Isaías 12
Charles Spurgeon · Citado em PreceptAustin
Isaías 12
Spurgeon: Bring it home to me. Come to my house and to my heart, and give me the salvation which thou hast prepared, and art alone able to bestow. We sometimes hear of a man’s dying by the visitation of God, but here is one who knows that he can only live by the visitation of God. Jesus said of Zaccheus, “This day is salvation come to this house,” and that was the case, because he himself had come there. There is no salvation apart from the Lord, and he must visit us with it or we shall never obtain it. We are too sick to visit our Great Physician, and therefore he visits us. O that our great Bishop would hold a visitation of all the churches, and bestow his benediction upon all his flock. Sometimes the second prayer of this verse seems to be too great for us, for we feel that we are not worthy that the Lord should come under our roof. Visit me, Lord! Can it be? Dare I ask for it? And yet I must, for thou alone canst bring me salvation: therefore, Lord, I entreat thee come unto me, and abide with me for ever. Psalm 116:13 I shall lift up the cup of salvation (Lxx = soterion) And call upon the name of the LORD. Psalm 118:14 The LORD is my strength and song, And He has become my salvation (Lxx = soteria). 15 The sound of joyful shouting and salvation (Lxx = soteria) is in the tents of the righteous; The right hand of the LORD does valiantly. Note - Ps 113-118 are the Hallel, which was sung at various times including the Feasts of Passover, Pentecost and Tabernacles (the three required pilgrim feasts - Dt 16:16). Spurgeon: “And is become my salvation.” The poet warrior knew that he was saved, and he not only ascribed that salvation unto God, but he declared God himself to be his salvation. It is an all-comprehending expression, signifying that from beginning to end, in the whole and in the details of it, he owed his deliverance entirely to the Lord. Thus can all the Lord’s redeemed say, “Salvation is of the Lord.” We cannot endure any doctrine which puts the crown upon the wrong head and defrauds the glorious King of his revenue of praise. Jehovah has done it all; yea, in Christ Jesus he is all, and therefore in our praises let him alone be extolled. It is a happy circumstance for us when we can praise God as alike our strength, song, and salvation; for God sometimes gives a secret strength to his people, and yet they question their own salvation, and cannot, therefore, sing of it. Many are, no doubt, truly saved, but at times they have so little strength, that they are ready to faint, and therefore they cannot sing: when strength is imparted and salvation is realised then the song is clear and full. Psalm 118:21 I shall give thanks to You, for You have answered me, And You have become my salvation (Lxx = soteria). Spurgeon: “For thou hast heard me, and art become my salvation.” He praises God by mentioning his favours, weaving his song out of the divine goodness which he had experienced. In these words he gives the reason for his praise,—his answered prayer, and the deliverance which he had received in consequence. How fondly he dwells upon the personal interposition of God! “Thou hast heard me.” How heartily be ascribes the whole of his victory over his enemies to God; nay, he sees God himself to be the whole of it: “Thou art become my salvation.” It is well to go directly to God himself, and not to stay even in his mercy, or in the acts of his grace. Answered prayers bring God very near to us; realised salvation enables us to realise the immediate presence of God. Considering the extreme distress through which the worshipper had passed, it is not at all wonderful that he should feel his heart full of gratitude at the great salvation which God had wrought for him, and should at his first entrance into the temple lift up his voice in thankful praise for personal favours so great, so needful, so perfect. Psalm 119:123 My eyes fail with longing for Your salvation (Lxx = soterion) And for Your righteous word. Spurgeon: He wept, waited, and watched for God’s saving hand, and these exercises tried the eyes of his faith till they were almost ready to give out. He looked to God alone, he looked eagerly, he looked long, he looked till his eyes ached. The mercy is, that if our eyes fail, God does not fail, nor do his eyes fail. Eyes are tender things, and so are our faith, hope and expectancy: the Lord will not try them above what they are able to bear. Psalm 119:155 Salvation (Lxx = soteria) is far from the wicked, For they do not seek Your statutes. Spurgeon: By their perseverance in evil they have almost put themselves out of the pale of hope. They talk about being saved, but they cannot have known anything of it or they would not remain wicked. Every step they have taken in the path of evil has removed them further from the kingdom of grace: they go from one degree of hardness to another till their hearts become as stone. When they fall into trouble it will be irremediable. Yet they talk big, as if they either needed no salvation or could save themselves whenever their fancy turned that way. Psalm 119:166 I hope for Your salvation (Lxx = soterion), O LORD, And do Your commandments. Spurgeon: Here we have salvation by grace, and the fruits thereof. All David’s hope was fixed upon God, he looked to him alone for salvation; and then he endeavoured most earnestly to fulfil the commands of his law. Those who place least reliance upon good works are very frequently those who have the most of them; that same divine teaching which delivers us from confidence in our own doings leads us to abound in every good work to the glory of God. In times of trouble there are two things to be done, the first is to hope in God, and the second is to do that which is right. The first without the second would be mere presumption: the second without the first mere formalism. It is well if in looking back we can claim to have acted in the way which is commanded of the Lord. If we have acted rightly towards God we are sure that he will act kindly with us. Psalm 119:174 I long for Your salvation (Lxx = soterion), O LORD, And Your law is my delight. Spurgeon: He speaks like old Jacob on his deathbed (Ge 49:18); indeed, all saints, both in prayer and in death, appear as one, in word, and deed, and mind. He knew God’s salvation, and yet he longed for it; that is to say, he had experienced a share of it, and he was therefore led to expect something yet higher and more complete. There is a salvation yet to come, when we shall be clean delivered from the body of this death, set free from all the turmoil and trouble of this mortal life, raised above the temptations and assaults of Satan, and brought near unto our God, to be like him and with him for ever and ever. Psalm 140:7 "O GOD the Lord, the strength of my salvation (Lxx = soteria) , You have covered my head in the day of battle. Spurgeon: When he looked back upon past dangers and deliverances, the good man felt that he should have perished had not the Lord held a shield over his head. In the day of the clash of arms, or of putting on of armour (as some read it), the glorious Lord had been his constant protector. Goliath had his armour-bearer, and so had Saul, and these each one guarded his master; yet the giant and the king both perished, while David, without armour or shield, slew the giant and baffled the tyrant. The shield of the Eternal is better protection than a helmet of brass. When arrows fly thick and the battle-axe crashes right and left, there is no covering for the head like the power of the Almighty. See how the child of providence glorifies his Preserver! He calls him not only his salvation, but the strength of it, by whose unrivalled force he had been enabled to outlive the cunning and cruelty of his adversaries. He had obtained a deliverance in which the strength of the Omnipotent was clearly to be seen. This is a grand utterance of praise, a gracious ground of comfort, a prevalent argument in prayer. He that has covered our head aforetime will not now desert us. Wherefore let us fight a good fight, and fear no deadly wound: the Lord God is our shield, and our exceeding great reward. Psalm 149:4 For the LORD takes pleasure in His people; He will beautify the afflicted ones with salvation. Spurgeon: They are humble, and feel their need of salvation; he is gracious, and bestows it upon them. They lament their deformity and he puts a beauty upon them of the choicest sort. He saves them by sanctifying them, and thus they wear the beauty of holiness, and the beauty of a joy which springs out of full salvation. He makes his people meek, and then makes the meek beautiful. Herein is grand argument for worshipping the Lord with the utmost exultation: he who takes such a pleasure in us must be approached with every token of exceeding joy. God takes pleasure in all his children as Jacob loved all his sons; but the meek are his Josephs, and upon these he puts the coat of many colors, beautifying them with peace, content, joy, holiness, and influence. A meek and quiet spirit is called “an ornament,” and certainly it is “the beauty of holiness.” When God himself beautifies a man, he becomes beautiful indeed and beautiful for ever. The verse may be read, “He shall beautify the meek with salvation,” or “He shall beautify the afflicted with deliverance,” or, “He shall beautify the meek with victory”; and each of these readings gives a new shade of meaning, well worthy of quiet consideration. Each reading also suggests new cause for joyful adoration. “O come, let us sing unto the Lord.” Isaiah 12:2 "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." 3 Therefore you will joyously draw water from the springs of salvation. Comment: Most commentators note that Isaiah 12:3 was shouted by joyous Jews at the Feast of Booths when the pitcher of water (? depicting salvation) was poured by the priest upon the altar. If that is true, how intertwined are the Scriptures, for the Hebrew word for salvation is intimately related to Yeshua, the Jewish Name for Jesus! Without knowing or fully comprehending what they were shouting, they were saying in essence "you will joyously draw water from the springs of Yeshua!" O blessed Word of Truth, the Bible! See commentary notes on John 7:37-39 (John 7-37-39 Commentary) I Isaiah 25:9 And it will be said in that day (Day of Messiah's return to defeat His enemies and set up His kingdom in Jerusalem and deliver the believing remnant), “Behold, this is our God (an expression of wholehearted identification with God) for Whom we have waited (Hebrew = qawah = ; Lxx = elpizo = hoping for with assurance and expectance. Thus waiting means more than our English word - in context it signifies trusting in God's promises, not becoming impatient when His "timetable" is different than ours. Waiting is characteristic of God's people of all ages - cp Titus 2:13-note); see related study of The Blessed Hope) that He might save (Hebrew = [03467] yasha' = verb meaning to deliver = see Ro 11:25, 26, 27-note) us. This is the LORD for whom we have waited; Let us rejoice and be glad in His salvation (yeshuah; Lxx = soteria. Note that salvation is "His" - His plan, His desire, His doing. Salvation is entirely God's from first to last!).” Isaiah 26:1 In that day this song will be sung in the land of Judah: "We have a strong city (Jerusalem - contrast "the city in chaos" Isa 24:10); He sets up walls and ramparts for security (ESV = "He sets up salvation as walls and bulwarks" - Because the Savior is in that city salvation is depicted in metaphorical speech as walls and ramparts) (Lxx = soterion).
Isaías 12
Spurgeon: Natural enough is this closing prayer, for what would so effectually convince atheists, overthrow persecutors, stay sin, and secure the godly, as the manifest appearance of Israel’s great Salvation? The coming of Messiah was the desire of the godly in all ages, and though he has already come with a sin-offering to purge away iniquity, we look for him to come a second time, to come without a sin-offering unto salvation. O that these weary years would have an end! Why tarries He so long? He knows that sin abounds and that His people are down-trodden; why comes He not to the rescue? His glorious advent will restore His ancient people from literal captivity, and His spiritual seed from spiritual sorrow. Wrestling Jacob and prevailing Israel shall alike rejoice before Him when He is revealed as their salvation. O that He were come! What happy, holy, halcyon, heavenly days should we then see! But let us not count him slack, for behold, he comes, he comes quickly! Blessed are all they that wait for him. Psalm 18:50 He gives great deliverance (Lxx = soteria) to His king, And shows lovingkindness to His anointed, To David and his descendants forever. Spurgeon: “Great deliverance.” The word “deliverance” is plural, to show the variety and completeness of the salvation; the adjective “great” is well placed if we consider from what, to what, and how we are saved. All this mercy is given to us in our King, the Lord’s Anointed, and those are blessed indeed who as his seed may expect mercy to be built up for evermore. The Lord was faithful to the literal David, and he will not break his covenant with the spiritual David, for that would far more involve the honour of his crown and character. Psalm 20:5 We will sing for joy over your victory (Lxx = soterion), And in the name of our God we will set up our banners. May the LORD fulfill all your petitions. Spurgeon: In Jesus there is salvation (NAS = victory); it is his own, and hence it is called thy salvation; but it is ours to receive and ours to rejoice in. We should fixedly resolve that come what may, we will rejoice in the saving arm of the Lord Jesus. The people in this Psalm, before their king went to battle, felt sure of victory, and therefore began to rejoice beforehand; how much more ought we to do this who have seen the victory completely won! Unbelief begins weeping for the funeral before the man is dead; why should not faith commence piping before the dance of victory begins? Buds are beautiful, and promises not yet fulfilled are worthy to be admired. If joy were more general among the Lord’s people, God would be more glorified among men; the happiness of the subjects is the honour of the sovereign, Psalm 21:1 For the choir director. A Psalm of David. O LORD, in Your strength the king will be glad, And in Your salvation (Lxx = soterion) how greatly he will rejoice! Spurgeon: Everything is ascribed to God; the source is thy strength and the stream is thy salvation. Jehovah planned and ordained it, works it and crowns it, and therefore it is his salvation. The joy here spoken of is described by a note of exclamation and a word of wonder: “how greatly!” The rejoicing of our risen Lord must, like his agony, be unutterable. If the mountains of his joy rise in proportion to the depth of the valleys of his grief, then his sacred bliss is high as the seventh heaven. For the joy which was set before him he endured the cross, despising the shame, and now that joy daily grows, for he rests in his love and rejoices over his redeemed with singing, as in due order they are brought to find their salvation in his blood. Let us with our Lord rejoice in salvation, as coming from God, as coming to us, as extending itself to others, and as soon to encompass all lands. We need not be afraid of too much rejoicing in this respect; this solid foundation will well sustain the loftiest edifice of joy. The shoutings of the early Methodists in the excitement of the joy were far more pardonable than our own lukewarmness. Out joy should have some sort of inexpressibleness in it. Psalm 21:5 His glory is great through Your salvation (Lxx = soterion), Splendor and majesty You place upon him. Psalm 22:1 For the choir director; upon Aijeleth Hashshahar. A Psalm of David. My God, my God, why have You forsaken me? Far from my deliverance (Lxx = soteria) are the words of my groaning. Comment: “Forsaken” is a strong expression for personal abandonment which is intensely felt by David and prefigures the suffering experienced by Christ on the Cross (Mt 27:46, Mk 15:34). Psalm 28:8 The LORD is their strength, and He is a saving (Lxx = soterion) defense (Lxx has an interesting word picture for the Hebrew "defense" = hyperaspistes = one who holds a shield over - a champion or protector - 2Sa 22:3, 31) to His anointed (Hebrew = masiyah; Lxx = Christos). ESV Study Bible: Salvation to God’s people and salvation to the anointed king go together. Both are fulfilled in Christ the anointed One (Luke 4:18) Spurgeon: Here behold king David as the type of our Lord Jesus, our covenant Head, our anointed Prince, through whom all blessings come to us. He has achieved full salvation for us, and we desire saving strength from Him, and as we share in the unction which is so largely shed upon Him, we expect to partake in His salvation. Glory be unto the God and Father of our Lord Jesus Christ, Who has magnified the power of His grace in His only begotten Son, Whom He has anointed to be a Prince and a Saviour unto His people. Psalm 35:3 Draw also the spear and the battle-axe to meet those who pursue me; Say to my soul, "I am your salvation (Lxx = soteria)." Spurgeon: Say unto my soul, I am thy salvation.” Besides holding off the enemy the Lord can also calm the mind of his servant by express assurance from his own mouth, that he is, and shall be, safe under the Almighty wing. An inward persuasion of security in God is of all things the most precious in the furnace of persecution. One word from the Lord quiets all our fears. Psalm 35:9 And my soul shall rejoice in the LORD; It shall exult in His salvation (Lxx = soterion) . Spurgeon: “It shall rejoice in his salvation.” We do not triumph in the destruction of others, but in the salvation given to us of God. Prayer heard should always suggest praise. It were well if we were more demonstrative in our holy rejoicings. We rob God by suppressing grateful emotions. Psalm 42:5 Why are you in despair, O my soul? And why have you become disturbed within me? Hope (Lxx = elpizo = command to do this now!) in God, for I shall again praise Him For the help (yeshuah; Lxx = soterion) of His presence. Comment: Notice what happens when one obeys the command to hope. In essence the psalmist is preaching a sermon to his soul! The next time your soul is disturbed, consider invoking the truth in this verse and "preaching" a sermon to your own soul! See John Piper's sermon on Psalm 42 = Spiritual Depression. Spurgeon: “For I shall yet praise Him for the help (salvation) of His countenance.” Salvations come from the propitious face of God, and He will yet lift up His countenance upon us. Note well that the main hope and chief desire of David rest in the smile of God. His face is what he seeks and hopes to see, and this will recover his low spirits, this will put to scorn his laughing enemies, this will restore to him all the joys of those holy and happy days around which memory lingers. This is grand cheer. This verse, like the singing of Paul and Silas, looses chains and shakes prison walls. He who can use such heroic language in his gloomy hours will surely conquer. In the garden of hope grow the laurels for future victories, the roses of coming joy, the lilies of approaching peace. Psalm 42:11 Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall yet praise Him, The help (yeshuah; Lxx = soterion) of my countenance and my God. Psalm 43:5 Why are you in despair, O my soul? And why are you disturbed within me? Hope in God, for I shall again praise Him, The help (yeshuah; Lxx = soterion) of my countenance and my God. Spurgeon: My God will clear the furrows from my brow, and the tear marks from my cheek; therefore will I lift up my head and smile in the face of the storm. The Psalm has a blessed ending, such as we would fain imitate when death puts an end to our mortal existence. Psalm 44:4 You are my King, O God; Command victories (Lxx = soteria) for Jacob. Psalm 53:6 Oh, that the salvation (Lxx = soterion) of Israel would come out of Zion! When God restores His captive people. Let Jacob rejoice, let Israel be glad. Comment: David expresses a yearning for and prayer for that glorious future day of deliverance (salvation) which God promises to the believing Jewish remnant in Isaiah 12… God will restore His Chosen People (the believing remnant) at the end of the Great Tribulation (Mt 24:21, cp Isaiah 11:11ff). Notice the association of rejoicing and gladness with the realization of salvation, just as is highlighted in the "song" in Isaiah 12:1-6. Spurgeon: Would God the final battle were well over. When will the Lord avenge his own elect? When will the long oppression of the saints come to its close, and glory crown their heads? The word “salvation” is in the plural, to show its greatness. “When God brings back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.” Inasmuch as the yoke has been heavy, and the bondage cruel, the liberty will be gladsome, and the triumph joyous. The second advent and the restoration of Israel are our hope and expectation (Ed: Note that this is the very event regarding which Isaiah 12 is singing!). Psalm 62:1 For the choir director; according to Jeduthun. A Psalm of David.) My soul waits in silence for God only (Notice that silence here is more than remaining passively mute but is indicative of a personal trust that is both patient and uncomplaining - How do I respond to the adversities of life - with confident silence or continual complaining?); From Him is my salvation (yeshuah; Lxx = soterion). Ps 62:2 He only is my rock and my salvation (yeshuah, Lxx = noun soter which means Savior so David is saying God is his Savior or Deliverer, which he repeats in Ps 62:6), My stronghold; I shall not be greatly shaken. Spurgeon: From Him is my salvation - The good man will, therefore, in patience possess his soul till deliverance comes; faith can hear the footsteps of coming salvation because it has learned to be silent. Our salvation in no measure or degree comes to us from any inferior source; let us, therefore, look alone to the true fountain, and avoid the detestable crime of ascribing to the creature what belongs alone to the Creator. If to wait on God be worship, to wait on the creature is idolatry; if to wait on God alone be true faith, to associate an arm of flesh with him is audacious unbelief. “He only is my rock and my salvation.” Sometimes a metaphor may be more full of meaning and more suggestive than literal speech; hence the use of the figure of a rock, the very mention of which would awaken grateful memories in the Psalmist’s mind. David had often lain concealed in rocky caverns, and here he compares his God to such a secure refuge; and, indeed, declares him to be his only real protection, all-sufficient in himself and never failing. At the same time, as if to show us that what he wrote was not mere poetic sentiment, but blessed reality, the literal word “salvation” follows the figurative expression: that our God is our refuge is no fiction, nothing in the world is more a matter of fact. Psalm 62:6 He only (alone) is my rock and my salvation (Lxx = noun soter), My stronghold; I shall not be shaken. Spurgeon: Alone (only), and without other help, God is the foundation and completion of my safety. We cannot too often hear the toll of that great bell only; let it ring the death-knell of all carnal reliances, and lead us to cast ourselves on the bare arm of God. Psalm 67:2 That Your way may be known on the earth, Your salvation (Lxx = soterion) among all nations. Spurgeon: “Thy saving health among all nations,” or, thy salvation. One likes the old words, “saving health,” yet as they are not the words of the Spirit but only of our translators, they must be given up: the word is salvation, and nothing else. This all nations need, but many of them do not know it, desire it, or seek it; our prayer and labour should be, that the knowledge of salvation may become as universal as the light of the sun. Despite the gloomy notions of some, we cling to the belief that the kingdom of Christ will embrace the whole habitable globe, and that all flesh shall see the salvation of God: for this glorious consummation we agonize in prayer. Psalm 68:19 Blessed be the Lord, who daily bears our burden, The God who is our salvation (Lxx = soterion). Selah. Spurgeon: “Even the God of our salvation.” A name most full of glory to him, and consolation to us. No matter how strong the enemy, we shall be delivered out of his hands; for God himself, as King, undertakes to save his people from all harm. What a glorious stanza this is! It is dark only because of its excessive light. A world of meaning is condensed into a few words. His yoke is easy, and his burden is light, therefore blessed be the Saviour’s name for evermore. All hail! thou thrice blessed Prince of Peace! All thy saved ones adore thee, and call thee blessed. Psalm 69:29 But I am afflicted and in pain; May Your salvation (Lxx = soteria), O God, set me securely on high. Spurgeon: “Let thy salvation, O God, set me up on high.” How fully has this been answered in our great Master’s case, for he not only escaped his foes personally, but he has become the author of eternal salvation to all who obey him, and this continues to glorify him more and more. O ye poor and sorrowful ones, lift up your heads, for as with your Lord so shall it be with you. You are trodden down to-day as the mire of the streets, but you shall ride upon the high places of the earth ere long; and even now ye are raised up together, and made to sit together in the heavenlies in Christ Jesus. Psalm 70:4 Let all who seek You rejoice and be glad in You; And let those who love Your salvation (Lxx = soterion) say continually, "Let God be magnified." Spurgeon: Those who have tasted divine grace, and are, therefore, wedded to it, are a somewhat more advanced race, and these shall not only feel joy, but shall with holy constancy and perseverance tell abroad their joy, and call upon men to glorify God. The doxology, “Let the Lord’s name be magnified,” is infinitely more manly and ennobling than the dog’s bark of “Aha, aha.” Psalm 74:12 Yet God is my king from of old, Who works deeds of deliverance (Lxx = soteria) in the midst of the earth. Spurgeon: From the most remote period of Israel’s history the Lord had worked out for her many salvations; especially at the Red Sea, the very heart of the world was astonished by his wonders of deliverance. Now, every believer may plead at this day the ancient deeds of the Lord, the work of Calvary, the overthrow of sin, death, and hell. He who wrought out our salvation of old will not, cannot desert us now. Each past miracle of grace assures us that he who has begun to deliver will continue to redeem us from all evil. His deeds of old were public and wrought in the teeth of his foes, they were no delusions or make-believes; and, therefore, in all our perils we look for true and manifest assistance, and we shall surely receive it. Psalm 78:22 Because they did not believe in God and did not trust in His salvation. Spurgeon: This is the master sin, the crying sin. Like Jeroboam, the son of Nebat, it sins and makes Israel to sin; it is in itself evil and the parent of evils. It was this sin which shut Israel out of Canaan, and it shuts myriads out of heaven. God is ready to save, combining power with willingness, but rebellious man will not trust his Saviour, and therefore is condemned already. In the text it appears as if all Israel’s other sins were as nothing compared with this; this is the peculiar spot which the Lord points at, the special provocation which angered him. From this let every unbeliever learn to tremble more at his unbelief than at anything else. If he be no fornicator, or thief, or liar, let him reflect that it is quite enough to condemn him that he trusts not in God’s salvation. Psalm 80:2 Before Ephraim and Benjamin and Manasseh, stir up Your power And come to save (Lxx = sozo) us! Psalm 88:1 A Song. A Psalm of the sons of Korah. For the choir director; according to Mahalath Leannoth. A Maskil of Heman the Ezrahite. O LORD, the God of my salvation, I have cried out by day and in the night before You. Spurgeon: This is a hopeful title by which to address the Lord, and it has about it the only ray of comfortable light which shines throughout the Psalm. The writer has salvation, he is sure of that, and God is the sole author of it. While a man can see God as his Saviour, it is not altogether midnight with him. While the living God can be spoken of as the life of our salvation, our hope will not quite expire. It is one of the characteristics of true faith that she turns to Jehovah, the saving God, when all other confidences have proved liars unto her. Psalm 89:26 "He will cry to Me, 'You are my Father, My God, and the rock of my salvation (Lxx = soteria).' Spurgeon: It was to his Father that he turned for help when in sore anguish in Gethsemane, and to him he committed his spirit in the article of death. In this fillal crying the true sons should imitate him. This is the common language of the elect family: adoption, reverence, trust, must all speak in their turns, and will do if we are heirs according to promise. To say to God “Thou art my father” is more than learning and talent can teach us; the new birth is essential to this. Reader, hast thou the nature of a child and the spirit of one who can cry, “Abba, Father”? Psalm 91:16 "With a long life I will satisfy him And let him see My salvation (Lxx = soterion)." Psalm 96:2 Sing to the Lord, bless His name. Proclaim good tidings (Lxx = euaggelizo = proclaim the gospel!) of His salvation (yeshuah; Lxx = soterion) from day to day. Tell of His glory among the nations, His wonderful deeds among all the peoples. Comment: Observe the association of singing with salvation and the charge to tell the good news of salvation to the Gentiles (nations, peoples). In passages such as these we see the Father's persistent "missionary" passion for nations. Spurgeon: The gospel is the clearest revelation of himself, salvation outshines creation and providence; therefore let our praises overflow in that direction. Let us proclaim the glad tidings, and do so continually, never ceasing the blissful testimony. It is ever new, ever suitable, ever sure, ever perfect; therefore let us show it forth continually until he come, both by words and deeds, by songs and sermons, by sacred Baptism and by the Holy Supper, by books and by speech, by Sabbath services and week-day worship. Each day brings us deeper experience of our saving God, each day shows us anew how deeply men need his salvation, each day reveals the power of the gospel, each day the Spirit strives with the sons of men; therefore, never pausing, be it ours to tell out the glorious message of free grace. Let those do this who know for themselves what his salvation means; they can bear witness that there is salvation in none other, and that in him salvation to the uttermost is to be found. Let them show it forth till the echo flies around the spacious earth, and all the armies of the sky unite to magnify the God who hath displayed his saving health among all people. Psalm 98:2 The LORD has made known His salvation (Lxx = soterion); He has revealed His righteousness in the sight of the nations. 3 He has remembered His lovingkindness and His faithfulness to the house of Israel; All the ends of the earth have seen the salvation (Lxx = soterion) of our God. Spurgeon: The Lord hath made known his salvation,”—by the coming of Jesus and by the outpouring of the Holy Ghost, by whose power the gospel was preached among the Gentiles. The Lord is to be praised not only for effecting human salvation, but also for making it known, for man would never have discovered it for himself; nay, not so much as one single soul would ever have found out for himself the way of mercy through a Mediator; in every case it is a divine revelation to the mind and heart. In God’s own light his light is seen. He must reveal his Son in us, or we shall be unable to discern him. (Verse 3) “All the ends of the earth have seen the salvation of our God.” Not to Abraham’s seed alone after the flesh (The believing remnant of physical Israel), but to the elect among all nations (Gentiles), has grace been given; therefore, let the whole church of God sing unto him a new song. It was no small blessing, or little miracle, that throughout all lands the gospel should be published in so short a time, with such singular success and such abiding results. Pentecost deserves a new song as well as the Passion and the Resurrection; let our hearts exult as we remember it. Our God, our own for ever blessed God, has been honored by those who once bowed down before dumb idols; His salvation has not only been heard of but seen among all people, it has been experienced as well as explained; His Son is the actual Redeemer of a multitude out of all nations. Psalm 106:4 Remember me, O LORD, in Your favor toward Your people; Visit me with Your salvation (Lxx = soterion),
Isaías 12
Spurgeon applies this passage by urging us on to the joy Isaiah describes "Be of good courage, you very, very timid ones, and alter your tone. Try to put a ‘Selah’ into your life, as David often did in his Psalms. Frequently, he put in a ‘Selah,’ and then he changed the key directly. In like manner, change the key of your singing; you are a great deal too low. Let the harp-strings be screwed up a bit, and let us have no more of these fiat, mournful notes. Give us some other key, please, and begin to say, with the prophet Isaiah, ‘O Lord, I will praise thee: though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me. Behold, God is my salvation, I will trust, and not be afraid.’ C. S. Lewis wrote that joy an “unsatisfied desire which is itself more desirable than any other satisfaction.” Lewis went on to add that joy “must be sharply distinguished both from happiness and from pleasure. Joy is the fruit of a life lived in the presence of God (Ps 16:11-note) and in His power (Neh 8:10). Joy is not obtained by self effort as if it were an end in itself, but must be given by God (Job 8:21; Ps 4:7; 36:8, Gal 5:22-note). As John Trapp (commenting on Ps 16:11) beautifully phrased it "Heaven's joys are without measure, mixture, or end." What a perfect picture of springs of salvation which ever give forth the waters of joy in the presence of Jehovah! Springs (04599) (ma'yan) means springs. The Lxx translates this Hebrew word with the noun pege which means a source of something that gushes out or flows out as a spring (Lev 11:36, Nu 33:9) or sometimes a well (Jn 4:6). It describes an underground source of water coming to the surface, a below-ground water source that has or bubbles up water, distinguished from a water storage or collection site such as a well or cistern (Ge 7:11; 8:2; Lev. 11:36; 1Kgs 18:5). Figuratively pege referred to the place of origin of a full abundance of something (and thus a fountainhead, eg, Ps 36:9). It is also used figuratively as a symbol of sexual pleasure (Pr. 5:16). In Joel 3:18, ma'yan describes a spring that will flow from the House (Temple) of God in a restored Israel or world (Joel 3:18). James Swanson - Ma'yan can describe a source of life, source of blessing, formally, fountain, i.e., a state of kindness or benefit to a recipient, as a figurative extension of a spring of water as a life-sustaining body of water (Ps 87:7; Isa 12:3) Ma'yan - 23v in NAS - Gen 7:11; 8:2; Lev 11:36; Josh 15:9; 18:15; 1Kgs 18:5; 2Kgs 3:19, 25; 2Chr 32:4; Ps 74:15; 84:6; 87:7; 104:10; 114:8; Pr 5:16; 8:24; 25:26; Song 4:12, 15; Isa 12:3; 41:18; Hos 13:15; Joel 3:18. NAS = fountain(2), fountains(2), spring(8), springs(11). Springs of salvation - What a beautiful metaphor depicting the unending nature of salvation (eternal life) which of course is unending because the Savior Himself is present in His renewed Millennial Kingdom which causes the re-gathered believing Jewish remnant to rejoice. Water of Life — Michael W Smith (Click to play song)
Isaías 12
Spurgeon - To be rapt in praise to God is the highest state of the soul. To receive the mercy for which we praise God for is something; but to be wholly clothed with praise to God for the mercy received is far more. Why, praise is heaven, and heaven is praise! To pray is heaven below, but praise is the essence of heaven above. When you bow in adoration, you are at your very highest. Motyer comments that "song is called for not as an expression of inner elation but as a response to the works of the Lord. It arises not from a stirring up of emotion but from bending the mind to recall, ponder and understand his majestic deeds (Luke 24:32)." (Isaiah: An Introduction and Commentary. Tyndale Old Testament Commentaries) In Exodus we read Miriam (repeating Ex 15:1 from the Song of Moses when God defeated Pharaoh's forces) answered with a timbrel in her hand and with dancing… Sing to the Lord, for He is highly exalted. The horse and his rider He has hurled into the sea. (Ex 15:21) Comment: In the context of the events that bring about the Kingdom of Isaiah 11 (the return of Messiah to defeat the Antichrist and the kings of the earth who are arrayed against Him), Isaiah 12 is a parallel to Moses' song of Jehovah's victory over the Pharaoh. For - A term of explanation. In this case for introduces the explanation of why we are to praise the LORD in song. Why? Because He has done excellent (majestic, magnificent, glorious - the Hebrew noun ge'ut refers to someone or something lifted up or exalted) things. In the context of major theme of this song, salvation in and through the Messiah is surely one of the most excellent things He has accomplished and the one most worthy to be trumpeted throughout the earth. Jesus Messiah — by Chris Tomlin (Click to play) Let this be known throughout the earth (cp Is 12:4 "make known His deed", Ps 9:11) - What is "this"? In context the "excellent things" He has done. This is a similar charge to that of Isaiah 12:4. The excellent Messiah is the One, the Only One, Who should be exalted and to Whom should be ascribed supremacy in coming Millennial Age. These passages help us understand Isaiah's earlier statement that the "the earth will be full of the knowledge of Jehovah as the waters cover the sea." (Isa 11:9b) Guzik… The worshipper can’t stop talking about God’s greatness and the great things He has done. First, the Lord was the song of the worshipper (Isaiah 12:2). Now, he sings this song of the Lord to whoever will listen! If the Lord has become your song, then sing it! Isaiah 12:6 Cry aloud and shout for joy, O inhabitant of Zion, for great in your midst is the Holy One of Israel.: Cry loud: Isa 40:9 52:7-10 54:1 Zep 3:14 Lk 19:37-40 O inhabitant: Isa 10:24 30:19 33:24 Zec 8:3-8 great: Isa 8:18 24:23 41:14,16 Ps 9:11 68:16 71:22 89:18 132:14 Eze 43:7 Eze 48:35 Zep 2:5 3:15-17 Zec 2:5,10,11 Isaiah uses the same two verbs (cry aloud… shout for joy) in a passage in another comforting passage… Shout for joy, O barren one (Israel had been disgraced by her past unfaithfulness to Jehovah), you who have borne no child; Break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the desolate one (The restored, redeemed nation of Israel in the Messianic Age) will be more numerous than the sons of the married woman,” says the LORD. (Is 54:1) Cry aloud (command) (06670) (sahal/tsahal) means to shout out, to make a loud noise and as determined by the context either a cry in pain (cp Isa 10:30 in context of coming destruction) or joy (Isa 12:6, 24:14, Jer 31:7) and with or without actual words. This Hebrew verb is also used to describe the neighing of a horse (Jer 58, 50:11). Sahal expresses express joy, pleasure, exultation, by a clear and loud sound of the voice. Lxx translates sahal with agalliao (present imperative = command to make this your lifestyle) = to be exceedingly joyful, to "jump for joy!" When was the last time you were so filled with the Spirit and the joy of the LORD that you literally jumped for joy? I fear for many of us, myself included, it has been far too long! Sahal/tsahal - 8v in the NAS - Esther 8:15; Isa 10:30; 12:6; 24:14; 54:1; Jer 5:8; 31:7; 50:11. NAS = cry(1), cry aloud(3), neigh(1), neighing(1), shout(1), shouted(1). SHOUT TO — THE LORD (Click to play song) Shout (command) for joy (07442) (ranan) is a verb which means to yell, to sing or shout joyfully by crying out loud and enthusiastically. To proclaim with shouts of joy (Isa 16:10). In two context ranah actually means to moan (Lam 2:19) or expresses a yearning (Ps 84:3). Most of the 52 uses of ranah express a sense of happiness, joy and/or relief. It is interesting that ranah often occurs with other verbs that express a similar joyful emotion (ׂs 5:11; 92:4, Ps 96:12; 149:5, Ps 71:23) among others. The Septuagint (Lxx) translates ranan with the verb agalliao which means to "jump for joy!" Vine - ranan (רָנַן, 7442), “to sing, shout, cry out.” Found in both ancient and modern Hebrew, this word is used in modern Hebrew in the sense of “to chant, sing.” It occurs approximately 50 times in the Hebrew Old Testament, with about half of these uses being in the Book of Psalms, where there is special emphasis on “singing” and “shouting” praises to God. Ranan is found for the first time in Lev. 9:24 at the conclusion of the consecration of Aaron and his sons to the priesthood. When the fire fell and consumed the sacrifice, the people “shouted, and fell on their faces.” Ranan is often used to express joy, exultation, which seems to demand loud singing, especially when it is praise to God: “Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isa. 12:6). When Wisdom calls, she cries aloud to all who will hear (Prov. 8:3). To shout for joy (Ps. 32:11) is to let joy ring out! (Vine's Complete Expository Dictionary of Old and New Testament Words) William White - Ranan - A number of different shades of meaning and a variety of senses are developed for the root in various OT passages. The primary meaning is “to raise a noise” by shouting or with an instrument, especially a horn (Nu 10:7) or the traditional ram’s horn, the “shofar” (Josh 6:5). It is used in this sense in rituals of the Israelite tabernacle (1Sa 4:5) to describe the exaltation of the people of Israel when the ark of the covenant was brought to the camp. Later in Israel’s history in the First Commonwealth, the same root is used to describe the exaltation of the people when David brings the ark to Jerusalem. The poetic description of this in the Psalms (45:7) and the later glorification of the king at his enthronement by acclamation (1Sa 10:24) has been selected by some scholars as evidence of an enthronement ritual similar to that found in contemporary societies. However, there is no evidence to suggest such an interpretation for the root, rûa. In fact, the usage in passages encouraging the praise of God by the whole earth (Isa 44:23) and the shout of victory over an enemy (Jer 50:15; Zeph 3:14) are more closely related. The poetic song of praise in Job 38:7 uses this root to describe the shout of joy given by the “sons of God,” a controversial phrase referring to the faithful followers of the covenant. The root rūa is also used for cries of complaint and distress (Isa 15:4). However, the most common usage of all is in signals for war (Num 10:7) and war cries (Josh 6:10). As an extension of this last usage, it is also employed for shouts of alarm (1Sa 17:20) and encouragement, as in Psalm 95 and 98 in which it appears twice in each related context. This unusual word appears only three times in widely scattered locations (Ex 32:17; Job 36:33; Mic 4:9, “Now why do you shout aloud”). Harris, R L, Archer, G L & Waltke, B K Theological Wordbook of the Old Testament. Moody Press) Ranah - 52v in the OT - Lev 9:24; Deut 32:43; 1Chr 16:33; Job 29:13; 38:7; Ps 5:11; 20:5; 32:11; 33:1; 35:27; 51:14; 59:16; 63:7; 65:8; 67:4; 71:23; 81:1; 84:2; 89:12; 90:14; 92:4; 95:1; 96:12; 98:4, 8; 132:9, 16; 145:7; 149:5; Pr 1:20; 8:3; 29:6; Isa 12:6; 16:10; 24:14; 26:19; 35:2, 6; 42:11; 44:23; 49:13; 52:8f; 54:1; 61:7; 65:14; Jer 31:7, 12; 51:48; Lam 2:19; Zeph 3:14; Zech 2:10. NAS Usage - cries(1), cries of joy(1), cry aloud(1), joyfully sing(2), rejoice(1), sang(1), shout for joy(16), shout of joy(1), shout joyfully(4), shouted(1), shouts(1), sing for joy(18), sing aloud(3), sing aloud for joy(1), sings(1).
Isaías 12
Spurgeon comments on in Thy presence is fullness of joy: Christ being raised from the dead ascended into glory, to dwell in constant nearness to God, where joy is at its full for ever: the foresight of this urged Him onward in His glorious but grievous toil. To bring His chosen to eternal happiness was the high ambition which inspired Him, and made Him wade through a sea of blood. O God, when a worldling's mirth has all expired, for ever with Jesus may we dwell at Thy right hand, where there are pleasures for evermore; and meanwhile, may we have an earnest by tasting Thy love below. Trapp's note on the heavenly verse which closes the Psalm is a sweet morsel, which may serve for a contemplation, and yield a foretaste of our inheritance. He writes, "Here is as much said as can be, but words are too weak to utter it. For quality there is in heaven joy and pleasures; for quantity, a fulness, a torrent whereat they drink without let or loathing; for constancy, it is at God's right hand, who is stronger than all, neither can any take us out of his hand; it is a constant happiness without intermission: and for perpetuity it is for evermore. Heaven's joys are without measure, mixture, or end." Great (01419) (gadol is from gadal = to become strong, grow up, be great) is a common OT adjective (497 verses) with a range of meanings -- Many in number and other intensified concepts like "loudness," in sound, being old in years, great in importance. Great… of extended dimension Ge 1:21… of number Ge12:2… of power Dt 4:37… of punishment Ge 4:13 … of value or importance Ge 39:9 … great conflict Da 10:1. The Holy One of Israel - Isaiah's special title for God and in this context refers to the Messiah reigning in His Millennial Kingdom. Ponder this thought - the Holy One in the midst of sinners saved by grace. Holy One of Israel - 31v in the OT - 2Ki 19:22; Ps 71:22; 78:41; 89:18; Isa 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11f, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jer 50:29; 51:5 Isaiah also uses “Holy One” as a title 4 times (Isa 10:17; 40:25; 43:15; 49:7) and “Holy One of Jacob” once (Isa 29:23). In light of this glorious song of salvation in Isaiah 12, may all God's people cry aloud and shout for joy… HOLY HOLY HOLY (Click to play ) Jesus Messiah is the Holy One of Israel, the "Agnus Dei", the Lamb of God, so let us worship Him in Spirit and in Truth as we sing… AGNUS DEI