3Therefore you will joyously draw water
         From the springs of salvation.

4And in that day you will say,
         “Give thanks to the LORD, call on His name.
         Make known His deeds among the peoples;
         Make them remember that His name is exalted.”

5Praise the LORD in song, for He has done excellent things;
         Let this be known throughout the earth.

6Cry aloud and shout for joy, O inhabitant of Zion,
         For great in your midst is the Holy One of Israel.

Parallel Verses

New American Standard Bible (©1995)
"Behold, God is my salvation, I will trust and not be afraid; For the LORD GOD is my strength and song, And He has become my salvation."

GOD'S WORD® Translation (©1995)
Look! God is my Savior. I am confident and unafraid, because the LORD is my strength and my song. He is my Savior."

King James Bible
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.

Douay-Rheims Bible
Behold, God is my saviour, I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and he is become my salvation.

Darby Bible Translation
Behold, ùGod is my salvation: I will trust, and not be afraid; for Jah, Jehovah, is my strength and song, and he is become my salvation.

English Revised Version
Behold, God is my salvation; I will trust, and will not be afraid: for the LORD JEHOVAH is my strength and song; and he is become my salvation.

Webster's Bible Translation
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.

World English Bible
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."

Young's Literal Translation
Lo, God is my salvation, I trust, and fear not, For my strength and song is Jah Jehovah, And He is to me for salvation.

Cross References

Exodus 15:2 "The LORD is my strength and song, And He has become my salvation; This is my God, and I will praise Him; My father's God, and I will extol Him.

1 Samuel 2:1 Then Hannah prayed and said, "My heart exults in the LORD; My horn is exalted in the LORD, My mouth speaks boldly against my enemies, Because I rejoice in Your salvation.

Job 13:16 "This also will be my salvation, For a godless man may not come before His presence.

Psalm 112:8 His heart is upheld, he will not fear, Until he looks with satisfaction on his adversaries.

Psalm 118:14 The LORD is my strength and song, And He has become my salvation.

Isaiah 10:24 Therefore thus says the Lord GOD of hosts, "O My people who dwell in Zion, do not fear the Assyrian who strikes you with the rod and lifts up his staff against you, the way Egypt did.

Isaiah 17:10 For you have forgotten the God of your salvation And have not remembered the rock of your refuge. Therefore you plant delightful plants And set them with vine slips of a strange god.

Isaiah 26:3 "The steadfast of mind You will keep in perfect peace, Because he trusts in You.

Isaiah 26:4 "Trust in the LORD forever, For in GOD the LORD, we have an everlasting Rock.

Isaiah 27:5 "Or let him rely on My protection, Let him make peace with Me, Let him make peace with Me."

Isaiah 32:2 Each will be like a refuge from the wind And a shelter from the storm, Like streams of water in a dry country, Like the shade of a huge rock in a parched land.

Isaiah 45:17 Israel has been saved by the LORD With an everlasting salvation; You will not be put to shame or humiliated To all eternity.

Isaiah 49:5 And now says the LORD, who formed Me from the womb to be His Servant, To bring Jacob back to Him, so that Israel might be gathered to Him (For I am honored in the sight of the LORD, And My God is My strength),

Isaiah 50:10 Who is among you that fears the LORD, That obeys the voice of His servant, That walks in darkness and has no light? Let him trust in the name of the LORD and rely on his God.

Isaiah 61:10 I will rejoice greatly in the LORD, My soul will exult in my God; For He has clothed me with garments of salvation, He has wrapped me with a robe of righteousness, As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels.

Isaiah 62:11 Behold, the LORD has proclaimed to the end of the earth, Say to the daughter of Zion, "Lo, your salvation comes; Behold His reward is with Him, and His recompense before Him."

Isaiah 65:18 "But be glad and rejoice forever in what I create; For behold, I create Jerusalem for rejoicing And her people for gladness.

Daniel 3:28 Nebuchadnezzar responded and said, "Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent His angel and delivered His servants who put their trust in Him, violating the king's command, and yielded up their bodies so as not to serve or worship any god except their own God.

Joel 2:23 So rejoice, O sons of Zion, And be glad in the LORD your God; For He has given you the early rain for your vindication. And He has poured down for you the rain, The early and latter rain as before.

Habakkuk 3:18 Yet I will exult in the LORD, I will rejoice in the God of my salvation.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 12

The salvation promised in the foregoing chapter was compared to that of Israel "in the day that he came up out of the land of Egypt;" so that chapter ends. Now as Moses and the children of Israel then sang a song of praise to the glory of God (Ex. 15:1) so shall the people of God do in that day when the root of Jesse shall stand for an ensign of the people and shall be the desire and joy of all nations. In that day, I. Every particular believer shall sing a song of praise for his own interest in that salvation (v. 1, 3). "Thou shalt say, 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 (v. 4-6): "You shall say, Praise you the Lord." Thanksgiving-work shall be congregation-work; and the praises of God shall be publicly sung in the congregations of the upright.

Verses 1-3

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 (v. 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, 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 (v. 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 Ps. 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 (v. 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, Ps. 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, Acts 2:46.

Calvin's Commentary

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.

1. Et dices in die illo: Cantabo tibi Iehova, Tametsi iratus es mihi, aversus est furor tuus, et consolatus es 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.

2. Ecce Deus salus mea: confidam, et non pavebo. Quoniam fortitudo mea et canticum Deus Iehova; factusque est (vel erit) mihi in salutem.

3. Therefore with joy shall ye draw water out of the wells of salvation.

3. Haurietis aquas cum gaudio, de fontibus salvatoris (vel, salutis).

4. And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted.

4. Et dicetis in die illa: Canite Iehovae; invocate nomen ejus; celebrate in populis opera ejus; commemorate, quia nomen ejus exaltatum est.

5. Sing unto the Lord; for he hath done excellent things: this is known in all the earth.

5. Psallite Iehovae, quoniam magnifica gessit; et hoc vulgatum est per totam terram.

6. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.

6. Jubila et canta habitatrix Sion; quia magnus in medio tui Sanctus Israel.

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, (Romans 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 ky (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: -- "The 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's 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, (Psalm 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. (1 Corinthians 11:32.)

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 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; Hebrews 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. [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. You shall draw waters with joy. In this verse he confirms what we have already noticed, that this chapter may be regarded as a seal to confirm the promise which he gave about the redemption of his people. As if he had said, "The salvation of God hath been set before you, as if it were a constant running fountain, from which you can draw waters in abundance." This is a very beautiful metaphor; for in this life nothing is more necessary than water, so that there is no kind of scarcity that gives us more uneasiness or more distress than a scarcity of water. Thus, by a figure of speech, in which a part is taken for the whole, he declares that everything necessary for supporting life flows to us from the undeserved goodness of God. And since we are empty and destitute of everything good, he appropriately compares the mercy of God to a fountain, which satisfies those who are thirsty and dry, refreshes those who are parched with heat, and revives those who are worn out with fatigue.

From the fountains of the Savior. [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's reign, we ought constantly to apply it to our use. Let us therefore know that the goodness of God is held out to us, that we may be satisfied with it; for we ought to be like a dry and thirsty land, as the Psalmist says, (Psalm 143:6,) that we may desire the waters of the Lord. This goodness of God is wonderful and beyond what could have been believed, that he does not suffer us to burn with unsatisfied desire, but presents a fountain from which we may draw abundantly. That fountain is Christ, in whom all God's benefits are imparted to us; for out of his fullness, as John says, we all draw. (John 1:16.) It remains, therefore, that whenever we feel our want we go directly to him.

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, (Isaiah 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. (Jeremiah 9:23,24.)

Hence also, by taking a part for the whole, (sunekdochikos,) 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.

5. Sing unto the Lord He continues his exhortation, showing what is the feeling from which this thanksgiving ought to proceed; for he shows that it is our duty to proclaim the goodness of God to every nation. While we exhort and encourage others, we must not at the same time sit down in indolence, but it is proper that we set an example before others; for nothing can be more absurd than to see lazy and slothful men who are exciting other men to praise God.

For he hath done glorious things. When he asserts that God hath done gloriously, he means that there is abundant ground for singing. The Lord does not wish that his praises should be proclaimed without any reason, but holds out a very rich and very abundant subject of praise, when he frees his people from very hard bondage. We have said that this song is not limited to a short period, but, on the contrary, extends to the whole of Christ's reign. This work therefore is truly glorious, that God sent his Son to reconcile us to himself, (John 3:16, 17,) and to destroy the dominion of death and the devil. (Hebrews 2:14.) If, therefore, we consider the work of our deliverance as we ought to do, we shall have very abundant ground for praising God.

And this hath been made known through all the earth. When he says that this hath been made known, he glances at the calling of the Gentiles, and confirms what has been already stated, that the work is such as ought not to be concealed in a corner, but to be everywhere proclaimed.

6. Shout and sing. He again exhorts the godly to rejoice in the Lord, at the same time reminding them what is the nature of true joy, and on what it is founded. We have no other happiness than to have God dwelling in the midst of us. But for this, our life would be wretched and unhappy, though we should have abundance of other blessings and of every kind of riches. Now, if our heart be set on our treasure, (Matthew 6:21,) this happiness will attract all our feelings.

The Holy One of Israel. He calls him the Holy One, in order to inform us what he intends to prove himself to be to us, while he dwells with us; that is, that not only his majesty may fill our minds with reverence towards him, for it would at the same time overwhelm us with terror; but that he may vouchsafe to make us the objects of his peculiar care, though separated from the rest of the world. He calls him the Holy One, from the effect produced; for, by gathering us to himself, (Ephesians 1:10,) and saving us by his grace, he may be said to sanctify us to be his own property. Accordingly, if God is with us, the conviction of his presence will fill us with inconceivable joy. Hence it follows that, when he is absent, we continue to be exposed to grief and sadness.

By the words, Shout and sing, he means that when God magnifies his power in the midst of us, he gives us occasion for no ordinary joy. Again, by directly addressing the inhabitants of Zion, he intimates that all are not capable of so great a blessing, and at the same time indirectly exhorts them to maintain unity of faith, that, by being united to the Church, we may partake of this blessed joy.

Footnotes:

[193] Lowth remarks that the Hebrew phrase is exactly the same with what we find in Romans 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, "or, of salvation." ^FT187 Call upon his name, (or, Proclaim his name.) -- Eng Ver. ^FT188 Declare his doings among the people. -- Eng. Ver.

[194] {Bogus footnote}

[195] {Bogus footnote}

[196] {Bogus footnote}

[197] {Bogus footnote}

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'The Lord is my strength and song, and He is become my salvation....' EXODUS xv. 2. These words occur three times in the Bible: here, in Isaiah xii. 2, and in Psalm cxviii. 14. I. The lessons from the various instances of their occurrence. The first and second teach that the Mosaic deliverance is a picture- prophecy of the redemption in Christ. The third (Psalm cxviii. 14), long after, and the utterance of some private person, teaches that each age and each soul has the same mighty Hand working for …
Alexander Maclaren—Expositions of Holy Scripture

How Shall the Soul Make Use of Christ, as the Life, which is under the Prevailing Power of Unbelief and Infidelity.
That we may help to give some clearing to a poor soul in this case, we shall, 1. See what are the several steps and degrees of this distemper. 2. Consider what the causes hereof are. 3. Shew how Christ is life to a soul in such a case; and, 4. Give some directions how a soul in that case should make use of Christ as the Life, to the end it may be delivered therefrom. And, first, There are many several steps to, and degrees of this distemper. We shall mention a few; as, 1. When they cannot come …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

With Him, all Things
Gerhard Ter Steegen Is. xii. 2 Hath not each heart a passion and a dream? Each some companionship for ever sweet? And each in saddest skies some silver gleam, And each some passing joy, too fair and fleet? And each a staff and stay, though frail it prove, And each a face he fain would ever see? And what have I? An endless Heaven of love, A rapture, and a glory, and a calm; A life that is an everlasting Psalm, All, O Beloved, in Thee. …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Life in India.
On the 17th of July, 1805, the Union East Indiaman conveying Mr. Martyn sailed from Portsmouth. Mr. Martyn says: "Though it was what I had been anxiously looking forward to so long, yet the consideration of being parted forever from my friends, almost overcame me. My feelings were those of a man who should suddenly be told that every friend he had in the world was dead." Though suffering much in mind and body throughout the long and tedious voyage of nine months, Mr. Martyn seeks no selfish ease. …
Sarah J. Rhea—Life of Henry Martyn, Missionary to India and Persia

His Holy Covenant
"To remember His Holy Covenant; to grant unto us that we, being delivered out of the hands of our enemies, should serve Him without fear, in holiness and righteousness before Him, all our days."-LUKE i. 68-75. WHEN Zacharias was filled with the Holy Spirit and prophesied, he spoke of God's visiting and redeeming His people, as a remembering of His Holy Covenant. He speaks of what the blessings of that Covenant would be, not in words that had been used before, but in what is manifestly a Divine revelation …
Andrew Murray—The Two Covenants

Deliverance from Assyria
In a time of grave national peril, when the hosts of Assyria were invading the land of Judah and it seemed as if nothing could save Jerusalem from utter destruction, Hezekiah rallied the forces of his realm to resist with unfailing courage their heathen oppressors and to trust in the power of Jehovah to deliver. "Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him," Hezekiah exhorted the men of Judah; "for there be more with us …
Ellen Gould White—The Story of Prophets and Kings

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Opposition to Messiah in Vain
He that sitteth in the heavens shall laugh; the Lord shall have them in derision. T he extent and efficacy [effects] of the depravity of mankind cannot be fully estimated by the conduct of heathens destitute of divine revelation. We may say of the Gospel, in one sense, what the Apostle says of the Law, It entered that sin might abound (Romans 5:20) . It afforded occasion for displaying the alienation of the heart of man from the blessed God, in the strongest light. The sensuality, oppression and …
John Newton—Messiah Vol. 2

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect. …
John Newton—Messiah Vol. 2

Messiah's Entrance into Jerusalem
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1

"The Prophets of God Helping Them"
Close by the Israelites who had set themselves to the task of rebuilding the temple, dwelt the Samaritans, a mixed race that had sprung up through the intermarriage of heathen colonists from the provinces of Assyria with the remnant of the ten tribes which had been left in Samaria and Galilee. In later years the Samaritans claimed to worship the true God, but in heart and practice they were idolaters. It is true, they held that their idols were but to remind them of the living God, the Ruler of the …
Ellen Gould White—The Story of Prophets and Kings

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament