Isaiah · Chapter 61

V. 1. Upon me-Though the prophet may speak of himself, yet it is principally to be understood of Christ. Anointed-Set me apart, both capacitating him with gifts, and commissioning him with authority; and yet more, as it is applied to Christ, a power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay, Christ alone among the prophets hath obtained this name, Psalm 45:7. The prophet describes first, who Christ is, and then what are his offices. Liberty-This appertains to Christ’s kingly office, whereby he proclaims liberty from the dominion of sin, and from the fear of hell.

Verse 1. The Spirit of the Lord God is upon me— “The Spirit of JEHOVAH is upon me”] The Septuagint, Vulgate, and St. Luke, (Luke 4:18,) and a MS., and two old editions omit the word ynda Adonai, the Lord; which was probably added to the text through the superstition of the Jews, to prevent the pronunciation of the word hwhy Jehovah following. See Kennicott on the state of the printed Hebrew text, vol. i., p. 610. In most of Isaiah’s prophecies there is a primary and secondary sense, or a remote subject illustrated by one that is near. The deliverance of the Jews from their captivity in Babylon is constantly used to shadow forth the salvation of men by Jesus Christ. Even the prophet himself is a typical person, and is sometimes intended to represent the great Saviour. It is evident from Luke 4:18 that this is a prophecy of our blessed Lord and his preaching; and yet it is as evident that it primarily refers to Isaiah preaching the glad tidings of deliverance to the Jews.

The opening of the prison— “Perfect liberty”] jwq jqp pekach koach. Ten MSS. of Kennicott’s, several of Deuteronomy Rossi’s, and one of my own, with the Complutensian, have jwqjqp pekachkoach in one word; and so the Septuagint and Vulgate appear to have taken it: not merely opening of prisons, but every kind of liberty-complete redemption. The proclaiming of perfect liberty to the bound, and the year of acceptance with JEHOVAH. is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet. See Leviticus 25:9, &c. This was a year of general release of debts and obligations, of bondmen and bondwomen, of lands and possessions which had been sold from the families and tribes to which they belonged. Our Saviour, by applying this text to himself, (Luke 4:18, 19,) a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution.

Verse 1. The Spirit of the Lord is upon me — To qualify me for effecting what is foretold and promised in the foregoing chapter. As Christ has applied this passage to himself, (see Luke 4:16,) and assured us that it was fulfilled in him, we may, with the utmost reason, conclude that he is here introduced by the prophet in his own person, and not that the prophet speaks of himself, as some have thought. Because, or rather, for, the Lord hath anointed me — Hath commissioned me with authority, qualified me with gifts, and set me apart, for the important offices here mentioned. Prophets, priests, and kings, among the Jews, were usually appointed and set apart to their several offices, as we have repeatedly seen, by anointing them with oil, which ceremony was used by the express command of God, and was intended to show, not only that the persons so anointed were called to, but were, or should be, qualified for, these offices, with suitable gifts and graces. But the anointing of Christ, who was to sustain offices incomparably more important, and productive of infinitely greater effects, was of another nature, he being anointed, not with external and corruptible oil, but with the eternal Spirit of the incorruptible God, which qualified him for every part of the great work to which he was called, beyond all others that were before him. Which Spirit he had without measure, John 3:34; and therefore is said (Psalm 45:7; Hebrews 1:9) to be anointed with the oil of gladness above his fellows. To preach good tidings — Namely, tidings of salvation, of pardoning mercy, of renewing grace, and of eternal glory; unto the meek — Or, poor, as the words are rendered by the LXX., whom the evangelists follow Luke 4:18; Matthew 11:5; namely, to the penitent, the humble, and poor in spirit; to whom the tidings of a Redeemer, and of salvation through him, are indeed good tidings, faithful sayings, and worthy of all acceptation. These, and even the poor, as to worldly circumstances, are best disposed to receive the gospel, James 2:5; and then it is likely to profit them when it is received with meekness, as it ought to be. This relates to Christ’s prophetic office. To bind up the broken-hearted — To give relief and comfort to persons burdened and distressed with a sense of the guilt and power of their sins, and of the wrath of God, to which they are obnoxious. It is a metaphor taken from surgeons binding up wounds: see Isaiah 1:6. This relates to Christ’s priestly office, his blood being the true expiation of sin, and the procuring cause of pardon and peace to the guilty. To proclaim liberty to the captives — Namely, liberty from the dominion and bondage of sin and Satan, of the world and the flesh, and from the slavish, tormenting fear of death and hell. This appertains to his kingly office. And those whom he, who is exalted to be a prince, as well as a Saviour, makes free, are free indeed; not only discharged from the miseries of captivity and bondage, but advanced to all the immunities and dignities of citizens. This is the gospel proclamation, and it is like the blowing of the jubilee trumpet, which proclaimed the great year of release, Leviticus 25:9, 40; in allusion to which, it is here called the acceptable year of the Lord; the time in which men should find acceptance with God, which is the origin of their liberties: or, it is called the year of the Lord, because it publishes his free grace, to his own glory; and an acceptable year, because it brings glad tidings to us; and what cannot but be very acceptable to those who know the capacities and necessities of their own souls.

Verse 1. The Spirit of the Lord God is upon me. Here the Redeemer appears clothed with humanity, and invested with all the high offices of our redemption. Jehovah gave not the Spirit by measure unto him, not at times and seasons; as to the prophets; the fulness of Deity always dwelt in him, and flowed as a fountain. He therefore spake in righteousness, mighty to save: Isaiah 63:1. He had said above, The isles shall wait for my law; and he adds below, I the Lord love judgment. In the days of his flesh he said in the synagogue of Nazareth, To day is this scripture fulfilled in your ears; and the people wondered at the gracious words which proceeded out of his mouth. Luke 4:21, 22. The Chaldaic, it is true, makes Isaiah the speaker, but they knew no better; the apology for the Arians who follow that version is inadmissible. To gainsay the words of Christ is with them a small thing.

To preach good tidings to the meek. µywn[ enovim, ptwcoiv, the poor, the humble, the afflicted. Job 34:28. Psalm 25:9. 34:11. Proverbs 15:33. 22:4. Zephaniah 2:3. Numbers 12:3. Our Saviour did this, according to the words of David. Psalm 37:11. Matthew 5:5.

To bind up the brokenhearted, by preaching deliverance to the captives, and opening of the prison to those that are bound. Cyrus very much cheered the Jews, by the liberation of more than forty thousand; but this was small, when compared with the promises of a full redemption. Jehovah says, By the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Zechariah 9:11. It is a most humiliating truth, that we have been led captive by the devil at his will; that we are tied and bound with the chain of our sins, and speechless at the bar of God. What can cheer hearts so disconsolate but the voice of him who is sent to preach the acceptable year of the Lord, the year of jubilee, of full redemption from all iniquity, and of restoration to the heavenly inheritance.

1-3. The Spirit of the Lord God is upon me — Upon whom? The use which our Lord Jesus Christ at Nazareth (Luke 4:16-22) made of these words must decide that he made himself the person meant. He declared himself herein the predicted and divinely anointed Servant of Jehovah; and that he had brought glad tidings of redemption to his people. The passages in Isaiah 42:6, 7; 59:20, 21, point out the same idea. He (the “Lord God”) hath sent me — The “Servant of Jehovah,” the “Messiah.” See Psalm 45:7; also Mark 1:1, and Acts 10:38. The jubilee phrases are figures expressive of the work really wrought by Christ at his visible advent. The phrases are as follows: “The meek,” “the brokenhearted,” “the captives,” that is, to sin; “the prison-opening,” “the acceptable year,” “the mourners in Zion,” etc. All these were terms of jubilee specialty, and the objects mentioned were those upon which Jesus was tenderly compassionate.

V. 2. Vengeance-It being necessary, that where God will deliver his people, he should take vengeance on their enemies; principally on the enemies of his church, and the spiritual ones chiefly, Satan, sin, and death.

Verses 2, 3. And the day of vengeance of our God — Namely, on those who reject or neglect these gracious offers of mercy and salvation: they shall not only be left in their captivity, as they deserve to be, but shall be dealt with as enemies. We have the gospel summed up, Mark 16:16, where that part of it, he that believeth shall be saved, proclaims the acceptable year of the Lord to those that will accept it; but the other part, he that believeth not shall be damned, proclaims the day of vengeance of our God; that vengeance that he will take on those that obey not the gospel of our Lord Jesus Christ, 2 Thessalonians 1:8; see also Hebrews 10:27-30; Matthew 24:21; Revelation 18:1. The clause seems to have an especial reference to the time in which God punished the unbelieving and disobedient Jews by the destruction of Jerusalem, and the unparalleled calamities that came upon their nation. We find Christ, in several of his discourses, threatening them with the judgments of God for their rejecting him. And he calls the destruction of Jerusalem the days of vengeance, Luke 21:22, the very expression made use of here. To comfort all that mourn — Either on account of their sins, or their sufferings, or the desolations and miseries of the spiritual Zion, his church; and who, mourning, seek to him, and not to the world, for comfort. He not only provides comfort for them, and proclaims it, but he applies and bestows it by giving them the Comforter. There is enough in him to comfort all that mourn, whatever their afflictions or sorrows may be; but this comfort is sure to them that mourn in Zion, that is, that sorrow after a godly sort, and apply by faith and prayer to God in Christ for relief and consolation. To appoint unto them beauty — Or rather, ornament, (as the Hebrew rap more properly signifies,) for ashes. Bishop Lowth renders the clause, To give them a beautiful crown instead of ashes; the oil of gladness instead of sorrow; observing, “In times of mourning the Jews put on sackcloth, or coarse and sordid raiment; and spread dust and ashes on their heads: on the contrary, splendid clothing, and ointment poured on the head, were the signs of joy.” The oil of joy — Which makes the face to shine, instead of that mourning which disfigures the countenance, and makes it unlovely. This oil of joy the saints have from that oil of gladness with which Christ himself was anointed above his fellows. The garments of praise — Such beautiful garments as were worn on thanksgiving days, instead of the spirit of heaviness. Hebrew, hhk, contraction, dimness, or obscurity; “open joys,” says Henry, “for secret mournings. Zion’s mourners keep the spirit of heaviness to themselves, and weep in secret; but the joy, with which they are recompensed, they are clothed with, as with a garment, in the eyes of others.” Observe, reader, where God gives the oil of joy, he gives the garment of praise. Those comforts which come from God dispose the heart to, and enlarge the heart in, thanksgivings to God. That they might be called trees of righteousness — That they might be righteous persons, deeply rooted by faith in the ground of gospel truth, solid and firm in sincerity, fortitude, and patience; ornaments to God’s vineyard, and bringing forth fruit suitable to the soil wherein they are planted. The planting of the Lord — Planted by that holy Lord who, being himself holy and righteous, would plant none but such: see on Isaiah 60:21. That he might be glorified — Namely, by the fruit they bear; for herein is our heavenly Father glorified, that we bring forth much fruit.

Ver. 2. The day of vengeance of our God. Grace must be guarded with justice. Diem ultionis, the final day of perdition to all who despise the riches of his goodness, which leadeth to repentance. Romans 2:4. The Lord passed sentence on the abandoned and unbelieving Jews: Behold, your temple is left unto you desolate—desecrated, demolished. He also pronounced sentence on the rebellious gentiles, bidding the goats on his left hand depart, and burning up the tares with unquenchable fire. The final punishment will be heavy on those who make light of the gospel; while on the other hand, he shall fully comfort mourners, by the full enjoyment of his heavenly kingdom.

1-3. The Spirit of the Lord God is upon me — Upon whom? The use which our Lord Jesus Christ at Nazareth (Luke 4:16-22) made of these words must decide that he made himself the person meant. He declared himself herein the predicted and divinely anointed Servant of Jehovah; and that he had brought glad tidings of redemption to his people. The passages in Isaiah 42:6, 7; 59:20, 21, point out the same idea. He (the “Lord God”) hath sent me — The “Servant of Jehovah,” the “Messiah.” See Psalm 45:7; also Mark 1:1, and Acts 10:38. The jubilee phrases are figures expressive of the work really wrought by Christ at his visible advent. The phrases are as follows: “The meek,” “the brokenhearted,” “the captives,” that is, to sin; “the prison-opening,” “the acceptable year,” “the mourners in Zion,” etc. All these were terms of jubilee specialty, and the objects mentioned were those upon which Jesus was tenderly compassionate.

V. 3. Ashes-By ashes understand whatever is proper for days of mourning, as by beauty whatever may become times of rejoicing. Oil of joy-He calls it oil of joy in allusion to those anointings they were wont to use in times of joy, gladness for heaviness; and it is called a garment in allusion to their festival ornaments, for they had garments appropriated to their conditions, some suitable to times of rejoicing, and some to times of mourning. Called-That they may be so. Trees-That they shall be firm, solid, and well rooted, being by faith engrafted into Christ, and bringing forth fruit suitable to the soil wherein they are planted.

Verse 3. To appoint unto them that mourn in Zion— “To impart gladness to the mourners of Zion”] A word necessary to the sense is certainly lost in this place, of which the ancient Versions have preserved no traces. Houbigant, by conjecture, inserts the word ˆwcc sason, gladness, taken from the line next but one below, where it stands opposed to lba ebel, sorrow or mourning, as the word lost here was to ylba abeley, mourners: I follow him.—L.

Beauty for ashes— “A beautiful crown instead of ashes”] In times of mourning the Jews put on sackcloth, or coarse and sordid raiment, and spread dust and ashes on their heads; on the contrary, splendid clothing and ointment poured on the head were the signs of joy. “Feign thyself to be a mourner,” says Joab to the woman of Tekoah, “and put on now mourning apparel, and anoint not thyself with oil,” 2 Samuel 14:2. These customs are at large expressed in the Book of Judith: “She pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water and anointed herself with precious ointment, and braided the hair of her head, and put on a tire [mitre, marg.] upon it; and put on her garments of gladness;” Judith 10:3.—L. rpa tjt rap peer tachath ephar, glory for ashes; a paronomasia which the prophet often uses: a chaplet, crown, or other ornament of the head (for so the Vulgate renders the word here and in the both verse; in which last place the Septuagint agree in the same rendering,) instead of dust and ashes, which before covered it; and the costly ointments used on occasions of festivity, instead of the ensigns of sorrow.—L.

Trees of righteousness— “Trees approved”] Heb. oaks of righteousness or truth; that is, such as by their flourishing condition should show that they were indeed “the scion of God’s planting, and the work of his hands;” under which images, in the preceding chapter, Isaiah 60:21, the true servants of God, in a highly improved state of the Church, were represented; that is, says Vitringa on that place, “commendable for the strength of their faith, their durability, and firmness.”

Verses 2, 3. And the day of vengeance of our God — Namely, on those who reject or neglect these gracious offers of mercy and salvation: they shall not only be left in their captivity, as they deserve to be, but shall be dealt with as enemies. We have the gospel summed up, Mark 16:16, where that part of it, he that believeth shall be saved, proclaims the acceptable year of the Lord to those that will accept it; but the other part, he that believeth not shall be damned, proclaims the day of vengeance of our God; that vengeance that he will take on those that obey not the gospel of our Lord Jesus Christ, 2 Thessalonians 1:8; see also Hebrews 10:27-30; Matthew 24:21; Revelation 18:1. The clause seems to have an especial reference to the time in which God punished the unbelieving and disobedient Jews by the destruction of Jerusalem, and the unparalleled calamities that came upon their nation. We find Christ, in several of his discourses, threatening them with the judgments of God for their rejecting him. And he calls the destruction of Jerusalem the days of vengeance, Luke 21:22, the very expression made use of here. To comfort all that mourn — Either on account of their sins, or their sufferings, or the desolations and miseries of the spiritual Zion, his church; and who, mourning, seek to him, and not to the world, for comfort. He not only provides comfort for them, and proclaims it, but he applies and bestows it by giving them the Comforter. There is enough in him to comfort all that mourn, whatever their afflictions or sorrows may be; but this comfort is sure to them that mourn in Zion, that is, that sorrow after a godly sort, and apply by faith and prayer to God in Christ for relief and consolation. To appoint unto them beauty — Or rather, ornament, (as the Hebrew rap more properly signifies,) for ashes. Bishop Lowth renders the clause, To give them a beautiful crown instead of ashes; the oil of gladness instead of sorrow; observing, “In times of mourning the Jews put on sackcloth, or coarse and sordid raiment; and spread dust and ashes on their heads: on the contrary, splendid clothing, and ointment poured on the head, were the signs of joy.” The oil of joy — Which makes the face to shine, instead of that mourning which disfigures the countenance, and makes it unlovely. This oil of joy the saints have from that oil of gladness with which Christ himself was anointed above his fellows. The garments of praise — Such beautiful garments as were worn on thanksgiving days, instead of the spirit of heaviness. Hebrew, hhk, contraction, dimness, or obscurity; “open joys,” says Henry, “for secret mournings. Zion’s mourners keep the spirit of heaviness to themselves, and weep in secret; but the joy, with which they are recompensed, they are clothed with, as with a garment, in the eyes of others.” Observe, reader, where God gives the oil of joy, he gives the garment of praise. Those comforts which come from God dispose the heart to, and enlarge the heart in, thanksgivings to God. That they might be called trees of righteousness — That they might be righteous persons, deeply rooted by faith in the ground of gospel truth, solid and firm in sincerity, fortitude, and patience; ornaments to God’s vineyard, and bringing forth fruit suitable to the soil wherein they are planted. The planting of the Lord — Planted by that holy Lord who, being himself holy and righteous, would plant none but such: see on Isaiah 60:21. That he might be glorified — Namely, by the fruit they bear; for herein is our heavenly Father glorified, that we bring forth much fruit.

Ver. 3. To give unto them beauty for ashes. The Lord will wipe away the tears from all faces, will brighten every countenance with joy, and give the garments of praise for the spirit of heaviness. The happy state of the church shall then differ as much from her former state, as a feast differs from a fast. Sackcloth shall be superseded by the white garments of praise, and the peace and joy of God shall inspire every bosom. But better still; this glorious enlargement of Zion shall be a permanent state. The church has long been afflicted with rebellious Reubens, unstable as water; now the saints shall resemble trees or oaks of righteousness, the planting of the Lord for his glory. Psalm 1:3. This beautiful idea of an enlivened cosmography and agriculture runs through the chapter.

1-3. The Spirit of the Lord God is upon me — Upon whom? The use which our Lord Jesus Christ at Nazareth (Luke 4:16-22) made of these words must decide that he made himself the person meant. He declared himself herein the predicted and divinely anointed Servant of Jehovah; and that he had brought glad tidings of redemption to his people. The passages in Isaiah 42:6, 7; 59:20, 21, point out the same idea. He (the “Lord God”) hath sent me — The “Servant of Jehovah,” the “Messiah.” See Psalm 45:7; also Mark 1:1, and Acts 10:38. The jubilee phrases are figures expressive of the work really wrought by Christ at his visible advent. The phrases are as follows: “The meek,” “the brokenhearted,” “the captives,” that is, to sin; “the prison-opening,” “the acceptable year,” “the mourners in Zion,” etc. All these were terms of jubilee specialty, and the objects mentioned were those upon which Jesus was tenderly compassionate.

Verse 4. “And they that spring from thee”] A word is lost here likewise. After wnbw ubanu, “they shall build,” add Ëmm mimmecha, they that spring from thee. Four MSS. have it so, (two of them ancient,) and one of mine has it in the margin, and it is confirmed by Isaiah 58:12, where the sentence is the very same, this word being here added. Kimchi makes the same remark: “the word Ëmm mimmecha is omitted here; but is found in Isaiah 58:12.”

The desolations of many generations] It seems that these words cannot refer to the Jews in the Babylonish captivity, for they were not there many generations; but it may refer to their dispersions and state of ruin since the advent of our Lord; and consequently this may be a promise of the restoration of the Jewish people.

Verses 4, 5. They shall build the old wastes — See on chap. 58:12. As this is evidently to be understood of gospel times, the meaning seems to be, that the establishment of Christianity in the world should repair the decays of true religion, of genuine piety and virtue, which had been at a very low ebb, not only in the Gentile nations, which were all idolatrous, but also among the Jews, for many centuries. By the ministry of John the Baptist, of our Lord, and his apostles, many thousands of spiritual worshippers were raised up to God in Judea, and the adjacent parts; and when the ministers of the word were sent into the Gentile countries, the cities and provinces which had been as a wilderness, overrun with briers and thorns, became as Eden, and the deserts like the garden of the Lord: truth and grace, wisdom and piety, godliness and righteousness, with joy and gladness, were found therein, thanksgiving and the voice of melody, Isaiah 51:3. And strangers — Namely, Gentiles, such as were not of the natural race of the Jews, but Gentile converts; shall stand — Ready to be at thy service; and feed your flocks — The churches, with the word of God. And the sons of the alien — The same with the strangers before mentioned, or their successors; shall be your ploughmen, &c. — Shall manage the whole work of God’s spiritual husbandry. See 1 Corinthians 3:6-9.

Ver. 4. They shall build the old wastes, or rebuild their houses, as in Isaiah 65:21.

4. And they — The strong flourishing “trees of righteousness,” of verse 3; the sound and the efficient, whom the grace of the Gospel brought out and made grand workers in Messiah’s kingdom. Waste cities — Destruction occasioned in consequence of the sins of the people in days gone by. Of this import, also, are the parallel expressions in the verse.

V. 5. Strangers-Gentiles, such as are not of the natural race of the Jews, but Gentile converts. Or, such as shall have no more than an outward profession. Stand-Ready to be at thy service. Flocks-The churches with the word of God. Plow-men-Shall manage the whole work of God’s spiritual husbandry.

Verse 5. Strangers shall—feed your flocks] Gentiles shall first preach to you the salvation of Christ, and feed with Divine knowledge the Jewish congregations.

Verses 4, 5. They shall build the old wastes — See on chap. 58:12. As this is evidently to be understood of gospel times, the meaning seems to be, that the establishment of Christianity in the world should repair the decays of true religion, of genuine piety and virtue, which had been at a very low ebb, not only in the Gentile nations, which were all idolatrous, but also among the Jews, for many centuries. By the ministry of John the Baptist, of our Lord, and his apostles, many thousands of spiritual worshippers were raised up to God in Judea, and the adjacent parts; and when the ministers of the word were sent into the Gentile countries, the cities and provinces which had been as a wilderness, overrun with briers and thorns, became as Eden, and the deserts like the garden of the Lord: truth and grace, wisdom and piety, godliness and righteousness, with joy and gladness, were found therein, thanksgiving and the voice of melody, Isaiah 51:3. And strangers — Namely, Gentiles, such as were not of the natural race of the Jews, but Gentile converts; shall stand — Ready to be at thy service; and feed your flocks — The churches, with the word of God. And the sons of the alien — The same with the strangers before mentioned, or their successors; shall be your ploughmen, &c. — Shall manage the whole work of God’s spiritual husbandry. See 1 Corinthians 3:6-9.

5. Strangers… sons of the alien — That is, Gentiles converted to the true religion. Your flocks — The keeping of flocks was a large husbandry in Palestine. The employment of Gentile keepers denotes a breaking down of “the middle wall of partition.” All have become Christians together. All are now strong and willing workers together in the world’s great pasture-field add vineyard. Other meaning than spiritual this verse has not.

V. 6. The priests-The whole body of them shall now be as near to God as the priests were formerly, and shall be a royal priesthood. This is most certainly true of all the faithful under the gospel.

Verses 6, 7. But ye shall be named the Priests, &c. — The whole body of you shall now be as near to God as the priests were formerly, and shall be a royal priesthood, 1 Peter 2:9. This is most certainly true of all the faithful under the gospel; hence they have also their spiritual sacrifices, Romans 12:1; Hebrews 13:15, 16; 1 Peter 2:5. Ye shall eat the riches of the Gentiles — Partake of their plenty; and in their glory shall ye boast — You shall be highly advanced by the addition of all that is glorious in them. The LXX. render it, en tw ploutw autwn qaumasqhsesqe, you shall be wonderful, or the objects of admiration, through their riches; that is, by the glory which they shall bring to you, namely, in riches, parts, learning, chap. 60:5, 11. For your shame ye shall have double — Honour; though you have been little accounted of among the Gentiles, yet now you shall be highly esteemed by them; you shall have double damages. See on chap. 40:2. They shall rejoice in their portion — Namely, of honour, which God will give them. It is a repetition of that which is asserted in the former clause. Therefore, or, rather, because, they shall possess the double — Because of the doubling of their portion; everlasting joy shall be unto them — Joy that shall continue long here, and shall be everlasting hereafter. The meaning of this prediction seems to be, that though the first Christians should have a large share of shame or ignominy thrown upon them, yet their descendants should, in return, receive a double share of honour and glory. This accordingly came to pass: Christianity, from being considered as the greatest infamy, and being loaded with the greatest shame, came into the highest repute when Constantine became emperor, and received the highest honours that could possibly be paid, and was, as it were, loaded with glory, riches, and honour.”

Ver. 6. Ye shall be named the priests of the Lord. Such was the original promise, in Exodus 19:6. God chose the Israelites, if they had obeyed his voice, to be “a kingdom of priests, and a holy nation.” Moses indeed did all that a prophet could do, to make the people like the holy patriarchs; but that cannot be done without circumcision of the heart. The carnal Hebrews were chained to duties by the law, but in all ages waited an opportunity to break the restraint, and revel in licentiousness. With the same high and hallowed promises, St. Peter admonishes the christian church to follow after holiness, as becomes our consecration to God. “Ye are a chosen generation, a royal priesthood, a holy nation, a new or peculiar people, to show forth the praises of him who hath called you out of darkness into his marvellous light.” 1 Peter 2:9. Hebrews 13:15.

6. Ye shall be named… Priests… Ministers — Redeemed Israel is now intermingled with crowds of converted Gentiles giving help to the building up of the “wastes” of verse 4. Priority gives to Israel the prerogatives of the priesthood; yet all, in a sense, are embodied into “a kingdom of priests and a holy nation.” 1 Peter 2:5-9. See, also, Exodus 19:6. Spiritual service, rendered by Gentiles, is the wealth of the Israel, and the glory achieved by them for the divine cause shall be the fruit of Israel’s fidelity.

V. 7. Double-Honour. Portion-Of honour, that God will give them.

Verse 7. For your shame— “Instead of your shame”] The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word hnvm mishneh, double, in the first place. Five MSS. add the conjunction w vau to tjmc simchath. The Syriac reads wnrt taronnu, and wvryt tirashu, in the second person, “ye shall rejoice, ye shall inherit.” And for להם lahem, to them, two MSS., (one of them ancient,) three of Deuteronomy Rossi’s, and the Syriac, read לכם lachem, to you, in the second person likewise.

The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and I. D. II. in the following manner:—

Anti thv aiscunhv umwn thv diplhv,

Kai anti thv entrophv agalliasetai h meriv autwn,

Dia touto thn ghn autwn ek deuterou&

“Instead of your shame ye shall have double,

And instead of your confusion their portion shall rejoice; Therefore, they shall possess their land a second time.” In which the two MSS. agree, except that I. D. II. has by mistake hmerav, day, for h meriv, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion.—L.

Verses 6, 7. But ye shall be named the Priests, &c. — The whole body of you shall now be as near to God as the priests were formerly, and shall be a royal priesthood, 1 Peter 2:9. This is most certainly true of all the faithful under the gospel; hence they have also their spiritual sacrifices, Romans 12:1; Hebrews 13:15, 16; 1 Peter 2:5. Ye shall eat the riches of the Gentiles — Partake of their plenty; and in their glory shall ye boast — You shall be highly advanced by the addition of all that is glorious in them. The LXX. render it, en tw ploutw autwn qaumasqhsesqe, you shall be wonderful, or the objects of admiration, through their riches; that is, by the glory which they shall bring to you, namely, in riches, parts, learning, chap. 60:5, 11. For your shame ye shall have double — Honour; though you have been little accounted of among the Gentiles, yet now you shall be highly esteemed by them; you shall have double damages. See on chap. 40:2. They shall rejoice in their portion — Namely, of honour, which God will give them. It is a repetition of that which is asserted in the former clause. Therefore, or, rather, because, they shall possess the double — Because of the doubling of their portion; everlasting joy shall be unto them — Joy that shall continue long here, and shall be everlasting hereafter. The meaning of this prediction seems to be, that though the first Christians should have a large share of shame or ignominy thrown upon them, yet their descendants should, in return, receive a double share of honour and glory. This accordingly came to pass: Christianity, from being considered as the greatest infamy, and being loaded with the greatest shame, came into the highest repute when Constantine became emperor, and received the highest honours that could possibly be paid, and was, as it were, loaded with glory, riches, and honour.”

7. For your shame… double — The Hebrew is perplexing. Clearly another promise is here given, possibly pursuant to Isaiah 40:2. Instead of shame for past sin and punishment, ye shall have abundant recompense. The promise in its largeness of meaning is: Instead of the former meagerness of the dispensation out of which you have emerged, you shall have the ever-expanding glory of Messiah’s new and final order of things in this world. Their portion… they shall possess — An enallage common to Isaiah, or a change from “your” to “their” occurs here. The same persons are intended. “Their portion” is the same as your “portion;” “they shall possess,” the same as you shall possess. The “double” means the far larger measure. Confusion — This refers to the disorders in general of the old state — all the judgments of God on Israel’s sin.

V. 8. Love judgment-I will do them right, for I love justice in myself, and in them that practise it. Robbery-All things gotten by injustice, though it be for sacrifice. Direct-I will lead them so, that they shall do all things in sincerity. Everlasting covenant-Though you have broken covenant with me, yet I will renew my ancient covenant made with your fathers, confirmed with the blood of Christ, and it shall be everlasting, never to be abrogated.

Verse 8. I hate robbery for burnt-offering— “Who hate rapine and iniquity”] The Syriac, and Chaldee prefix the conjunction w vau, instead of the preposition b beth, to hlw[ olah, which they render iniquity or oppression; and so the Septuagint, adikiav. The difference lies in the punctuation; בעולה beolah, in a burnt-offering בעולה beavelah, in iniquity. The letters are the same in both words. Five of Deuteronomy Rossi’s MSS. confirm this reading.

Verses 8, 9. For I the Lord love judgment — I will do them right, for I love justice in myself, and in them that practise it. I hate robbery for burnt-offerings — I hate all things gotten by injustice, though they be for sacrifice. As God will not accept of that which cost nothing, so much less of that which is the effect of rapine and oppression. And I will direct their work in truth — I will lead them so, that they shall do all things in sincerity. They shall do good works with good intentions, and to good ends: they shall love truth, and walk in truth, and serve God in spirit and truth. I will make an everlasting covenant with them — Though they have broken covenant with me, yet I will renew my ancient covenant made with their fathers, confirmed with the blood of the Messiah; and it shall be everlasting, never to be abrogated. And their seed shall be known among the Gentiles — That is, eminently; a promise of the increase of the church: such shall be their prosperity and multiplying, that they shall be known abroad by their great increase: or else the meaning is, the church shall have a seed of the Gentiles; whereas the church has been confined to one corner of the world, now it shall remain in one nation alone no more, but shall fill all the nations of the earth. All shall acknowledge they are the seed which the Lord hath blessed — Such shall be the visible characters of God’s love to them, and of God’s grace in them.

8. This verse connects with verses 1-7 by the word for, to show the attitude of Jehovah — who, as God over all, now speaks — toward Israel and his former oppressors. I the Lord love judgment — That which is right and just in the experience of my people, who have heretofore done evil, and have suffered by the hand of the oppressor. This, on God’s part, was right and just, but no thanks to the oppressor. I hate robbery — The oppressor has punished with gross injustice, and in sheer selfishness. Burnt offering is, with good critics, now accounted as meaning injustice, (not from the Hebrew root once supposed.) Jehovah avers his hatred of injustice toward his people, whom, and for which injustice, he now compensates with another and glorious estate, as given in verses 1-7. Hereafter Jehovah will direct their work — their proper estate under Messiah — in truth. Reward shall be the order henceforth.

V. 9. Shall be-That is, eminently a promise of the increase of the church; such shall be their prosperity, and multiplying, that they shall be known abroad by their great increase; or else, the meaning is, the church shall have a seed of the Gentiles, whereas the church has been confined to one corner of the world, now it shall remain in one nation alone no more, but shall fill all the nations of the earth. Hath blessed-There shall be such visible characters of God’s love to them, and of God’s grace in them.

Verse 9. Their seed shall be known among the Gentiles] Both Jews and Gentiles are to make but one fold under one shepherd, Christ Jesus. But still, notwithstanding this, they may retain their peculiarity and national distinction; so that though they are known to be Christians, yet they shall appear to be converted Jews. After their conversion to Christianity this will necessarily be the case for a long time. Strange nations are not so speedily amalgamated, as to lose their peculiar cast of features, and other national distinctions.

Verses 8, 9. For I the Lord love judgment — I will do them right, for I love justice in myself, and in them that practise it. I hate robbery for burnt-offerings — I hate all things gotten by injustice, though they be for sacrifice. As God will not accept of that which cost nothing, so much less of that which is the effect of rapine and oppression. And I will direct their work in truth — I will lead them so, that they shall do all things in sincerity. They shall do good works with good intentions, and to good ends: they shall love truth, and walk in truth, and serve God in spirit and truth. I will make an everlasting covenant with them — Though they have broken covenant with me, yet I will renew my ancient covenant made with their fathers, confirmed with the blood of the Messiah; and it shall be everlasting, never to be abrogated. And their seed shall be known among the Gentiles — That is, eminently; a promise of the increase of the church: such shall be their prosperity and multiplying, that they shall be known abroad by their great increase: or else the meaning is, the church shall have a seed of the Gentiles; whereas the church has been confined to one corner of the world, now it shall remain in one nation alone no more, but shall fill all the nations of the earth. All shall acknowledge they are the seed which the Lord hath blessed — Such shall be the visible characters of God’s love to them, and of God’s grace in them.

Ver. 9. Their seed shall be known among the gentiles. In India, in central Asia, in Persia, and other foreign states, the Jews are extremely poor and wretched, and are scarcely admitted to any of the privileges of civil society; but when converted to the Messiah, their spiritual birth shall be as life from the dead, filling all the church with joy. We say to the Jews, as Moses to Hobab, Come thou with us, and we will do thee good. Numbers 10:29. Change your name, as this prophet has said, for the new name of Christ, the anointed: Isaiah 62:2. 65:15. This change is essential to your title of inheritance. In the Messiah only you have the promise.

9. Their seed shall be known — Their posterity shall “be known” as a people divinely beloved; and that, too, among peoples once their oppressors.

V. 10. I will-This is spoken in the person of the church. Garments, &c.-With salvation as with a garment, and with righteousness as with a robe.

Verse 10. I will greatly rejoice in the Lord] These may be the words of the Jews now converted, and brought into the Church of Christ, and with the Gentiles made fellow heirs of the blessings of the new covenant. As a bridegroom decketh himself with ornaments— “As the bridegroom decketh himself with a priestly crown”] An allusion to the magnificent dress of the high priest, when performing his functions; and particularly to the mitre, and crown or plate of gold on the front of it, Exodus 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, “for glory and for beauty,” Exodus 28:40. It is difficult to give its full force to the prophet’s metaphor in another language. The version of Aquila and Symmachus comes nearest to it: wv numfion ierateuomenon stefanw, “as a bridegroom decked with a priestly crown.”—L.

Verse 10. I will greatly rejoice in the Lord — This is spoken in the person of the church, wherein she thankfully acknowledges God’s kindness to her in the fore-mentioned promises. My soul shall be joyful in my God — The expression here is varied, but the sense is the same with that in the former clause. He hath clothed me with the garments of salvation, &c. — With salvation as with a garment, and with righteousness as with a robe: the salvation that God will work for me will render me as beautiful and considerable as they are that are clothed with the richest garments. As the bridegroom decketh himself with ornaments — Hebrew, rap ˆhky ˆtjk, as the bridegroom decketh himself with a priestly crown; so Bishop Lowth translates it, observing that it is “an allusion to the magnificent dress of the high-priest when performing his functions, and particularly to the mitre, and crown, or plate of gold on the front of it, Exodus 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, ‘for glory and for beauty,’ Exodus 28:40. It is difficult to give its full force to the prophet’s metaphor in another language: the version of Aquila and Symmachus comes nearest to it: wv numfion ierateuomenon

stefanw,” as a bridegroom exercising the priest’s office in a crown.

10. I will greatly rejoice — The Servant of Jehovah, or Messiah, is again the speaker. To him the calling — that of bringing messages of salvation to Jehovah’s people — is a joyful one. In preparatory adornment for this, Jehovah invests him with garments of salvation… the robe of righteousness — Do not these symbolize, respectively, the estate of Messiah at his resurrection and at his ascension, as our risen Redeemer? It so seems. He, the Messiah, is thus bedecked as with a priestly coronet — a tiara or costly turban. This painstaking adornment is like to that of a bridegroom in grand array; and to that of a bride when she appears in her jewels. Conceptions are here intermixed: namely, Christ and his Church; the Saviour and the saved; the Intercessor and those for whom prayer is made. The Servant of Jehovah’s priestly office avails to accomplish an orderly renown to his Church, once, and even recently, in humiliation. (See verses 5, 8, 11.)

V. 11. Righteousness-His great work of salvation shall break out and appear. Praise-As the natural product, and fruit of it.

Verse 11. The Lord God— “The Lord JEHOVAH”] “ynda Adonai, the Lord, makes the line longer than the preceding and following; and the Septuagint, Alexandrian, (and MSS. Pachom. and I. D. II.,) and Arabic, do not so render it. Hence it seems to be interpolated.”—Dr. JUBB. Three MSS. have it not. See on Isaiah 61:1 of this chapter. Both words hwhy ynda Adonai Jehovah, are wanting in one of my MSS.; but are supplied in the margin by a later hand.

ISAIAH

Verse 11. For as the earth bringeth forth, &c. — By this and the other metaphor here used, the church shows, not only the revival and restoration of her blessings, after they had been, as it were, dead and lost in the winter of affliction, but the great plenty and abundance of them that should spring forth and flourish: what had been as a wilderness should be as a paradise, referring to the effects of God’s grace and bounty. So the Lord will cause righteousness — That is, his great work of salvation; and praise — As the natural product and fruit of it; to spring forth — To break out and appear; before all nations — These things will not be done in a corner, but will be eminently conspicuous in the sight of all the world.

Ver. 11. As a garden causeth seeds that are sown in it to spring forth, and is adorned with plants and flowers of exquisite beauty, so shall the church recover from her wilderness state to the glory of Hephzibah and Beulah, as in the next chapter. The Lord will cause his name to be known, and his praises to be sung in all the earth.

11. As the earth bringeth… as the garden causeth… to spring forth — For similarly as the earth in detailed order brings forth her productions, and as a garden its plants, so shall the Lord Jehovah cause righteousness, or righteous and holy character, and praise, or gratitude, on account of such character, to spring forth, and become abundant to the presence and perpetual observation of all peoples. And this shall be the reward — the compensating result, of all the travail undergone by the world’s priestly Messiah.