiah 10 - the delivering of the nation from the invasion of Sennacherib, as well as the more glorious event on which the prophet fixed his eye Isaiah 11 - the coming and reign of the Messiah. The language of this song of praise would be appropriate to both these events.
Thou shalt say - The address to an individual here, in the term 'thou,' is equivalent to "everyone," meaning that "all" who were thus interested in the divine interposition should say it.
O Lord - O Yahweh - the great author of this interposition.
I will praise thee: though thou wast angry with me - If this language is applied to the Jews, and supposed to be used by them in regard to the invasion of Sennacherib, it means, that God suffered their land to be invaded, and to be subjected to calamities, in consequence of their sins (Isaiah 10:6 ff.) If it is supposed to be applied to the time of the Messiah, then it is language which every redeemed sinner may use, that God was angry with him, but that his anger is turned away. As applicable to the redeemed, it is an acknowledgement which they all feel, that they have no claim to his mercy, and that it lays the foundation for unceasing praise that his anger is turned away by the plan of salvation.
Though thou wast angry "For though thou hast been angry" - The Hebrew phrase, to which the Septuagint and Vulgate have too closely adhered, is exactly the same with that of St. Paul, Romans 6:17 : "But thanks be to God, that ye were the slaves of sin; but have obeyed from the heart;" that is, "that whereas, or though, ye were the slaves of sin, yet ye have now obeyed from the heart the doctrine on the model of which ye were formed."
The salvation promised in the foregoing chapter was compared to that of Israel "in the day that he came up out of the land of Egypt;" so that chapter ends. Now as Moses and the children of Israel then sang a song of praise to the glory of God (Ex 15:1) so shall the people of God do in that day when the root of Jesse shall stand for an ensign of the people and shall be the desire and joy of all nations. In that day, I. Every particular believer shall sing a song of praise for his own interest in that salvation, Isa 12:1,2). "Thou shalt say, Lord, I will praise thee." Thanksgiving-work shall be closet-work. II. Many in concert shall join in praising God for the common benefit arising from this salvation (Isa 12:4-6): "You shall say, Praise you the Lord." Thanksgiving-work shall be congregation-work; and the praises of God shall be publicly sung in the congregations of the upright.