Isaiah 12 commentary

ISAIAH 12 COMMENTARY
EDITED BY GLENN PEASE
Songs of Praise
1 In that day you will say:
“I will praise you, LORD.
Although you were angry with me,
your anger has turned away
and you have comforted me.
1.BARNES, “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 Isa. 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 Isa. 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 (Isa_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.
2. CLARKE, “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, Rom_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.”

3. GILL, “And in that day thou shalt say,.... The following song of praise; just as Israel did,
when they were brought through the Red sea, and saved out of the hands of their enemies; to
which there are several allusions and references in it; that deliverance being typical of salvation
by Christ; the Gospel day, or the times of the Gospel, are here meant:
O Lord, I will praise thee; or "confess thee"; to be my Lord, Redeemer, and Saviour, my
Husband, Head, and King; or "confess to thee" (q), my sins and transgressions, and
unworthiness to receive any favour from thee, and gratefully acknowledge all the favours
bestowed upon me:
though thou wast angry with me; as it appeared to the church, and according to her
apprehensions of things, though not in reality, or strictly or properly speaking; for anger is not
to be ascribed to God; but it is a speaking after the manner of men; and the Lord seems to be
angry when he hides his face from his people, when he refuses to hear their cries, when he
afflicts them, and continues his hand upon them, and when he lets in a sense of wrath into their
consciences:
thine anger is turned away; he granting his gracious presence; taking off his afflicting hand;
manifesting his love, particularly his pardoning grace and mercy; peace and reconciliation being
made by the blood of Christ, and justice satisfied, the effects of resentment and displeasure
cease:
and thou comfortedst me; by shedding abroad his love in her heart; by discovering the free
and full forgiveness of sin; by lifting up the light of his countenance; by an application of
precious promises; and by means of the word and ordinances, through the influence of the
blessed Spirit as a comforter; who leads in this way for comfort to the person, blood,
righteousness, sacrifice, and fulness of Christ, and comforts with these, by applying them, and
showing interest in them. The Targum is,
"and thou shalt say at that time, I will confess before the Lord; for that I have sinned before thee,
thine anger is upon me; but when I am turned to the law, thine anger will turn from me, and
thou wilt have mercy on me;''
or rather turned to Christ, and embrace his Gospel, which is the only way to have comfort.
4. HENRY, “This is the former part of the hymn of praise which is prepared for the use of the
church, of the Jewish church when God would work great deliverances for them, and of the
Christian church when the kingdom of the Messiah should be set up in the world in despite of
the opposition of the powers of darkness: In that day thou shalt say, O Lord! I will praise thee.
The scattered church, being united into one body, shall, as one man, with one mind and one
mouth, thus praise God, who is one and his name one. In that day, when the Lord shall do these
great things for thee, thou shalt say, O Lord! I will praise thee. That is,
I. “Thou shalt have cause to say so.” The promise is sure, and the blessings contained in it are
very rich, and, when they are bestowed, will furnish the church with abundant matter for
rejoicing and therefore with abundant matter for thanksgiving. The Old Testament prophecies of
gospel times are often expressed by the joy and praise that shall then be excited; for the

inestimable benefits we enjoy by Jesus Christ require the most elevated and enlarged
thanksgivings.
II. “Thou shalt have a heart to say so.” All God's other gifts to his people shall be crowned with
this. He will give them grace to ascribe all the glory of them to him, and to speak of them upon
all occasions with thankfulness to his praise. Thou shalt say, that is, thou oughtest to say so. In
that day, when many are brought home to Jesus Christ and flock to him as doves to their
windows, instead of envying the kind reception they find with Christ, as the Jews grudged the
favour shown to the Gentiles, thou shalt say, O Lord! I will praise thee. Note, we ought to
rejoice in, and give thanks for, the grace of God to others as well as to ourselves.
1. Believers are here taught to give thanks to God for the turning away of his displeasure from
them and the return of his favour to them (Isa_12:1): O Lord! I will praise thee, though thou
wast angry with me. Note, Even God's frowns must not put us out of tune for praising him;
though he be angry with us, though he slay us, yet we must put our trust in him and give him
thanks. God has often just cause to be angry with us, but we have never any reason to be angry
with him, nor to speak otherwise than well of him; even when he blames us we must praise him.
Thou was angry with us, but thy anger is turned away. Note, (1.) God is sometimes angry with
his own people and the fruits of his anger do appear, and they ought to take notice of this, that
they may humble themselves under his mighty hand. (2.) Though God may for a time be angry
with his people, yet his anger shall at length be turned away; it endures but for a moment, nor
will he contend for ever. By Jesus Christ, the root of Jesse, God's anger against mankind was
turned away; for he is our peace. (3.) Those whom God is reconciled to he comforts; even the
turning away of his anger is a comfort to them; yet that is not all: those that are at peace with
God may rejoice in hope of the glory of God, Rom_5:1, Rom_5:2. Nay, God sometimes brings
his people into a wilderness that there he may speak comfortably to them, Hos_2:14. (4.) The
turning away of God's anger, and the return of his comforts to us, ought to be the matter of our
joyful thankful praises.
5. JAMISON, “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 (Exo_15:1-19).
6. K&D, “As Israel, when redeemed from Egypt beyond the Red Sea, sang songs of praise, so
also will the Israel of the second redemption, when brought, in a no less miraculous manner,
across the Red Sea and the Euphrates. “And in that day thou wilt say, I thank Thee, O Jehovah,
that Thou wast angry with me: Thine anger is turned away, and Thou hast comforted me.
Behold, the God of my salvation; I trust, and am not afraid: for Jah Jehovah is my pride and
song, and He became my salvation.” The words are addressed to the people of the future in the
people of the prophet's own time. They give thanks for the wrath experienced, inasmuch as it
was followed by all the richer consolation. The formation of the sentence after ‫י‬ ִⅴ is paratactic;
the principal tone falls upon 1b, where yashob is written poetically for vayyashob (cf., Deu_32:8,
Deu_32:18; Psa_18:12; Hos_6:1). We hear the notes of Psa_90:13; Psa_27:1, resounding here;
whilst Isa_12:2 is the echo of Exo_15:2 (on which Psa_118:14 is also founded). ‫זִי‬ ָ‫ע‬ (to be read ‛
ozzi, and therefore also written ‫י‬ִ‫ז‬ ָ‫)ע‬ is another form of ‫י‬ִ‫,ע‬ and is used here to signify the proud
self-consciousness associated with the possession of power: pride, and the expression of it, viz.,
boasting. Zimrath is equivalent in sense, and probably also in form, to zimrati, just as in Syriac

zemori (my song) is regularly pronounced ze
mor, with the i of the suffix dropped (see Hupfeld on
Psa_16:6). It is also possible, however, that it may be only an expansion of the primary form
zimrath = zimrah, and therefore that zimrath is only synonymous with zimrati, as chephetz in
2Sa_23:5 is with chephtzi. One thing peculiar to this echo of Exo_15:2 is the doubling of the Jah
in Jah Jehovah, which answers to the surpassing of the type by the antitype.
7.CALVIN, “1.And thou shalt say in that day. Isaiah now exhorts all the godly to thanksgiving. Yet the
exhortation has also this object, that the promise may be more fully believed; for he seals it with that
exhortation, that they may be convinced that it is certain, and may not think that they are deluded by
unfounded hope, when a form of thanksgiving is now given, and, as it were, put into their mouth; and this
would not have been the case, if there had not been just and solid grounds. At the same time, he points
out the purpose which the Lord has in view in doing good in his Church. It is, that the remembrance of his
name may be extolled; not that he needs our praise, but it is profitable to ourselves. We ought also to
consider the honor which he bestows upon us, when he condescends to make use of our services for
extolling and spreading the glory of his name, though we are altogether useless and of no value.
Thou shalt say. He addresses the whole people as if he were addressing one man, because it was their
duty to be so united as to be one. We also are taught by the same example that we ought to be united
together, that there may be one soul and one mouth, (Rom_15:6,) if we desire to have our prayers and
thanksgivings accepted by God.
Though thou wast angry with me. The leading thought of this song is, that God, though he was justly
offended at his people, yet was satisfied with inflicting a moderate chastisement, and showed that he was
willing to be pacified. The particle ‫כי‬ (ki) being sometimes expressive of a cause, some render it, I will
praise thee, O Lord, because, having been angry with me, still thou art immediately reconciled; but as it
sometimes signifies though, (193) I have adopted the rendering which I considered to agree best with this
passage.
Believers, therefore, first acknowledge their guilt, and next ascribe it to the mercy of God that they have
been freed from their distresses. The words being in the future tense, the following interpretation might
also be adopted: — “ temporal chastisement will not prevent thee from having at length compassion on
me, and from giving me ground of joy and comfort.” Whichsoever of these views be taken, this sentiment
ought to be carefully observed; for as soon as a conviction of God’ anger seizes our minds, it prompts us
to despair, and if it be not seasonably counteracted, it will speedily overwhelm us. Satan also tempts us
by all methods, and employs every expedient to compel us to despair. We ought, therefore, to be fortified

by this doctrine, that, though we feel the anger of the Lord, we may know that it is of short duration,
(Psa_30:5,) and that we shall be comforted as soon as he has chastened us.
When we have been relieved from distresses, let us call to remembrance that our punishment is ended,
not because we have paid to the justice of God what we had deserved, but because through his fatherly
love he spares our weakness. This confession belongs properly to the godly and elect; for though the
chastisements of the godly and ungodly appear to be the same, yet the reasons of them are exceedingly
different. The wrath of the Lord against the ungodly is perpetual, and the chastisements which are
inflicted on them are forerunners of everlasting destruction: no alleviation or consolation is promised to
them. But the godly feel that the wrath of God is of short duration, and encourage their hearts by hope
and confidence; for they know that God will be gracious to them, since he has declared that he punishes
their sins for no other reason than to train them to repentance, that they may not perish along with
the world. (1Co_11:32.)
(193) Lowth remarks that the Hebrew phrase is exactly the same with what we find in Rom_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. “For thou wast angry. That is, whereas thou wast angry, now hast thou forgiven
and comforted me.” — Stock.
FT185 He also is become my salvation. — Eng. Ver.
FT186 In the margin he adds, “ of salvation. ”
FT187 Call upon his name, (or, Proclaim his name.) — Eng Ver.
FT188 Declare his doings among the people. — Eng. Ver.
8. MEYER, “A SONG OF THANKSGIVING
Isa_11:10-16; Isa_12:1-6
The prophet’s vision extends. He has seen the effect of redemption, as it emanates from Jesus
Christ, upon the whole physical creation; now he beholds also the ingathering of all Israel. The
ancient enmity between Ephraim and Judah would pass away. As Paul puts it afterward, “All

Israel shall be saved,” Rom_11:25-26. As they were brought out of Egypt, so shall they be
brought from all the countries of the world, where they have dwelt during these Christian
centuries. The return of the Jews under Ezra included those of one tribe only, and cannot fulfill
the great dreams of all the prophets as here of Isaiah. The following chapter is the counterpart of
Exo_15:1-27. When their enemies are overwhelmed in the great battle of Armageddon, the
ransomed hosts of Israel shall break forth in this anthem.
The Isa_12:3 was chanted by the priests on the last day of the Feast of Tabernacles, Joh_7:37-
38. The little possessive pronoun my is the bucket with which we draw water from the depths of
God. Our pilgrimage way is lined by these wells of saving help.
9. PULPIT, “Christian thanksgiving - its principal characteristics.
There is so much allusion in this thanksgiving song to the "song of Moses," that Isaiah cannot but be
supposed to intend some comparison between the two. The occasion, however, of their utterance is so
different, and their scale and method of construction so far apart, that it is difficult to draw out in detail any
comparison between the two that would not appear forced and unnatural. Moses' song is a burst of
gratitude for a particular temporal mercy; the Church's thanksgiving is a constant outpour of thanks and
praise for continuous spiritual benefits. The song may, therefore, better be considered in itself, as a model
to be borne in mind, and in its main points followed, by the Church in all ages. We may regard separately
(1) its form;
(2) its matter;
(3) its tone and spirit.
I. THE FORM APPROPRIATE FOR THANKSGIVING. The form employed by Isaiah is poetical. His song
consists of two stanzas—one of six, the other of seven lines. The lines are of nearly equal length, varying,
however, between three and four feet. The predominant foot is the iambic; but there is an admixture of
anapaests and trochees. The details of the form are unimportant, and not readily transferable from poetry
so peculiar as the Hebrew to the poetry of modern times and countries. What is mainly important is the
simple fact of the thanksgiving being a poem. It does not, of course, bind the Church to express
thanksgiving in no other way, but it is a strong argument for the predominant use of poetry for such
expression. And the instinct of the Church, has been in accordance. From the first she has made the
Psalms of David her especial "book of praise." She has found in other parts of Scripture a number of
canticles framed upon the same Hebrew model, and has adopted them into her services. She has
accepted from one of her noblest saints the glorious poem of the "Te Deum." She has found one hymn of
praise, worthy of frequent use, in the Apocrypha. And further, she has been prolific herself of hundreds
and thousands of sacred songs, written in a score of languages, and in more varieties of meter than can
be counted, with which her members delight to praise God in the congregation.
II. THE MATTER APPROPRIATE FOR THANKSGIVING. Thanksgiving is for blessings or benefits
received; and the main matter for thanksgiving must always be a mention, more or less full, of the
particular blessings or benefits for which the thankfulness is felt. Moses in his "song" dwells at some
length on the passage of the Red Sea by Israel, and the destruction of Pharaoh's host which followed
(Exo_15:1, Exo_15:4-10, Exo_15:12). The Church, according to Isaiah, commemorates her deliverance
from the wrath of God (verse 1), her possession of salvation (verse 2), and the presence of the Holy One
of Israel in her midst (verse 6). In her deliverance are included all the spiritual benefits of the past, in her
salvation all the joys and blessings of the future; in the presence of the Holy One is her continual actual
delight and happiness—a delight and happiness that words are feeble to paint. What is most remarkable
in Isaiah's representation is the absence of all reference to temporal blessings. The spiritual benefits
absorb all the thought and attention of the Church's members, and are alone celebrated in their song of
rejoicing.

III. THE TONE AND SPIRIT REFER FOR THANKSGIVING. Thanksgiving may be formal, cold, and
perfunctory, or it may be heartfelt, warm, and full of earnestness. Isaiah's thanksgiving song is a model of
hearty, zealous, earnest praise. It expresses
(1) gratitude for past favors;
(2) joy in present salvation;
(3) confidence and trust in God's protecting care for the future;
(4) anxiety to make known his mercies and cause his Name to be praised more widely;
(5) admiration of his works;
(6) adoration of his majesty.
The abruptness that characterizes it is a sign of vehemence; the repeated calls upon others to join in
indicate a strong craving for sympathy. Altogether the tone resembles that of some of the later psalms,
which were, perhaps, written about the same period (see Psa_113:1-9; Psa_117:1-2; Psa_134:1-
3; Psa_149:1-9).
10. PULPIT, “
A hymn of praise.
Some critics say that the language and the tone of thought are so different here from that of Isaiah, that
the hymn cannot be from his pen. The theory seems probable enough that a copyist or reader, who
beheld with joy a fulfillment of the words in Isa_11:15, Isa_11:16, on the deliverance from the Babylonian
exile, supplemented the oracle with these jubilant words."
I. THE FULL HEART SEEKS RELIEF IN RELIGIOUS SONG. If burdened with the sense of guilt, it must
have its litany of grief and deprecation. Pain in the mind, the sense of lonely suffering, readily translates
itself into the image of the anger of God. As Madame de Stael justly remarks, "When we suffer, we easily
persuade ourselves that we are guilty, and violent griefs carry trouble even into the conscience." And
when the suffering ceases, it seems as if a cloud had passed from the sky, and the anger of God were
allayed. He who had been the Judge now appears as the Savior; the heart that had been trembling as the
bruised reed is now strong as if the feet were based on eternal rock. Awhile dejected in the extreme,
"writing bitter things against itself," presently it is filled with boasting and triumph in the sense of
possessing God, nay, of being possessed by God. There is a long gamut of religious feeling; in critical
moments the heart may run through every tone in the scale. In the simple life of feeling the religious spirit
expatiates. The habit of flower, of bird, of child, opening to the sun, singing in the spring-time, is the
reflection of that of the soul. We do not suffer our memories of a long and dreary winter to mar our
enjoyment of the genial breath, the odors, sights, and sounds of spring-time. Nor should the sense of the
long struggles, doubly wintry seasons of the hiding of God's face from the soul, linger in those moments
when the Sun of righteousness returns with healing in his wings, and salvation is for the present a fact, no
longer a hope.
II. THE FITNESS AND BEAUTY OF THANKSGIVING. To withhold thanks from an earthly benefactor,
whose hand has extracted us from a state of peril or need, is to show a deformed soul. To seal the fount
of joyous religious expression, is the way to have presently nothing to express. For if expression follows
naturally on feeling, so the cultivation of religious expression tends to form and to enrich the feeling itself.
Nothing artificial is recommended; but it is well to recognize that sentiment, no less than thought, remains
poorer than it need be without training and tillage. This psalm probably belongs to the period to which the
last section of the psalter belongs; they are songs of deliverance, songs of return from exile, as those

which immediately precede them refer to the dispersion. If the latter soothe us by the profound insight into
suffering and sympathy with the soul in its seeming loneliness and exile from God, no less, maybe, the
psalms of the return educate us in hope, reminding us that we are on our way to God, that our spiritual
exile draws to its close, and "every winter yields to spring."—J.
11. BI. “Praise for redemption
As the Israel that was redeemed from Egypt raised songs of praise on the other side of the Red
Sea, so likewise does the Israel of the second redemption when brought not less miraculously
over the Red Sea and Euphrates. (F. Delitzsch.)
A song in the night
It is time we had a hymn in this prophecy of Isaiah, for the reading has been like a succession of
thunderstorms and earthquakes. (J. Parker, D. D.)
Did Isaiah write this song?
Some say Isaiah did not write this song. It is of no consequence to us who wrote it: here it is, and
it is in the right place, and it expresses the right thought, and there is probably more evidence
for the authorship of Isaiah than for the authorship of any other man. Some have said it is not
like his style: but what is his style? What is the style of the sky? Is it for two days alike? Who
could write the history of the sky simply as it appears to the vision of man? The accounts would
seem to contradict one another, for the sky passes through panoramic changes innumerable,
infinite, and all beautiful where they are not grand. So with the style of this great statesman
Isaiah. He handles things with the infinite ease of conscious power; he is as strong in his music
as he is in his prophecy. (J. Parker, D. D.)
Praise for redemption by the individual and by the Church
In that day—
I. EVERY PARTICULAR BELIEVER shall sing a song of praise for his own interest in that
salvation (Isa_12:1-3). “Thou shalt say, O 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). “Ye shall say, Praise the Lord.” Thanksgiving work shall be congregation
work. (M. Henry.)
A new song for new hearts
The text is many sided. We shall find out the very soul of the passage if we consider it as an
illustration of what occurs to every one of God’s people when he is brought out of darkness into
God’s marvellous light.
I. THE PRELUDE of this song. Here are certain preliminaries to the music. “In that day thou
shalt say.” Here we have the tuning of the harps, the notes of the music follow after in the
succeeding sentences.

1. There is a time for that joyous song which is here recorded. The term, “that day,” is
sometimes used for a day of terror, and often for a period of blessing. The common term to
both is this, they were days of the manifestation of Divine power. “That day,” a day of terrible
confusion to God’s enemies; “that day,” a day of great comfort to God’s friends. Now, the day
in which a man rejoices in Christ, is the day in which God’s power is revealed on his behalf in
his heart and conscience.
2. A word indicates the singer. “Thou.” It is a singular pronoun, and points out one
individual. One by one we receive eternal life and peace. You fancy that it is all right with you
because you live in a Christian nation; it is woe unto you, if having outward privileges, they
involve you in responsibilities, but bring you no saving grace. Perhaps you fancy that your
family religion may somewhat help you, but it is not so; there is no birthright godliness: “Ye
must be born again.” Still, I know ye fancy that if ye mingle in godly congregations, and sing
as they sing, and pray as they pray, it shall go well with you, but it is not so; the wicket gate
of eternal life admits but one at a time. This word, “thou,” is spoken to those who have been
by sorrow brought into the last degree of despair.
3. The next thing to be noted in the preliminaries is the Teacher. It is God alone who can so
positively declare, “thou Shalt say.” If any man presumes to say, “God has turned His anger
away from me,” without a warrant from the Most High, that man lies to his own confusion;
but when it is written. “Thou shalt say,” it is as though God had said, “I will matte it true, so
that you shall be fully justified in the declaration.”
4. Here is another preliminary of the song, namely, the tone of it. “Thou shalt say.” The song
is to be an open one, avowed, vocally uttered, heard of men, and published abroad. It is not
to be a silent feeling, a kind of soft music whose sweetness is spent within the spirit.
II. IN THE SONG ITSELF, I would call to your notice—
1. The fact that all of it is concerning the Lord. It is all addressed to Him. “O Lord, I will
praise Thee: though Thou wast angry, Thine anger is turned away.” When a soul escapes
from the bondage of sin, and becomes consciously pardoned, it resembles the apostles on the
Mount Tabor—it sees no man, save Jesus only. God will be all in all when iniquity is
pardoned.
2. The next thing in this song is, that it includes repentant memories. “Though Thou wast
angry with me.” There was a time when God was to our consciousness angry with us. In the
Hebrew the wording of our text is slightly different from what we get in the English. Our
English translators have very wisely put in the word “though,” a little earlier than it occurs in
the Hebrew. The Hebrew would run something like this, “O Lord, I will praise Thee; Thou
wast angry with me.” Now we do this day praise God that He made us feel His anger.
3. The song of our text contains in itself blessed certainties. “Thine anger is turned away.”
Can a man know that? can a man be quite sure that he is forgiven? Ay, that he can; he can be
as sure of pardon as he is of his existence.
4. Our song includes holy resolutions. “I will praise Thee.” I will do it with my heart in
secret. I will praise Thee in the Church of God, for I will search out other beliers, and I will
tell them what God has done for me. I will cast in my lot with Thy people. I will praise Thee
in my life. I will make my business praise Thee; I will make my parlour and my drawing
room, I will make my kitchen and my field praise Thee. I will not be content unless all I am
and all I have shall praise Thee. I will make a harp of the whole universe; I will make earth
and heaven, space and time, to be but strings upon which my joyful fingers shall play lofty
tunes of thankfulness.

5. This is a song which is peculiar in its character, and appropriate only to the people of God.
I may say of it, “no man could learn this song but the redeemed.” It is not a Pharisee’s song—
it has no likeness to “God, I thank Thee that I am not as other men”; it confesses, “Thou wast
angry with me,” and therein owns that the singer was even as others; but it glories that
through infinite mercy, the Divine anger is turned away, and herein it leans on the appointed
Saviour. It is not a Sadducean song; no doubt mingles with the strain. It is not the
philosopher’s query, “There may be a God, or there may not be”; it is the voice of a believing
worshipper. It is not, “I may be guilty, or I may not be.” It is all positive, every note of it. (C.
H.Spurgeon.)
The heart’s diapason
It is a full song—the swell of the diapason of the heart. (C. H. Spurgeon.)
Grace upon grace
“Thou comfortedst me.” Persons may be liberated from slavery by the arm of power; they may
be rescued from oppression by the exercise of justice; they may be relieved from want by the
hand of bounty; but to pour reviving consolation into the dejected mind is the kind office of pure
affection and pity (Isa_66:13). (R. Macculloch.)
The song of the ransomed
Such will one day be the song of a ransomed nation, and such is even now the song of the
ransomed soul. Until we can sing this song we do not know what praise really means. It is a
striking contrast indeed.
(1) It is a stern and terrible fact that there are some persons on whom the wrath of God
does rest (Joh_3:36). There are few more startling expressions in the whole Bible than
this. Think of the wrath of God abiding on you! You rise up in the morning, and there it
is—hanging over you. You go forth to your work, the sun is shining in the outer world,
making all nature jubilant, and over you this dark funereal pall is still hanging. You
surround yourselves with all the pleasing scenes of a comfortable home. In the very
midst of your comfort and prosperity still that cloud is there. You lay your head upon
your pillow at night, and if you should think at all, your last thoughts might well be: If I
never wake again here on earth, I must certainly wake to find the wrath of God abiding
on me. This is not the only passage in which such an affirmation is made.
(2) How did this great change indicated here take place? If you refer to the immediate
context, you will learn a valuable lesson. In the previous chapters we meet with a very
mournful refrain: “For all this His anger is not turned away, but His hand is stretched
out still.” These sorrowful words come after a description of terrible and overwhelming
judgment. This points to the solemn conclusion that, although it is perfectly true that sin
always brings punishment in its train, the punishment which we endure, as the result of
our sin, does not expiate its guilt. What was it that turned away the anger of God from
Israel? The tenth chapter is merely a parenthesis. It is when the Rod of the stem of Jesse
has appeared, and the eye of God, looking down upon His own nation, sees something
within that nation that He is well pleased with, that a complete change comes over the
aspect of things. The anger of God disappears, the sunlight of Divine pleasure bursts

upon a rejoicing nation, and the next moment we are introduced to this song of
triumphant praise. The moment that the eye of
God, gazing down upon you, sees in your nature that which He beheld of old in the sacred land,
and which He will behold again one day on a consecrated earth, the Plant of renown—Christ
received into your nature, Christ growing in the thirsty, barren soil of your fallen humanity, like
a root in a dry ground, and making all things fertile and fruitful by His presence—when God,
gazing down, sees within you a received Christ, He has noanger, no judgment for that. You will
be able to say, “Thou wast angry; Thine anger is turned away: Thou comfortedst me.”
I. In reaching this point the soul proceeds to make the most astonishing and glorious discovery
it is possible for us to make. “Behold, God is my SALVATION.” I suddenly discover that I have
no longer anything to fear in God. He bridges over in His own blessed Person the vast chasm
between my sin and His purity, and as I step upon this wondrous bridge I find that it will bear
my weight. God Himself brings me to God. This salvation is offered to us for nothing. But it cost
the Son of God something. This salvation is to be appropriated by simple trust. “I will trust, and
not be afraid.”
II. But not only does the happy soul find out that God is his salvation; he goes on to find out that
the Lord Jehovah is his STRENGTH. The very title which the prophet gives to God suggests the
eternal immutability of the great “I Am.” As we obtain salvation by taking God for our salvation,
so we obtain strength by taking God for our strength with equally simple, childlike faith.
III. When you have made the discovery that the Lord Jehovah is your strength, no wonder if you
go on to make yet a third. He is our SONG. God designs that from this time forth you shall be
perfectly happy; but, if you want to be really happy, God must be your song. When we think
upon God there is always something to sing about. His faithfulness and truth; His unchanging
love; His readiness to be to us all that we want; the hope that He holds out to us, blooming with
immortality.
IV. And, as the result of this, we shall “WITH JOY DRAW WATER OUT OF THE WELLS OF
SALVATION.” Some have sat beside the wells of salvation, from time to time, as a matter of
custom and habit, and yet have never known what it was to draw water out of the wells with joy.
You have come to church on Sunday because it happened to be Sunday. You were expected to be
there, and there you were. Some of you have read your Bible because it is a proper thing to do.
Your life has been a life of legal performances. Your prayers have been little better than
superstitious incantations. Now all that is changed. It is with joy, and not with murmuring, that
we are to find our wells. On more than one occasion the Israelites applied for water in this spirit,
and found a curse mingled with their blessing. Let us dig our wells as they dug the well of old at
Beer, when, though they lacked water, they were wise enough to leave the matter in the Lord’s
hands. Then it was God undertook for them. (Anon.)
The present happiness of God’s people set before the unconverted
God, in His infinite mercy, has addressed the most various motives to sinners in general, to
induce them to turn to Him. He has been pleased to set before sinners in His Word the
immediate happiness that they may enjoy in His service, as incomparably greater than any they
can hope to have in this world while absent and alienated from Him And this truth is not before
us most strikingly in these words.
I. We have to consider THE JOY THAT FLOWS FROM THE SENSE OF PARDONED SIN.
1. The first thing here declared to us is, that God does pardon the penitent believer. He was
originally angry with him. God is, and must be, according to His Divine perfections, angry

with those who are living in a state of rebellion against Him. But when a person is brought to
believe in Christ that anger is gone.
2. And as this is the blessing itself, so is the believer, when faith is strong, assured of that
blessing. But when I speak of this as a constraining motive why sinners in general should
turn to God, they may feel that ungodly persons have no such burden. Yet though now the
sinner may not feel his need of such a consolation, he may be assured that it is a consolation
surpassing in value and in peace and in joy all that he has ever experienced in a life of
indifference and ungodliness.
II. THERE IS A JOY ARISING FROM TRUST IN GOD FOR FUTURE BLESSINGS. “Behold,
God is my salvation,” etc.
1. God is become the “salvation” of a penitent believer. That is, He accomplishes His entire
deliverance from sin and its consequences.
2. God is his “salvation” from all present evil, and introduces him to the possession of all
real good (Psa_121:7; Psa_84:11; Rom_8:28). Hence, then, the Lord does not reserve all the
blessings of His people for the eternal world, but pours out His treasures of mercy upon
them even now. And as God bestows upon His people this assurance that He is “their
strength and their salvation,” it must fill them with abiding joy. (B. W. Noel, M. A.)
The joy of salvation
At the Southport Convention, 1901, the Rev.
W.Y. Fullerton told an amusing incident of a friend of his, not a Methodist,but with enough fire
for two, who wrote a post card to a friend, and having filled up the back, wrote a closing message
on the front of the card, “Be of good cheer, brother.” And the Post Office authorities not only
surcharged the recipient, but stamped beneath the message, “Contrary to regulations.” Christian
joy is legitimate, and not opposed to the regulations of heaven. (Methodist Times.)
Assurance of salvation
Assurance of salvation makes the firmest, the most active, the most useful, the holiest, the
happiest, the most even and regular Christians. (John Bate.)
2
Surely God is my salvation;
I will trust and not be afraid.

The LORD, the LORD himself, is my strength and my
defense[a]
;
he has become my salvation.”
1.BARNES, “Behold, God is my salvation - Or, God is the author, or source, of my
salvation. It has not been brought about by any human hands, but is to be traced directly to him.
The value of a gift is always enhanced by the dignity and excellency of the giver, and it confers an
inestimable value on the blessings of salvation, that they are conferred by a being no less than
the infinite God. It is not by human or angelic power; but it is to be traced directly and entirely
to Yahweh.
I will trust, and not be afraid - Since God is its author; since he is able to defend me, and
to perfect that which he has begun, I will confide in him, and not be afraid of the power or
machinations of any enemy. In his hands I am safe. God is the foundation of our confidence; and
trusting in him, his people shall never be moved.
For the Lord Jehovah - This is one of the four places in which our translators have
retained the original word Yahweh, though the Hebrew word occurs often in the Scriptures. The
other places where the word Jehovah is retained in our version are, Exo_6:3; Psa_68:18; lsa.
Psa_26:4. The original in this place is ‫יהוה‬ ‫יה‬ yah ye
hovah. The word ‫יה‬ yah is an abbreviation of
the word Yahweh. The abbreviated form is often used for the sake of conciseness, particularly in
the Psalms, as in the expression “Hallelujah” (‫הללוּ־יה‬ halelu-yah), that is, praise Yahweh
(Psa_89:9; Psa_94:7, Psa_94:12; Psa_104:35; Psa_105:15; Psa_106:1, Psa_106:48; Psa_111:1;
Psa_113:1, “et al.”) In this place, and Isa_26:4, “the repetition” of the name seems to be used to
denote “emphasis;” or perhaps to indicate that Yahweh is the same always - an unchangeable
God. In two codices of Kennicott, however, the name ‫יה‬ yah is omitted, and it has been
conjectured by some that the repetition is an error of transcribers; but the best MSS. retain it.
The Septuagint, the Chaldee, and the Syriac, however, omit it.
Is my strength and my song - The same expression occurs in the hymn that Moses
composed after the passage of the Red Sea, in imitation of which this song is evidently
composed; Exo_15:2 :
Jehovah is my strength and my song,
And he is become my salvation.
The word ‘strength’ means, that he is the source of strength, and implies that all who are
redeemed are willing to acknowledge that all their strength is n God. The word ‘song’ implies
that he is the proper object of praise; it is to celebrate his praise that the ‘song’ is composed.
He also is become my salvation - This is also found in the song of Moses Exo_15:2. It
means that God had become, or was the author of salvation. It is by his hand that the
deliverance bas been effected, and to him should be the praise.

2. CLARKE, “The Lord Jehovah - The word ‫יה‬ Yah read here is probably a mistake; and
arose originally from the custom of the Jewish scribes, who, when they found a line too short for
the word, wrote as many letters as filled it, and then began the next line with the whole word. In
writing the word ‫יהוה‬ Jehovah, the line might terminate with ‫יה‬ Yah, the two first letters; and
then at the beginning of the next line the whole word ‫יהוה‬ Yehovah would be written. This might
give rise to ‫יה‬‫יהוה‬ Yah Yehovah. The Yah is wanting here in two of Dr. Kennicott’s MSS., in one
ancient MS. of my own, and in the Septuagint, Vulgate, Syriac, and Arabic. See Houbigant and
De Rossi.
My song - The pronoun is here necessary; and it is added by the Septuagint, Vulgate, and
Syriac, who read ‫זמרתי‬ zimrathi, as it is in a MS. Two MSS. omit ‫יה‬ Yah, see Houbigant, not. in
loc. Another MS. has it in one word, ‫זמרתיה‬ zimrathyah. Seven others omit ‫יהוה‬ Yehovah. See
Exo_15:2, with Var. Lect. Kennicott.
3. GILL, “Behold, God is my salvation,.... Or Saviour; that is, Christ, who is God, the great
God, and so fit to be a Saviour, and is one, was appointed by the Father, provided in covenant,
promised in the word, sent in the fulness of time, and is become the author of salvation, which a
creature could not be; and this the church saw her interest in, and which was the ground of her
comfort before declared; and to which she prefixed the word "behold", as a note of asseveration,
affirming him to be her Saviour; and of admiration, wondering at it; and of exclusion of all
others from being concerned therein; and of attention and direction to others, pointing him out
as the only one to look unto.
I will trust, and not be afraid; "trust" in Christ for salvation, be confident of enjoying it, and
look upon myself safe and secure from all wrath and condemnation, and from every enemy; and
not be "afraid" of sin, Satan, the world, death, hell, and wrath to come. The Targum joins this
and the preceding clause together,
"behold, in the word of God my salvation I trust, and shall not be moved:''
for the LORD JEHOVAH is my strength and my song; the author of her spiritual
strength; the "strength" of her life, and of her heart, which maintained the one, and supported
the other; the strength of her graces, and of her duties, by which she exercised the one, and
performed the other: and the subject matter of her "song" were his person, and the fulness and
fitness of it, his righteousness, and salvation by him; this clause, and the following one, are
taken out of Exo_15:2,
he also is become my salvation; salvation is wrought out by Christ, and believers have it in
him, and they know it, and believe it, and so are already saved in him.
4. HENRY, “They are taught to triumph in God and their interest in him (Isa_12:2): “Behold,
and wonder; God is my salvation; not only my Saviour, by whom I am saved, but my salvation,
in whom I am safe. I depend upon him as my salvation, for I have found him to be so. He shall
have the glory of all the salvations that have been wrought for me, and from him only will I
expect the salvations I further need, and not from hills and mountains: and if God be my

salvation, if he undertake my eternal salvation, I will trust in him to prepare me for it and
preserve me to it. I will trust him with all my temporal concerns, not doubting but he will make
all to work for my good. I will be confident, that is, I will be always easy in my own mind.” Note,
Those that have God for their salvation may enjoy themselves with a holy security and serenity
of mind. Let faith in God as our salvation be effectual, (1.) To silence our fears. We must trust,
and not be afraid, not be afraid that the God we trust in will fail us; no, there is no danger of
that; not be afraid of any creature, though ever so formidable and threatening. Note, Faith in
God is a sovereign remedy against disquieting tormenting fears. (2.) To support our hopes. Is
the Lord Jehovah our salvation? Then he will be our strength and song. We have work to do and
temptations to resist, and we may depend upon him to enable us for both, to strengthen us with
all might by his Spirit in the inner man, for he is our strength; his grace is so, and that grace
shall be sufficient for us. We have many troubles to undergo, and must expect griefs in a vale of
tears; and we may depend upon him to comfort us in all our tribulations, for he is our song; he
giveth songs in the night. If we make God our strength, and put our confidence in him, he will
be our strength; if we make him our song, and place our comfort in him, he will be our song.
Many good Christians have God for their strength who have him not for their song; they walk in
darkness: but light is sown for them. And those that have God for their strength ought to make
him their song, that is, to give him the glory of it (see Psa_68:35) and to take to themselves the
comfort of it, for he will become their salvation. Observe the title here given to God: Jah,
Jehovah. Jah is the contraction of Jehovah, and both signify his eternity and unchangeableness,
which are a great comfort to those that depend upon him as their strength and their song. Some
make Jah to signify the Son of God made man; he is Jehovah, and in him we may glory as our
strength, and song, and salvation.
5. JAMISON, “Lord Jehovah — Jah, Jehovah. The repetition of the name denotes
emphasis, and the unchangeableness of God’s character.
strength ... song ... salvation — derived from Exo_15:2; Psa_118:14. The idea of salvation
was peculiarly associated with the feast of tabernacles (see Isa_12:3). Hence the cry “Hosanna,”
“Save, we beseech thee,” that accompanied Jesus’ triumphal entry into Jerusalem on that day
(the fifteenth of the seventh month) (Mat_21:9; compare with Psa_118:25, Psa_118:26); the
earnest of the perfected “salvation” which He shall bring to His people at His glorious second
appearance at Jerusalem (Heb_9:28). “He shall appear the second time without sin unto
salvation.” Compare Rev_21:3, “The tabernacle of God is with men.” Compare Luk_9:33, “three
tabernacles: one for thee,” etc. (the transfiguration being a pledge of the future kingdom),
(Psa_118:15; Zec_14:16). As the Jew was reminded by the feast of tabernacles of his wanderings
in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with
thanksgiving, the various past ways whereby God has at last brought them to the heavenly “city
of habitation” (Psa_107:7).
6. K&D, “As Israel, when redeemed from Egypt beyond the Red Sea, sang songs of praise, so
also will the Israel of the second redemption, when brought, in a no less miraculous manner,
across the Red Sea and the Euphrates. “And in that day thou wilt say, I thank Thee, O Jehovah,
that Thou wast angry with me: Thine anger is turned away, and Thou hast comforted me.
Behold, the God of my salvation; I trust, and am not afraid: for Jah Jehovah is my pride and
song, and He became my salvation.” The words are addressed to the people of the future in the
people of the prophet's own time. They give thanks for the wrath experienced, inasmuch as it
was followed by all the richer consolation. The formation of the sentence after ‫י‬ ִⅴ is paratactic;

the principal tone falls upon 1b, where yashob is written poetically for vayyashob (cf., Deu_32:8,
Deu_32:18; Psa_18:12; Hos_6:1). We hear the notes of Psa_90:13; Psa_27:1, resounding here;
whilst Isa_12:2 is the echo of Exo_15:2 (on which Psa_118:14 is also founded). ‫זִי‬ ָ‫ע‬ (to be read ‛
ozzi, and therefore also written ‫י‬ִ‫ז‬ ָ‫)ע‬ is another form of ‫י‬ִ‫,ע‬ and is used here to signify the proud
self-consciousness associated with the possession of power: pride, and the expression of it, viz.,
boasting. Zimrath is equivalent in sense, and probably also in form, to zimrati, just as in Syriac
zemori (my song) is regularly pronounced ze
mor, with the i of the suffix dropped (see Hupfeld on
Psa_16:6). It is also possible, however, that it may be only an expansion of the primary form
zimrath = zimrah, and therefore that zimrath is only synonymous with zimrati, as chephetz in
2Sa_23:5 is with chephtzi. One thing peculiar to this echo of Exo_15:2 is the doubling of the Jah
in Jah Jehovah, which answers to the surpassing of the type by the antitype.
7. SBC, “Naturally any creature must be liable to fear. The finite nature, however exalted, must
always feel itself transcended and surrounded by the infinite unknown. And we are manifestly
far more liable to the inroads of fear than those creatures who are in their first and proper
position—who have never fallen.
I. The great mysteries of existence have a tendency to produce fear. (1) Has not every thoughtful
mind bowed and almost trembled before the great mystery into which so many others may be
resolved—the existence of evil, sin, misery, in the universe, under the government of an
infinitely powerful and infinitely benevolent Being? (2) There is great mystery also about the
plan of Divine providence in this world. Where is your relief? Will you seek to vanquish nature
and providence by thought? Will you enter into the penetralia of their mysteries, and look into
the very fountain and cause of all their operations? They will drop the darkness around you, and
the light of your understanding will but glimmer like a feeble taper amid the mists of a starless
night. Will you be wiser and trust? Ah, that is relief at last! "I will trust, and not be afraid." To
God there is no mystery, no miscalculation, no loss. He is reaping perpetual harvest, gathering
the wheat into His garner, linking on the sorrowful present to the glad future.
II. There are certain possibilities, the thought of which has a tendency to darken the spirit with
fear. (1) We all look forward, we all struggle on to the future with more or less of expectation or
desire. But our fears go with our hopes, our apprehensions keep close company with our
anticipations. In proportion as men have suffered, they feel that there is a possibility of suffering
being continued or renewed in coming days. Through the fear, not of death alone, but of a
multitude of other things, some are "all their life subject to bondage." Now, what is the remedy?
"I will trust, and not be afraid." Faith leans upon the Lord. He knows our walking through this
great wilderness.
III. There is yet one dread possibility, the contemplation of which is more appalling than the
very worst of earthly calamities—the possibility of spiritual failure, ending in a final exclusion
from the presence of God and the joys of the blessed. Here, again, as in the other instances,
there is but one way of grappling with and overcoming this great fear. There it stands—a dread
possibility, which cannot be ended by skill, nor conquered by strength; which can only be
surmounted and vanquished by the principle of a self-renouncing faith,—"I will trust, and not be
afraid."
A. Raleigh, The Way to the City, p. 364.

8. PULPIT, “God is my salvation (comp. Psa_27:1; Psa_38:22, etc.). The employment of the abstract
"salvation" for the concrete "Savior" is extremely common. The Lord Jehovah; literally, Jah Jehovah—
a combination which occurs only here and in Isa_26:4, where it is again used as an encouragement to
perfect confidence and trust. Is my strength salvation. This is quoted from the song of Moses
(Exo_15:2), which the prophet has throughout in his thoughts
8B. PULPIT, “The greatness of God's goodness.
We have in these words the very exuberance of holy feeling. They refer us to—
I. THE SUPREME ACT OF GOD'S GOODNESS. "God is my Salvation." He has been wonderfully
gracious to us in bestowal—in the gifts of our being, of our spiritual nature with its varied capacities, of our
physical nature with all its organs of activity and enjoyment, of our human relationships, of a rich and
beautiful dwelling-place, etc. But his greatest kindness is felt by us to be in deliverance, in that which is
called "salvation." Here, again, there is an ascent in the scale of Divine goodness; for higher than
salvation from trouble, from sickness, from death, from personal captivity or political servitude,
stands salvation from sin; and in the Messianic era this spiritual deliverance reaches its highest point; for
it includes not only the negative side of rescue from present evil, but also the positive side of enrichment
with corresponding good. It embraces:
1. Redemption from sin—its penalty and its power (its thraldom and its defilement).
2. Restoration to God—to his favor and to his likeness.
3. The hope of a higher and endless life in another world.
II. THE CONTINUANCE OF HIS GREATEST GIFT IN IMPARTING SPIRITUAL STRENGTH.
He "forsakes not the work of his own hands." Having redeemed us from the power and condemnation of
sin, and lifted us up into the state of sonship and heirship, he sustains us in our new and blessed life.
"The Lord Jehovah is our Strength." He imparts the needful strength for maintenance in our course by
(1) the privileges of the gospel;

(2) the discipline of his holy providence;
(3) the direct influences of his own Spirit.
III. THE RESPONSE OF OUR HEARTS TO THE DIVINE LOVE.
1. The gratitude which finds utterance in sacred song. "The Lord is my Song" (see Psa_119:54). The
Christian man should carry in his heart such a sense of God's redeeming love that he should be always
ready to break forth into praise; his life should be a song of gratitude for the salvation of the Lord.
2. The confidence which excludes anxiety. "I will trust, and not be afraid."
(1) Many are the occasions of human fear and anxiety—the honorable maintenance of the family; the
preservation of our personal integrity, both moral and spiritual; the faithful discharge of duty in the post we
have undertaken to fill; the adorning of our Christian profession; our passage through the gateway of
death, etc.
(2) We are wholly insufficient of ourselves to meet these, and to triumph over them (2Co_3:5).
(3) But, confiding in God, we may go forth without anxiety, assured of his Divine help
(Psa_27:1; Psa_56:11-13; Psa_118:6-8; Heb_13:5, Heb_13:6).—C.
8C. PULPIT, “Holy joy in God.
In each national history there is some one surpassingly great event. A Thermopylae for Greece; a Leipsic
for Germany; a Moscow for Russia; a Waterloo for England. The Jews had one great event, supreme in
its influence on their national life. By his relation to that event God would even be known. "I am the Lord
thy God, which brought thee out of the land of Egypt, out of the house of bondage." All other
deliverances, accomplished afterwards, were treated but as reminders of this. All songs of thanksgiving,
sung over subsequent redemptions, were modeled after the "song of Moses," of which the chorus was
sung by tens of thousands, led by the timbrels and dances of the women, on the further shores of the
sea. And there was much in that event which fitted it to hold such a place in the thoughts of generations.
It was the deliverance which, once and forever, assured the world of the fact that God—the One, living,
and true God—was the God of the Jewish race. One can hardly imagine the excitement and the triumph
of that time. The mightiest nation of that day roused itself, in a paroxysm of furious revenge, to pursue
and to destroy what it regarded as a crowd of fleeing slaves. What hope could there be for such a

multitude, when the king himself, a host of armed warriors, prancing horses, mighty chariots, pressed on
after them; when the pathless waters of a great sea waved and rolled before them, and the mountains
hemmed them in on the further side? If we were reading common human history, such a story could only
have ended somewhat in this way: "And the frightened crowds of fugitives were pressed on and on into
the pitiless waters, or were ruthlessly cut down and slain by the advancing hosts." But we are reading a
page out of sacred history. There are the words, "Stand still, and see the salvation of God;" and, behold,
those waters are arrested in their flowing; they roll back in swelling heaps; the ocean bed lies bare; and
those "slaves" step steadily across the strangest pathway ever made for mortal feet to tread. Pharaoh's
chariots and horsemen dash boldly forward into the way that was not made for them. The Red Sea was
bright with the banners, and flashed with the shields of warriors; and then—dragging wheels, softening
sands, hurrying waves, and the pride of Egypt is broken: "Pharaoh's chariots and horsemen hath he cast
into the sea." God was magnified that day, magnified in deliverance, and magnified in judgment. He was
that day the Salvation of his people, and they stood upon the shores of that flood, uniting in one
triumphant shout, and saying, "Sing ye to the Lord, for he hath triumphed gloriously." The verses
preceding the text allude to this scene. The spiritual blessings of Messiah's reign are described under the
figure of this passage of the sea. From all spiritual scatterings and bondages and captivities, Messiah
shall bring his people. The text is part of a song to be sung by the spiritually ransomed—a song formed,
partly, upon the model of that older song of Moses. We gather from it that a spirit of humble and trustful
joy in God is the proper spirit for redeemed souls to cherish.
I. REASONS FOR MAINTAINING A SPIRIT OF HOLY JOY IN GOD. Too often the somber sides of
Christian experience are dwelt on, and young people take needlessly dark notions of the pious life. The
model of the Christliness is not the calm sister of mercy, but the self-denying mother, the gentle,
thoughtful, active elder sister, the strong man, whose bright face and cheery words and sinless laugh can
kindle the gladness of those around him. The Bible is full of song. Its face can, indeed, settle into the
severest gravity, into the sternness of righteous indignation, into a tenderness of sympathy; but the face
of the Bible can also break into smiles. Ripples cross ripples, and waves leap over waves, on the surface
of its sea; it can waken our faculty of song, it can fill our life with its joy in God. It is well, however, for us to
distinguish between "happiness" and "joy." It would be true to say that religion does not promise
happiness, it promises joy. It would even be true to say, that religion does not promise happiness
because it promises joy. "Joy" is so much deeper, so much more satisfying and blessed, that he who has
it will never ask for happiness. Observe the distinction in the meaning of the words. "Happiness" is
pleasure in something that may "hap," or "happen;" pleasure in things outside us—in circumstances, in
excitements-and so it cannot be abiding and unchanging. All days cannot be sunny. All lives cannot be
painless and sorrowless. All circumstances cannot please. He who wants happiness has to depend on
the variable conditions of a sin-stricken and, therefore, sorrow-filled earth. Mere happiness too often

proves only "as the crackling of thorns under a pot." But "joy" means "leaping out," pleasure that gushes
forth from a fountain within us, in streams ever refreshing the desert circumstances around us, and
making them "blossom as a rose." Pleasure that beams out its holy rays, as from a central sun of bliss
dwelling in our heart, and gilding everything about us, making the very light brighter, the clouds to scatter,
or to be flushed with crimson glories, and turning even the night to day. The Christian man has no
security of mere happiness. He must share the common mingled heritage of sunshine and shadow,
health and sickness, friendship and loss, pleasures and disappointments, success and failure. But he
may be secure of joy. "He that believeth on me," said the Lord Jesus, "out of his belly shall flow rivers of
living water." And close by our text we read, "With joy shall ye draw water out of the wells of salvation."
The one great reason for joy is stated to be that "God is become our Salvation." We joy in God
(1) as the unchanging One;
(2) as the almighty One;
(3) as the all-loving One;
(4) as the redeeming One.
It is, we have seen, a memory of deliverances which calls forth into expression the trustful joy of our text.
And what have we to say of gifts bestowed, sicknesses healed, broken hearts comforted, bondages of
evil broken up? We keep the word "salvation" too exclusively for the forgiveness of sins and reconciliation
with God; we want it to include all the multiplied and ever-repeated deliverances and rescuings and
recoverings of God. Matthew Henry says, "God is my Salvation; not my Savior only, by whom I am saved,
but my 'Salvation,' in whom I am safe. He shall have the glory of all the salvations which have been
wrought in me, and from him only will I expect all the future salvations I may need." The salvation of God's
ancient people was not the deliverance from Egypt only, but that together with a thousand other
deliverances scattered over their history. And so we joy in God because he saves us from all our
bondages. He saves us from pride, from inward lusts, from outward evils. He saves us from greed, and
covetousness, and clinging to the world, and envyings, and backbitings, and unforgivings, and failing
charity. Souls can never sing that have such fetters on them; but he proclaims "liberty to the captive, and
opening of the prison to them that are bound."
II. THE HALLOWING INFLUENCE WHICH A SPIRIT OF HOLY JOY IN GOD WOULD EXERT ON OUR
SELVES, AND ON THOSE AROUND US. In ordinary life the men of sanguine, hopeful temperament are
usually the successful men. Despondent, doubting men accomplish but little. The invigorating of hope

makes men mightier than their difficulties. It is the same in Christian life. Doubt and fear hinder. Hope
cheers. Joy puts song into work. Ought a Christian to live in a minor key? Songs pitched thus will never
cheer himself, or any one about him. Joyful Christians are a joy to themselves, and to all around them.
The homes are brightened by them; the children learn to watch their faces, and to listen for their words;
our Churches rejoice in the sunny-souled members. Everybody is glad in the man whose very presence
seems to say, "Sing unto the Lord a new song." Such Christians let us all seek to be.
"Ye pilgrims on the road
To Zion's city, sing;
Sing on, rejoicing every day
In Christ th' eternal King."
9. CALVIN, “2.Behold, God is my salvation. Though it is proper to behold by faith the salvation of God
in the midst of our afflictions, yet here Isaiah speaks of knowledge derived from experience; for he lays
down a form of a joyful song, in which God shows by outward signs that he is pacified towards his
Church. Such is also the import of the phrase ‫,הנה‬ (hinneh,) Behold; for now the brightness of God’
countenance, which had been hidden for a time, shines forth, so that they can point to it as with the
finger. Since, therefore, our punishments fill us with dread, and it is impossible for our minds not to be
overclouded by our sins, as if we had no interest in God’ salvation, or as if it were withdrawn from us, the
Prophet describes here a change of feeling, when God is reconciled to us. But this prediction relates
chiefly to the coming of Christ, which first exhibited fully the salvation of God.
I will trust and not be afraid. He adds, that when we are fully convinced that salvation is laid up for us in
God, this is a solid foundation of full confidence, and the best remedy for allaying fears. But for this we
must have trembled, and been uneasy and distressed, and tortured by painful emotions. Hence, we
conclude, that confidence proceeds from faith, as an effect from its cause. By faith we perceive that
salvation is laid up for us in God, and a calm and peaceful state of mind arises from it; but when faith is
wanting there can be no peace of conscience. Let us therefore know that we have made good progress in
faith, when we have been endued with such confidence as the Prophet describes.
Besides, this confidence ought to have the chief place in our hearts, (Col_3:15,) so as to banish all fear
and dread; not that we are free from all distress and uneasiness, but that assurance will at length be

victorious. Yet we must keep in mind what I said, that the Prophet here speaks of the cheerfulness which
believers, who had formerly been almost overwhelmed under the load of temptations, obtain, when God
is reconciled to them.
For the Lord JEHOVAH is my strength. He states more clearly and more expressly that believers will have
good reason to sing, because they will have known by experience that they are strong in their God, as
indeed redemption was an illustrious display of the power of God. Since Isaiah does not describe the
benefit of a single day, but that which God had determined to carry forward till the coming of Christ, it
follows that there are none who sincerely and heartily sing the praises of God, but those who, convinced
of their weakness, seek to obtain strength from God alone in answer to prayer. Nor is he here called a
part or an aid of our strength, but our complete strength; for we are strong, so far as he supplies us with
strength.
And my song. The reason why he is called The song of the godly is, that he bestows on them so much
kindness for the purpose of exciting them to perform the duty of thankfulness. Hence we conclude that
the beginning of joy springs from the favor of God, and that the end of it is the sacrifice of praise.
(Psa_50:23.) Thus, the hearts of the godly ought to be trained to patience, that they may not cease to
bless God; but in a state of joy and prosperity their mouth is opened, so that they loudly proclaim God’
benefits. But since the ungodly freely indulge in despising God, and, having laid their consciences asleep,
riot like brutes in drunken mirth, and never awake to praise God, Christ justly curses their joy.
Wo to you that laugh, for ye shall mourn; your joy shall be turned into grief, and your laughter into
qnashing of teeth.
(Luk_6:25.)
And he hath become my salvation. (194) If it be thought better to take this clause in the past tense, the
meaning will be, that believers sing joyfully, because God hath saved them. But it will be most appropriate
to take it in the future tense, and he will become my salvation; that is, God not only hath been salvation to
his people, but will be so to the end; for believers ought not to confine their attention to the present
benefit, but to extend their hope to the uninterrupted progress of his favor.

3
With joy you will draw water
from the wells of salvation.
1.BARNES, “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, Joh_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
Joh_4:14).
It is thus applied to God as an overflowing fountain, suited to supply the needs of all his
creatures Jer_2:13; Jer_17:13; Psa_36:9; Pro_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 Zec_13:1; Isa_41:18; Rev_7:17. The word ‘rivers’ is used in the same sense as
‘fountains’ in the above places Isa_42:15; Isa_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.
2. CLARKE, “With joy shall ye draw water. The prophet interrupts the song to give a comforting
promise. The "salvation" granted to the Church shall be as an inexhaustible well, from which all comers
may draw continually. Compare our Lord's promise to the woman of Samaria in Joh_4:14.
3. GILL, “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", Jer_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", Joh_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", Son_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.
4. HENRY, “They are aught to derive comfort to themselves from the love of God and all the
tokens of that love (Isa_12:3): “Therefore, because the Lord Jehovah is your strength and song
and will be your salvation, you shall draw water with joy.” Note, The assurances God has given
us of his love, and the experiences we have had of the benefit and comfort of his grace, should
greatly encourage our faith in him and our expectations from him: “Out of the wells of salvation
in God, who is the fountain of all good to his people, you shall draw water with joy. God's
favour shall flow forth to you, and you shall have the comfort of it and make use of the blessed
fruits of it.” Note, (1.) God's promises revealed, ratified, and given out to us, in his ordinances,
are wells of salvation; wells of the Saviour (so some read it), for in them the Saviour and
salvation are made known to us and made over to us. (2.) It is our duty by faith to draw water
out of these wells, to take to ourselves the benefit and comfort that are treasured up for us in
them, as those that acknowledge all our fresh springs to be there and all our fresh streams to be
thence, Psa_87:7. (3.) Water is to be drawn out of the wells of salvation with a great deal of
pleasure and satisfaction. It is the will of God that we should rejoice before him and rejoice in
him (Deu_26:11), be joyful in his house of prayer (Isa_56:7), and keep his feasts with gladness,
Act_2:46.

5. JAMISON, “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” (Joh_7:2, Joh_7:37-
39). The pouring out of water indicated repentance (1Sa_7:6; compare, as to the Jews’
repentance hereafter, Zec_12:10). There shall be a latter outpouring of the Spirit like the former
one on pentecost (Joe_2:23).
wells — not mere streams, which may run dry, but ever-flowing fountains (Joh_4:14;
Joh_7:38), “Out of his belly (that is, in and from himself) - living water” (Isa_42:18; Psa_84:6;
Zec_13:1; Rev_7:17).
6. K&D, “Isa_12:3, again, contains a prophetic promise, which points back to the
commencement of Isa_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
(‫י‬ֵ‫נ‬ְ‫י‬ ַ‫ע‬ ַ‫מ‬ as it is pointed here, instead of ‫י‬ֵ‫נ‬ְ‫י‬ ְ‫ע‬ ַ‫,מ‬
(Note: The root is the same as, for example, in ‫ו‬ ‫ת‬ ְ‫ל‬ ְ‫ע‬ַ‫י‬ (they rejoice) and ‫ו‬ ‫ת‬ ְ‫ל‬ ַ‫ע‬ַ‫;י‬ here,
however, it is more striking, because the singular is written ‫ן‬ָ‫י‬ ְ‫ע‬ ַ‫,מ‬ and not ‫ן‬ָ‫י‬ ַ‫ע‬ ַ‫.מ‬ 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 Isa_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 Psa_105:1; 1Ch_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. Ge'uth is high, towering
dignity; here it is used of God, as in Isa_26:10, with ‛asah: to prove it practically, just as with labe
sh in Psa_93:1, to show one's self openly therein. Instead of the Chethib meyudda‛ath in Isa_12:5,
the keri substitutes the hophal form muda‛ath, probably because meyudda‛, 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.
7. PULPIT, “A religion of blessedness.
"Therefore with joy shall ye draw water out of the wells of salvation." Religion is not only safety, it is
blessedness—the very highest blessedness. We are not to be ever in fear and trembling about "our
state," but to remember that "perfect love casteth out fear." A really religious man finds that he cannot do
without the gospel as satisfying his entire being. He is not religious because he "ought to be," or must be,
to be saved; he is religious because also it is truest joy.
I. WATER MUST BE DRAWN. Certainly. The wells of truth are deep and clear, but we must come hither
in one sense to draw. It is quite true that the woman of Samaria at Jacob's well said to the Savior, "Give
me this water, that I thirst not, neither come hither to draw," and that Jesus told her the water he should
give her should be in her "a well of water springing up into everlasting life." But at the same time, we must
remember that Jesus spake a parable about "the treasure hid in a field." The ideas are both true. For the
Christian there is a hidden blessedness, but it needs discovering by the Word and the Spirit of God. Every
quiet meditation, every prayerful perusal of the sacred page,—this is a drawing of water out of the wells of
salvation.
II. WATER WILL BE JOYFULLY DRAWN. Not "must be," but "will be." You cannot command "pleasure;"
you can "duty." You can make the child or the man read Scripture, but only life within will lead them to
draw water "with joy." The art-student loves to wander in the foreign galleries and to gaze upon the
highest ideals of art. We listen to music so differently when we love and delight in it. And a quickened soul
loves religion for its own sake.
III. WATER MUST BE DISTRIBUTED WHEN DRAWN. We can "give" the cup as well as drink of the cup.
It is the water that is so precious, not the wooden cup or the golden chalice that contains it. It is not new
"theories" and "views" and "opinions" that are precious, but the Word of the living God, which is the pure
water of life, and of which whoso drink shall live; for the written Word all leads to the living Word—Jesus
Christ, the Savior of men.
IV. THE MANY WELLS ARE FED BY ONE FOUNTAIN. History or prophecy; Gospel or Epistle; precept
or promise; the record of Paradise lost, in Genesis; or the story of Paradise regained, in the
Apocalypse;—all these are filled from the same Divine fountain. It is the Spirit that testifies of Christ; for

"the testimony of Jesus" is the theme of history and "the spirit of prophecy." Many wells! Yes; but "all my
springs are in thee."—W.M.S.
8. CALVIN, “3.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, “ 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. (195) 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’ 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, (Psa_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’ benefits are imparted to us; for out of his fullness, as John
says, we all draw. (Joh_1:16.) It remains, therefore, that whenever we feel our want we go directly to him.
4
In that day you will say:
“Give praise to the LORD, proclaim his name;
make known among the nations what he has done,
and proclaim that his name is exalted.

1.BARNES, “And in that day - (see Isa_12:1).
Call upon his name - Margin, ‘Proclaim.’ It denotes to call upon him in the way of
celebrating his praise. The whole hymn is one of praise, and not of prayer.
Declare among the people - Among all people, that they may be brought to see his glory,
and join in the celebration of his praise.
His doings - Particularly in regard to the great events which are the subject of the previous
predictions - his interposition in saving people by the Messiah from eternal death.
Make mention - Hebrew, ‘Cause it to be remembered’ (see the note at Isa_62:6).
That his name is exalted - That it is worthy of adoration and praise. It is worthy to be
exalted, or lifted up in view of the nations of the earth 2Sa_22:47; Psa_21:13; Psa_46:10.
2. CLARKE, “Call upon his name - ‫קראו‬‫בשמו‬ kiru bishmo, invoke his name. Make him
your Mediator, or call the people in his name. Preach him who is the Root of Jesse, and who
stands as an ensign for the nations. Call on the people to believe in him; as in him alone
salvation is to be found.
3. GILL, “In that day shall ye say, praise the Lord,.... On account of his being and
perfections, for blessings received from him, especially spiritual ones; and particularly such as
are before mentioned, fulness of grace in him, strength and salvation by him, a view of interest
in him as a Saviour, and divine comforts communicated from him; which is done by giving him
the glory of them, and thanks for them. This is a work very proper for Gospel times; it always
was a duty, and there was ever reason for it under the former dispensation, and much more
under the present one; and there will be still more reason for it in the latter day here referred to,
when antichrist will be destroyed, the kingdom of Christ will be enlarged, and his church will be
in a very glorious state and condition, her walls will be salvation, and her gates praise; when the
saints will be stirring up one another to this service, and engaging in it with all readiness and
cheerfulness; see Rev_11:15,
call upon his name: which takes in the whole of religions worship, of which Christ is the
object, being the true Jehovah; and particularly prayer, in which his name is invoked together
with faith in him, and expressions of affection to his name; which is precious to believers, and is
as ointment poured out:
declare his doings among the people; not merely his works of creation, in which he was
equally concerned with his divine Father; nor so much his miracles which he wrought when on
earth, in proof of his deity and Messiahship, and in confirmation of his doctrine; but his acts of
obedience and righteousness, which were perfect; and his bearing the sins of his people, and the
punishment due to them; and so fulfilled the whole law, and hereby accomplished the great
work of redemption and salvation; which, according to his orders, have been published among
the Gentiles, for their good, and his glory:
make mention that his name is exalted; that is, he himself, who has a name given him
above every name; for having obeyed, suffered, and died in the room of his people, he is by his
Father, according to promise, exalted, by raising him from the dead, receiving him into heaven,

placing him at his right hand, giving him all power in heaven and in earth, and causing angels,
authorities, principalities, and powers, to be subject to him; all which is to be made mention of,
to the honour of his name: or else the sense is, to speak of him, to make mention of his name, of
his person, of his offices, of his grace and salvation, that he may be exalted in each of them by
his people; for he is, and ought to be, exalted in their hearts, and with their lips, since he is
above all in the excellency of his person, and is their only Saviour and Redeemer, Head and
Husband; and so he will be exalted more abundantly in the latter day. See Gill on Isa_2:11.
4. HENRY, “This is the second part of this evangelical song, and to the same purport with the
former; there believers stir up themselves to praise God, here they invite and encourage one
another to do it, and are contriving to spread his praise and draw in others to join with them in
it. Observe,
5. JAMISON, “make mention — Hebrew, “cause it to be remembered.”
6. PULPIT, “Declare his doings among the people; literally, among the
peoples (comp. Psa_9:11; Psa_77:12; Psa_107:22; Psa_118:17). It is always regarded as one of man's
chief duties to testify of God's goodness to others. Here Israel is called upon to publish God's mercies and
great deeds to the Gentiles. His name is exalted. God is in his Name, and his Name expresses his
nature. As there is nothing so exalted in all the universe as God, so there is no name so exalted as his
Name. Hence his Name is protected by an express commandment
6B. PULPIT, “God's new name the old one glorified.
"Call upon his Name," which is, in Messiah, "Jehovah Jesus," "Immanuel Jesus," or "God with us saving
us from our sins." To call upon God's Name is to publicly give him the glory that is his duo.
I. THE OLD NAME IS GOD THE PROVIDER. The God who meets and supplies all ordinary human
wants. "God of Abraham, Isaac, and Jacob." The God or whom Jacob could say, "He fed me all my life
long." The God "in whose hand our breath is, and whose are all our ways." "Who giveth to each his meat
in due season." "Who crowneth us with loving-kindnesses and tender mercies: who satisfieth our mouth
with good things."
II. THE NEW NAME IS GOD THE SAVIOR. Who "redeemeth our life from destruction." Who "delivers
from going down to the pit." Who "gave himself a Ransom for us." Who brought "deliverance for the
captives, and opening of the prison to them that are bound." Who is "able to save unto the uttermost."
Who is "exalted a Prince and a Savior, to give repentance unto Israel, and remission of sins."

III. THE NEW NAME ONLY TELLS OF GOD PROVIDING FOR MAN'S SOREST NEED AND SADDEST
CONDITION. He is not just in trouble; he is in sin. Stained with it, bruised with it, degraded by it, in peril
through it, made helpless by it. The man in sin cannot save himself; no fellow-mart can save him. The
Hero from Bozrah, who speaks in righteousness, alone is "mighty to save" (Isa_63:1).—R.T.
7. BI, “Congregational praise
I.
WHO ARE HERE CALLED UPON TO PRAISE GOD. The inhabitants of Zion and Jerusalem,
whom God had in a peculiar manner protected from Sennacherib’s violence (Isa_12:6). Those
that have received distinguishing favours from God ought to be most forward and zealous in
praising Him. The Gospel Church is Zion; Christ is Zion’s King; those that have a place and
name in that should lay out themselves to diffuse the knowledge of Christ, and to bring many to
Him.
II. HOW THEY MUST PRAISE THE LORD.
1. By prayer. “Call upon His name.” As giving thanks for former mercy is a decent way of
begging further mercy, so begging further mercy is graciously accepted as a thankful
acknowledgment of the mercies we have received.
2. By preaching and writing we must speak to others concerning Him—not only “call upon
His name,” but (as the margin reads it) “proclaim His name”; let others know something
more from us than they did before concerning God, and those things whereby He has made
Himself known. “Declare His doings”—His “counsels,” so some read it. The work of
redemption is according to the counsel of His will and in that and other wonderful works
that He hath done, we must take notice of His “thoughts which are to usward.” Declare these
“among the people”—among the heathen, that they may be brought into communion with
Israel, and the God of Israel. When the apostles preached the Gospel to “all nations,
beginning at Jerusalem,” then this Scripture was fulfilled, that His doings should be declared
among the people, and that what He hath done should be known in all the earth.
3. By a holy exultation and transport of joy. “Cry out and shout.”
III. FOR WHAT THEY MUST PRAISE THE LORD.
1. Because He hath glorified Himself. “His name is exalted,” is become more illustrious and
conspicuous, and every good man rejoiceth in that.
2. Because He hath magnified His people. He “hath done excellent things” for them, which
makes them look great and considerable.
3. Because He is, and will be, great among them. (M. Henry.)
8. CALVIN, “4.And in that day shall ye say. He now exhorts them not only to sing praise and give
thanks to God individually, but to excite others to do the same. As he had formerly said, Many people
shall go and say, Come ye, and let us go up into the mountain of the Lord, (Isa_2:3,) that is, exciting each
other by mutual exhortation to embrace the pure worship of God; so after having enjoined them
individually to be thankful to God, he now also commands them mutually to excite each other to

thanksgiving. He means that they ought to speak not to one, but to all, and not at one time only, but
during their whole life.
Call upon his name. (196) He now gives a short description of the manner in which praise is properly
rendered to God, when he enjoins us to
call upon him, that we may not glory in any other.
(Jer_9:23.)
Hence also, by taking a part for the whole, ( συνεκδοχικῶς) Scripture frequently describes the whole of
worship under the designation of calling upon God. In this way we show that our confidence is placed in
God; and this is also what he chiefly demands from us. In like manner, I think that here the Prophet
connects calling upon God with praises, in order to include the whole of the worship of God.
Make known his works among the peoples. (197) He means that the work of this deliverance will be so
excellent, that it ought to be proclaimed, not in one corner only, but throughout the whole world. He
wished, indeed, that it should be first made known to the Jews, but that it should afterwards spread
abroad to all men. This exhortation, by which the Jews testified their gratitude, might be regarded as a
forerunner of the preaching of the gospel, which afterwards followed in the proper order. As the Jews
proclaimed among the Medes and Persians, and other neighboring nations, the favor which had been
showed to them, so, when Christ was manifested, they ought to have been heralds to sound aloud the
name of God through every country in the world. Hence it is evident what is the desire which ought to be
cherished among all the godly. It is, that the goodness of God may be made known to all, that all may join
in the same worship of God. We ought especially to be inflamed with this desire, after having been
delivered from some alarming danger, and most of all after having been delivered from the tyranny of the
devil and from everlasting death.
8. PULPIT, “Exultation and activity.
There is a jubilant strain throughout these verses; not, however, without a sense of some sacred duty to
be performed. We learn—
I. THAT THE CHURCH OF CHRIST MAY WELL SPEAK IN THE ACCENTS OF EXULTATION. The
terms of the prophecy do not seem to be satisfied with anything less than Messianic blessings; they fit

perfectly the estate to which Christ has called us; they belong to that "kingdom of heaven" of which the
Son of man had so much to say (see Mat_13:1-58.). The Church may exult in that:
1. God has done such great things for her, in
(1) the large and long preparation, through many ages, for her redemption;
(2) the supreme act of Divine revelation in the person of his Son;
(3) the wonderful sacrifice of himself he made on its behalf (2Co_8:9);
(4) the lofty privileges to which he has summoned it—holy service, affectionate sonship, eager-hearted
heirship.
2. God himself, the mighty and victorious One, is dwelling in the midst of it. "Great is the Holy One." If the
family is proud of its honored father, the army of its invincible captain, the nation of its illustrious
sovereign, how much more shall the Church exult in its almighty and victorious Lord! He is great in all the
elements of greatness—in external majesty, in intrinsic excellency, in overcoming energy, in transcendent
beauty, in the everlasting character of his kingdom.
II. THAT EXULTATION DOES WELL TO PASS SOON INTO HOLY AND BENEFICENT ACTIVITY.
Blending with these accents of triumph, and harmonizing with them, is the voice of exhortation,' the
summons to useful activity "Praise the Lord;" "Call upon his Name;" "Declare his doings;" "Be this known
[let this be known] in all the earth." Jehovah s greatness could only be known among the nations by the
united and continuous testimony of the people of God. The glories of his grace, as they shine in the face
of Jesus Christ, are to be beheld by all peoples; but they must be reflected from the lives and published
by the lips of his faithful servants. It is the privilege and the duty of the Church to carry the knowledge of
his Name and truth to the utmost ends of the earth. It is well to rejoice, "to sing for joy," to indulge in pious
exultation; it is better to act in such a way that neighboring nations (cities, districts, streets, homes) shall
draw from the wells of this great salvation the waters of eternal life; better, both because
(1) we communicate blessing thereby, and because
(2) we gain increase of spiritual worth by so doing.—C.

5
Sing to the LORD, for he has done glorious things;
let this be known to all the world.
1.BARNES, “Sing unto the Lord - This is the same expression which occurs in the song of
Moses Exo_15:21. Isaiah evidently had that in his eye.
He hath done excellent things - Things that are exalted (‫גאות‬ ge'uth); that are worthy to be
celebrated, and had in remembrance; things that are majestic, grand, and wonderful.
This is known in all the earth - Or, more properly, ‘Let this be known in all the earth.’ It is
worthy of being celebrated everywhere. It should be sounded abroad through all lands. This
expresses the sincere desire of all who are redeemed, and who are made sensible of the goodness
and mercy of God the Saviour. The instinctive and the unceasing wish is, that the wonders of the
plan of redeeming mercy should be everywhere known among the nations, and that all flesh
should see the salvation of our God.
2. PULPIT, “Sing unto the Lord; for he hath done excellent things. This is another quotation, very
slightly modified, from the song of Moses, in which these words were part of the refrain
(Exo_15:1, Exo_15:21). This is known; rather, let this be known; i.e. publish it—noise it abroad.
3. GILL, “Sing unto the Lord,.... Psalms, hymns, and spiritual songs, vocally and together, as
Gospel churches, to the glory of God; or "sing the Lord" (u), let him be the subject matter of the
song, as in Isa_12:2 sing how great and good he is; sing what he is in himself, and what he is to
others:
for he hath done excellent things; he hath wrought out an excellent salvation, which excels
all others, being of a spiritual nature, complete and everlasting: it is emphatically a great one, in
which God is glorified in all his perfections, and which issues in the eternal glory and happiness
of his people. He has brought in an excellent righteousness, a righteousness that excels any
righteousness of the creature, men or angels; it being the righteousness of God, a perfect, pure,
and spotless one, which serves for many, even all his spiritual seed, and is everlasting: he has
offered up an excellent sacrifice, a sacrifice that excels all that were offered up under the law; in
the matter, which is himself; in the use and efficacy of it, to atone for sin, and take it away; in the
continuance of that efficacy, and in its acceptableness unto God: and he has obtained an
excellent victory over all his and his people's enemies, sin, Satan, the world, and death, and
made them sharers in his conquests; reference seems to be had to Exo_15:1,
this is known in all the earth; that such a salvation is finished; such a righteousness is
brought in; that peace, pardon, and atonement, are procured, and all enemies are conquered; for

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