Verse-by-Verse Bible Commentary
Isaiah 12:2

Clarke's Commentary

Verse Isaiah 12:2. 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 יה יהוה Yah Yehovah. The יה 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 Exodus 15:2, with Var. Lect. Kennicott.

Bridgeway Bible Commentary

The Messiah’s kingdom (11:1-12:6)

A leading theme of this part of the book is that God preserves a remnant out of the destruction of Israel and Judah. Earlier this remnant was likened to the stump of a tree from which springs new life (see 6:13). The remnant is now identified with the royal line of David (son of Jesse) from which comes the Messiah (11:1). The Messiah reverences God and, having the Spirit of God in unlimited measure, knows how to apply God’s wisdom in ruling God’s people. He is the Prince of Peace who governs with perfect love and perfect justice. He is not deceived by outward appearances, and has a particular concern for those who are the victims of injustice and oppression (2-5).
In the Messiah’s kingdom there is no hate, fear, cruelty or danger, but perfect peace and harmony. People truly know God, and therefore they no longer do evil to each other (6-9).
The blessings of the Messiah’s kingdom were foreshadowed in the return of the Jews from their captivity in Babylon. The prophet pictures God’s people coming from many nations to dwell together under the Messiah’s rule (10-12). The tension that once existed between Israel and Judah is now gone, for the two kingdoms are united again. They work together in overpowering any nation that threatens the peace of the messianic kingdom (13-14). In a migration of people likened to the exodus from Egypt, those held in foreign captivity return to their homeland (15-16).
Just as Moses and his people sang a song of praise to God for his deliverance from Egypt, so the returned exiles sing their praise to God for his deliverance from Babylon. Now that he has forgiven them, they have no need to fear. God’s salvation brings with it confidence, strength, refreshment and joy (12:1-3). Those who have received this salvation not only want to praise God, but they also want to tell others of him and all that he has done (4-6).

Coffman's Commentaries on the Bible

“And in that day thou shalt say, I will give thanks unto thee, O Jehovah; for though thou wast angry with me, thine anger is turned away from me, and thou comfortest me. Behold God is my salvation; I will trust, and will not be afraid: for Jehovah, even Jehovah is my strength and song; and he is become my salvation. Therefore, with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Give thanks unto Jehovah, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto Jehovah; for he hath done excellent things: let this be known in all the earth. Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.”

In 1924 and for some time previously, critical commentators arrogantly rejected this song as having any right to be in Isaiah at all. Typical of what critics were saying at that time is this blunt, unsupported assertion by Peake, “This is a late appendix.”Peake’s Commentary Series, p. 444. However, by 1937, such assertions had lost their appeal to most scholars. Dummelow, for example, wrote, “Some scholars doubt its Isaianic authorship and date it after the return from the exile.”J. R. Dummelow’s Commentary, p. 424. What a difference! In 1924 the radical critics were proclaiming their denials as the gospel truth; but in Dummelow’s period such denials were relegated to a far lesser status, being merely what “some scholars” alleged.

However, the advance beyond those radical denials so characteristic of the first half of this century is illustrated by this quotation from Payne:

“The prophet seeks to reassure the inhabitants of Zion and instill into his fellow citizens his own confident faith in the Holy One of Israel. With this phrase, so characteristic of Isaiah, the section is brought to an end.”The New Layman’s Bible Commentary, p. 1780.

Marvelous! Payne writing only recently did not even mention the former position of critics, but completely ignored them as he should have done. We truly believe that, as time passes, discerning commentators will more and more stop wasting their time by repeating, and discussing the allegations of unbelievers. A great many faithful and discerning scholars today are doing that very thing. Homer Hailey should be added to this list already.

The last three verses here carry repeated instructions to God’s people of all ages: (1) give thanks to Jehovah; (2) call upon his name; (3) declare his doings among the people; (4) make mention that his name is exalted; (5) sing unto Jehovah; (6) God hath done excellent things; let this be known in all the earth; (7) Cry aloud and shout, thou inhabitant of Zion; for great in the midst of thee is the Holy One of Israel.

All of this adds up to an elaboration of the Biblical injunction, “Let the redeemed of Jehovah say so” (Psalms 107:2).

The Messianic import of the chapter is further indicated by the expression, “With joy shall ye draw water out of the wells of salvation.” On the great day (the last day) of the feast of tabernacles, there was a ceremony connected with drawing water from the Pool of Siloam in a golden pitcher and pouring it upon the sacrifices that day with great rejoicing. Obviously the text in the hymn does not apply to anything ordained in the Law of Moses. And what is said here “can hardly be understood of any benefits provided by the Mosaic dispensation. Our Saviour applied Isaiah’s words here to himself and to the effusion of the Holy Spirit” (John 7:37 ff).Robert Lowth’s Commentary, p. 218.

This brings us to the conclusion of the first great division of Isaiah’s prophecy; and in these brief chapters there has emerged the great majority of the themes that Isaiah will discuss throughout the book, “line upon line, here a little and there a little” as noted in the introduction. Such things as the apostasy of Israel, their rejection as the chosen people, the ruin and captivity of Israel, the return of a remnant, God’s judgments upon wicked nations, the salvation of an obedient remnant, the accomplishment of that redemption by the hand of Immanuel (the Messiah), the coming of the Messiah through the Davidic line, the virgin birth of Messiah, the Messiah’s character, his endowment, his ability, the nature of God’s kingdom, the calling of the Gentiles and their reception into God’s fellowship and kingdom along with a remnant of the Jews, etc. etc.

(The End of Division I)

Barnes' Notes on the Whole Bible

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, Exodus 6:3; Psalms 68:18; lsa. Psalms 26:4. The original in this place is יהוה יה yâh y^ehovâh. The word יה yâh 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 halelû-yâh), that is, praise Yahweh (Psalms 89:9; Psalms 94:7, Psalms 94:12; Psalms 104:35; Psalms 105:15; Psalms 106:1, Psalms 106:48; Psalms 111:1; Psalms 113:1, “et al.”) In this place, and Isaiah 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 yâh 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; Exodus 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 Exodus 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.

Calvin's Commentary on the Bible

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’s 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’s 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, (Colossians 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. (Psalms 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’s 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.
(Luke 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.

(194) Bogus footnote

Smith's Bible Commentary

Chapter 12

And in that day ( Isaiah 12:1 ).

This day of the Lord when He returns and establishes His kingdom.

thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me ( Isaiah 12:1 ).

This is, of course, the declaration of Israel who had been dispersed in the anger of the Lord. And now as they are returning, they're returning to God, they shall look upon Him whom they have pierced and they shall weep over Him as one weeps over their only son that is lost and all. And this beautiful recognition by the nation Israel that Jesus is indeed the true Messiah. And so they will praise the Lord and they will say, "You were angry with us, but now Your anger is turned away and now You are our comfort."

Behold, God is my salvation ( Isaiah 12:2 );

That's the name Joshua or Jesus. The acknowledgment of Jesus. They're acknowledging that, "God is my salvation." Jehoshua, the name of Jesus.

I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he is become my salvation ( Isaiah 12:2 ).

And the word "Jehovah is salvation" is the name Jesus. So it speaks here very clearly of the recognition of Jesus as the Savior, even as we are told, "Behold, He comes with the clouds; every eye shall see Him" ( Revelation 1:7 ). They also which pierced Him shall mourn and all. The recognition that Jesus, Jehovah, is their salvation, is become my salvation; Jehovah Shua.

Therefore with joy shall ye draw water out of the wells of salvation ( Isaiah 12:3 ).

Jesus stood and cried saying to them, "If any man thirst, let him come unto Me, and drink" ( John 7:37 ). But they refused to come. And so in Revelation the last chapter, Jesus said, "Let him that is athirst come, and drink of the water of life freely" ( Revelation 22:17 ). In that day they will accept the offer and they will draw with joy the water out of the wells of salvation.

And in that day shall ye say, Praise the LORD ( Isaiah 12:4 ),

Now that seems to bug a lot of people because it seems to be an indication the person's getting sort of turned on, and some people object to people getting turned on to the Lord. I have a friend who was a pastor here in Santa Ana and he pastored the Northside Church of Christ. He started coming to some Bible studies that we were holding here in Costa Mesa and he really got turned on to the Lord. And because we were always going around, all the kids in the Bible study and all, were always going around just rejoicing in the Lord saying, "Oh, praise the Lord!" And as he began to see the work of God and as God began to work in a vital way in his life, he started saying, "Oh, praise the Lord!" Well, he finally was called before his church board, and one of the orders that the church board gave to him was don't use the phrase "Praise the Lord" anymore. It's undignified. And he was forbidden by his church board. Well, he didn't last long, because when you see God working so much, it's just awfully hard not to say, "Praise the Lord!" when you really see the work of God being accomplished.

There is a magazine, religious magazine that is filled with satire and sarcasm. It's called the Wittenberg Door published down in San Diego area, El Cajon. And these guys are always panning some segment in the body of Christ, and I understand that the latest pan is against the Charismatics. And in one of the descriptions of them, it refers to them as these people are always going around saying, "Praise the Lord!" Trying to sort of put down the exuberance, the joy, the excitement that we experience when we see God really working. Oh, praise the Lord! In that day they're going to say it, and so I don't see any problem of saying it today. When you really...

They're excited because God is working. They're excited because they are taking now the wells of salvation. They're excited because they have discovered that Jesus is the Messiah. Well, I've discovered that He's the Messiah, so I should have the privilege of going ahead and saying it now. Praise the Lord for the glorious salvation that we have through Jesus Christ.

call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the LORD; for he has done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee ( Isaiah 12:4-6 ).

And so this is the glorious acclamation and praise and all that comes when Jesus returns and sets Himself up as the King over the earth. And that whole recognition now as the Lord reigns finally over the earth. As His kingdom has now come and soon His will is to be done here on earth, even as it is in heaven. And we're going to enter in to this glorious new age. Oh, who can't say Praise the Lord to that? When we see the world as God wants it to be. When we dwell together in love. When we dwell together in peace. When we dwell together in just this full openness of love one to another. It's going to be glorious! "

Dr. Constable's Expository Notes

The focus of this song is God Himself. Finally the Israelites express their commitment to trust in Him rather than in other people (cf. Isaiah 8:12 to Isaiah 9:1). They acknowledge Him as their salvation, their strength, and their song (cf. Exodus 15:2; Psalms 118:14), not just as the provider of these blessings. Song is the natural expression of a free spirit. None of these things come apart from Him. Isaiah had tried to get King Ahaz to trust and not fear (Isaiah 7:2-9), but he would not believe that God was with him.

Gill's Exposition of the Whole Bible

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

Exodus 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.

Henry's Complete Commentary on the Bible

      1 And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.   2 Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.   3 Therefore with joy shall ye draw water out of the wells of salvation.

      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 (Isaiah 12:1; Isaiah 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,Romans 5:1; Romans 5:2. Nay, God sometimes brings his people into a wilderness that there he may speak comfortably to them,Hosea 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.

      2. They are taught to triumph in God and their interest in him (Isaiah 12:2; Isaiah 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 Psalms 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.

      3. They are aught to derive comfort to themselves from the love of God and all the tokens of that love (Isaiah 12:3; Isaiah 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, Psalms 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 (Deuteronomy 26:11), be joyful in his house of prayer (Isaiah 56:7), and keep his feasts with gladness, Acts 2:46.