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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 25:9–12. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The welcome which the church shall give to these blessings promised in the foregoing verses (Isa 25:9): It shall be said in that day, with a humble holy triumph and exultation, Lo, this is our God; we have waited for him! Thus will the deliverance of the church out of long and sore troubles be celebrated; thus will it be as life from the dead. With such transports of joy and praise will those entertain the glad tidings of the Redeemer who looked for him, and for redemption in Jerusalem by him; and with such a triumphant song as this will glorified saints enter into the joy of their Lord. 1. God himself must have the glory of all: "Lo, this is our God, this is the Lord. This which is done is his doing, and it is marvellous in our eyes. Herein he has done like himself, has magnified his own wisdom, power, and goodness. Herein he has done for us like our God, a God in covenant with us, and whom we serve." Note, Our triumphs must not terminate in what God does for us and gives to us, but must pass through them to himself, who is the author and giver of them: This is our God. Have any of the nations of the earth such a God to trust to? No, their rock is not as our rock. There is none like unto the God of Jerusalem. 2. The longer it has been expected the more welcome it is. "This is he whom we have waited for, in dependence upon his word of promise, and a full assurance that he would come in the set time, in due time, and therefore we were willing to tarry his time; and now we find it is not in vain to wait for him, for the mercy comes at last, with an abundant recompence for the delay." 3. It is matter of joy unspeakable: "We will be glad and rejoice in his salvation. We that share in the benefits of it will concur in the joyful thanksgivings for it." 4. It is an encouragement to hope for the continuance and perfection of this salvation: We have waited for him, and he will save us, will carry on what he has begun; for as for God, our God, his work is perfect.
II.A prospect of further blessings for the securing and perpetuating of these.
1.The power of God shall be engaged for them and shall continue to take their part: In this mountain shall the hand of the Lord rest, Isa 25:10. The church and people of God shall have continued proofs of God's presence with them and residence among them: his hand shall be continually over them, to protect and guard them, and continually stretched out to them, for their supply. Mount Zion is his rest for ever; here he will dwell.
2.The power of their enemies, which is engaged against them, shall be broken. Moab is here put for all the adversaries of God's people, that are vexatious to them; they shall all be trodden down or threshed (for then they beat out the corn by treading it) and shall be thrown out as straw to the dunghill, being good for nothing else. God having caused his hand to rest upon this mountain, it shall not be a hand that hangs down, or is folded up, feeble and inactive; but he shall spread forth his hands, in the midst of his people, like one that swims, which intimates that he will employ and exert his power for them vigorously, - that he will be doing for them on all sides, - that he will easily and effectually put by the opposition that is given to his gracious intentions for them, and thereby further and push forward his good work among them, - and that on their behalf he will be continually active, for so the swimmer is. It is foretold, particularly, what he shall do for them.
(1.)He shall bring down the pride of their enemies (and Moab was notoriously guilty of pride, Isa 16:6) by one humbling judgment after another, stripping them of that which they are proud of.
(2.)He shall bring down the spoils of their hands, shall take from them that which they have got by spoil and rapine. He shall bring down the arms of their hands, which are lifted up against God's Israel; he shall quite break their power, and disable them to do mischief.
(3.)He shall ruin all their fortifications, Isa 25:12. Moab has his walls, and his high forts, with which he hopes to secure himself, and from which he designs to annoy the people of God; but God shall bring them all down, lay them low, bring them to the ground, to the dust; and so those who trusted to them will be left exposed. There is no fortress impregnable to Omnipotence, no fort so high but the arm of the Lord can overtop it and bring it down. This destruction of Moab is typical of Christ's victory over death (spoken of Isa 25:8), his spoiling principalities and powers in his cross (Col 2:15), his pulling down Satan's strong-holds by the preaching of his gospel (Co2 10:4), and his reigning till all his enemies be made his footstool, Psa 110:1.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 9 and following) And they will say on that day: Behold, our God, we have waited for him, and he will save us; this is the Lord, we have endured him, we will rejoice and be glad in his salvation. For the hand of the Lord will rest on this mountain; and Moab shall be crushed under him, as straw is crushed on a threshing floor. And he will stretch out his hands under him, as a swimmer stretches out to swim, and his glory will be humbled with the buffeting of his hands. And the fortifications of your lofty walls will fall, and they will be humiliated and brought down to the ground, even to dust. Swallowed up by death forever, the people of God, who have been delivered from the hand of death, will say to the Lord: Behold, this is our God, whom the unbelievers thought so little of; and we have waited for him, that is, we have believed in his words, because he will fulfill his promises and save us. Therefore, having been rescued from the jaws of death by his help, we will rejoice and be glad in him; and his hand and power will rest on this mountain. Regarding what we read above: When the Lord of hosts reigns on Mount Zion, and in Jerusalem, and is glorified in the presence of his elders (Isaiah 24:23). But Moab, which means 'from the father', will be crushed like straw is crushed by a wagon. This is spoken according to the custom of Palestine and many provinces of the East, which, due to a shortage of meadows and hay, prepare straw for the feeding of animals. These are iron wagons, with wheels that rotate in the middle like saws, which crush and break the straw into pieces. Therefore, just as wagon wheels crush straw, so Moab would be crushed under him, either under God's power or in itself, so that nothing remains intact in it. And just as a person who swims tends to stretch out their whole body, so he will collide with the ground from his own power and make a crashing sound. All the fortifications of those mighty men, both the walls as stated in Hebrew, will collapse, be humiliated, and be brought down to the ground, shattered into dust. Therefore, although the prophetic discourse generally refers to the consummation of the world, it does not entirely neglect the present. It mentions Moab, who was an enemy of Israel, to such an extent that they committed fornication with the Midianites and consecrated themselves to the idol Beelphegor, which is interpreted as Priapus. Against this idol Jeremiah speaks: Chamos will go into captivity, along with its priests and princes (Jeremiah 48:7). And again: Moab will be confounded with Chamos, just as the house of Israel was confounded with Bethel (Ibid., 13), and similar things can be found throughout. And from one idol and the demon that presided over this idol, it indicates that all opposing strengths are to be humiliated and led into Tartarus, and crushed like dust. But if this is the case, where is the devil's repentance?
You recognize the one who gives you joy to drink and wine in addition, anointing those in spiritual Zion with myrrh. You recognize that he is true God and Son of God by nature, and although he appeared in the form of a servant, by becoming man he became the source of salvation and life for all, being in all things like those on earth though without sin. The prophet indicates that they are all but pointing [to Christ] with their finger when they say, “Behold our God in whom we have hoped, and we will rejoice in our salvation.” I think that this text applies especially to the Israelites who were nurtured in the words of Moses and were not ignorant of the predictions of the holy prophets. They waited for the time of the coming of the Savior and Redeemer, the Lord Jesus Christ. Therefore, as I have already said, Zechariah the father of John [the Baptizer] when he prophesied in the Spirit said of Christ, “He has raised up a horn of salvation.” And Simeon when he took the holy child in his arms said, “Behold, my eyes have seen the salvation which you have prepared before the face of all people.” Recognize then what had been announced of old, the one who is the hope of all, the Savior and Redeemer, they said, according to Isaiah, “Behold our God.”They confess that God will give rest on this mountain. And it seems to me that mountain here refers to the church, for it is there that one finds rest. For we heard the words of Christ: “Come to me, all who labor and are heavy laden, and I will give you rest.”
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Summary
Isaiah 25:9 resounds as a triumphant declaration of a redeemed people, joyfully proclaiming their long-awaited God and His saving power. This verse encapsulates the climax of patient endurance, where the faithful remnant, having steadfastly anticipated divine intervention, now celebrates the full manifestation of the Lord's salvation, acknowledging Him as their sovereign deliverer and the source of their profound gladness. It is an anthem of vindicated hope, marking the definitive end of sorrow and the dawn of God's eternal reign.
Context
Literary Context
Isaiah 25:9 is situated within a section often termed "Isaiah's Apocalypse" (chapters 24-27), which shifts from prophecies against specific nations to a broader, eschatological vision of God's universal judgment and ultimate redemption. Chapter 24 describes the desolation of the earth due to God's judgment on human sin, setting a somber stage. Chapter 25 then pivots dramatically to a hymn of praise, celebrating God's righteous character and His future acts of salvation. This chapter envisions a glorious feast on Mount Zion for all peoples, where death is swallowed up, and tears are wiped away. Verse 9 specifically articulates the joyous response of the redeemed remnant to this divine victory, serving as a climactic declaration of faith and fulfilled hope following the preceding descriptions of judgment and the promise of restoration. The surrounding verses, particularly Isaiah 25:6-8, describe the Lord's provision and His ultimate triumph over death and sorrow, making verse 9 the natural, exultant response to such a magnificent display of divine power and grace.
Historical & Cultural Context
While "that day" points to an eschatological future, the immediate historical backdrop for Isaiah's prophecies was the tumultuous period of the 8th century BCE, marked by the rising Assyrian Empire and the looming threat it posed to Judah. The people of Judah often faced political instability, military threats, and spiritual apostasy. In such a context, the prophetic message of ultimate divine deliverance offered a radical counter-narrative to despair. The concept of "waiting" for God was deeply ingrained in Israelite spirituality, often signifying patient endurance through trials and a steadfast reliance on God's covenant promises, rather than seeking alliances with foreign powers or trusting in human strength. The declaration of "our God" and "the LORD" (Yahweh) would have resonated powerfully in a polytheistic ancient Near Eastern world, affirming the unique sovereignty and saving power of Israel's God over all other deities and earthly rulers. The imagery of a "feast" (as seen in Isaiah 25:6) also carries cultural significance, symbolizing peace, abundance, and intimate fellowship, often associated with covenant renewal and celebration of victory.
Key Themes
This verse powerfully contributes to several overarching themes in Isaiah. Foremost is the theme of Divine Sovereignty and Salvation, asserting Yahweh as the one true God who alone can deliver. The repeated phrase "we have waited for him, and he will save us" underscores the theme of Patient Expectation and Vindication, emphasizing that steadfast faith in God's timing is ultimately rewarded. This patient waiting is not passive but an active posture of trust, as seen in Psalm 27:14. The resulting Joy and Rejoicing in God's salvation is a natural and profound response to His deliverance, a recurring motif throughout the prophetic books and Psalms, such as Psalm 118:24. Furthermore, the verse contributes to the Eschatological Hope prevalent in Isaiah, pointing to a future "day" when God's redemptive plan will be fully realized, death and sorrow overcome, and His kingdom established in perfect righteousness, a hope echoed in Revelation 21:4.
Exposition and Analysis
Key Word Analysis
This plural form (H430), often used with a singular verb, refers to the supreme God, Yahweh, in the Old Testament. While it can denote gods in a general sense, its usage here, especially in conjunction with "the LORD" (Yahweh), emphatically points to the one true God of Israel. It conveys His majesty, power, and ultimate authority, identifying Him as the object of their waiting and the source of their salvation. The declaration "this is our God" is a profound confession of exclusive allegiance and recognition of His unique identity.
This primitive root (H6960) means "to bind together" or "to collect," and figuratively, "to expect." It implies more than passive waiting; it suggests an active, eager, and hopeful expectation, often likened to stretching out with anticipation or gathering one's thoughts and hopes towards something. It denotes a firm trust in God's character and His eventual intervention, a patient endurance rooted in faith that God will act in His perfect timing. The repetition of this word emphasizes the steadfastness and duration of their hope.
This feminine passive participle (H3444) means "something saved" or "deliverance." It encompasses a broad range of meanings including aid, victory, prosperity, health, and welfare. In this context, it refers to a comprehensive rescue from all forms of oppression, suffering, and the ultimate enemy, death. It signifies the complete and holistic well-being and liberation that God provides, bringing about a state of security and flourishing for His people.
Verse Breakdown
"And it shall be said in that day,"
This opening phrase sets the eschatological tone, pointing to a specific, future moment of divine intervention and fulfillment. "That day" (H3117) is a prophetic idiom for the time of the Lord's decisive action, often encompassing both judgment and salvation. The passive voice "it shall be said" (H559) suggests a universal, spontaneous, and undeniable proclamation.
"Lo, this [is] our God;"
The interjection "Lo" (Hebrew: hinneh) serves as an exclamation, drawing immediate attention to the profound truth being revealed. It emphasizes the certainty and wonder of God's presence and action. The declaration "this is our God" (H430) is a triumphant confession, affirming Yahweh's unique identity as their covenant God, now fully revealed in His saving power.
"we have waited for him, and he will save us:"
This clause highlights the theme of patient endurance and the vindication of faith. The people acknowledge their long period of anticipation, during which they steadfastly trusted in God. The immediate consequence of their waiting (H6960) is the certainty of His saving (H3467) act, underscoring God's faithfulness to His promises.
"this [is] the LORD;"
This is a repetition and emphatic re-affirmation of the previous declaration, "this is our God." "The LORD" (H3068, Yahweh) is God's covenant name, signifying His eternal, self-existent nature and His intimate relationship with His people. The repetition underscores the absolute certainty and profound significance of His identity as their deliverer.
"we have waited for him, we will be glad and rejoice in his salvation."
The second repetition of "we have waited for him" (H6960) reinforces the centrality of patient faith. The culmination of this waiting is expressed in the twin verbs "be glad" (H1523, gîyl) and "rejoice" (H8055, sâmach), which convey profound, unbridled joy and exultation. This joy is not based on circumstances but on the concrete reality of "his salvation" (H3444), the comprehensive deliverance and victory He has accomplished.
Literary Devices
Isaiah 25:9 is rich in Theological Declaration, presenting a profound statement about God's identity and saving acts. The verse employs powerful Repetition with the phrase "we have waited for him," which serves to emphasize the steadfastness of the people's faith and the long duration of their anticipation. This repetition also creates a rhythmic, anthemic quality, suitable for a declaration of praise. The use of the interjection "Lo" (or "Behold") is an Exclamation, drawing immediate attention and signaling a momentous revelation. The verse also features Parallelism, particularly in the structure of "this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation," where the second half echoes and expands upon the first, reinforcing the message of divine identity and the joyous outcome of patient waiting. This structure builds to a climax of unbridled joy in God's accomplished salvation.
Theological and Thematic Connections
Isaiah 25:9 stands as a powerful testament to the enduring theological truth of God's faithfulness and the ultimate vindication of those who trust in Him. It connects deeply with the biblical narrative of a covenant-keeping God who hears the cries of His people and acts decisively to deliver them. The "day" of salvation envisioned here is not merely a historical event but points to the consummation of God's redemptive plan, where all suffering and death are overcome. This verse highlights the profound connection between patient endurance in faith and the experience of divine joy, demonstrating that true gladness is found not in fleeting circumstances but in the secure reality of God's saving presence. It underscores the sovereignty of Yahweh as the sole source of true deliverance and the object of all hope.
Reflection and Application
Isaiah 25:9 offers profound encouragement and a blueprint for faithful living in an often-turbulent world. It calls us to cultivate a posture of patient expectation, not a passive resignation, but an active, hopeful waiting rooted in the unshakeable character of God. In seasons of uncertainty, delay, or even despair, this verse reminds us that our God is not distant or indifferent; He is actively working, and His salvation is certain. Our waiting is never in vain, for He is the LORD who saves. This truth empowers us to look beyond immediate circumstances to the ultimate triumph of God's kingdom, allowing us to experience profound joy even amidst trials. It invites us to join the chorus of the redeemed, declaring with confidence that the God we have waited for is indeed our deliverer, and His salvation is our eternal reason for gladness.
Questions for Reflection
FAQ
What is the significance of "that day" in Isaiah 25:9?
"That day" (Hebrew: yôwm, H3117) is a common prophetic idiom in the Old Testament, particularly in Isaiah, referring to a future, decisive time when God will intervene in human history. It often encompasses both judgment upon the wicked and salvation for the righteous. In Isaiah 25:9, it specifically points to the eschatological culmination of God's redemptive plan, a glorious future when God's complete victory over death, sorrow, and evil will be fully realized. It is the day when the promises of God, including the feast on Mount Zion described in Isaiah 25:6-8, come to their ultimate fulfillment, leading to the joyous declaration of God's people.
Why is the phrase "we have waited for him" repeated in this verse?
The repetition of "we have waited for him" (Hebrew: qâvâh, H6960) serves to emphasize the long duration and steadfastness of the people's patient expectation and trust in God. It highlights their unwavering faith through periods of trial, oppression, or apparent delay. The repetition underscores that their hope was not misplaced; their waiting has been vindicated by God's decisive act of salvation. It also adds a poetic, anthemic quality to the declaration, making it a powerful testament to the enduring virtue of patient faith and the certainty of God's ultimate deliverance. This theme of patient waiting is central to biblical hope, as seen in passages like Psalm 27:14.
Christ-Centered Fulfillment
Isaiah 25:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "salvation" (Hebrew: yᵉshûwʻâh, H3444) that the people waited for is fully embodied in Him, whose very name, Jesus (Greek: Iēsous), means "Yahweh saves." He is the "Lamb of God who takes away the sin of the world" (John 1:29), providing the definitive deliverance from sin and death that Isaiah prophesied. The "day" when God's people declare "this is our God... he will save us" began with Christ's first coming, inaugurating the kingdom of God and offering salvation to all who believe (Luke 4:18-21). Yet, the full realization of this verse's joyous declaration awaits His second coming, when He will utterly swallow up death forever and wipe away every tear (Revelation 21:4), bringing the cosmic feast of God to its glorious completion (Revelation 19:7-9). Thus, the patient waiting of God's people, first for the Messiah and now for His return, is continually vindicated by the finished work of Christ and the promised consummation of His eternal reign, ensuring that our gladness and rejoicing in His salvation will be complete and everlasting (Philippians 3:20-21).