2 Behold, God is my salvation. I will trust, and will not be afraid; for Yah, Yahweh, is my strength and song; and he has become my salvation."
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 hnh, (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for our minds not to be overclouded by our sins, as if we had no interest in God's salvation, or as if it were withdrawn from us, the Prophet describes here a change of feeling, when God is reconciled to us.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. (Psalm 50:23; Hoseah 14:2; Hebrew 13:15.) 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. [1] 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.
1 - He also is become my salvation. -- Eng. Ver.
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; Psalm 68:18; lsa. Psalm 26:4. The original in this place is יהוה יה yâh yehovâh. 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 Psalm, as in the expression "Hallelujah" (הללוּ־יה halelû-yâh), that is, praise Yahweh (Psalm 89:9; Psalm 94:7, Psalm 94:12; Psalm 104:35; Psalm 105:15; Psalm 106:1, Psalm 106:48; Psalm 111:1; Psalm 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.
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 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.
Behold, God [is] my (b) salvation; I will trust, and not be afraid: for the LORD [is] my strength and [my] song; he also is become my salvation.
(b) Our salvation stands only in God, who gives us an assured confidence, constancy and opportunity to praise him for the same.
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.
THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isaiah 12:1-6)
Lord JEHOVAH--Jah, Jehovah. The repetition of the name denotes emphasis, and the unchangeableness of God's character.
strength . . . song . . . salvation--derived from Exodus 15:2; Psalm 118:14. The idea of salvation was peculiarly associated with the feast of tabernacles (see Isaiah 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) (Matthew 21:9; compare with Psalm 118:25-26); the earnest of the perfected "salvation" which He shall bring to His people at His glorious second appearance at Jerusalem (Hebrews 9:28). "He shall appear the second time without sin unto salvation." Compare Revelation 21:3, "The tabernacle of God is with men." Compare Luke 9:33, "three tabernacles: one for thee," &c. (the transfiguration being a pledge of the future kingdom), (Psalm 118:15; Zac 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" (Psalm 107:7).
God - My salvation hath not been brought to pass by man, but by the almighty power of God.
*More commentary available at chapter level.