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Isaiah 61:10
Verse
Context
The Year of the LORD’s Favor
9Their descendants will be known among the nations, and their offspring among the peoples. All who see them will acknowledge that they are a people the LORD has blessed. 10I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. 11For as the earth brings forth its growth, and as a garden enables seed to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.
Sermons
Milton Green
David Wilkerson
Derek Prince
Vance Havner
Roy Hession
John PiperSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Exo 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, "for glory and for beauty, "Exo 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: ὡς νυμφιον ἱερατευομενον στεφανῳ· "as a bridegroom decked with a priestly crown." - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This is the joyful calling of the Servant of Jehovah to be the messenger of such promises of God to His people. "Joyfully I rejoice in Jehovah; my soul shall be joyful in my God, that He hath given me garments of salvation to put on, hath wrapped me in the robe of righteousness, as a bridegroom who wears the turban like a priest, and as a bride who puts on her jewellery. For like the land which brings forth its sprouts, and as a garde which causes the things sown in it to sprout up; so the Lord Jehovah bringeth righteousness to sprouting, and renown before all nations." The Targum precedes this last turn with "Thus saith Jerusalem." But as Isa 61:4-9 are a development of the glorious prospects, the realization of which has to be effected through the instrumentality of the person speaking in Isa 61:1-3 both in word and deed, the speaker here is certainly the same as there. Nor is it even the fact that he is here supposed to commence speaking again; but he is simply continuing his address by expressing at the close, as he did at the beginning, the relation in which he stands in his own person to the approaching elevation of His people. Exalted joy, which impels him to exult, is what he experiences in Jehovah his God (בּ denoting the ground and orbit of his experience): for the future, which so abounds in grace, and which he has to proclaim as a prophet and as the evangelist of Israel, and of which he has to lay the foundation as the mediator of Israel, and in which he is destined to participate as being himself an Israelite, consists entirely of salvation and righteousness; so that he, the bearer and messenger of the divine counsels of grace, appears to himself as one to whom Jehovah has given clothes of salvation to put on, and whom He has wrapped in the robe of righteousness. Tsedâqâh (righteousness), looked at from the evangelical side of the idea which it expresses, is here the parallel word to yeshū‛âh (salvation). The figurative representation of both by different articles of dress is similar to Isa 59:17 : yâ‛at, which only occurs here, is synonymous with ‛âtâh, from which comes ma‛ăteh, a wrapper or cloak (Isa 61:3). He appears to himself, as he stands there hoping such things for his people, and preaching such things to his people, to resemble a bridegroom, who makes his turban in priestly style, i.e., who winds it round his head after the fashion of the priestly migbâ‛ōth (Exo 29:9), which are called פּארים in Exo 39:28 (cf., Eze 44:18). Rashi and others think of the mitsnepheth of the high priest, which was of purple-blue; but יכהן does not imply anything beyond the migba‛âh, a tall mitra, which was formed by twisting a long linen band round the head so as to make it stand up in a point. כּהן is by no means equivalent to kōnēn, or hēkhı̄n, as Hitzig and Hahn suppose, since the verb kâhan = kūn only survives in kōhēn. Kı̄hēn is a denom., and signifies to act or play the priest; it is construed here with the accusative פּאר, which is either the accusative of more precise definition ("who play the priest in a turban;" A. ὡς νύμφιον ἱερατευόμενον στεφάνῳ), or what would answer better to the parallel member, "who makes the turban like a priest." As often as he receives the word of promise into his heart and takes it into his mouth, it is to him like the turban of a bridegroom, or like the jewellery which a bride puts on (ta‛deh, kal, as in Hos 2:15). For the substance of the promise is nothing but salvation and renown, which Jehovah causes to sprout up before all nations, just as the earth causes its vegetation to sprout, or a garden its seed (כ as a preposition in both instances, instar followed by attributive clauses; see Isa 8:22). The word in the mouth of the servant of Jehovah is the seed, out of which great things are developed before all the world. The ground and soil ('erets) of this development is mankind; the enclosed garden therein (gannâh) is the church; and the great things themselves are tsedâqâh, as the true inward nature of His church, and tehillâh as its outward manifestation. The force which causes the seed to germinate is Jehovah; but the bearer of the seed is the servant of Jehovah, and the ground of his festive rejoicing is the fact that he is able to scatter the seed of so gracious and glorious a future.
Jamieson-Fausset-Brown Bible Commentary
Zion (Isa 61:3) gives thanks for God's returning favor (compare Luk 1:46-47; Hab 3:18). salvation . . . righteousness--inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (Psa 132:9, Psa 132:16; Psa 149:4; Rev 21:2; Rev 19:8). decketh himself with ornaments--rather "maketh himself a priestly headdress," that is, a magnificent headdress, such as was worn by the high priest, namely, a miter and a plate, or crown of gold worn in front of it [AQUILA, &c.]; appropriate to the "kingdom of priests," dedicated to the offering of spiritual sacrifices to God continually (Exo 19:6; Rev 5:10; Rev 20:6). jewels--rather, "ornaments" in general [BARNES].
John Gill Bible Commentary
I will greatly rejoice in the Lord,.... These are not the words of the prophet spoken in his own person, rejoicing in the goodness of the Lord to his people and countrymen; nor of Christ; but of the church, especially the Jewish church, expressing her joy for benefits received, as declared in the preceding verses. The Targum is, "Jerusalem said, rejoicing I will rejoice in the Word of the Lord;'' not in his word of promise, but in his essential Word, his Son the Messiah; in his person, offices, fulness, righteousness, and salvation: my soul shall be joyful in my God; in Christ, in that he is God, and so able to save to the uttermost, and keep from a final and total falling, and to preserve safe to his kingdom and glory: hence his person is excellent; his blood precious; his righteousness valuable; and his sacrifice efficacious; and all matter of joy to the believer: and who also rejoices in that he is his God, "my God"; God in our nature; Immanuel, God with us; the God-man and Mediator, through whom there is access to God and acceptance with him; and who stands in near relation to his people, and has all fullness to supply their wants, and makes all he has theirs; so that, they have great reason to rejoice in him indeed. The Targum is, "my soul shall rejoice in the salvation of my God;'' the nature of this joy may be collected from the text itself: it is not a carnal one, or the joy of a carnal man in carnal things, it is spiritual; nor a pharisaical joy, a rejoicing in a man's self, in his own works of righteousness, for this "is in the Lord"; nor is it a hypocritical one, or only externally, for it is the soul that rejoices; and it is the joy of faith, or in the Lord, as "my God"; and a very great one it is, joy unspeakable, and full of glory; and is what continues, as the matter and ground of it always does, as follows: "for he hath clothed me with the garments of salvation"; with salvation as garments; the salvation of Christ, which, like garments, is without men, being wrought out by Christ; and is brought near, and applied by the spirit of Christ; and is all around, and encompasses the saints as such, and like them beautifies and adorns them, and keeps them warm and comfortable, when they have the joys of it; and which secures them from the storms of divine wrath and vengeance; and the plural number being used may denote the fulness and completeness of this salvation, from all sin, from wrath, hell, and damnation, and from every enemy: and this is matter of joy to the believer interested in it, and clothed with it; since it is a salvation so great; a garment so fitting and suitable, and had at free cost; and in which the glory of all the divine perfections is so conspicuous, as well as it being so full, complete, and perfect, and an everlasting one: he hath covered me with the robe of righteousness: not with her own, that is a rag, and not a robe, and a filthy one too, Isa 64:6 and no covering, and is indeed no righteousness, properly speaking; but the righteousness of Christ, the best robe, the wedding garment, and change of raiment, which, like a robe, is upon believers, but not in them; it in Christ, and imputed to them; it covers their persons and their nakedness, and all their sins, so as not to be seen with the eye of avenging justice: to clothe and cover with it is God's act of imputation, and Christ's application of it by his Spirit, Zac 3:4, which, perceived by the believer, causes great joy; it being all of a piece, like Christ's seamless robe, and so pure and spotless, so perfect and complete, and so rich and glorious: as a bridegroom decketh himself with ornaments; or, "adorns" himself in a princely or priestly manner (d); for the word used signifies both. The sense is, as a bridegroom puts on the best clothes he has on his wedding day, and makes the appearance of a prince in his richest robes, or as the high priest when he had on all his sacerdotal garments; so the Targum, "as a bridegroom that flourishes in his bridechamber, and as the high priest who is adorned with his garments:'' and as a bride adorneth herself with her jewels; or "implements" (e); and makes herself as fine as she can, to recommend herself to her spouse and her friends: thus richly and magnificently arrayed is the church of Christ, and every believer, being clothed with his righteousness; he and they are in the same relation; he is the bridegroom, they the bride; and they are clothed alike with the garment down to the foot; and are righteous as he is righteous; and are herewith as a bride adorned and made ready for her husband; and the joy at such a solemnity fitly expresses the mutual joy of Christ and his church; see Rev 19:7 so Christ's righteousness is compared to a wedding garment, Mat 22:12. (d) "sacerdotali more ornabit", Tigurine version; "qui sacerdotem refert ornatu", Piscator. (e) "vasis suis", Vatablus, Montanus; "instrumentis"; Junius & Tremellius, De Dieu.
Matthew Henry Bible Commentary
Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God's honour, 1. In the beginning of this good work, the clothing of the church with righteousness and salvation, Isa 61:10. Upon this account I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Luk 1:46, Luk 1:47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The clean linen is the righteousness of saints, Rev 19:8. Observe how these tow are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself. The brightness of the sun itself is compared to them. Psa 19:5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God's grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God's favour and by the sanctification of the Spirit have God's image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, Isa 61:11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, Isa 23:18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are - righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it.
Isaiah 61:10
The Year of the LORD’s Favor
9Their descendants will be known among the nations, and their offspring among the peoples. All who see them will acknowledge that they are a people the LORD has blessed. 10I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. 11For as the earth brings forth its growth, and as a garden enables seed to spring up, so the Lord GOD will cause righteousness and praise to spring up before all the nations.
- Scripture
- Sermons
- Commentary
(The Church in the Last Days) Personal Testimony
By Milton Green4.9K58:11PSA 40:8PSA 40:16ISA 61:10ROM 12:1JUD 1:25In this sermon, the speaker shares a personal testimony of a time when he made a mistake and was punished for it. He recalls the fear and trembling he felt when he believed he would be put in front of a firing squad. Despite his physical limitations, he expresses his desire to please Jesus and acknowledges the grace of God. The speaker then talks about finding purpose in serving in his church and the importance of relying on God's guidance. He concludes by emphasizing the power of God's grace to transform lives from darkness to light.
Jehovah Tsidkenu - the Lord Our Righteousness
By David Wilkerson4.3K57:08Names Of GodISA 61:10MAT 6:33ROM 3:22ROM 10:32CO 5:21PHP 3:9In this sermon, the preacher discusses the various Hebrew names of God and how they reveal his character and nature. Specifically, he focuses on the name Jehovah Sid Kenyu, which means "the Lord our righteousness." He emphasizes that true righteousness cannot be legislated or enforced by human laws, but rather comes from a changed heart. The prophet Jeremiah's hope for righteousness in Israel was shattered because the people and the priesthood were backslidden. The sermon encourages listeners to examine their own hearts and seek true righteousness from God.
How to Apply the Blood
By Derek Prince4.1K1:13:00LEV 17:11PSA 51:7ISA 61:10JHN 6:53EPH 1:7HEB 10:19HEB 12:22REV 12:11
This sermon delves into the profound significance of the blood of Jesus shed on the cross, emphasizing the various provisions and effects of His sacrifice. It covers themes of redemption, cleansing, justification, sanctification, life, intercession, and access to God's presence through the blood of Jesus. The importance of testifying to the power of the blood and surrendering fully to God's will is highlighted as key in overcoming Satan and experiencing the full benefits of Christ's sacrifice.
What Jesus Wants for His Church
By Vance Havner3.2K26:42LukewarmnessPRO 29:18ISA 61:10MAT 6:33LUK 15:201TI 6:171PE 1:7REV 3:18In this sermon, the preacher addresses the current state of society, which is filled with scandal, filth, and a lack of moral values. He emphasizes the need for individuals to lift their sights and recognize their spiritual poverty, blindness, and nakedness. The preacher shares his personal experience of going through a difficult period in his life while also experiencing spiritual growth. He then references the city of Laodicea, known for its wealth, clothing market, and medical school, and relates it to the needs of the church. The preacher concludes by highlighting the importance of being rich in Jesus, understanding the true value of what we have in Him, and seeking spiritual wealth, clothing, and vision.
(Names of Jehovah) 4. Jehovah Tsidkenu
By Roy Hession2.3K54:14GraceGod's NameRighteousnessISA 61:10JER 23:5ROM 1:17ROM 4:5ROM 10:41CO 1:302CO 5:21GAL 2:16EPH 2:8PHP 3:9Roy Hession emphasizes the significance of the name Jehovah Tsidkenu, meaning 'The Lord Our Righteousness,' as prophesied in Jeremiah 23:5. He explains that this name encapsulates the essence of the Gospel, which offers divine righteousness to those who believe, regardless of their past failures. Hession highlights the importance of recognizing our need for God's grace and the transformative power of accepting Christ as our righteousness. He encourages believers to abandon their struggles for self-righteousness and instead embrace the free gift of righteousness through faith in Jesus. Ultimately, he reassures that true peace and assurance come from understanding that our righteousness is found in Christ alone.
Desiring God - Lesson 2
By John Piper1.6K44:17NEH 8:10PSA 16:11PSA 34:8PSA 37:4PSA 100:2PSA 119:14ISA 61:10JHN 15:11ROM 15:13PHP 4:41TH 5:161PE 1:8In this sermon, the preacher emphasizes the importance of pursuing joy in God. He believes that God desires for us to have a worldview that centers around His glory and our joy. The preacher mentions that there are twelve points that support the biblical basis for pursuing joy in God, but only briefly touches on them. He also mentions that the first point is the existence of biblical commands to pursue joy in God. The sermon encourages listeners to embrace the offer of infinite joy in God rather than settling for temporary pleasures.
(Pdf Book) Divine Principles for a Happy Married Life
By Bakht Singh1.5K00:00EbooksBuilding a Godly HomeDivine Principles of MarriageGEN 1:26GEN 2:18ISA 61:10ISA 62:5JER 33:11MAL 2:15MAT 7:7JHN 12:1EPH 5:17PHP 4:13Bro. Bakht Singh emphasizes that marriage is a sacred relationship ordained by God, designed to bring joy and happiness when aligned with His divine principles. He outlines eight fundamental principles for a happy married life, including seeking God's perfect will, cultivating divine love, acknowledging the headship of Christ, and fostering true fellowship. Singh warns against the pitfalls of relying on worldly standards for marriage and encourages couples to build their union on spiritual foundations. By adhering to these principles, couples can create a blessed home that reflects God's love and purpose.
Pilgrim's Progress - Part 3
By Alfred P. Gibbs1.5K56:38Pilgrim's ProgressPSA 119:105ISA 8:20ISA 61:10MAT 6:33ACT 13:382TI 3:161JN 1:9In this sermon, the preacher discusses the importance of having patience and putting faith and trust in the Lord Jesus. He emphasizes that salvation comes through God's grace and that believers are kept by God's power, enjoying spiritual pleasures as children of God. The preacher then shares a story about a man trying to put out a fire with buckets of water, but instead, the fire grows hotter and higher. The interpreter explains that the fire represents the burden of sin, and the man's futile attempts to put it out symbolize human efforts to overcome sin. The sermon concludes with a description of the pilgrim's progress, where the burden of sin is finally lifted, and the pilgrim looks forward to being with Christ.
Father of the Prodigal Son
By Gerhard Du Toit1.3K43:55Prodigal SonISA 61:10MAT 6:33LUK 15:22JHN 16:8ACT 1:8ROM 8:9EPH 5:18In this sermon, the preacher emphasizes the importance of relying on the Holy Spirit to convict people of their sins and bring about transformation in their lives. He reminds the audience that it is not their responsibility to convince others, but rather it is God's sovereign work. The preacher then focuses on the parable of the prodigal son, highlighting three actions of the father: clothing the son, completing his work in the son's heart, and commissioning the son. He draws parallels between the father's actions and how God looks upon our relationship with Him. The sermon encourages believers to trust in God's love and grace, and to embrace the transformation He brings.
Dwelling in Ceiled Houses
By David Dalton1.2K35:33Family1KI 6:9ISA 55:2ISA 61:10MAT 5:16MAT 7:24JHN 17:171PE 4:11In this sermon, the preacher emphasizes the need for individuals and the church as a whole to prioritize glorifying God rather than themselves. He highlights the importance of allowing the truth to prick our consciences and urges listeners to consider their ways. The preacher emphasizes the need for sacrificial giving and a shift towards spiritual thinking rather than being consumed by material possessions. He concludes by quoting Jesus, who instructs his disciples to deny themselves, take up their cross, and follow him.
The Blood of Jesus Christ
By Al Whittinghill1.2K1:04:14Blood Of ChristISA 61:10ZEC 9:11MAT 22:1HEB 2:3REV 1:5REV 3:4REV 12:11In this sermon, the speaker begins by talking about the joy and love that children have for lambs. He then transitions to the story of the first Passover in the Bible, where the Israelites were oppressed in Egypt. The speaker emphasizes the importance of the blood of the lamb in the Passover, as it symbolized judgment for sin. The sermon concludes with a reference to Revelation 19:6, where the hosts of heaven praise God for the marriage of the Lamb and the readiness of his wife.
Revival Men: Leonard Ravenhill
By E.A. Johnston99019:08Revival MenPSA 42:1ISA 61:10MAT 6:33JHN 1:23ACT 1:8EPH 3:8PHP 3:13The sermon transcript describes the powerful speaking abilities of a preacher named Leonard Ravenhill. The transcript includes an illustration of a visit to a woman's cluttered and dirty house, highlighting Ravenhill's ability to captivate listeners with vivid descriptions. The sermon also emphasizes the importance of being close to God and having a strong prayer life. Ravenhill's passion for God and his desire for a genuine demonstration of the power of the gospel are highlighted. The transcript concludes with a personal anecdote describing Ravenhill as a frail old man who exuded a powerful presence.
Genesis 3:1-7
By Ken Baird83845:22GenesisGEN 3:16PSA 51:17ISA 61:10MAT 6:33PHP 4:8REV 19:8In this sermon, the speaker emphasizes the importance of keeping our minds focused on God and our responsibilities. He warns against allowing our thoughts to wander and be influenced by worldly distractions. The speaker mentions the three avenues that Satan uses to tempt us: the lusts of the flesh, the lusts of the eye, and the pride of life. He encourages listeners to analyze their thoughts and be disciplined in their thinking, pointing to the need for God to sanctify our minds and hearts. The sermon references the book of Philippians and highlights the need to change our thinking patterns and align them with God's will.
Rejoice in the Lord Always by James Jennings
By James Malachi Jennings62350:42ISA 61:10LUK 10:17LUK 10:20PHP 1:6PHP 2:12PHP 4:4PHP 4:8PHP 4:101TH 5:18
This sermon emphasizes the importance of rejoicing in the Lord always, highlighting the need to find supreme joy in Christ regardless of circumstances or personal achievements. It warns against finding joy in ministry success or personal works, urging believers to focus on the unchanging source of joy found in Christ and the assurance of salvation. The sermon encourages a deep, continual relationship with the Lord, rooted in gratitude for His salvation and faithfulness.
Catholicity - Four Marks of the Church Series
By Michael Flowers44126:16CatholicityISA 61:10MAT 6:33ROM 12:5GAL 3:28EPH 5:21HEB 4:16REV 21:2In this sermon, the preacher emphasizes the importance of understanding the supernatural nature of our faith and the role of grace in our lives. He highlights the concept of eternal life and how it resides within us, making us worthy of veneration. The sermon also discusses the universal presence of God and how it works within us to bring light and transformation. The gospel is presented as the solution to the universal problem of sin, offering healing and restoration to all who believe.
Assurance Forever
By Harry Ironside0Righteousness of GodAssurance of SalvationISA 1:5ISA 32:17ISA 43:25ISA 44:22ISA 46:13ISA 53:5ISA 61:10LUK 19:101CO 1:302CO 5:21Harry Ironside emphasizes the profound assurance and peace that comes from understanding God's righteousness and the work of Christ on the cross. He explains that true assurance is not temporary but eternal, available to all who seek God sincerely, yet many remain unsettled due to a lack of understanding of salvation. Ironside illustrates this through the story of a dying lawyer who, despite his upright life, struggled with the reality of his sins until he grasped the righteousness of God. He highlights that through Christ's sacrifice, God can justly forgive sinners, offering them peace and assurance forever. Ultimately, Ironside calls believers to rest in the finished work of Christ, which secures their eternal assurance.
Epistle 154
By George Fox0Spiritual WarfareChastityISA 61:10HAB 1:3PHP 3:141TI 3:9JAS 1:27JAS 3:15JAS 4:12PE 2:141JN 2:16REV 19:9George Fox emphasizes the importance of living a chaste and pure life, warning against the dangers of lust and unchasteness that lead to strife and contention. He encourages believers to remain in the truth and light of God, which fosters unity and peace among the family of God. Fox highlights that the lusts of the flesh are contrary to spiritual fellowship and can lead one away from God, urging the faithful to keep their hearts and eyes pure. He calls for a life adorned with holiness, which is essential for true communion with Christ, the Lamb. Ultimately, Fox reminds his listeners that true peace and dominion come from living in accordance with God's spirit and power.
Christ the Believer's Adorning Garment
By Ralph Erskine0PSA 45:13ISA 61:10EPH 4:24COL 3:12REV 19:8Ralph Erskine preaches about the spiritual attire of believers, comparing it to a rich and sparkling garment provided by their heavenly husband. He emphasizes that this divine raiment never grows old, offering protection from life's challenges and beautifying the soul. Erskine highlights the grace and righteousness that adorn believers, symbolized by the husband's bright array that is woven with threads from his very being.
Two Precious Jewels Glittering Side by Side
By C.H. Spurgeon0Holiness and DelightJoy in FaithNEH 8:10PSA 16:11PSA 37:4ISA 61:10JHN 10:10JHN 15:11ROM 14:17GAL 5:22PHP 4:41PE 1:8C.H. Spurgeon emphasizes the profound joy and delight that comes from a genuine relationship with God, contrasting the believer's experience with that of the ungodly, who view piety as a burden rather than a pleasure. He asserts that true religion is characterized by happiness and that holiness and delight are inseparably linked, akin to two precious jewels. For believers, serving God is not a duty but a source of joy, and their faith is a liberating force rather than a constraint. Spurgeon encourages Christians to embrace their faith as a delightful journey, where every path leads to peace and pleasantness. Ultimately, he highlights that the love for Christ transforms duty into delight, making holiness a beautiful experience.
Jehovah Tsidekenu
By Robert Murray M'Cheyne0GraceRighteousnessPSA 34:18ISA 61:10JER 23:6JHN 14:6ROM 3:222CO 5:21EPH 2:8PHP 3:9HEB 4:161JN 1:9Robert Murray M'Cheyne emphasizes the profound significance of the name 'Jehovah Tsidkenu,' meaning 'The Lord Our Righteousness.' He reflects on his past ignorance of grace and the weight of sin, illustrating how the realization of Christ's sacrifice transformed his understanding and provided him with refuge and safety. M'Cheyne expresses that through faith in Jehovah Tsidkenu, he finds strength, hope, and assurance, even in the face of death. The sermon serves as a reminder of the importance of recognizing Christ as our righteousness and the source of our salvation.
And Will You Murmur?
By Thomas Brooks0God's BlessingsGratitudePSA 103:2ISA 61:10JHN 10:10ROM 8:172CO 5:17EPH 1:3PHP 4:19HEB 13:5JAS 1:171PE 2:9Thomas Brooks emphasizes the blessings and gifts that God has bestowed upon believers, urging them to reflect on their abundant spiritual inheritance and the transformative work of Christ in their lives. He questions the validity of murmuring or complaining when God has provided so much, including a renewed heart, salvation, and a personal relationship with Him. Brooks reminds the congregation that despite life's challenges, they have been elevated and enriched by God's grace, making murmuring inappropriate for those who are called His children.
July 23. 1678. the Fine Righteousness.
By Jane Lead0ISA 61:10ROM 1:17ROM 3:222CO 5:21PHP 3:9Jane Lead preaches about the surpassing righteousness that comes from God, emphasizing a higher level of righteousness beyond what has been previously revealed. She speaks of the Bride of the Lamb coming to realize that this righteousness is nothing less than the righteousness of God, woven through faith from the pure essence of the Holy Trinity.
Made Holy Through His Blood
By Erlo Stegen0The Sacrifice of ChristSanctificationISA 43:24ISA 61:10JHN 1:29HEB 13:12Erlo Stegen emphasizes the significance of Jesus' suffering and His sacrifice through His blood, which sanctifies believers. He illustrates that Jesus carried not just the sins of the world but each individual's sins, urging listeners to recognize their personal responsibility in His crucifixion. Stegen encourages believers to step outside their comfort zones, acknowledging their sins and embracing the transformative power of Christ's blood. He reminds the congregation that life on earth is temporary, and they should prepare for their eternal home in heaven. Ultimately, he calls for a life of continual praise and gratitude for the cleansing and sanctification provided by Jesus' sacrifice.
Sitting at the Feet of Jesus
By Robert Hawker0ISA 61:10LUK 8:35ROM 6:22EPH 2:1COL 1:13Robert Hawker preaches on the transformation experienced by the man possessed by evil spirits in Luke 8:35, drawing parallels to the spiritual state of every individual before encountering Jesus. He vividly describes the man's condition - naked, dwelling among tombs, cutting himself with stones, and uncontrollable by chains - reflecting the bondage of sin and separation from God. Hawker challenges the listeners to reflect on their own lives before knowing Christ, emphasizing the need for deliverance and restoration through Jesus. The sermon beautifully portrays the contrast between a life enslaved by sin and the freedom, righteousness, and joy found in surrendering to Jesus and sitting at His feet.
The Parable of the Wedding Guests Matthew 22:1-14
By David Servant0ISA 61:10MAT 22:2MAT 22:14EPH 5:25REV 19:7David Servant delves into the parable of the great wedding feast, emphasizing the significance of accepting God's salvation invitation and living according to His will. The parable illustrates that heaven is a place of celebration and honor for God's Son, and true believers are likened to being inseparably joined with Jesus in a devoted relationship. It also highlights the consequences of ignoring God's invitation and the importance of having the 'robes of righteousness' through faith in Jesus. Ultimately, Jesus' message in the parable is that while many are called to the kingdom of heaven, only those who truly believe and follow God's will are chosen to partake in His great wedding feast.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Exo 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, "for glory and for beauty, "Exo 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: ὡς νυμφιον ἱερατευομενον στεφανῳ· "as a bridegroom decked with a priestly crown." - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This is the joyful calling of the Servant of Jehovah to be the messenger of such promises of God to His people. "Joyfully I rejoice in Jehovah; my soul shall be joyful in my God, that He hath given me garments of salvation to put on, hath wrapped me in the robe of righteousness, as a bridegroom who wears the turban like a priest, and as a bride who puts on her jewellery. For like the land which brings forth its sprouts, and as a garde which causes the things sown in it to sprout up; so the Lord Jehovah bringeth righteousness to sprouting, and renown before all nations." The Targum precedes this last turn with "Thus saith Jerusalem." But as Isa 61:4-9 are a development of the glorious prospects, the realization of which has to be effected through the instrumentality of the person speaking in Isa 61:1-3 both in word and deed, the speaker here is certainly the same as there. Nor is it even the fact that he is here supposed to commence speaking again; but he is simply continuing his address by expressing at the close, as he did at the beginning, the relation in which he stands in his own person to the approaching elevation of His people. Exalted joy, which impels him to exult, is what he experiences in Jehovah his God (בּ denoting the ground and orbit of his experience): for the future, which so abounds in grace, and which he has to proclaim as a prophet and as the evangelist of Israel, and of which he has to lay the foundation as the mediator of Israel, and in which he is destined to participate as being himself an Israelite, consists entirely of salvation and righteousness; so that he, the bearer and messenger of the divine counsels of grace, appears to himself as one to whom Jehovah has given clothes of salvation to put on, and whom He has wrapped in the robe of righteousness. Tsedâqâh (righteousness), looked at from the evangelical side of the idea which it expresses, is here the parallel word to yeshū‛âh (salvation). The figurative representation of both by different articles of dress is similar to Isa 59:17 : yâ‛at, which only occurs here, is synonymous with ‛âtâh, from which comes ma‛ăteh, a wrapper or cloak (Isa 61:3). He appears to himself, as he stands there hoping such things for his people, and preaching such things to his people, to resemble a bridegroom, who makes his turban in priestly style, i.e., who winds it round his head after the fashion of the priestly migbâ‛ōth (Exo 29:9), which are called פּארים in Exo 39:28 (cf., Eze 44:18). Rashi and others think of the mitsnepheth of the high priest, which was of purple-blue; but יכהן does not imply anything beyond the migba‛âh, a tall mitra, which was formed by twisting a long linen band round the head so as to make it stand up in a point. כּהן is by no means equivalent to kōnēn, or hēkhı̄n, as Hitzig and Hahn suppose, since the verb kâhan = kūn only survives in kōhēn. Kı̄hēn is a denom., and signifies to act or play the priest; it is construed here with the accusative פּאר, which is either the accusative of more precise definition ("who play the priest in a turban;" A. ὡς νύμφιον ἱερατευόμενον στεφάνῳ), or what would answer better to the parallel member, "who makes the turban like a priest." As often as he receives the word of promise into his heart and takes it into his mouth, it is to him like the turban of a bridegroom, or like the jewellery which a bride puts on (ta‛deh, kal, as in Hos 2:15). For the substance of the promise is nothing but salvation and renown, which Jehovah causes to sprout up before all nations, just as the earth causes its vegetation to sprout, or a garden its seed (כ as a preposition in both instances, instar followed by attributive clauses; see Isa 8:22). The word in the mouth of the servant of Jehovah is the seed, out of which great things are developed before all the world. The ground and soil ('erets) of this development is mankind; the enclosed garden therein (gannâh) is the church; and the great things themselves are tsedâqâh, as the true inward nature of His church, and tehillâh as its outward manifestation. The force which causes the seed to germinate is Jehovah; but the bearer of the seed is the servant of Jehovah, and the ground of his festive rejoicing is the fact that he is able to scatter the seed of so gracious and glorious a future.
Jamieson-Fausset-Brown Bible Commentary
Zion (Isa 61:3) gives thanks for God's returning favor (compare Luk 1:46-47; Hab 3:18). salvation . . . righteousness--inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (Psa 132:9, Psa 132:16; Psa 149:4; Rev 21:2; Rev 19:8). decketh himself with ornaments--rather "maketh himself a priestly headdress," that is, a magnificent headdress, such as was worn by the high priest, namely, a miter and a plate, or crown of gold worn in front of it [AQUILA, &c.]; appropriate to the "kingdom of priests," dedicated to the offering of spiritual sacrifices to God continually (Exo 19:6; Rev 5:10; Rev 20:6). jewels--rather, "ornaments" in general [BARNES].
John Gill Bible Commentary
I will greatly rejoice in the Lord,.... These are not the words of the prophet spoken in his own person, rejoicing in the goodness of the Lord to his people and countrymen; nor of Christ; but of the church, especially the Jewish church, expressing her joy for benefits received, as declared in the preceding verses. The Targum is, "Jerusalem said, rejoicing I will rejoice in the Word of the Lord;'' not in his word of promise, but in his essential Word, his Son the Messiah; in his person, offices, fulness, righteousness, and salvation: my soul shall be joyful in my God; in Christ, in that he is God, and so able to save to the uttermost, and keep from a final and total falling, and to preserve safe to his kingdom and glory: hence his person is excellent; his blood precious; his righteousness valuable; and his sacrifice efficacious; and all matter of joy to the believer: and who also rejoices in that he is his God, "my God"; God in our nature; Immanuel, God with us; the God-man and Mediator, through whom there is access to God and acceptance with him; and who stands in near relation to his people, and has all fullness to supply their wants, and makes all he has theirs; so that, they have great reason to rejoice in him indeed. The Targum is, "my soul shall rejoice in the salvation of my God;'' the nature of this joy may be collected from the text itself: it is not a carnal one, or the joy of a carnal man in carnal things, it is spiritual; nor a pharisaical joy, a rejoicing in a man's self, in his own works of righteousness, for this "is in the Lord"; nor is it a hypocritical one, or only externally, for it is the soul that rejoices; and it is the joy of faith, or in the Lord, as "my God"; and a very great one it is, joy unspeakable, and full of glory; and is what continues, as the matter and ground of it always does, as follows: "for he hath clothed me with the garments of salvation"; with salvation as garments; the salvation of Christ, which, like garments, is without men, being wrought out by Christ; and is brought near, and applied by the spirit of Christ; and is all around, and encompasses the saints as such, and like them beautifies and adorns them, and keeps them warm and comfortable, when they have the joys of it; and which secures them from the storms of divine wrath and vengeance; and the plural number being used may denote the fulness and completeness of this salvation, from all sin, from wrath, hell, and damnation, and from every enemy: and this is matter of joy to the believer interested in it, and clothed with it; since it is a salvation so great; a garment so fitting and suitable, and had at free cost; and in which the glory of all the divine perfections is so conspicuous, as well as it being so full, complete, and perfect, and an everlasting one: he hath covered me with the robe of righteousness: not with her own, that is a rag, and not a robe, and a filthy one too, Isa 64:6 and no covering, and is indeed no righteousness, properly speaking; but the righteousness of Christ, the best robe, the wedding garment, and change of raiment, which, like a robe, is upon believers, but not in them; it in Christ, and imputed to them; it covers their persons and their nakedness, and all their sins, so as not to be seen with the eye of avenging justice: to clothe and cover with it is God's act of imputation, and Christ's application of it by his Spirit, Zac 3:4, which, perceived by the believer, causes great joy; it being all of a piece, like Christ's seamless robe, and so pure and spotless, so perfect and complete, and so rich and glorious: as a bridegroom decketh himself with ornaments; or, "adorns" himself in a princely or priestly manner (d); for the word used signifies both. The sense is, as a bridegroom puts on the best clothes he has on his wedding day, and makes the appearance of a prince in his richest robes, or as the high priest when he had on all his sacerdotal garments; so the Targum, "as a bridegroom that flourishes in his bridechamber, and as the high priest who is adorned with his garments:'' and as a bride adorneth herself with her jewels; or "implements" (e); and makes herself as fine as she can, to recommend herself to her spouse and her friends: thus richly and magnificently arrayed is the church of Christ, and every believer, being clothed with his righteousness; he and they are in the same relation; he is the bridegroom, they the bride; and they are clothed alike with the garment down to the foot; and are righteous as he is righteous; and are herewith as a bride adorned and made ready for her husband; and the joy at such a solemnity fitly expresses the mutual joy of Christ and his church; see Rev 19:7 so Christ's righteousness is compared to a wedding garment, Mat 22:12. (d) "sacerdotali more ornabit", Tigurine version; "qui sacerdotem refert ornatu", Piscator. (e) "vasis suis", Vatablus, Montanus; "instrumentis"; Junius & Tremellius, De Dieu.
Matthew Henry Bible Commentary
Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God's honour, 1. In the beginning of this good work, the clothing of the church with righteousness and salvation, Isa 61:10. Upon this account I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Luk 1:46, Luk 1:47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The clean linen is the righteousness of saints, Rev 19:8. Observe how these tow are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself. The brightness of the sun itself is compared to them. Psa 19:5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God's grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God's favour and by the sanctification of the Spirit have God's image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, Isa 61:11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, Isa 23:18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are - righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it.