And they shall say in that day: Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have patiently waited for him, we shall rejoice and be joyfull in his salvation.

“O Lord God. Here the giving of thanks is set forth: and first, concerning the exaltation of the people; second, concerning their justification: ch. 26: in that day; third, concerning the Father's correction: ch. 27: in that day. The first is divided into two. In the first, the giving of thanks is set forth: I will exalt you, in preaching you loftily among others; I will confess, in giving thanks within myself. Ps. 9: I will confess to you, Lord, with my whole heart. Second, the matter of the thanksgiving is set forth: for you have done. And first, in general, as to the greatness of the deeds: wonders. Job 9: who does great things, etc. As to the fulfillment of the promises: faithful. Ecclus. 36: give a reward, Lord, to those who wait for you, that your prophets may be found faithful. Amen, that is, truly. Second, in particular: for you have made; and first, the works that pertain to the putting down of evils; second, those that pertain to the exaltation of good things: and the Lord will make. Concerning the first, three things. First he threatens the scourge of punishment; second, the fruit of the punishment: upon this; third, the manner of the punishment: as. He says therefore first: the city. Of Jerusalem; of strangers, estranged from God, namely of the Jews; it shall not be rebuilt forever: for neither afterward in the same place, above, 17: behold, Damascus shall cease to be a city. Micah 3: Zion shall be as a field. Ezek. 27: you have been brought to nothing. Or, of Babylon, or of any other city of the Gentiles opposing them. Upon this. Here he sets forth the fruit, in the subjection of men to God. And first he sets forth two signs of subjection. Praise: the strong shall praise you, however much subject to you; or, the Gentile people, strong in sufferings. Fear: whatever city shall fear you. Below, 60: the strength of the nations shall come to you. Second, he assigns the reason, which he first sets forth: for you have been made; to the poor, who has little though sufficient for himself; to the needy, who is in want. Ps. 93: the Lord has become for me a refuge, and my God the help of my hope. Second, he sets forth a comparison: hope, of defense, from the whirlwind, on account of the violence of the persecutor; a shelter, of consolation, from the heat, on account of the affliction of persecution. Below, 32: a man shall be as. Third, he sets forth the exposition. Spirit, that is, indignation and pride. Above, 21: as whirlwinds come from the south, it comes from the desert, from a terrible land. As the heat. Here he sets forth the manner of the punishment as to affliction: as heat in thirst, it afflicts. Tumult, proud clamor, as to barrenness. And as heat under a cloud, gathered from the south wind, by which also sometimes, on account of excessive heat, the fruits of the vine are destroyed. James 1: the sun arose with burning heat, and dried up the grass, and its flower fell. And the Lord will make. Here he sets forth the things that pertain to the exaltation of the good: and this in three ways. First, as to the abundance of honor, which he describes under the metaphor of a feast, which is prepared from fat animals and refined wine, on this mountain, because there Christ suffered, whence all good things have come to us; or because there he will judge, as is said, Matt. 22: behold, I have prepared my dinner, my oxen and fatlings are killed. Second, as to the removal of evils: and he will cast down, as to the punishment of death, which he calls a bond insofar as we are bound to it by sin, and (the web) insofar as it is ordained by the just sentence of God. 1 Cor. 15: death is swallowed up in victory. Hosea 13: I will be your death, O death; your bite, O Hell. The sadness of sorrow, and he will take away. Rev. 21: God will wipe away every tear from the eyes of the saints. The shame of confusion: and reproach. Above, 4: take away, etc. Some refer this to the judgment rendered in the death of Holofernes, who came against all nations; and likewise concerning the feast. And he sets forth the giving of thanks. And they shall say: we have waited, expecting patiently. Ecclus. 2: you who fear the Lord, wait for his mercy. And he sets forth the reason: for he shall rest, with whom no evil can be. Ps. 131: this is my rest for ever and ever. Third, as to the oppression of enemies, namely of the Moabites, who on account of sleep were especially hostile to them. And first he sets forth their affliction: it shall be threshed. Amos 1: they threshed Gilead with iron wagons. Second, their complete subjection: he will stretch out his hands, as one prostrate, and seeking mercy or aid. Below, 49: he shall come; and the destruction of the fortifications, and the fortresses, concerning which see above, 16. Note, on that word, I will confess to the name, that confession is manifold. The first, of humility. James, last chapter: confess your sins to one another. The second, of truth. Rom. 10: with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. The third, of praise. Ps. 32: confess to the Lord on the harp. The fourth, of thanksgiving. Above, 12: I will confess to you, Lord, for you were angry with me: your fury is turned away, and you have comforted me. Also, note on that word, amen, that amen is Hebrew: and sometimes it is a verb, that is, let it be done. Deut. 27: and all the people shall say, amen. Sometimes an adverb, that is, truly. John 6: amen, amen, I say to you. Sometimes a noun, that is, truth. Rev. 3: these things says the Amen. Sometimes it is Greek, without defect, from a, which is without, and mene, which is defect. Rom. 9: who is God blessed forever, amen. Note on that word, a feast of fat things, that there is a threefold feast. The first, the household feast of the Church militant: in which he sets forth three things. First, the bitterness of the passion. Exod. 12: you shall eat it with wild lettuce. 1 Cor. 11: as often as you shall eat this bread, and drink the cup, you shall proclaim the death of the Lord until he comes. Second, the sweetness of love. Wis. 16: you provided them bread from heaven without labor, having in itself every delight, and the sweetness of every taste. Third, fatness, as to its effect. Ps. 22: you have made my head fat with oil. The second is the private feast of the soul: in which he sets forth three things. First, the wine of love. Song 1: your breasts are better than wine. Second, the honey of contemplation. Ps. 118: how sweet are your words to my palate. More than honey to my mouth. Third, the milk of purification, and this for growing unto perfection. 1 Pet. 2: as rational ones, without guile, desire milk. The third is the solemn feast of the heavenly court; in which he sets forth three things. First, wine unto inebriation. Song 5: eat, friends, and drink, and be inebriated. Second, honey unto satiety. Ps. 16: I shall be satisfied when your glory shall appear. Third, milk unto the perfection of body and soul. Song 5: your eyes are as doves.”

“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.”

“And it shall be said in that day,.... When the feast will be made for all the Lord's people; when the veil and covering shall be removed; when death will be swallowed up in victory; when all tears shall be wiped away from the saints; when their rebuke shall be taken away from them; all which will be at the glorious appearing of Christ. Lo, this is our God; and not the idols of the Gentiles, or the works of their hands; but Christ, who is God over all, blessed for ever; Immanuel, God with us: the phrase is expressive of his true and proper deity, of faith of interest in him, and of the joy of it: we have waited for him, and he will save us: as the Old Testament saints waited for his first coming, and for his salvation, believing that he would be the author of it: so New Testament saints are waiting for his second coming; and to them that look for him, and expect his glorious appearing, who have their loins girt, and their lights burning, and wait for their Lord's coming, will he appear a second time without sin unto salvation; to put them into the possession of salvation he has obtained for them, for which they are heirs, and is nearer than when they believed: this is the Lord, we have waited for him; looking, longing, and hasting to the day of his coming; this they will say, when they shall see him coming in the clouds of heaven; whither the living saints being changed, will be caught up to meet him, and upon meeting him shall thus greet him, and one another: we will be glad, and rejoice in his salvation; so suitable to them, so full, complete, and perfect, and so much for the glory of God; which was wrought out by him before, and now possessed by them; and is what is called the "joy" of their "Lord", they now "enter" into, Mat 25:21.”

“And it shall be said in that day, &c.--"After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man" [JEROME]. "The words are so moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed to Israel temporal saving, so to His elect He appears for the purpose of conferring eternal salvation" [VITRINGA]. The Jews, however, have a special share in the words, This is our God (see on Isa 25:6). we have waited--"Waited" is characteristic of God's people in all ages (Gen 49:18; Tit 2:13). we will be glad and rejoice in his salvation--compare Psa 118:24, which refers to the second coming of Jesus (compare Psa 118:26, with Luk 13:35).”

“After this prophetic section, which follows the first melodious echo like an interpolated recitative, the song of praise begins again; but it is soon deflected into the tone of prophecy. The shame of the people of God, mentioned in Isa 25:8, recals to mind the special enemies of the church in its immediate neighbourhood, who could not tyrannize over it indeed, like the empire of the world, but who nevertheless scoffed at it and persecuted it. The representative and emblem of these foes are the proud and boasting Moab (Isa 16:6; Jer 48:29). All such attempts as that of Knobel to turn this into history are but so much lost trouble. Moab is a mystic name. It is the prediction of the humiliation of Moab in this spiritual sense, for which the second echo opens the way by celebrating Jehovah's appearing. Jehovah is now in His manifested presence the conqueror of death, the drier of tears, the saviour of the honour of His oppressed church. "And they say in that day, Behold our God, for whom we waited to help us: this is Jehovah, for whom we waited; let us be glad and rejoice in His salvation." The undefined but self-evident subject to v'âmar ("they say") is the church of the last days. "Behold:" hinnēh and zeh belong to one another, as in Isa 21:9. The waiting may be understood as implying a retrospective glance at all the remote past, even as far back as Jacob's saying, "I wait for Thy salvation, O Jehovah" (Gen 49:18). The appeal, "Let us be glad," etc., has passed over into the grand hodu of Psa 118:24.”