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9. And it shall be said. The verb אמר (āmăr) is indefinite, “He shall say;” but as the discourse does not relate to one or another individual, but to all in general, I chose to render it in a passive form. ¹⁴⁶¹⁴⁶    {Bogus footnote} This is an excellent conclusion; for it shews that God’s benefits are not in any respect doubtful or uncertain, but are actually received and enjoyed by men. The Prophet declares that the banquet, of which he formerly spoke, (verse 6,) will not in vain be prepared by God; for men shall feast on it, and possess everlasting joy.

Lo, this is our God. That joyful shout, which he declares will be public, is the actual test and proof, so to speak, of the experience of the grace of God. This passage ought to be carefully observed; for the Prophet shews that there will be such a revelation as shall fix the minds of men on the word of God, so that they will rely on it without any kind of hesitation; and if these things belong, as they undoubtedly do belong, to the kingdom of Christ, we derive from them this valuable fruit, that Christians, unless they are wanting to themselves, and reject the grace of God, have undoubted truth on which they may safely rely. God has removed all ground of doubt, and has revealed himself to them in such a manner, that they may venture freely to declare that they know with certainty what is his will, and may say with truth what Christ said to the Samaritan woman, “We worship what we know.” (John 4:22.) Having been informed by the gospel as to the grace offered through Christ, we do not now wander in uncertain opinions, as others do, but embrace God and his pure worship. Let us boldly say, “Away with all the inventions of men!”

It is proper to observe the contrast between that dark and feeble kind of knowledge which the fathers enjoyed under the law, and the fullness which shines forth to us in the gospel. Though God deigned to bestow on his ancient people the light of heavenly doctrine, yet he made himself more familiarly known through Christ, as we are told;

“No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, hath declared him.” (John 1:18.)

The Prophet now extols that certainty which the Son of God brought to us by his coming, when he “sheweth to us the Father.” (John 14:9.) Yet, while we excel the ancient people in this respect, that the reconciliation obtained through Christ makes God, as it were, more gracious to us, there is no other way in which God can be known but through Christ, who is “the pattern and image of his substance.” (Hebrews 1:3.) “He who knoweth not the Son, knoweth not the Father.” (John 14:7.) Though Jews, Mahometans, and other infidels, boast that they worship God, the creator of heaven and earth, yet they worship an imaginary God. However obstinate they may be, they follow doubtful and uncertain opinions instead of the truth; they grope in the dark, and worship their own imagination instead of God. In short, apart from Christ, all religion is deceitful and transitory, and every kind of worship ought to be abhorred and boldly condemned.

Nor is it without good reason that the Prophet employs not only the adverb Lo, but the demonstrative pronoun This, ¹⁴⁷¹⁴⁷    {Bogus footnote} in order to attest more fully the presence of God, as, a little afterwards, by repeating the declaration of certainty and confidence, he expresses the steadfastness that will be found in those who shall worship God through Christ. It is certain that we cannot comprehend God in his majesty, for he “dwelleth in unapproachable light,” (1 Timothy 6:16,) which will immediately overpower us, if we attempt to rise to it; and therefore he accommodates himself to our weakness, gives himself to us through Christ, by whom he makes us partakers of wisdom, righteousness, truth, and other blessings. (1 Corinthians 1:30.)

This is Jehovah. It is worthy of observation that, when he calls Christ the God of believers, he gives to him the name “Jehovah;” from which we infer that the actual eternity of God belongs to the person of Christ. Besides, since Christ has thus made himself known to us by the gospel, this proves the base ingratitude of those who, not satisfied with so full a manifestation, have dared to add to it their own idle speculation, as has been done by Popery.

We have waited for him. He expresses the firmness and perseverance of those who have once embraced God in Christ; for it ought not to be a temporary knowledge, but we must persevere in it steadfastly to the end. Now, Isaiah speaks in the name of the ancient Church, which at that time had its seat, strictly speaking, among the Jews alone; and therefore, despising as it were all the gods that were worshipped in other countries, he boldly declares that he alone, who revealed himself to Abraham, (Genesis 15:1,) and proclaimed his law by the hand of Moses, (Exodus 20:1, 2,) is the true God. Other nations, which were involved in the darkness of ignorance, did not “wait for” the Lord: for this “waiting” springs from faith, which is accompanied by patience, and there is no faith without the word.

Thus he warns believers that their salvation rests on hope and expectation; for the promises of God were as it were suspended till the coming of Christ. Besides, we ought to observe what was the condition of those times; for it appeared as if either the promise of God had come to nought, or he had rejected the posterity of Abraham. Certainly, though they looked very far, God did not at that time appear to them; and therefore they must have been endued with astonishing patience to endure such heavy and sharp temptations. Accordingly, he bids them wait quietly for the coming of Christ; for then they will clearly perceive how near God is to them that worship him.

The same doctrine ought to soothe us in the present day, so that, though our salvation be concealed, still we may “wait for the Lord” with firm and unshaken hope, and, when he is at a distance, may always say, Lo, here he is. In times of the greatest confusion, let us learn to distinguish him by this mark, This is he. ¹⁴⁸¹⁴⁸    {Bogus footnote} As to the words, though he says, in the past tense, ¹⁴⁹¹⁴⁹    {Bogus footnote} “We rejoiced and were glad in his salvation;” yet the words denote a continued act; and, a little before, he had said in the future tense, “He will save us.” The meaning may be thus summed up, “Christ will never disappoint the hopes of his people, if they call on him with patience.”

10. For the hand of Jehovah shall rest. The design of the Prophet in the beginning of this verse, I have no doubt, was to comfort the godly, who but for this would have thought that God had forsaken and abandoned them; for the opinion of those who view it as describing the judgment which the Lord was about to execute on the Jews, has no foundation whatever; but the meaning is the same as if he had said, that the Lord will always assist his Church. I am aware that “the hand of God” rests also on the reprobate, when he does not cease to pursue them with his vengeance, till he completely overwhelm them; but here the word “hand” denotes assistance, and not chastisements, and therefore by the word “rest,” is meant the uninterrupted continuance of defense or protection.

We draw from this a profitable doctrine, that although God scatters innumerable blessings over the whole world, in such a manner that wicked men also obtain a share of them, yet his “hand” does not “rest,” or is not continually present, but in the holy mountain; that is, in the Church, where he is worshipped. It ought also to be observed, that Jerusalem had been chastised, before she received these blessings; for he had formerly threatened chastisements and punishments, to which he added this consolation.

And Moab shall be trodden down under him. In this clause he gives an additional view of the grace of God; for, by inflicting punishment on the enemies of the Church, he will shew how dearly he values its salvation. The Jews had no enemies more deadly than the Moabites, though their ancestors ¹⁵⁰¹⁵⁰    {Bogus footnote} were near relatives. By a figure of speech (συνεκδοχικῶς) in which a part is taken for the whole, he includes under this name all the enemies of the Church, and especially those who are somewhat related to them, and who are more destructive than all others. He shews that, though for a time they are victorious and oppress the Church, yet eventually they shall be punished. His object is, that under their afflictions believers may not lose heart, as if their condition were unhappy, while wicked men are cheerful and prosperous; for the “treading down,” which is here mentioned, will quickly follow. Consequently, if at the present day we see the Church disturbed and oppressed by those who are somewhat related to us, and who even assume the name and title of the Church, let us comfort our hearts by this promise.

As straw is trodden down in the dunghills. ¹⁵¹¹⁵¹    {Bogus footnote} The word מדמנה, (Mădmēnāh,) which we translate “dunghill,” ¹⁵²¹⁵²    {Bogus footnote} is supposed by some to be the name of a city, which is also mentioned by Jeremiah, (Jeremiah 48:2.) But what if we should say that the Prophet alludes to the city, which was probably situated in a fertile soil, and thus conveys a stronger censure, and presses harder on the Moabites? As if he had said, “As straw is trodden down in their fields, so will the Lord tread down the Moabites.” I do not dislike other interpretations, but consider it to be not improbable that he alludes to the fertility of the soil in which that city was situated. Yet in my version I have not hesitated to follow the common opinion.

11. And he shall spread out. The Prophet now explains and confirms the former statement; but he employs a different metaphor, by which he means, that the Lord will spread out his hand to the innermost part of the country of Moab, and not merely to its extremities. Some explain the metaphor thus: “As the arms are stretched out in swimming, so the Lord will chastise the Moabites on all sides.” Others think that it expresses the doubling of punishments, as if he had said, “The Lord will not only punish the Moabites, but will again and again take vengeance for the cruelty which they exercised against the children of God.”

But we might take another way of explaining that metaphor. Those who swim do not rush forward with the utmost violence, but gently spread out and quickly draw back their arms, and yet they cut and subdue the waters. In like manner, the Lord does not always put forth great strength to cut down the wicked, but without any effort, without the use of armies, without any noise or uproar, he destroys and puts them to flight, however valiant or well prepared for battle they may appear to be. And I approve of this explanation, because it takes nothing from the meaning formerly given, and explains more clearly, that the wicked are often brought to nothing by the hand of God, though he do not openly thunder from heaven. When he says, “In the midst of it,” he shews that no part will be hidden in such a manner as not to be overtaken by this vengeance.

12. And the fortress. The Prophet now directs his discourse to the country of Moab. It was highly fortified, and was proud of its walls and fortifications; and he affirms that the lofty towers, and other defences, however strong and seemingly impregnable, will be of no avail. The ancients, it is well known, had quite a different method of fortifying from what is practiced among us.

He will bring down, lay low, and cast to the ground. The three words here employed, for conveying the meaning more strongly, are not superfluous; for it was necessary to beat down that pride which swelled the hearts of the Moabites, and which, as we formerly saw, ¹⁵³¹⁵³    {Bogus footnote} made them intolerable. The Prophet therefore mocks at them, “As if the Lord could not cast down that loftiness of which you boast!”

To the dust. The meaning of this clause is as if he had said, “He will not only level it with the ground, but will reduce it to dust, so that there will not even be a trace of the ancient ruin.” This passage contains an excellent and highly seasonable consolation; for the enemies of the Church in the present day are so haughty, that they mock not only at men, but at God himself, and are so much swelled and puffed up by their power, that they imagine themselves to be invincible; but, in opposition to their bulwarks and defences, we ought to bring forward this declaration of the Prophet, “The Lord will quickly bring down and lay them low.” Yet we must patiently endure to see them strong and powerful, till the full time for their destruction arrive.