Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.

“"I will give thanks": here is set down a giving of thanks for a benefit received. This indeed the prophet already saw in the prophetic spirit, and promised to the people. Hence he does three things. First, he sings a canticle; second, he promises the people a benefit, "you shall draw"; third, he foretells that the people will sing, "and you shall say." Now they were then weighed down by three evils: namely, for past faults, by the divine fury; for future punishments, by fear of enemies; for present evils, by sorrow of heart. Against the first he calls to mind the mercy of God; and so he says: "I will give thanks to you, I, Lord," "from now," that is, I will praise, because [this is the praise] of a people not yet seeing the benefit for which they might give thanks, concerning this which follows: "for," first, justly, "you were angry with me," for my sins, "and your fury was turned," into mercy, "and you have consoled me," as to the effect of mercy (the past tense put for the future): and this in the return of the people from Babylon, and especially in the consolation wrought through Christ. Zach. 8: "As I thought to afflict you, when your fathers had provoked me to wrath, says the Lord." Against the second he confesses trust in God: "behold, God is my savior," freeing the people from the servitude of Babylon, or more truly, who saves his people. Matth. 1: "For he himself will save his people from their sins." Jerem. 30: "Do not fear, my servant Jacob, says the Lord, nor be dismayed, Israel, for behold, I will save you from a far land." Against the third, the power of divine strength: "my strength," by which I stand, "and my praise," which I praise, idols having been abandoned. Psal. 17: "I will love you, Lord, my strength." "You shall draw." Here he promises the benefit. "Waters," of consolation, refreshing against the heat of tribulation. "And you shall say." Here he also foretells that the people will sing, after the benefit has been received: and it contains a mutual exhortation of the people to divine praise. Now the exhortation is set down as to three things: to the confession of divine praise, to the giving of thanks: "sing to the Lord"; to common exultation: "exult." Concerning the first, four things are set down. For either we confess through faith: "confess to the Lord." Roman. 10: "With the heart it is believed unto justice, but with the mouth confession is made unto salvation." Or we invoke through prayer, "call upon." Below, 55: "Seek the Lord while he may be found, call upon him while he is near." Or it is announced through preaching: "make known his devisings," for he has devised many things for saving. Jer. 31: "Hear the word of the Lord, you nations, and announce it in the islands that are far off." Or it is called to mind through continual meditation, "remember." Psal. 104: "Remember his wonderful works." "Sing." Here he exhorts to the giving of thanks. And first, that they give thanks to God. "Sing to the Lord," "for he has done magnificently," in freeing us. Psalm. 97: "Sing to him a new song, for he has done marvelous things." Second, that it be announced to the world, "announce." Tob. 12: "Bless the God of heaven, and confess to him before all the living." "Exult." Here is set down the exhortation to exultation: and first, that there be joy in the heart, "exult"; second, that there be jubilation in the mouth, "praise"; third, the reason for both is given, "for great." Below, 35: "It shall exult, rejoicing and praising." It should be noted, on that word, "you shall draw waters," that water is, first, of doctrine. Below, 55: "All you who thirst, come to the waters." Second, of grace. Joan. 7: "He who believes in me, rivers of living water shall flow from his belly." Third, of baptismal cleanness. Joan. 3: "Unless one be reborn of water and the Holy Spirit, he cannot enter the kingdom of God." Likewise note, that water is to be drawn from the fountain: first, of divine wisdom. Eccl. 1: "The fountain of wisdom is the word of God on high." Second, of eternal life. Jer. 2: "They have forsaken me, the fountain of living water." Third, of the body of Christ. Zach. 13: "In that day there shall be a fountain lying open to the house of David." Note, on that word, "his devisings," that Christ devised, first, a brief word of salvation. Baruch 3: "He found out the whole way of knowledge, and gave it to Jacob his servant, and to Israel his beloved." Second, a new manner of saving. Job 33: "I have found wherein I may be propitious to him." Third, the people to be saved. Luc. 15: "Rejoice with me, for I have found the drachma which I had lost." Note, on that word, "in your midst, the Holy One of Israel," that Christ is in the midst: first, as a light for illuminating. Eccl. 50: "As the morning star in the midst of a cloud." Second, as a mediator for reconciling. Luc., last chapter: "Jesus stood in the midst of the disciples, and said to them, Peace to you." Third, as a minister for distributing. Luc. 22: "But I am in the midst of you as one who serves."”

“Cry out, and shout,.... By singing aloud, with the high praises of God in the mouth: thou inhabitant of Zion: born and brought up there, free of Zion, that is settled and dwells there, and so happy; since there plenty of provisions is had, health is enjoyed, and the inhabitants in the utmost safety and protection, having the greatest privileges and immunities; and therefore have reason to sing and shout for joy, and especially for what follows: for great is the Holy One of Israel in the midst of thee; by "the Holy One of Israel" is meant Christ, the Redeemer and Husband of this church; see Isa 48:17 because, as God, he is the God of Israel, the spiritual Israel, and as such is holy, even glorious in holiness; and, as man, sprung from Israel, literal Israel, and as such is holy in his nature, acts, and offices; and is the sanctifier of the whole Israel of God, from whom they receive all their holiness: he is "in the midst" of his church, in the midst of Zion, and the inhabitants of it, to whom he has promised his presence, and grants it, and which causes such joy and gladness, as nothing else can give; and here he is "great", and shows himself to be so, the great God, and our Saviour; a Saviour, and a great one; a great King over the holy hill of Zion; and a great High Priest over the house of God; wherefore greatness should be ascribed unto him, and praise be given him. Next: Isaiah Chapter 13”

“Of thee. He alludes to the name Emmanuel. Christ preached, and his own would not receive him, John i. 11., and 26. (Calmet) — He continues with us, concealed under the sacramental species [of the Eucharist]. (Menochius) Bible Text & Cross-references: A canticle of thanksgiving for the benefits of Christ. 1 And thou shalt say in that day: I will give thanks to thee, O Lord, for thou wast angry with me: thy wrath is turned away, and thou hast comforted me. 2 Behold, God is my Saviour, I will deal confidently, and will not fear: *because the Lord is my strength, and my praise, and he is become my salvation. 3 You shall draw waters with joy out of the Saviour’s fountains: 4 And you shall say in that day: Praise ye the Lord, and call upon his name: make his works known among the people: remember that his name is high. 5 Sing ye to the Lord, for he hath done great things: shew this forth in all the earth. 6 Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the holy one of Israel.”

“inhabitant of Zion--Hebrew, "inhabitress"; so "daughter of Zion," that is, Zion and its people. in the midst of thee--of Jerusalem literally (Jer 3:17; Eze 48:35; Zep 3:15, Zep 3:17; Zac 2:10). The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrow-minded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the nations. These prophecies are in their right chronological place, in the beginning of Hezekiah's reign; then the nations of Western Asia, on the Tigris and Euphrates, first assumed a most menacing aspect. Next: Isaiah Chapter 13”