Isaías 61
Charles Spurgeon · Citado em PreceptAustin
Isaías 61
Spurgeon - The Spirit of the Lord God is upon me; - These are the words of the Lord Jesus Christ the prophet, looking forward to the tune of his coming into the world, put them into his mouth; and in due time our Saviour read them, and applied them to himself in the synagogue at Nazareth as he said, “This day is this Scripture fulfilled in your ears:” “the Spirit of the Lord God is upon me;” —God has sent Christ to bind up the broken-hearted; then, will he not do it? Will he refuse, my broken-hearted brother or sister, to bind you up? O deeply-troubled, tempest-tossed spirit, will the Anointed One reject you, and refuse to fulfill his office upon you? never; it is both his name and his office to save, for he is called Jesus, the Saviour. O broken-hearted one, look to him; hear him say, at this moment, “Jehovah hath sent me to bind up the broken-hearted,” — to proclaim liberty to the captives- Where are you, poor, wretched bond-slaves of sin, lettered with the iron chains of despair? Christ proclaims liberty even to you. Trust him, and you shall be — “Freed from sin, and walk at large, Your Saviour’s blood your full discharge.” “Jehovah hath sent me to proclaim liberty to the captives,” — And the opening of the prison to them that are bound - There is a general discharge of prisoners; the time has come for it. Christ died to make it possible: he lives to perfect the emancipation of all for whom he died. He comes, by his Spirit, to give you the experience of it: “the opening of the prison to them that are bound.” (Spurgeon Expositions) Because the LORD has anointed me - NET Bible = "He has commissioned me to encourage the poor." The verb anointed is related to the word for Messiah, the Anointed One (Hebrew = mashiach and used of Him in Da 9:25-note, and Da 9:26-note), Who was designated and empowered to carry out the Father's assignment. Psalms 45:7 (Quoted as referring to the Messiah in Heb 1:9-note) You have loved righteousness and hated wickedness; Therefore God, Your God, has anointed You With the oil of joy above Your fellows. John 1:41 He *found first his own brother Simon and *said to him, “We have found the Messiah” (which translated means Christ [Anointed One]). Allen Ross - The idea of anointing with oil is explained theologically: theocratic leaders so anointed would be receiving the enablement by God to rule--the Holy Spirit. Zechariah 4:1-14 explains that the olive oil to the lamps represented the Spirit. And John in his first epistle explains we have the Spirit, the anointing from God (1 Jn 2:20-note, 1 Jn 2:27-note). A prayer for anointing by the Spirit today can only be used in the sense that we desire the manifestation of the anointing that we already have (Ed: In other words, every believer possesses the Holy Spirit so perhaps our daily prayer should be that the Spirit might possess us, so to speak! Amen!). Here is R A Torrey's Summary of Anointing of the Holy Spirit Is from God - 2 Corinthians 1:21 THAT CHRIST SHOULD RECEIVE Foretold - Psalm 45:7; Isaiah 61:1; Daniel 9:24 Fulfilled - Luke 4:18,21 ; Acts 4:27 ; 10:38 ; Hebrews 1:9 God preserves those who receive - Psalm 18:50 ; 20:6 ; 89:20-23 Saints receive - Isaiah 61:3 ; 1 John 2:20 Is abiding in saints - 1 John 2:27 Guides into all truth - 1 John 2:27 Typified - Exodus 40:13-15; Leviticus 8:12; 1 Samuel 16:13; 1 Kings 19:16 When did this anointing take place? While one cannot be dogmatic, it was most likely at Messiah's baptism (Lk 3:22). In Acts Peter adds You yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power (HERE PETER ASSOCIATES THE BAPTISM OF JESUS WITH THE ANOINTING WITH THE SPIRIT), and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. (Acts 10:37,38+) Comment - Do not misunderstand what Peter is saying. Jesus as the God-Man ALWAYS had the Holy Spirit, but now at the beginning of His last three years of ministry God is showing us where Jesus received His power for ministry and how we who are to imitate Jesus' steps must do likewise! Dearly beloved, no believer can live a supernatural life, a life like Christ, without continual dependence on the Holy Spirit, the Spirit of Christ, much less preach or teach with supernatural power! Are you continually filled with the Spirit? Are you walking by the power of the Spirit? Are you abiding in the Vine (via the Spirit of Jesus)? If your answer is not an unequivocal "Yes" to each of these three questions, then "by default" you are ministering in the power of the fallen human flesh and are producing absolutely NO FRUIT that will remain throughout eternity! Anointed (04886)(masah/maschah) is a verb which basically means to smear something on, to rub with oil, to anoint (as in setting one apart for office or function - Elisha as prophet = 1Ki 19:16, kings for office = 1Sa 9:16 = Saul,1Sa 16:12 = David, 1Ki 1:39 = Solomon) and by implication to sanctify (set aside for sacred purpose) or consecrate (dedicate for a sacred purpose) (altar = Nu 7:10; vessels for worship - Ex 29:36 = "you shall anoint it to consecrate it;" Ex 30:26, 40:9-10). In the first OT use, Jacob "anointed a pillar" and made a vow to God (Ge 31:13; Lxx = aleipho = to anoint by applying a liquid - Jesus' feet were anointed with perfume - Lk 7:38, 46). Baker adds that "The anointing was done with oil to symbolize the elevation of the person to a new position such as priest or king (2Sa 5:3+)." Daniel 9:24-25 alludes to this anointing for Daniel uses the word "Messiah" which means "Anointed One." If one interprets this passage literally, the time of the Messiah's first coming can be determined. Daniel 9:24-25+ Seventy weeks (70 seven's or 490 and in context the best "unit" is years - so 490 years - see more detailed explanation) have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint (masah/maschah) the most holy place. 25 “So you are to know and discern (NOTICE TWO VERBS "KNOW" AND "DISCERN" EMPHASIZING THAT THIS IS TRUTH THAT IS ACCESSIBLE TO THE ONE WHO SINCERELY SEEKS IT!) that from the issuing of a decree to restore and rebuild Jerusalem (THIS IS WHEN THE "STOPWATCH" GOES OFF ON THE 490 YEARS) UNTIL Messiah the Prince there will be seven weeks and sixty-two weeks (7 x 7 + 62 x 7 = 483 years); it will be built again, with plaza and moat, even in times of distress. Jesus Himself alluded to the fact that the Jews should have known the time of "your visitation" declaring Luke 19:43 "For (What's Jesus explaining? See Lk 19:42) the days shall come upon you (OT expression of coming judgment cf. Isa 39:6; Hos 9:7; Am 4:2) when your enemies will throw up a bank before you, and surround you, and hem you in on every side, 44 and will level you to the ground and your children within you, and they will not leave in you one stone upon another (PROPHECY OF THE SIEGE AND SACKING OF JERUSALEM FULFILLED SOME 40 YEARS LATER IN 70 AD), because (THIS IS A CRITICAL term of explanation) you did not recognize (ginosko) the time (kairos - A FIXED AND DEFINITE TIME - THE "WINDOW OF OPPORTUNITY") of your visitation (Greek = episkope = JESUS' IMPLICATION IS CLEAR - THE JEWS COULD HAVE AND SHOULD HAVE KNOWN THE TIMING OF HIS FIRST COMING!)." Henry
Isaías 61
Spurgeon - Above all others they shall enjoy life. Even if they suffer, their consolations shall overtop their tribulations. By inheriting the land is meant obtaining covenant privileges and the salvation of God. Such as are truly humble shall take their lot with the rest of the heirs of grace, to whom all good things come by a sacred birthright. “And shall delight themselves in the abundance of peace.” Peace they love and peace they shall have. If they find not abundance of gold, abundance of peace will serve their turn far better. Others find joy in strife, and thence arises their misery in due time, but peace leads on to peace, and the more a man loves it the more shall it come to him. In the halcyon period of the latter days, when universal peace shall make glad the earth (Ed: The Millennium), the full prophetic meaning of words like these will be made plain. Psalm 69:32 The humble have seen it and are glad; You who seek God, let your heart revive. Psalm 76:9 When God arose to judgment, To save all the humble of the earth. Selah. Psalm 147:6 The LORD supports the afflicted; He brings down the wicked to the ground. Psalm 149:4 For the LORD takes pleasure in His people; He will beautify the afflicted ones with salvation. Spurgeon - They are humble, and feel their need of salvation; he is gracious, and bestows it upon them. They lament their deformity and he puts a beauty upon them of the choicest sort. He saves them by sanctifying them, and thus they wear the beauty of holiness, and the beauty of a joy which springs out of full salvation. He makes his people meek, and then makes the meek beautiful. Herein is grand argument for worshiping the Lord with the utmost exultation: he who takes such a pleasure in us must be approached with every token of exceeding joy. Proverbs 3:34 Though He scoffs at the scoffers, Yet He gives grace to the afflicted (Literally "he who bends himself”).
Isaías 61
Spurgeon - God has sent Christ to bind up the broken-hearted; then, will he not do it? Will he refuse, my broken-hearted brother or sister, to bind you up? O deeply-troubled, tempest-tossed spirit, will the Anointed One reject you, and refuse to fulfill his office upon you? never; it is both his name and his office to save, for he is called Jesus, the Saviour. O broken-hearted one, look to him; hear him say, at this moment, “Jehovah hath sent me to bind up the broken-hearted Bind up - The Septuagint translates the Hebrew word for bind, chabash, (bind up, bandaged, given relief) with the Greek verb iaomai which means literally to heal (Lk 22:51+) and figuratively, speaks of deliverance from sin and its evil consequences (restore, make whole, renew as in Mt 13.15). Chabash is used in similar contexts in the following passages... Psalm 147:3 He heals (Lxx = iaomai as in Isa 61:1) the brokenhearted (suntribo - crushed completely, broken in pieces) and binds up (chabash) their wounds. Spurgeon - This the Holy Spirit mentions as a part of the glory of God, and a reason for our declaring His praise: the Lord is not only a Builder, but a Healer; He restores broken hearts as well as broken walls. The kings of the earth think to be great through their loftiness; but Jehovah becomes really so by His condescension. Behold, the Most High has to do with the sick and the sorry, with the wretched and the wounded! He walks the hospitals as the good Physician! His deep sympathy with mourners is a special mark of His goodness. Few will associate with the despondent, but Jehovah chooses their company, and abides with them till He has healed them by His comforts. He deigns to handle and heal broken hearts: He himself lays on the ointment of grace, and the soft bandages of love, and thus binds up the bleeding wounds of those convinced of sin. This is compassion like a God. Well may those praise Him to whom He has acted so gracious a part. The Lord is always healing and binding: this is no new work to Him, He has done it of old; and it is not a thing of the past of which He is now weary, for He is still healing and still binding, as the original hath it. Come, broken hearts, come to the Physician who never fails to heal: uncover your wounds to Him Who so tenderly binds them up! Isaiah 30:26 (In the Millennium) The light of the moon will be as the light of the sun, and the light of the sun will be seven times brighter, like the light of seven days, on the day the LORD binds up (chabash; Lxx = iaomai) the fracture of His people and heals the bruise He has inflicted. Gleason Archer - “Evidently [this is] a description of the glories of the Millennium (since this kind of prosperity has no appropriateness for a heavenly existence).” ESV Study Bible Note on Isaiah 30:23–26 "Isaiah portrays the anticipated new order that will establish the messianic kingdom (cf. Deut. 28:1–14). Bible Knowledge Commentary on Isaiah 30:23–26 - Isaiah then described what times will be like when the people live according to God’s Word and are obedient to Him. In the Millennium God will send … rain, and crops will be plentiful (cf. Deut. 28:1–14). Even the animals will have plenty to eat (Isa. 30:23–24). The day of great slaughter may refer to the Battle of Armageddon (cf. Rev. 16:16; 19:17–21). After Israel’s and God’s enemies are defeated, Israel will enjoy great peace and an abundance of water in the land (Isa. 30:25). Also light will be increased, for the moon will be like the sun and the sun will be seven times brighter than normal. Perhaps this is figurative language but it is difficult to know for sure. At that time the Lord will heal (Ed: "binds up") His people of the wounds (cf. Isa 1:5) He inflicted, that is, He will restore them to the place of blessing. Hosea 6:1+ "Come, let us return to the LORD. For He has torn us, but He will heal us; He has wounded us, but He will bandage (chabash) us. MacArthur on Hos 6:1–3 - "Coming with the beginning of Christ’s Millennial reign (cf. Zec 12:10–13:1; Is 43:1–6), Hosea records Israel’s future words of repentance (cf. Hos 5:15). Thomas
Isaías 61
Spurgeon has a wonderful note regarding "recovery of sight to the blind" -- How often is the mental eye closed in moral night! And who can remove this dreary effect of the fall but the Almighty God? This miracle of grace he has performed in myriads of cases, and it is in each case a theme for loftiest praise. James Hastings adds "It is their eyes that are bound. And so these are in worst case of all, for they cannot see their condition (Ed: A perfect description of deception). They are as good as dead—dead in trespasses and sins. “She that liveth in pleasure (sin) is dead while she liveth.” (1 Ti 5:6KJV) When Lazarus came forth from the tomb his face was bound about with a napkin, for that was the way they did with the dead. The eyes were closed and bound. These are they who say, “I am rich, and increased with goods, and have need of nothing,” and do not know that they are “wretched and miserable and poor and blind and naked.” (Rev 3:17) (See his full message below) Freedom (06495)(peqach-qoach from paqach = to open eyes) is used only in Isa 61:1 and as noted is derived from the verb pāqach (06491) which means to open. The combination word peqach-qôach literally means "opening of the eyes." Here it reflects Messiah's mission to proclaim liberty to captives (Isa. 61:1). Victor Hamilton says the root verb paqach refers to the opening of the eyes with two exceptions (Isaiah 42:20, the opening of the ears; Isaiah 61:1, the opening of a prison to those who are bound [cf. Luke 4:18-19]). The ESV Marginal Note on "the opening of the prison to those who are bound" (Isa 61:1ESV) says this could also be read "the opening of the eyes to those who are blind" and adds the Septuagint (Lxx) has "and recovery of sight to the blind." (Ed: And as stated above, in Luke 4:18 Jesus was reading from the Septuagint and thus read this phrase "recovery of sight to the blind.") There is a similar promise regarding prisoners in Psalm 146 Who executes justice for the oppressed; Who gives food to the hungry. The LORD sets the prisoners free. 8 The LORD opens the eyes of the blind; The LORD raises up those who are bowed down; The LORD loves the righteous; (Ps 146:7-8) Spurgeon - “Which executeth judgment for the oppressed.” He is a swift and impartial administrator of justice. Our king surpasses all earthly princes because he pays no deference to rank or wealth, and is never the respecter of persons. He is the friend of the down-trodden, the avenger of the persecuted, the champion of the helpless. Safely may we trust our cause with such a Judge if it be a just one: happy are we to be under such a Ruler. Are we “evil entreated”? Are our rights denied us? Are we slandered? Let this console us, that he who occupies the throne will not only think upon our case, but bestir himself to execute judgment on our behalf. “Which giveth food to the hungry.” Glorious King art thou, O Jehovah! Thou dost not only mete out justice but thou dost dispense bounty! All food comes from God; but when we are reduced to hunger, and providence supplies our necessity, we are peculiarly struck with the fact. Let every hungry man lay hold on this statement, and plead it before the mercy-seat, whether he suffer bodily-hunger or heart-hunger. See how our God finds his special clients among the lowest of mankind: the oppressed and the starving find help in the God of Jacob “The LORD looseth the prisoners.” Thus he completes the triple blessing: justice, bread, and liberty. Jehovah loves not to see man pining in dungeons, or fretting in fetters; he brought up Joseph from the round-house, and Israel from the house of bondage. Jesus is the Emancipator, spiritually, providentially, and nationally. Thy chains, O Africa! were broken by his hand. As faith in Jehovah shall become common among men freedom will advance in every form, especially will mental, moral, and spiritual bonds be loosed, and the slaves of error, sin, and death shall be set free. Well might the Psalmist praise Jehovah, who is so kind to men in bonds! Well may the loosened ones be loudest in the song! 8. “The LORD openeth the eyes of the blind.” Jesus did this very frequently, and hereby proved himself to be Jehovah. He who made the eye can open it, and when he does so it is to his glory. How often is the mental eye closed in moral night! And who can remove this dreary effect of the fall but the Almighty God? This miracle of grace he has performed in myriads of cases, and it is in each case a theme for loftiest praise. “The LORD raiseth them that are bowed down.” This also Jesus did literally, thus doing the work peculiar to God. Jehovah consoles the bereaved, cheers the defeated, solaces the despondent, comforts the despairing. Let those who are bowed to the ground appeal to him, and he will speedily upraise them. “The LORD loveth the righteous.” He gives to them the love of complacency, communion, and reward. Bad kings affect the licentious, but Jehovah makes the upright to be his favoured ones. This is greatly to his glory. Let those who enjoy the inestimable privilege of his love magnify his name with enthusiastic delight. Loved ones, you must never be absent from the choir! You must never pause from his praise whose infinite love has made you what you are. (Treasury of David) Vine comments on the KJV phrase "the opening of the prison to them that are bound" The phrase rendered “the opening of the prison” (Ed: NAS = "freedom to prisoners") should probably read as in the Revised Version margin, “the opening of the eyes” (as in Isaiah 35:5; 42:7). There were many who were spiritually imprisoned and blinded by the religions of the Pharisees, Scribes and Sadducees (the Lord remarks upon their blindness in Mt 23:24 = "You blind guides, who strain out a gnat and swallow a camel!")." Great the joy when the blinding film of human tradition and religion is removed by the power of the ascended Lord through the Spirit! great the gladness and gratitude in the possession of liberty and spiritual sight! (Collected Writings of W E Vine) Allen Ross on freedom to the prisoners - The difficulty here is that the expression translated “release” (freedom) is used most often for opening eyes and ears, hence the Greek has it “open eyes to the blind.” The idea of “recovery of sight” could have been used metonymically for people as if in a dark dungeon, and when released would see the light of day. Jesus made the blind to see-but that by His own explanation was also a symptom of release from the bondage of sin, for there were many who saw but were blind spiritually and still imprisoned by sin (John 9). F B
Isaías 61
Spurgeon - To make an appointment — an ordinance — a decree — concerning them; and it will be to this effect. To grant is the Hebrew verb sum which primarily means to put, to place or to set as in the first use in Ge 2:8 where the Lord God "placed the man whom He had formed." The Septuagint (Lxx) helps give us the sense of what this Hebrew verb (which has a large number of meanings depending on the context) means in context for the Greek verb used to translate sum is didomi which means to give based on a decision of the will of the giver and not based on any merit of the recipient. That definition sounds a lot like "grace" and indeed the multifaceted Messianic restoration of Israel described in this passage is clearly the result of grace, God's Riches At Christ's Expense! J
Isaías 61
Spurgeon comments that " God takes pleasure in all his children as Jacob loved all his sons; but the meek are His Josephs, and upon these He puts the coat of many colors, beautifying them with peace, content, joy, holiness, and influence. A meek and quiet spirit is called “an ornament,” and certainly it is “the beauty of holiness.” When God Himself beautifies a man, he becomes beautiful indeed and beautiful for ever!" Have you ever thought of yourself as God's masterpiece on display for the world to see and thereby to give God glory? You should, because you are! (See article - Believers Are God's Masterpiece, His Poiema) The planting of the LORD (cf Isaiah 60:21 below) - This reminds us of Paul's explanation about the divine genesis of believers.... What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one. I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth.(1 Cor 3:5-7) Israel's righteousness, though their own possession as an indwelling quality, is clearly derived from the LORD. That He may be glorified - Literally "in order to glorify Himself," "To reveal his splendor" = NET) The wonder of it all is that Jehovah glorifies His Name by glorifying the people who bear His Name! Are you living out His purpose in your life? Remember that "Nothing gives so much glory to God as the proved righteousness of His saints." (Pulpit Commentary) Spurgeon - So it seems that God finds glory in the helping of his sad sick, sorrowful creatures. He gets glory out of making them: he gets higher glory out of new making them. Creation yields the moonlight glory; the new creation is a glory as of the sun shining in its strength. O ye mourners, may God grant you grace now to give glory to God by cheerfully accepting those wondrous blessings of grace which Christ has come to bestow. Glorified (06286)(paar) means to beautify or to glorify, six of the 13 uses the subject of this verb is God and the recipients include His children (Isa 55:5, Ps 149:4), or His sanctuary (Ezra 7:27, Isa 60:7, 13). The Septuagint (Lxx) often translates paar with the noun doxa (glory) or the verb doxazo to glorify. Gilbrant on paar - Most of the occurrences in Isaiah center upon the restoration of the Israelites as a political entity. The rationale for the existence and revival of Israel is clear, for it was through the survival of the nation that Yahweh would be glorified in Israel (Isa. 44:23) and by all people (Isa 49:3; 60:7, 13, 21; 61:3). Conversely, restored Israel would be glorified on account of the presence of Yahweh (Isa 55:5; 60:9). Indeed, it is the weak and oppressed who will be glorified by Yahweh (Ps. 149:4). The verb is also used in the sense of self-glorification, or boasting. The arrogance of the king of Assyria, whose actions were dictated by Yahweh, appears in the simile, "Is the axe to boast itself over the one who chops with it?" (Isa. 10:15). Further, Yahweh ordered Gideon to reduce his army "lest Israel vaunt themselves against me, saying, My own hand has saved me" (Jdg. 7:2). (Complete Biblical Library Hebrew-English Dictionary) Paar - 13x in 13v - Usage: adorn(1), beautify(2), become boastful(1), boast(1), glorified(4), glorify(1), honor(1), show my glory(1), shows forth his glory(1). Exodus 8:9 Moses said to Pharaoh, “The honor is yours to tell me: when shall I entreat for you and your servants and your people, that the frogs be destroyed from you and your houses, that they may be left only in the Nile?” Judges 7:2 The LORD said to Gideon, “The people who are with you are too many for Me to give Midian into their hands, for Israel would become boastful, saying, ‘My own power has delivered me.’ Ezra 7:27 Blessed be the LORD, the God of our fathers, who has put such a thing as this in the king’s heart, to adorn the house of the LORD which is in Jerusalem, Ps 149:4 For the LORD takes pleasure in His people; He will beautify the afflicted ones with salvation. Spurgeon - “For the LORD taketh pleasure in his people;” and therefore they should take pleasure in him. If our joy be pleasing to him let us make it full. What condescension is this on Jehovah’s part, to notice, to love, and to delight in his chosen! Surely there is nothing in our persons, or our actions, which could cause pleasure to the Ever-blessed One, were it not that he condescends to men of low estate. The thought of the Lord’s taking pleasure in us is a mine of joy never to be exhausted. “He will beautify the meek with salvation.” They are humble, and feel their need of salvation; he is gracious, and bestows it upon them. They lament their deformity and he puts a beauty upon them of the choicest sort. He saves them by sanctifying them, and thus they wear the beauty of holiness, and the beauty of a joy which springs out of full salvation. He makes his people meek, and then makes the meek beautiful. Herein is grand argument for worshipping the Lord with the utmost exultation: he who takes such a pleasure in us must be approached with every token of exceeding joy. God taketh pleasure in all his children as Jacob loved all his sons; but the meek are his Josephs, and upon these he puts the coat of many colours, beautifying them with peace, content, joy, holiness, and influence. A meek and quiet spirit is called “an ornament,” and certainly it is “the beauty of holiness.” When God himself beautifies a man, he becomes beautiful indeed and beautiful for ever. The verse may be read, “He shall beautify the meek with salvation,” or “He shall beautify the afflicted with deliverance,” or, “He shall beautify the meek with victory”; and each of these readings gives a new shade of meaning, well worthy of quiet consideration. Each reading also suggests new cause for joyful adoration. “O come, let us sing unto the Lord.” Isaiah 10:15-note Is the axe to boast (glorify) itself over the one who chops with it? Is the saw to exalt itself over the one who wields it? That would be like a club wielding those who lift it, Or like a rod lifting him who is not wood. Isaiah 44:23 Shout for joy, O heavens, for the LORD has done it! Shout joyfully, you lower parts of the earth; Break forth into a shout of joy, you mountains, O forest, and every tree in it; For the LORD has redeemed Jacob And in Israel He shows forth His glory. Isaiah 49:3 He said to Me, “You (MESSIAH) are My Servant, Israel, In Whom I will show My glory.” Isaiah 55:5 “Behold, you (ISRAEL) will call a nation (GENTILE) you (ISRAEL) do not know, And a nation which knows you not will run to you, Because of the LORD your God, even the Holy One of Israel; For He has glorified you.” ESV Study Bible Note - Comparing Isa 55:5, 6, this Servant Israel restores the nation Israel. The Servant is the true embodiment of what the nation failed to be, namely, the one in whom I will be glorified. Isaiah 60:7 “All the flocks of Kedar will be gathered together to you (ISRAEL), The rams of Nebaioth will minister to you; They (THE GENTILES) will go up with acceptance on My altar, And I shall glorify My glorious house (HIS TEMPLE IN JERUSALEM). W E Vine - The tremendous change in the circumstances of the nation (OF ISRAEL) will produce not only a joyous thrill but an enlargement of heart to apprehend the infinite goodness of God. The Gentile nations will devote their energies to the enrichment of God’s people, and above all the Lord will thereby glorify and beautify the House of His glory, and upon the altar raised in connection with it commemorative sacrifices will be offered continually. Isaiah 60:9 “Surely the coastlands will wait for Me; And the ships of Tarshish will come first, To bring your sons from afar (JEWS COMING IN ALIYAH), Their silver and their gold with them, For the name of the LORD your God, And for the Holy One of Israel because He has glorified you (ISRAEL). W E Vine - This indicates that the far-off nations of the world will act under God’s decree and direction and Gentile activity will be exercised in these matters, not by way merely of a political scheme, but with the definite object of honoring the Lord. They will minister of their wealth and substance, “for the Name of the LORD thy God, and for the Holy One of Israel, because He hath glorified thee.” Isaiah 60:13 “The glory of Lebanon will come to you, The juniper, the box tree and the cypress together, To beautify the place of My sanctuary (THE TEMPLE IN JERUSALEM IN THE Millennium); And I shall make the place of My feet glorious. W E Vine observes that in this verse "the Lord delights to foretell the glory of His sanctuary, the beautiful Millennial Temple, and to indicate His presence there by speaking of it as “the place of My feet.” That the glory of Lebanon, with its splendid trees (cp. Isa 41:19) will be brought to beautify the place of the sanctuary, would seem to indicate that these trees will be planted in the environment of the Temple, perhaps by way of avenues. What is referred to here is not timber for the structure itself, but “the place,” that is, the vicinity. Isaiah 60:21 “Then (When? read Ro 11:26,27-note) all your people (ISRAEL) will be righteous (In the Millennium); They will possess the land forever, The branch (ISRAEL) of My planting, The work of My hands, That I may be glorified.
Isaías 61
Spurgeon - In the days to come, Judea shall again be inhabited, and the ruined cities shall be built up once more (Ed: Notice How Spurgeon sees this as speaking of a literal Judea). God will bring back His ancient people, converting them to the true faith (Ed: Not happened yet), and clothing them with glory. As for ourselves, this verse is true in another sense. If we believe in Jesus, that part of us which has been given up to waste shall yet be turned to usefulness, and to God’s praise....When mourning souls find comfort, and captive souls get liberty, they are full of life and full of energy, and they begin to restore what had become wasted and desolate. I warrant you that there is nothing for a church by way of medicine at all equal to pouring new blood into her by new-saved souls. They come among us with their new songs, like the sweet birds in summer, and seem to wake the morning with their gladsome music. They come among us like the dewdrops from the womb of the morning, sparkling in beauty, bearing the dew of their youth. May God send to many old churches that have got to be like old wastes, and some communities that have come to be like desolations — may he send to them these builders — these earnest, loving hearts to build them up. Some like Alec Motyer (TOTC-Isaiah) interpret this section as a picture of "the return from Babylon to face the task of reconstruction." However Motyer's interpretation simply does not "fit" the facts. When Judah returned from Babylon instead of rebuilding the ancient ruins, they actually procrastinated even in the restoration of the Holy Temple which may have been "new" but was far inferior to Solomon's Temple (cf Hag 1:9). And instead of becoming "priests to the LORD" (Isa 61:6), they actually corrupted the priesthood as is painfully recounted in the post-exilic book of Malachi (cf Malachi 1:6-note). Finally, there is no evidence that the strangers and foreigners worked for Israel (Isa 61:5). Thus Motyer's interpretation discounts the literal facts and the context and thus is clearly to be discounted. There was not even a "partial fulfillment" of the prophecies in Isaiah 61 in Judah's return from Babylon (and only a minority of Jews actually returned but chose the luxuries of Babylon over Zion!) The rebuilding project in Israel will be dramatic and will bring glory to the LORD. This prophecy repeats an earlier one... “Those from among you will rebuild the ancient ruins; You will raise up the age-old foundations; And you will be called the repairer of the breach, The restorer of the streets in which to dwell." (Isaiah 58:12, cf Isa 49:8, 54:3) The prophet Amos writes Also I will restore the captivity of My people Israel (THE LITERAL NATION OF ISRAEL, NOT THE CHURCH IN THIS CONTEXT!), And they will rebuild the ruined cities and live in them; They will also plant vineyards and drink their wine, And make gardens and eat their fruit. I will also plant them on their land, And they will not again be rooted out from their land Which I have given them,” Says the LORD your God.(Amos 9:14,15) Ezekiel records Jehovah's promise Thus says the Lord GOD, “On the day that I cleanse you from all your iniquities (Ro 11:26,27-note), I will cause the cities to be inhabited, and the waste places will be rebuilt. 34 “The desolate land will be cultivated instead of being a desolation in the sight of everyone who passes by. 35 “They will say, ‘This desolate land has become like the garden of Eden; and the waste, desolate and ruined cities are fortified and inhabited.’ 36 “Then the (Gentile) nations that are left (SAVED GENTILES WHO ENTER THE MILLENNIUM) round about you will know that I, the LORD, have rebuilt the ruined places and planted that which was desolate; I, the LORD, have spoken and will do it.” (Ezek 36:33-36-note) They will repair the ruined cities - The Hebrew word repair means to make new and is translated here in the Septuagint (Lxx) with the Greek verb kainizo (the root kainos means new kind, unprecedented, being not previously present) which means to make brand new, in the sense of new like nothing before. The cities in Israel in the Millennium will be like nothing that has been seen before in the land! Glorious! Repair (restore) (02318)(chadash/hadas) means to make new, to restore, to repair, to renovate or reconstruct ("renew the kingdom" ~ the altar = 1Sa 11:14, restored the altar = 2Chr 15:8, restore the house of Jehovah, the Temple = 2Chr 24:4, 12, surface of the ground = Ps 104:30). The idea is to make like new and implies a restoration of something which has become faded or disintegrated (in David's case in Ps 51:10, this would refer to the effects of unconfessed sin). To begin again. Chadash is the same word used in Jeremiah where Jehovah makes a promise "Behold, days are coming," declares the LORD, "when I will make a new covenant with the house of Israel and with the house of Judah (Jer 31:31) Comment - In Isa 61:4 chadash (Lxx - kainizo from kainos) refers to new cities, whereas in Jeremiah chadash (Lxx = kainos) refers to a new covenant unlike the Mosaic Covenant, which would result in new hearts for the Jews (Ezek 11:19-note, Ezek 36:26, 27-note)! As an aside notice to whom the New Covenant promise is originally given -- Judah and Israel, not the Church! Smith - These conditions imply a new era of history, a return to a wonderful life in the land and an expanding population of righteous Hebrews and foreigners. The desolations of many generations - Literally "generation and generation." The idea of desolations is that of places that of places laid waste and even silent because they are no longer inhabited. Such was the land of Israel after her defeat by Babylon and as will occur when the Antichrist ("the desolator") lays the land waste (cf "one who makes desolate" in Da 9:27-note). This desolation began with the Babylonian exile and has continued throughout the centuries over many generations, which makes these passages on restoration all the more striking. Desolations (be desolate, appalled, astonished) (08074) (shamen/samen) "to be desolate, astonished, appalled, devastated, ravaged." The first 6 uses of shamen describe the curses that will come on the land of Israel because of her unfaithfulness in breaking covenant with Jehovah (Lev 26:22, 31, 32, 34, 35, 43). The previously appalling scene will be supernaturally transformed and God will be glorified, for all will know that it was He Alone Who could have accomplished such a miraculous feat! Matthew
Isaías 61
Spurgeon - For all things are of God, and all things are yours through Jesus Christ. In that same day in which the Lord comforts mourners and binds up their broken hearts, he gives them (ISRAEL) to enter into a sacred priesthood, in which they walk among the sons men as God’s peculiar people — honoured above all the rest of mankind. Oh! the distinctions which distinguishing grace makes! How it lifts the poor from the dunghill and setteth him among princes, even the princes of his people! Christ has done great things, indeed, for us, for though we were as beggars, behold he hath made us kings and priests unto God, and we shall reign for ever and ever. Although many modern writers foolishly and falsely believe that Jehovah is through with His treasured possession, they too will witness God's outpouring of mercy, grace and love on the nation of Israel in the last 3.5 years of this present evil age (Gal 1:4+), when the nation (1/3 of the nation = Zech 13:8-9+) will confess Yeshua as their Messiah and Redeemer (Zech 12:10-14+, Zech 13:1+, Ro 11:26-27+ , et al). In that glorious future day Isaiah says that the truth of Exodus 19:6 will finally, fully, be fulfilled (Hallelujah!) You will be called the priests of the LORD: The privilege Israel had forfeited by disobedience will be fulfilled by grace under the New Covenant. Israel will have the great spiritual privileges in their restoration, and spiritual privilege is the greatest privilege of all. Israel will finally be a nation of priests of Jehovah, which is what she was always meant to be. And for all Gentiles who have been grafted in by grace through faith (Ro 11:19, 20+), we too have the high privilege as holy priests of Jehovah. Exodus speaks of Israel's high calling in the Old Testament, a calling she forfeited but which will be restored in the Millennium... Exodus 19:6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” Pulpit Commentary - Had they risen to the height of their calling when our Lord and His disciples offered them salvation before offering it to the Gentiles, they might have “been in the midst of the heathen who had entered into the congregation of Jehovah and become the people of God, what the Aaronites formerly were in the midst of Israel itself” (Delitzsch). Today for all believers we have a high and holy calling You also (Peter is speaking to those who are born again - 1 Pe 1:3+), as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ....But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION (LIKE ISRAEL WILL BE IN THE Millennium), A PEOPLE FOR God’s OWN POSSESSION, so that (NOTE YOUR PURPOSE BELOVED - ARE YOU FULFILLING YOUR PURPOSE DURING THIS SHORT TIME ON EARTH? MAY GOD BY HIS SPIRIT EMPOWER AND EMBOLDEN YOU TO FULFILL HIS PURPOSE FOR YOU FOR HIS GLORY AND THROUGH HIS SON. AMEN) you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light (1 Peter 2:5,9+) and He (JESUS) has made us to be a kingdom, priests to His God and Father–to Him be the glory and the dominion forever and ever. Amen. (Rev 1:6+) "You have made them to be a kingdom and priests to our God; and they will reign upon the earth." (Rev 5:10-note) Blessed and holy is the one who has a part in the first resurrection (ALL BELIEVERS!); over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. (Rev 20:6-note) Matthew
Isaías 61
Spurgeon - Faith's Checkbook “Ye shall be named the priests of the Lord.”Isa. 61:6. THIS literal promise to Israel belongs spiritually to the seed after the Spirit, namely, to all believers. If we live up to our privileges, we shall live unto God so clearly and distinctly that men shall see that we are set apart for holy service, and shall name us the priests of the Lord. We may work, or trade, as others do, and yet we may be solely and wholly the ministering servants of God. Our one occupation shall be to present the perpetual sacrifice of prayer, and praise, and testimony, and self-consecration, to the living God by Jesus Christ. This being our one aim, we may leave distracting concerns to those who have no higher calling. “Let the dead bury their dead.” It is written, “Strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vine-dressers.” They may manage politics, puzzle out financial problems, discuss science, and settle the last new quibbles of criticism; but we will give ourselves unto such service as becomes those who, like the Lord Jesus, are ordained to a perpetual priesthood. Accepting this honourable promise as involving a sacred duty, let us put on the vestments of holiness, and minister before the Lord all day long. The Ministry of Intercession - Andrew Murray An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ (1 Pet. 2:5) Ye shall be named the Priests of the Lord (Isa. 61:6) “The Spirit of the Lord God is upon me: because the Lord hath anointed me.” These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. “Like the precious ointment upon the beard of Aaron, that went down to the skirts of his garments.” As every son of Aaron, so every member of Jesus’ body has a right to the priesthood. But not every one exercises it: many are still entirely ignorant of it. And yet it is the highest privilege of a child of God, the mark of greatest nearness and likeness to Him, “who ever liveth to pray.” Do you doubt if this really be so? Think of what constitutes priesthood. The Work of the Priesthood This has two sides, one Godward, the other manward. “Every priest is ordained for men in things pertaining to God” (Heb. 5:1); or, as it is said by Moses (Deut. 10:8, see also 21:5, 33:10; Mal. 2:6): “The Lord separated the tribe of Levi, to stand before the Lord to minister unto Him, and to bless His Name.” On the one hand, the priest had the power to draw nigh to God, to dwell with Him in His house, and to present before Him the blood of the sacrifice or the burning incense. This work he did not do, however, on his own behalf, but for the sake of the people whose representative he was. This is the other side of his work. He received from the people their sacrifices, presented them before God, and then came out to bless in His name, to give the assurance of His favor and to teach them His law. A priest is thus a man who does not at all live for himself. He lives with God and for God. His work is as God’s servant to care for His house, His honor, and His worship, to make known to men His love and His will. He lives with men and for men (Heb. 5:2). His work is to find out their sin and need, and to bring it before God, to offer sacrifice and incense in their name, to obtain forgiveness and blessing for them, and then to come out and bless them in His name. This is the high calling of every believer. “Such honor have all His saints.” They have been redeemed with the one purpose to be in the midst of the perishing millions around them God’s priests, who in conformity to Jesus, the Great High Priest, are to be the ministers and stewards of the grace of God to all around them. The Walk of the Priesthood As God is holy, so the priest was to be especially holy. This means not only separated from everything unclean, but holy unto God, being set apart and given up to God for His disposal. The separation from the world and setting apart unto God was indicated in many ways. It was seen in the clothing: the holy garments, made after God’s own order, marked them as His (Ex. 27). It was seen in the command as to their special purity and freedom from all contact from death and defilement (Lev. 21:22). Much that was allowed to an ordinary Israelite was forbidden to them. It was seen in the injunction that the priest must have no bodily defect or blemish; bodily perfection was to be the type of wholeness and holiness in God’s service. And it was seen in the arrangement by which the priestly tribes were to have no inheritance with the other tribes; God was to be their inheritance. Their life was to be one of faith: set apart unto God, they were to live on Him as well as for Him. All this is the emblem of what the character of the New Testament priest is to be. Our priestly power with God depends on our personal life and walk. We must be of them of whose walk on earth Jesus says, “They have not defiled their garments.” In the surrender of what may appear lawful to others in our separation from the world, we must prove that our consecration to be holy to the Lord is whole-hearted and entire. The bodily perfection of the priest must have its counterpart in our too being “without spot or blemish”; “the man of God perfect, thoroughly furnished unto all good works,” “perfect and entire, wanting nothing” (Lev. 21:17–21; Eph. 5:27; 2 Tim. 2:7; James 1:4). And above all, we consent to give up all inheritance on earth; to forsake all, and like Christ to have only God as our portion: to possess as not possessing, and hold all for God alone; it is this marks the true priest, the man who only lives for God and his fellow-men. The Way to the Priesthood In Aaron God had chosen all his sons to be priests: each of them was a priest by birth. And yet he could not enter upon his work without a special act of ordinance—his consecration. Every child of God is priest in right of his birth, his blood relationship to the Great High Priest; but this is not enough: he will exercise his power only as he accepts and realizes his consecration. With Aaron and his sons it took place thus (Ex. 29): After being washed and clothed, they were anointed with the holy oil. Sacrifices were then offered, and with the blood the right ear, the right hand, and the right foot were touched. And then they and their garments were once again sprinkled with the blood and the oil together. And so it is as the child of God enters more fully into what THE BLOOD and THE SPIRIT of which he already is partaker, are to him, that the power of the holy priesthood will work in him. The blood will take away all sense of unworthiness; the Spirit, all sense of unfitness. Let us notice what there was new in the application of the blood to the priest. If ever he had as a penitent brought a sacrifice for his sin, seeking forgiveness, the blood was sprinkled on the altar, but not on his person. But now, for priestly consecration, there was to be closer contact with the blood; ear and hand and foot were by a special act brought under its power, and the whole being taken possession of and sanctified for God. And so, when the believer, who had been content to think chiefly of the blood sprinkled on the mercy-seat as what he needs for pardon, is led to seek full priestly access to God, he feels the need of a fuller and more abiding experience of the power of the blood, as really sprinkling and cleansing the heart from an evil conscience so that he has “no more conscience of sin” (Heb. 10:2), as cleansing from all sin. And it is as he gets to enjoy this, that the consciousness is awakened of his wonderful right of most intimate access to God, and of the full assurance that his intercessions are acceptable. And as the blood gives the right, the Spirit gives the power, and fits for believing intercession. He breathes into us the priestly spirit—burning love for God’s honor and the saving of souls. He makes us so one with Jesus that prayer in His Name is a reality. He strengthens us to believing, importunate prayer. The more the Christian is truly filled with the Spirit of Christ, the more spontaneous will be his giving himself up to the life of priestly intercession. Beloved fellow-Christians! God needs, greatly needs, priests who can draw near to Him, who live in His presence, and by their intercession draw down the blessings of His grace on others. And the world needs, greatly needs, priests who will bear the burden of the perishing ones, and intercede on their behalf. Are you willing to offer yourself for this holy work? You know the surrender it demands—nothing less than the Christ-like giving up of all, that the saving purposes of God’s love may be accomplished among men. Oh, be no longer of those who are content if they have salvation, and just do work enough to keep themselves warm and lively. O let nothing keep you back from giving yourselves to be wholly and only priests—nothing else, nothing less than the priests of the Most High God. The thought of unworthiness, of unfitness, need not keep you back. In the Blood, the objective power of the perfect redemption works in you: in the Spirit, its full subjective personal experience as a divine life is secured. The Blood provides an infinite worthiness to make your prayers most acceptable: The Spirit provides a divine fitness, teaching you to pray just according to the will of God. Every priest knew that when he presented a sacrifice according to the law of the sanctuary, it was accepted: under the covering of the Blood and Spirit you have the assurance that all the wonderful promises to prayer in the name of Jesus will be fulfilled in you. Abiding in union with the Great High Priest, “you shall ask what you will, and it shall be done unto you.” You will have power to pray the effectual prayer of the righteous man that availeth much. You will not only join in the general prayer of the church for the world, but be able in your own sphere to take up your special work in prayer—as priests, to transact it with God, to receive and know the answer, and so to bless in His name. Come, brother, come, and be a priest, only priest, all priest. Seek now to walk before the Lord in the full consciousness that you have been set apart for the holy ministry of intercession. This is the true blessedness of conformity to the image of God’s Son. “Lord, Teach Us to Pray” O Thou my blessed High Priest, accept the consecration in which my soul now would respond to Thy message. I believe in the HOLY PRIESTHOOD OF THY SAINTS, and that I too am a priest, with power to appear before the Father, and in the prayer that avails much bring down blessing on the perishing around me. I believe in the POWER OF THY PRECIOUS BLOOD to cleanse from all sin, to give me perfect confidence toward God, and bring me near in the full assurance of faith that my intercession will be heard. I believe in the ANOINTING OF THE SPIRIT, coming down daily from Thee, my Great High Priest, to sanctify me, to fill me with the consciousness of my priestly calling, and with love to souls, to teach me what is according to God’s will, and how to pray the prayer of faith. I believe that, as Thou my Lord Jesus art Thyself in all things my life, so Thou, too, art THE SURETY FOR MY PRAYER-LIFE, and wilt Thyself draw me up into the fellowship of Thy wondrous work of intercession. In this faith I yield myself this day to my God, as one of His anointed priests, to stand before His face to intercede in behalf of sinners, and to come out and bless in His name. Holy Lord Jesus! accept and seal my consecration. Yea, Lord, do Thou lay Thy hands on me, and Thyself consecrate me to this Thy holy work. And let me walk among men with the consciousness and the character of a priest of the Most High God. Unto Him that loved us, and washed us from our sins IN HIS OWN BLOOD, AND HATH MADE US kings and priests unto God and His Father; TO HIM be glory and dominion for ever and ever. Amen. Isaiah 61:7 Instead of your shame you will have a double portion, And instead of humiliation they will shout for joy over their portion. Therefore they will possess a double portion in their land, Everlasting joy will be theirs your shame: Isa 40:2 Dt 21:17 2Ki 2:9 Job 42:10 Zec 9:12, 2 Co 4:17 everlasting: Isa 35:10 51:11 60:19,20 Ps 16:11 Mt 25:46 2 Th 2:16 ICB - Instead of being ashamed, you will receive twice as much wealth. Instead of being disgraced, you will be happy because of what you receive. You will receive a double share of the land. So your happiness will continue forever. LXE Thus shall they inherit the land a second time, and everlasting joy shall be upon their head. NET Instead of shame, you will get a double portion; instead of humiliation, they will rejoice over the land they receive. Yes, they will possess a double portion in their land and experience lasting joy. KJV For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. ESV Instead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lot; therefore in their land they shall possess a double portion; they shall have everlasting joy. NLT Instead of shame and dishonor, you will enjoy a double share of honor. You will possess a double portion of prosperity in your land, and everlasting joy will be yours. CSB Because your shame was double, and they cried out, "Disgrace is their portion," therefore, they will possess double in their land, and eternal joy will be theirs. NIV Instead of their shame my people will receive a double portion, and instead of disgrace they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs. NAB Since their shame was double and disgrace and spittle were their portion, They shall have a double inheritance in their land, everlasting joy shall be theirs. NJB To make up for your shame, you will receive double; instead of disgrace, shouts of joy will be their lot; yes, they will have a double portion in their country and everlasting joy will be theirs. GWN You will receive a double measure of wealth instead of your shame. You will sing about your wealth instead of being disgraced. That is why you will have a double measure of wealth in your land. You will have everlasting joy. YLT Instead of your shame and confusion, A second time they sing of their portion, Therefore in their land A second time do they take possession, Joy age-during is for them. BHT tahat boštekem mišnè ûkülimmâ yärönnû helqäm läkën bearsäm mišnè yîräšû simhat `ôläm tihyè lähem BBE As they had twice as much grief, and marks of shame were their heritage, so in their land they will be rewarded twice over, and will have eternal joy. NIRV Instead of being put to shame my people will receive a double share of wealth. Instead of being dishonored they will be glad to be in their land. They will receive a double share of riches there. And they'll be filled with joy that will last forever. A DOUBLE BLESSING ON ISRAEL Instead of your shame you will have a double portion: Portion is added by the NAS translators. Israel would be treated like the firstborn son in ancient times, Moses recording the double portion of blessing on the firstborn son... “But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the beginning of his strength; to him belongs the right of the firstborn. (Dt 21:17) Indeed, Israel is God's "firstborn son" for as He instructed Moses... “Then you shall say to Pharaoh, ‘Thus says the LORD, “Israel is My son, My firstborn. (Ex 4:22) Double...double - This is double in a positive sense, amply, fully, abundantly. Earlier in Isaiah double was used in a negative sense so that now in Isa 61:7 double blessing which is accompanied everlasting joy would replace Israel's prior double punishment accompanied by transient shame and humiliation! How forgiving and magnanimous is our great God! “Speak kindly (literally “speak to the heart") to Jerusalem; And call out to her, that her warfare has ended, That her iniquity has been removed, That she has received of the LORD’S hand Double for all her sins.” (Isa 40:2) Comment - The Septuagint (Lxx) translates "has been removed" with the verb luo which has a basic meaning to to loose, as when freeing someone literally bound and figuratively speaks of freeing one bound by a legal obligation (which is what sin does - Ro 6:23-note, cf "Sin" as Master in Ro 6:13-14-note), and is the verb used by John when he wrote Jesus has "released (luo) us from our sins by His blood." (Rev 1:5-note) Here in Isa 61:7 luo is in the perfect tense which speaks of a permanent release from bondage to sins. Indeed such is true for all Israel who enter the New Covenant (cf "I will forgive their iniquity, and their sin I will remember no more.” = Jer 31:34-note) when the Messiah returns (cf Ro 11:26-27-note).
Isaías 61
Spurgeon - WITHOUT any preface, we will go straight to our text at once. In the words of the prophet, we have two things brought before us,—first, a resolution to be glad; and, secondly, the reasons for being glad. Whenever a man makes a resolution, it should be because he has a good reason for doing so; and when he has a good reason for it, he ought to adhere to his resolution, and carry it out to the fullest possible extent. I want you, dear friends, because there are good reasons for it, to resolve that you will be glad in the Lord. Perhaps you are of a mournful spirit; it may be that you have peculiar trials just now; possibly, the very heaviness of the atmosphere makes you feel dull and sad. Never mind those things which would drag your spirit down; at least for to-night, let us be glad, and if we can make that gladness overlap to-morrow, and if the stream should be sufficiently strong to flow right through the week to another Sabbath, and if the torrent should be vigorous enough to run right to the end of the year, and if the mighty flood should be broad enough to cover all the rest of our lives, it will not be even then an unreasonable thing. I wish we could, each one of us, with such a divine inspiration as would enable us to continue it throughout eternity, say, “I will greatly rejoice in the Lord, my soul shall be joyful in my God.” But if we cannot reach to such a full attainment of joy all at once, let us at least take a good mouthful of it even now; let us kneel down against the wellhead of heavenly bliss, and drink a deep draught of holy joy at this glad hour. (Sermon on Isaiah 61:10 - Good Reasons for a Good Resolution) Spurgeon - Brothers and sisters. I wish we could all catch hold of the spirit of this verse that each one of us would now say, “I will greatly rejoice in the Lord.” What a precious sentence — “My soul shall be joyful in my God.” I will rejoice greatly in the LORD - "I will exuberantly rejoice" (Gary Smith, NAC) The Hebrew verb for rejoice (sus) is repeated which literally could be read "rejoice, rejoice" and is translated rejoiced greatly. The Septuagint (Lxx) is similar using two words (euphrosune euphraino) - "be glad with gladness." Rod Mattoon - In these verses (Isa 61:10-11) Isaiah seems to be speaking for the redeemed remnant of Israel who will rejoice in response to God’s blessings mentioned in Isa 61:1-9. Salvation and righteousness are pictured as clothes worn by the people. In other words the Israelites are characterized by salvation (God’s redeemed people) and righteousness (those who are living by God’s standards; cf. Isa 58:8; 60:21) (ED: NOTE THAT THEIR "RIGHTEOUS WORKS" PROVE THE REALITY OF THEIR SALVATION). To picture their joy and blessing a bridegroom wore a fancy headgear, like a priest’s turban, and the bride wore costly jewelry. God will cause Israel’s righteousness to spring up in, that is be known by, other nations (Isa 61:11; 62:1-2) much as the soil sustains the growth of plants. Israel rejoices over the fact that God has cleansed them and clothed them and turned their desert into a fruitful garden (Isa 55:10). They have gone from a funeral to a wedding. Considering the situation in the Middle East, the message of these chapters might suggest we’re getting close to the fulfillment of Isaiah’s end time prophecy. If this is the prophet Isaiah it recalls the words of Habakkuk Yet I will exult in the LORD, I will rejoice in the God of my salvation. (Hab 3:18-note) KJV Bible Commentary on I will greatly rejoice - The tremendous emphasis of this opening statement is somewhat lost in the English translation. The opening statement should be literally translated “rejoicing I will rejoice.” When the writers sought to emphasize a point in Hebrew, they did so by repeating the (Ed: Hebrew) word (see Isa 6:3). The joy spoken of in this verse is not simply an external, emotional state predicated upon circumstances, it is an inner joy, for it comes from the soul. This joy was a result of the fact that God had clothed them (Ed: Redeemed of Israel) with the garments of salvation and the robe of righteousness. Illustration - Dancing for Joy - A reminiscence of the late Professor (Rabbi) Duncan is incidentally given by Dr. Bonar. "One day he said to me, and said it sorrowfully, in one of our many walks, 'I was as nearly an atheist as I believe it possible for a man to be,'—implying that, from his own experience, he was inclined to conclude that there never was such a being as an out-and-out atheist. His dread of his own doubtings was seen strikingly in what he said to a friend, regarding the breaking of the light: 'When first I saw there could be a God, I danced for joy! It was when walking out alone that this light broke. It was on 'the Brig o' Dee' that he 'danced for joy.'" This will surely be a "happy day!" Play O Happy Day O happy day that fixed my choice on Thee, my Savior and my God! Well may this glowing heart rejoice and tell its raptures all abroad. O happy bond that seals my vows to Him who merits all my love! Let cheerful anthems fill His house, while to that sacred shrine I move. High Heav’n that heard the solemn vow, that vow renewed shall daily hear; till in life’s latest hour I bow, and bless in death a bond so dear. ’Tis done, the great transaction’s done—I am my Lord’s and He is mine; He drew me, and I followed on, charmed to confess the voice divine. Now rest, my long-divided heart, fixed on this blissful center, rest; nor ever from my Lord depart, with Him of ev’ry good possessed. Chorus: Happy day, happy day, when Jesus washed my sins away! He taught me how to watch and pray and live rejoicing ev’ry day; happy day, happy day, when Jesus washed my sins away! June 25 O HAPPY DAY Philip Doddridge, 1702–1751 I delight greatly in the Lord; my soul rejoices in my God. For He has clothed me with garments of salvation and arrayed me in a robe of righteousness. (Isaiah 61:10) It is always encouraging to share in a testimonial service by recalling with other believers the time we responded to God’s loving invitation for personal salvation. To remember what we were, how we were going, and where we could be today had not God encountered us is truly an important spiritual activity. But we must also be quick to note that the “happy day” of our new birth was never intended to be the final goal for our lives. Rather it was the starting point for developing a Christ-like life and an endless fellowship with our Lord. Along with Isaac Watts and Charles Wesley, Philip Doddridge is generally ranked as one of England’s finest 18th century hymn writers. “O Happy Day,” a text which expresses so aptly the sense of joy in a personal relationship with God, is Doddridge’s best-known hymn today. The hymn first appeared without the refrain in the 1775 collection of Doddridge’s writings, published posthumously, as were all of his 400 hymn texts. The music did not appear for nearly 100 years after the text. It was likely adapted from one of the popular secular tunes of that time. O happy day that fixed my choice on Thee, my Savior and my God! Well may this glowing heart rejoice and tell its raptures all abroad. O happy bond that seals my vows to Him who merits all my love! Let cheerful anthems fill His house, while to that sacred shrine I move. High Heav’n that heard the solemn vow, that vow renewed shall daily hear; till in life’s latest hour I bow, and bless in death a bond so dear. ’Tis done, the great transaction’s done—I am my Lord’s and He is mine; He drew me, and I followed on, charmed to confess the voice divine. Now rest, my long-divided heart, fixed on this blissful center, rest; nor ever from my Lord depart, with Him of ev’ry good possessed. Chorus: Happy day, happy day, when Jesus washed my sins away! He taught me how to watch and pray and live rejoicing ev’ry day; happy day, happy day, when Jesus washed my sins away! My soul will exult in my God - This speaks of a deep inner exultation. For (because) - term of explanation. He is explaining why he is rejoicing. He has clothed me with garments of salvation - Clothing frequently symbolizes a person's status. If this is Isaiah speaking for the people, he is referring to those in Israel who have been saved (and are clothed with garments of salvation) when Messiah returns (cf Ro 11:26, 27-note) If this is the Messiah speaking, the idea would be that His garments speak of His mission, to bring salvation to Israel (and the lost world for that matter). In other words, He is "fitted" so to speak to be the Savior. Reformation Study Bible makes a good point that "To be "clothed" with something is a common figure for a change in status or condition (Isa 52:1; Zech. 3:3-5; Matt. 22:11). KJV Bible Commentary on garments of salvation and the robe of righteousness. - These two phrases are synonymous and speak of salvation. Salvation is receiving the imputed righteousness of God Himself. THOUGHT - Rod Mattoon - Paul uses the image of salvation’s clothing in Romans 13:14+ (But (see contrast - Ro 13:13+) put on [aorist imperative] the Lord Jesus Christ, and make no provision (present imperative with a negative - command to stop this! Only way to keep these 3 commands is by depending on the Holy Spirit to obey = Not "Let go, let God," but "Let God and let's go" - His provision, our responsibility = Paradoxical Principle of 100% Dependent and 100% Responsible] for the flesh in regard to its lusts.") and Ephesians 4:22-24+ (Note: While these are not commands, one still needs the Holy Spirit to obey). Christ used it in several parables, for instance where the guests were dressed in special garments provided by the host (Matthew 22:11-14). Being dressed in such garments showed the wearer to be an invited guest, with a right to join the celebration. Only if we are clothed with God’s salvation will we enjoy life in the future kingdom of God. Illustration - Christ Covering the Sinner "He hath covered me with the robe of righteousness."—Isa. 61:10 - An American citizen had been condemned in a Spanish court, and was to die; but the consul interposed, and declared that the Spanish authorities had no power to put him to death. Being determined to save him, he was wrapped round in the flags—the stars and stripes. "Now fire, if you dare," he said. "If you do, you defy the great nation represented by these flags." There stood the man, and before him the soldiers; and yet he was invulnerable, as though in a coat of mail. So is the sinner, wrapped round by the blood-red robe of Christ Henry Morris on garments of salvation - A beautiful Biblical metaphor for salvation is that of divinely provided clothing, such as that provided by God for Adam and Eve (Genesis 3:21-note). Man-made clothing is like their fig leaves (Genesis 3:7-note), and is no better than filthy rags (Isaiah 64:6). It is also pictured in the wedding garment which was essential for attendance at the prince's wedding (Matthew 22:12-13). If we would participate in "the marriage of the Lamb," we must be "arrayed in fine linen, clean and white … the righteousness of saints," as provided by Christ (Revelation 19:7-8-note; Ephesians 2:10). We are exhorted even now to "put on thy beautiful garments" (Isaiah 52:1), and be prepared to come into the presence of our king. (Defender's Study Bible) Salvation (03468)(yesha‛, yêsha‛ from yasha' = to deliver) means salvation which has a variety of connotations including deliverance, help, liberty, welfare, preserve, rescue, salvation, safety (Ps 12:5, Job 5:11), welfare or keep safe. Yeshua is used most often in the Hebrew "song book," the Ps. (Ps 12:5; 18:2, 35, 46; 20:6; 24:5; 25:5; 27:1, 9; 50:23; 51:12; 62:7; 65:5; 69:13; 79:9; 85:4, 7, 9; 95:1; 132:16). The Septuagint (Lxx) translates salvation with the Greek noun soterios which speaks of what is related to the means of salvation (rescuing, delivering) and by metonymy refers to the Messiah Himself (Lk 2:30-note). He has wrapped me with a robe of righteousness - I take this as a description of the righteousness possessed by the redeemed ("saved") Israelites who are entering the Millennial Kingdom. This righteousness was promised in earlier chapters... “Then your (ISRAEL'S) light will break out like the dawn, And your recovery will speedily spring forth; And your righteousness will go before you; The glory of the LORD will be your rear guard. (Isaiah 58:8)
Isaías 61
Spurgeon - On those festive occasions the Orientals are wont to use all the wealth they have in decoration. The bridegroom decketh himself with a crown — puts on a tiara. He is a king for once. And the bride herself brings out all the many jewels with which Eastern women deck themselves. Now all this, in a high spiritual sense, we find in Christ. He is not merely covering to us, but ornament and beauty, adornment, exaltation, glory, honour. How beautiful a child of God looks in Christ I cannot tell you, but I believe that next to his dear Son, the most engaging sight to the divine Father is any one of his dear Children whom he sees in Christ. You know we all think our children lovely, and God knows his children to be so when he hath covered them with the robe of righteousness, and clothed them with the garments of salvation. W E Vine - The word rendered “decks” signifies to deck as a priest, and it is in that capacity that the Lord will act in the day when His righteousness is manifested in the earth. He will then be the revealed antitype of Melchizedek. He will act in the threefold capacity of a King, Priest and a Bridegroom. The picture of the bride adorning herself with her jewels especially portrays His earthly Kingdom as wedded to Himself. So with regard to the Church, He acts, and ever will act, as a royal Priest (Heb. 7:17; 9:11), and as her Heavenly Bridegroom (Eph. 5:25–32). Decks (03547)(kahan from kohen = priest) occurs as a plural verb and means to act or function as a priest. Gilbrant - Derived from the noun kōhfin , "priest," this verb occurs twenty-three times in the Bible with the meaning "to minister as a priest." It occurs only in the Piel stem. The verb has cognates in several Semitic languages. Mostly, it occurs in Middle Hebrew and later Aramaic dialects in the same semantic range as what is found in the Hebrew Bible. Also, the verb appears in Arabic with the meaning "to prophesy," a function which rarely accompanies priestly actions in the Hebrew Bible, especially after David centralized worship in Jerusalem. Usually the verb refers to ministering as a priest of the Lord in Israel, so of Aaron and his sons (Ex 28:1, 3, 4, 41; 29:1, 44; 30:30; 31:10; 35:19; 39:41; 40:13, 15; Lev. 7:35; Num. 3:3f; Deut. 10:6; 1 Chr. 24:2) or of Aaron's descendants who succeeded him (Lev. 16:32; 1 Chr. 6:10). At times kāhan refers to those excluded from ministering as a priest. Once Ezekiel foretold that disobedient Levitical priests would be excluded from ministering in the Messianic temple. "And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed" (Ezek. 44:13). It refers to Israel's national priesthood being taken away: "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children" (Hos. 4:6, NKJV). It refers to the Levitical priests whom Jeroboam excluded from ministering as priests to the golden calf in his dissident temple (2 Chr. 11:14). Figuratively, the verb is used of one who dresses himself in elaborate array comparable to that of a priest. "He has covered me with the robe of righteousness, as a bridegroom decks himself [literally, acts as priest] with ornaments" (Isa. 61:10+). (Complete Biblical Library Hebrew-English Dictionary) NIDOTTE - Perhaps the central concept of priesthood is mediation between the sphere of the divine and the ordinary world. A priest through his ritual actions and his words facilitates communication across the boundary separating the holy from the profane. The priests represented God to the people in the splendor of their clothing, in their behavior, and in oracles and instruction, while in sacrifice and intercession they represented the people to God (TDOT 7:70). The high priest represents the whole nation, regularly bearing the name of the twelve tribes into the Holy Place (Exod 28:29–30) and once a year making atonement for the people (Lev 16). However, priestly language is occasionally used of the nation of Israel. In Exod 19:6 Israel is called “a kingdom of priests and a holy nation.” The priestly people are to mediate the knowledge and the blessing of the holy God to other peoples (cf. 15:11–17; 19:5–6; Lev 20:22–26). Baker writes that "The most unusual usage is Isaiah 61:10 where it seems to refer to dressing in a priestly (i.e., ornate) manner." (Complete Word Study Dictionary) Kahan - 23x in 23v - Usage: carry on their priesthood(1), decks(1), minister as a priest(1), minister as priest(3), minister as priests(6), ministered as priest(1), priest(1), serve as a priest(1), serve as priest(1), serve as priests(2), serve me as priests(1), served as the priest(1), served as priests(2), serving as priests(1). Exod. 28:1; Exod. 28:3; Exod. 28:4; Exod. 28:41; Exod. 29:1; Exod. 29:44; Exod. 30:30; Exod. 31:10; Exod. 35:19; Exod. 39:41; Exod. 40:13; Exod. 40:15; Lev. 7:35; Lev. 16:32; Num. 3:3; Num. 3:4; Deut. 10:6; 1 Chr. 6:10; 1 Chr. 24:2; 2 Chr. 11:14; Isa. 61:10; Ezek. 44:13; Hos. 4:6 Garland (turban, headdress) (06287) see pe'er The verb יְכַהֵן comes from the root idea “he will act priestly, be a priest,” but it is difficult to fit this into the grammar of the sentence. The general idea communicated is that the bridegroom has a fancy turban on, similar to one worn by a priest. KJV Bible Commentary on as a bridegroom...as a bride - The glorious nature of these garments (garments of salvation and the robe of righteousness) and their resplendent beauty can be observed in the latter part of the verse where they are paralleled to the garments of a bridegroom and bride. The bridegroom is described as wearing a large turban similar to that worn by the priest, and the direct implication is that it is only through sacrifice that these garments are available. The beauty and pride of the bride in her marriage jewels describe the feeling and excitement of being clothed in the righteousness of God. The words of Edward Mote, in his hymn “The Solid Rock,” are so appropriate, “When He shall come with trumpet sound, O may I then in Him be found, Dressed in His righteousness alone, Faultness to stand before the throne. On Christ, the solid Rock, I stand— All other ground is sinking sand.” An American citizen had been condemned in a Spanish court, and was to die; but the consul interposed, and declared that the Spanish authorities had no power to put him to death. Being determined to save him, he was wrapped round in the flags—the stars and stripes. "Now fire, if you dare," he said. "If you do, you defy the great nation represented by these flags." There stood the man, and before him the soldiers; and yet he was invulnerable, as though in a coat of mail. So is the sinner, wrapped round by the blood-red robe of Christ Butler - THE REDEMPTION OF THE SOUL Isaiah 61:10 This great text will be viewed here solely from a Gospel standpoint as it pictures the redemption of the soul so wonderfully. 1. The Cheer in Salvation (Isaiah 61:10) “I will greatly rejoice in the LORD” (Isaiah 61:10). Redemption brings rejoicing to the redeemed. This joy they did not know in their unsaved condition. The rejoicing here is not in circumstances but in Christ, for salvation works a dramatic change in a person. 2. The Clothing for Salvation (Isaiah 61:10) “He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness” (Isaiah 61:10). This work of clothing the sinner is illustrated in how God clothed Adam and Eve after their sin. They had “sewed fig leaves together” (Genesis 3:7) to cover themselves which was not adequate in God’s sight so he clothed them with “coats of skins” (Genesis 3:21) which pictured salvation in that it required the death of an animal and the shed blood to provide for the salvation covering. 3. The Cosmetics in Salvation (Isaiah 61:10) “As a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels” (Isaiah 61:10). Salvation improves matters. Literally it improves appearance. The lesson is figurative here to show the glory that comes to the redeemed. Scofield - The garment in Scripture is a symbol of righteousness. In the bad ethical sense it symbolizes self-righteousness, e.g. Isa 64:6. See Phil 3:6-8 showing the best that a moral and religious man under law could do. In the good ethical sense the garment symbolizes (1) the basic provision of God's salvation by grace through faith in Christ, the "garments of salvation . . . a robe of righteousness [Gk. <dikaiosune>] " (Isa 61:10; Ro 3:21, note); and (2) the garment of "fine linen . . . the righteous acts [from Gk. <dikaioma>] of the saints," as here in v. 8, works of godliness and goodness produced by the Holy Spirit, as the believer judges the flesh and yields himself to God (Rom 13:14). These are the "good works" unto which we are "created in Christ Jesus" (Eph 2:10), with which believers are to adorn themselves to bring honor to Christ's name here (Mt 5:16; 1 Tim 2:10; Titus 2:8 - 10; 3:8; 1 Pet 2:12; 3:3 - 5; 5:5) and hereafter (Rom 2:7,10; 1 Cor 3:12 - 14, note; Phil 1:10 - 11; 1 Pet 1:7; Rev 19:8). Christ’s Righteousness—One of the most awesome requirements of God made upon men and women is that they be righteous, that is, conform to His ethical and moral standards (Ps 15:2; Mic 6:8). Since God is holy, He cannot allow sinners into His presence (Isa 6:3-5). Since all persons are sinners, they could not be saved apart from the supernatural intervention of God (Ro 3:10, 23). The righteous demands of God coupled with the inability of man might present an insoluble dilemma. God Himself, however, has graciously solved the problem. He sent Christ, who never sinned, to die for our sins and thus satisfy His own wrath toward us. Simply put, it means that God, at the Cross, treated Christ as though He had committed our sins even though He was righteous. On the other hand, when we believe in Christ, He treats us as though we were as righteous as Christ (2Co 5:21). The Bible calls this type of righteousness “imputed righteousness” (Ro 4:6). That simply means that God puts to our spiritual account the very worth of Christ, much as though He were a banker adding an inexhaustible deposit to our bank account. There are, sadly, many people who still refuse to believe that such an abundant blessing can be theirs as a free gift (Ep 2:8, 9). Nevertheless, the Bible clearly urges all people to trust in Jesus Christ as Savior and thus be reckoned as righteous by God (Ro 4:24). Buyer’s Remorse Read: Genesis 3:1-8 | He has clothed me with the garments of salvation, He has covered me with the robe of righteousness. —Isaiah 61:10 Have you ever experienced buyer’s remorse? I have. Just prior to making a purchase, I feel the surge of excitement that comes with getting something new. After buying the item, however, a wave of remorse sometimes crashes over me. Did I really need this? Should I have spent the money? In Genesis 3, we find the first record of a buyer’s remorse. The whole thing began with the crafty serpent and his sales pitch. He persuaded Eve to doubt God’s Word (v.1). He then capitalized on her uncertainty by casting doubt on God’s character (vv.4-5). He promised that her eyes would “be opened” and she would become “like God” (v.5). So Eve ate. Adam ate. And sin entered the world. But the first man and woman got more than they bargained for. Their eyes were opened all right, but they didn’t become like God. In fact, their first act was to hide from God (vv.7-8). Sin has dire consequences. It always keeps us from God’s best. But God in His mercy and grace clothed Adam and Eve in garments made from animal skins (v.21)—foreshadowing what Jesus Christ would do for us by dying on the cross for our sins. His blood was shed so that we might be clothed with His righteousness—with no remorse! Then will I set my heart to find Inward adornings of the mind: Knowledge and virtue, truth and grace, These are the robes of richest dress. —Watts The cross, which reveals the righteousness of God, provides that righteousness for mankind. INSIGHT: Satan misapplied God’s words in today’s passage. God’s prohibition against eating applied only to the “tree of the knowledge of good and evil” (Gen. 2:16-17), not to every tree (3:1). Satan’s phrase “You will not surely die” (v.4) was a direct challenge to God’s declaration, “You shall surely die” (2:17). In turn, Eve also modified God’s clear instruction: “nor shall you touch it” (3:3). The story of the fall is a clear warning to us to study and know God’s Word so that we will not be led astray. Isaiah 61:11 For as the earth brings forth its sprouts, And as a garden causes the things sown in it to spring up, So the Lord GOD will cause righteousness and praise To spring up before all the nations. as the earth: Isa 55:10,11 58:11 Song 4:16 5:1 Mt 13:3,8,23 Mk 4:26-32 so: Isa 45:8 62:1 Ps 72:3,16 85:11 praise: Isa 60:18 62:7 1Pe 2:9 GLORIOUS PLANTS AND PRAISE SPRING FORTH IN THE MILLENNIUM! For as the earth brings forth its sprouts, And as a garden causes the things sown in it to spring up - The Spirit uses two easily understood comparisons which begin with "as" marking these specifically as similes. These terms of comparison are always "fruitful" (pun intended in the context!) for Spirit enabled meditation as long as we do not allow our "sanctified imagination" (as Howard Hendricks used to call it -- my wife always disapproved of me using the phrase!) to remain with the interpretative bounds of the context. Victor Buksbazen - God's promises to Israel are as sure as the laws of nature, just as the seed planted in the soul will under favorable conditions bring forth new growth and plant life. The thought is similar to Isaiah 55:10. (The Prophet Isaiah) KJV Bible Commentary -Isa 61:11 contains a comparison. Isaiah confirms that as surely as in His creative power God brings forth natural life, so God will also cause righteousness and praise to spring forth before all the nations. Spout (06780)(tsemach from tsamach = to sprout or spring up) is a noun which means a sprout, a branch or a growth and is used literally (Ge 19:25; Ps 65:10) but most significantly is used five times figuratively as a Name of the Messiah (Jer 33:15, Jer 23:5, Isa 4:2, Zech 3:8, 6:12). See Walter Kaiser's excellent note on the Messianic meaning of tsemach (branch). So the Lord GOD will cause righteousness and praise - So just like the analogies of natural earthly fruit coming forth, so too would the supernatural fruit of righteousness and praise come forth from the redeemed of Israel. This will be a glorious time and one we should all look forward to as redeemed Gentiles (including those who have previously fallen asleep in Jesus -- exactly what this will look like I am not sure) will also be in the Millennial Kingdom. Lord GOD - Adonai Jehovah - the most emphatic use of His Name. Related Resources: Adonai - My Lord, My Master Jehovah J