You shall draw waters with joy. In this verse he confirms what we have already noticed, that this chapter may be regarded as a seal to confirm the promise which he gave about the redemption of his people. As if he had said, "The salvation of God hath been set before you, as if it were a constant running fountain, from which you can draw waters in abundance." This is a very beautiful metaphor; for in this life nothing is more necessary than water, so that there is no kind of scarcity that gives us more uneasiness or more distress than a scarcity of water. Thus, by a figure of speech, in which a part is taken for the whole, he declares that everything necessary for supporting life flows to us from the undeserved goodness of God. And since we are empty and destitute of everything good, he appropriately compares the mercy of God to a fountain, which satisfies those who are thirsty and dry, refreshes those who are parched with heat, and revives those who are worn out with fatigue. From the fountains of the Savior. [1] This word is more appropriate to this passage than if he had said, "from the fountains of God;" for it yields more consolation when we know that he is the author of our salvation, and therefore the Prophet has skilfully adapted this term to the situation in which it is placed. Now, if this promise includes the whole of Christ's reign, we ought constantly to apply it to our use. Let us therefore know that the goodness of God is held out to us, that we may be satisfied with it; for we ought to be like a dry and thirsty land, as the Psalmist says, (Psalm 143:6,) that we may desire the waters of the Lord. This goodness of God is wonderful and beyond what could have been believed, that he does not suffer us to burn with unsatisfied desire, but presents a fountain from which we may draw abundantly. That fountain is Christ, in whom all God's benefits are imparted to us; for out of his fullness, as John says, we all draw. (John 1:16.) It remains, therefore, that whenever we feel our want we go directly to him.

Footnotes

1 - In the margin he adds, "or, of salvation."

Therefore - In view of all his mercies, the Hebrew is, however; simply, '" and" ye shall draw.' It has already been intimated that the Jews applied this passage to the Holy Spirit: and that probably on this they based their custom of drawing water from the fountain of Siloam at the feast of the dedication (note, John 7:37). The fountain of Siloam was in the eastern part of the city, and the water was borne from that fountain in a golden cup, and was poured, with every expression of rejoicing, on the sacrifice on the altar. It is not probable, however, that this custom was in use in the time of Isaiah. The language is evidently figurative; but the meaning is obvious. A fountain, or a well, in the sacred writings, is an emblem of that which produces joy and refreshment; which sustains and cheers. The figure is often employed to denote that which supports and refreshes the soul; which sustains man when sinking from exhaustion, as the babbling, fountain or well refreshes the weary and fainting pilgrim (compare John 4:14).
It is thus applied to God as an overflowing fountain, suited to supply the needs of all his creatures Jeremiah 2:13; Jeremiah 17:13; Psalm 36:9; Proverbs 14:27; and to his plan of salvation - the sources of comfort which he has opened in the scheme of redeeming mercy to satisfy the needs of the souls of people Zac 13:1; Isaiah 41:18; Revelation 7:17. The word 'rivers' is used in the same sense as 'fountains' in the above places Isaiah 42:15; Isaiah 43:19-20. Generally, in the Scriptures, streams, fountains, rivers, are used as emblematic of the abundant fullness and richness of the mercies which God has provided to supply the spiritual necessities of men. The idea here is, therefore, that they should partake abundantly of the mercies of salvation; that it was free, overflowing, and refreshing - like waters to weary pilgrims in the desert; and that their partaking of it would be with joy. It would fill the soul with happiness; as the discovery of an abundant fountain, or a well in the desert, fills the thirsty pilgrim with rejoicing.

Therefore with joy shall ye (c) draw water out of the wells of salvation.
(c) The graces of God will be so abundant that you may receive them in as great plenty as waters out of a fountain that is full.

Therefore with joy shall ye draw water,.... These words are either an exhortation to others, as the Septuagint and Arabic versions render it, "draw ye"; and so likewise an encouragement to them by her example, or a prophecy that they should do this; that is, apply to Christ for grace, and receive it from him: for by "water" is meant grace, which is compared to it, because it is softening, purifying, fructifying, cooling, and refreshing, and extinguishes thirst; and this is to be "drawn", it is to be come at, though the well in which it is be deep, and not in the reach of everyone; the bucket is faith that it is drawn with, and this is the gift of God; and it is in the exercise of this grace, which requires diligence, strength, and labour, that saints receive from Christ, and grace for grace; and this is exercised in the use of means, by prayer, reading of the Scriptures, and attendance on the word and ordinances, by which faith draws hard, and receives much, and, when it does, it is attended "with joy": salvation itself is received with joy, and so is the Saviour; as also a justifying righteousness, and pardoning grace, and likewise every supply of grace; which joy is of a spiritual kind, is in a way of believing, what a stranger intermeddles not with, and is unspeakable and full of glory:
out of the wells of salvation, or "fountains"; as all the three Persons are; Jehovah the Father, as he is called "the fountain of living water", Jeremiah 2:13 so he is the fountain of salvation; it springs from him, from his everlasting love, his eternal purposes, his infinite wisdom, his sure and unalterable covenant, his free grace in the mission of his Son; and he himself is the God of grace, from whence it all comes, and every supply of it. The Spirit and his grace are called a "well of living water", John 4:14 and he also is a well of salvation; it is he that convinces men of their need of it, that brings near this salvation to them, and shows them their interest in it, and bears witness to it, and is the earnest and pledge of it; and he is the author of all that grace which makes them meet for it, and from whom are all the supplies of it by the way. But more especially Christ is meant, who is the "fountain of gardens, and well of living water", Song 4:15 in whom salvation is, and in no other: the words may be rendered, "the wells" or "fountains of the Saviour" (r), yea, of Jesus; and which are no other than the fulness of grace in him: the phrase denotes the abundance of grace in Christ, much of which is given out in conversion; an abundance of it is received with the free gift of righteousness for justification; and a large measure of it in the pardon of sins, and in all the after supplies, through the wilderness of this world, till the saints come to glory; and which is vouchsafed to a great number, to all the elect angels and elect men, to all the churches, and the members thereof, in all ages; and this always has been and ever will be communicating to them. The Targum is,
"and ye shall receive a new doctrine from the chosen, the righteous;''
or of the righteous; which is true of the doctrine of the Gospel, received by the hands of chosen men, the apostles of Christ. The Jews (s) make use of this passage, in confirmation of the ceremony of drawing of water at the feast of tabernacles; and say (t) it signifies the drawing of the Holy Ghost; that is, his grace.
(r) "de fontibus Salvatoris", V. L.; Vatablus. (s) T. Bab. Succa, fol. 48. 2. & 50. 2. (t) Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1.

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" (John 7:2, John 7:37-39). The pouring out of water indicated repentance (1-Samuel 7:6; compare, as to the Jews' repentance hereafter, Zac 12:10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joel 2:23).
wells--not mere streams, which may run dry, but ever-flowing fountains (John 4:14; John 7:38), "Out of his belly (that is, in and from himself)--living water" (Isaiah 42:18; Psalm 84:6; Zac 13:1; Revelation 7:17).

Isaiah 12:3, again, contains a prophetic promise, which points back to the commencement of Isaiah 12:1 : "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 (מעיני as it is pointed here, instead of מעיני,
(Note: The root is the same as, for example, in יעלתסּו (they rejoice) and יעלתסּו; here, however, it is more striking, because the singular is written מעין, and not מעין. At the same time, it is evident that the connecting sound ay was rather preferred than avoided, as Ewald maintains - as we may see, for example, from the repeated aychi in Ps 103.))
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 Isaiah 12:4-6 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 Psalm 105:1; 1-Chronicles 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 Isaiah 26:10, with ‛âsâh: to prove it practically, just as with lābēsh in Psalm 93:1, to show one's self openly therein. Instead of the Chethib meyudda‛ath in Isaiah 12:5, 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.

With joy - Your thirsty souls shall be filled with Divine graces and comforts, which you may draw from God, in the use of gospel - ordinances.