Isaiah 25:9 · Bible study
Isaiah 25:9 Commentary: 'This Is Our God', The Song of the Redeemed
Hebrew · 11 what the commentators say
Meaning in one sentence
Isaiah 25:9 declares the people's joyful confession after waiting for salvation. Explore its meaning for Christ's first and second coming.
Research Summary
- Meaning: The people of God confess his saving action after a period of patient waiting.
- Key words: 'Waited' (קִוִּינוּ), perfect tense indicating completed waiting; 'salvation' (יְשׁוּעָה), comprehensive deliverance.
- Main debate: Whether the 'day' refers primarily to Christ's first coming, his second coming, or both in layers.
- Theological theme: God's faithfulness to his promises and the joy of his presence.
- Best use: A passage for times of waiting, Advent preaching, and eschatological hope.
Translation Comparison
BSB Berean Standard Bible 2020
And in that day it will be said, “Surely this is our God; we have waited for Him, and He has saved us. This is the LORD for whom we have waited. Let us rejoice and be glad in His salvation.”
WEB World English Bible 2000
It shall be said in that day, “Behold, this is our God! We have waited for him, and he will save us! This is Yahweh! We have waited for him. We will be glad and rejoice in his salvation!”
KJV King James Version 1769
And it shall be said in that day, Lo, 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.
ASV American Standard Version 1901
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is Jehovah; we have waited for him, we will be glad and rejoice in his salvation.
YLT Young's Literal Translation 1898
And one hath said in that day, `Lo, this is our God, We waited for Him, and He saveth us, This is Jehovah, we have waited for Him, We joy and rejoice in His salvation.'
Darby Darby Bible 1890
And it shall be said in that day, Behold, this is our God; we have waited for him, and he will save us: this is Jehovah, we have waited for him; we will be glad and rejoice in his salvation.
Douay-Rheims Douay-Rheims Bible 1899
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 joyful in his salvation.
Translations in other languages (10 available)
Y se dirá en aquel día: He aquí éste es nuestro Dios, le hemos esperado, y nos salvará: éste es Jehová á quien hemos esperado, nos gozaremos y nos alegraremos en su salud.
E naquele dia se dirá: Eis que este é o nosso Deus, em quem temos posto nossa esperança para nos salvar; este é o SENHOR, em quem esperamos; em sua salvação teremos prazer e nos alegraremos.
En ce jour l’ on dira:
Zu der Zeit wird man sagen: Siehe, das ist unser Gott, auf den wir harren, und er wird uns helfen; das ist der HERR auf den wir harren, daß wir uns freuen und fröhlich seien in seinem Heil.
En men zal te dien dage zeggen: Ziet, Deze is onze God; wij hebben Hem verwacht, en Hij zal ons zalig maken. Deze is de HEERE, wij hebben Hem verwacht, wij zullen ons verheugen en verblijden in Zijn zaligheid.
In quel giorno, si dirà: “Ecco, questo è il nostro Dio: in lui abbiamo sperato, ed egli ci ha salvati. Questo è l’Eterno in cui abbiamo sperato; esultiamo, rallegriamoci per la sua salvezza!”
I rzecze dnia onego lud Pański: Oto Bóg nasz ten jest; oczekiwaliśmy go, i wybawił nas. Tenci jest Pan, któregośmy oczekiwali; weselić i radować się będziemy w zbawieniu jego.
И скажут в тот день: вот Он, Бог наш! на Него мы уповали, и Он спас нас! Сей есть Господь; на Него уповали мы; возрадуемся и возвеселимся во спасении Его!
到那 日，人必說：「看哪，這是我們的 神；我們素來等候 他，他必拯救我們。這是 耶和華，我們素來等候 他，我們必因他的救恩 歡喜 快樂。」
And in that day it will be said, See, this is our God; we have been waiting for him, and he will be our saviour: this is the Lord in whom is our hope; we will be glad and have delight in his salvation.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 25:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions see this verse as a song of triumphant confession from God's redeemed people. The unidentified speaker, likely the church of the last days (Keil & Delitzsch) or the collective people of God (Barnes), declares after a period of patient waiting that God has indeed saved them. The demonstrative 'this' (זֶה) paired with 'behold' (הִנֵּה) underscores the moment of recognition: the one they hoped for now stands before them. Calvin emphasizes that this removes all doubt; God reveals himself so clearly that believers can say with certainty 'we worship what we know.' The waiting (קִוִּינוּ, perfect tense) is characteristic of God's people throughout Scripture (Genesis 49:18). Matthew Henry notes that the longer the wait, the more welcome the salvation. Multiple commentators (Clarke, Gill, JFB) apply this directly to Christ, either his first coming to accomplish salvation or his second coming to bring it to completion.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- First coming of Christ: Clarke, Wesley, and Henry see the verse as fulfilled in Christ's first advent and the salvation he accomplished.
- Second coming / final eschatological victory: JFB and Keil & Delitzsch point to the swallowing up of death and the full kingdom as future events, so the confession awaits Christ's return.
- Both – layered fulfillment: Calvin, Lange, and Gill argue that the prophecy began at the first coming and will be perfected at the second; the waiting spans the entire age.
What is clear: The verse affirms God as the ultimate Savior who is worthy of praise after a period of waiting by His people.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the speakers | The speakers are the people of God, redeemed and gathered. | Some commentators (Clarke, Henry) see them as believers in Christ from both Jews and Gentiles at the first coming; others (JFB, Keil & Delitzsch) as the church at the second coming or in the eschatological kingdom. |
| Nature of the salvation | Salvation is from God and includes deliverance from enemies and the reversal of death. | Some focus on temporal deliverance (from Babylon, Assyria) while others see the ultimate reference as eternal salvation through Christ's work. |
| The day of the Lord | That day is a future time of divine intervention. | Some see it as a specific past event (return from exile) re-interpreted eschatologically; others as the day of Christ's return exclusively. |
| The waiting | Waiting is a key posture of God's people; it involves hope and trust. | Whether the waiting is primarily for the first coming (Old Testament saints) or the second coming (New Testament church) or both. |
Historical & Cultural Context
The surrounding context of Isaiah 25 places this verse within a larger vision of God's final victory. Verses 6-8 describe a lavish feast on Mount Zion for all peoples, the removal of the veil of death, and the wiping away of every tear. The 'day' (בַּיּוֹם הַהוּא) is the eschatological day when these promises become reality, not a single calendar date but the culmination of God's redemptive plan. The people's confession in verse 9 is their direct response to that great deliverance. They cry out 'Behold, this is our God' because he has done what they waited for.
The waiting (קִוִּינוּ) echoes through Israel's history: Jacob's deathbed words ('I wait for your salvation, O LORD,' Gen 49:18) and the psalmists' repeated call to wait for God (Ps 27:14; 37:7). Now the waiting is over. The salvation (יְשׁוּעָה) they celebrate is not merely political rescue, it encompasses the defeat of death and the full restoration of God's people. Immediately after this song, the tone shifts to judgment on Moab (vv.10-12). This contrast reminds the reader that salvation for some means judgment for others who persist in pride. The literary design is deliberate: the prophet sets the joy of redemption against the backdrop of divine justice. In the historical setting, Isaiah may have been addressing the people's hope for deliverance from Assyrian domination, but the language rises far beyond any single crisis. It becomes the song of the church in every age, waiting for the day when God makes all things new.
Textual Notes
The consulted sources note a minor textual variant in the first verb. The Masoretic Text has the singular form 'he shall say' (וְאָמַר), but the Septuagint and Vulgate read the plural 'they shall say' (וְאָמְרוּ). The Syriac Peshitta offers the second person 'you shall say.' None of these variants change the essential meaning of the verse, as the context clearly indicates a group speaking. The plural rendering is preferred by many modern translations (e.g., BSB, YLT) and aligns with the corporate nature of the confession.
Reception History
Isaiah 25:9 has been received across Christian traditions as a confession of ultimate hope. Jerome, as cited by Jamieson-Fausset-Brown, applied the verse to the second coming of Christ, when believers see their deliverer after death is swallowed up. Calvin used it to argue that after Christ's revelation, believers have certain knowledge of God, no longer wandering in uncertainty. Matthew Henry read it as the church's welcome to gospel blessings, connecting the waiting to the longing of Old Testament saints. Wesley saw the fulfillment in the coming of the Messiah. The verse has been woven into Advent hymns and liturgies that express the church's waiting for Christ's return, and it remains a favorite for funeral services, pointing to the resurrection hope described in verses 7-8.
Preaching This Verse
Three-point outline
- The declaration of faith: 'Behold, this is our God', confession of God's identity and saving action.
- The posture of waiting: 'We have waited for him', patient trust in God's promise, characteristic of the faithful in all ages.
- The joy of salvation: 'We will be glad and rejoice', the appropriate response when God fulfills his word.
Five-point outline
- The setting: 'In that day' points to God's appointed time of deliverance.
- The identification: 'Behold, this is our God', exclusive loyalty to Yahweh alone.
- The waiting: 'We have waited for him', a sustained posture of hope, not passive resignation.
- The salvation: 'He will save us', God acts decisively for his people.
- The celebration: 'We will be glad and rejoice', joyful worship flows from experienced salvation.
Illustration hooks
- Hospital waiting room: A family waits for news of a surgery. The moment the doctor says it is over and the patient will be fine, the waiting turns into relief. The declaration 'this is our God' captures that moment of realized hope.
- Long-distance reunion: Months of waiting for a loved one to arrive. When they finally appear at the gate, the waiting is swallowed up in joy. The waiting made the meeting sweeter.
- Advent calendar: The church's practice of waiting through Advent mirrors this verse. The 'day' is Christmas, and ultimately the second coming.
Questions your congregation is asking
- Is it okay to feel impatient while waiting for God to act?
- How do I know that God will actually save me?
- What does it mean to 'rejoice in his salvation' when I'm still in the middle of suffering?
Leading a Discussion
Isaiah 25:9 captures the moment when waiting turns into celebration. The people who trusted God during long silence now see him clearly and respond with joy. This passage invites small groups to explore what biblical waiting looks like and how confidence in God's salvation reshapes our present struggles.
Discussion questions
- Read the verse slowly. What words or phrases stand out to you? Why?
- The people repeat 'we have waited for him.' What does this repetition tell us about their experience?
- How does the immediate context (vv.6-8) shape the meaning of 'salvation' in verse 9?
- What does the confession 'this is our God' imply about other claims on our loyalty?
- In what practical ways does patient waiting for God differ from passive resignation?
- How does this verse connect to the Advent season or to our hope in Christ's return?
- Share a time when God answered a long-term prayer. How did that change your trust in him?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 49:18 | I have waited for your salvation, Yahweh. |
| Psalms 9:14 | that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion. |
| Psalms 20:5 | We will triumph in your salvation. In the name of our God, we will set up our banners. May Yahweh grant all your requests. |
| Psalms 21:1 | For the Chief Musician. A Psalm by David. The king rejoices in your strength, Yahweh! How greatly he rejoices in your salvation! |
| Psalms 27:14 | Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh. |
| Psalms 37:5 | Commit your way to Yahweh. Trust also in him, and he will do this: |
| Psalms 37:7 | Rest in Yahweh, and wait patiently for him. Don’t fret because of him who prospers in his way, because of the man who makes wicked plots happen. |
| Psalms 62:1 | For the Chief Musician. To Jeduthun. A Psalm by David. My soul rests in God alone. My salvation is from him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the ancient versions read the verb as plural: both Jews and Gentiles together will say that Jesus Christ is the promised Savior. He emphasizes that they had waited for him according to prophecy, were not disappointed, and now rejoice in his salvation.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the people's cry of joy identifies God alone as the source of their deliverance. The waiting, suffering and final celebration all center on the fact that only Yahweh could bring such salvation, and the redeemed now see that every benefit traces back to Him.
Calvin's Commentaries Reformed 1564
Calvin stresses that this verse is not a vague hope but a declaration of certainty: believers actually possess and enjoy the salvation God prepares. He contrasts the dim knowledge of the law with the gospel's full revelation through Christ, which gives Christians solid, undoubted truth so they can boldly proclaim they know God's will.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator argues that the passage against Moab is likely a separate composition, not part of the preceding song of praise. The specific naming of Moab and the sharp contrast in tone are uncharacteristic of the main prophecy. Such a passionate outburst probably arose from a particular historical situation, though no known event fits.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that the people's declaration identifies God as both their personal Savior and the sovereign Lord they had patiently awaited. Their repeated confession, "we have waited for him," shows that faith's reward is not only salvation but a deeper recognition of God himself, which becomes the foundation for their rejoicing.
Gill's Exposition of the Bible Baptist 1748
Gill sees this verse as the joyful confession believers will make when they finally see Christ at his glorious appearing. They will declare that he alone is God, not the idols of the nations, and that their patient waiting for his salvation has been fully rewarded with complete and perfect deliverance.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that the verse is deliberately phrased to point to the Son of God, who saves his people. He observes that "waited" has always marked God's faithful people, and that Jewish believers have a special claim on the declaration "This is our God."
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch reads Moab not as a literal nation but as a mystic name for the scoffing enemies of God's people in the last days. The church of that time declares, "Behold our God," recognizing Him as the conqueror of death and tears. Their waiting reaches back even to Jacob's hope, and their rejoicing becomes a grand thanksgiving.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the church's joy in deliverance must be directed to God himself as the giver, not just to his gifts. The longer the waiting, the sweeter the salvation, and the cry "This is our God" becomes the heart of their triumphant praise.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the fulfillment of a long-standing promise: the Messiah, whom God's people had awaited for generations, has finally arrived. His coming is not just a distant hope but brings actual salvation with him, now present in the world.