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Isaiah 61:7
Verse
Context
The Year of the LORD’s Favor
6But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches. 7Instead of shame, My people will have a double portion, and instead of humiliation, they will rejoice in their share; and so they will inherit a double portion in their land, and everlasting joy will be theirs.
Sermons
David Wilkerson
Art Katz
James Bourne
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For your shame "Instead of your shame" - The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word משנה mishneh, double, in the first place. Five MSS. add the conjunction ו vau to שמחת simchath. The Syriac reads תרנו taronnu, and תירשו tirashu, in the second person, "ye shall rejoice, ye shall inherit. "And for להם lahem, to them, two MSS., (one of them ancient), three of De Rossi's, and the Syriac, read לכם lachem, to you, in the second person likewise. The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and 1. D. 2 in the following manner: - Αντι της αισχυνης ὑμων της διπλης, Και αντι της εντροπης αγαλλιασεται ἡ μερις αυτων· Δια τουτο την γην αυτων εκ δευτερου- "Instead of your shame ye shall have double, And instead of your confusion their portion shall rejoice; Therefore, they shall possess their land a second time." In which the two MSS. agree, except that 1. D. 2 has by mistake ἡμερας, day, for ἡ μερις, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The shame of banishment will then be changed into an excess of joy, and honourable distinction. "Instead of shame ye will have double, and (instead) of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed." The enigmatical first half of Isa 61:7 is explained in Isa 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Isa 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Mic 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Isa 61:7 and Isa 61:7, the meaning of lâkhēn is not, "therefore, because they have hitherto suffered shame and reproach;" but what is promised in Isa 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Isa 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Isa 1:29; Isa 31:6; Isa 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Isa 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Psa 51:16; or what I prefer, looking at חמה in Isa 42:25, and וּזבחיך in Isa 43:23, an adverbial accusative = בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, "instead of your double shame and reproach;" but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, "shame on the part of those who rejoice in their portion," is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Isa 61:7 as we have done, and even A. E. Kimchi does the same. Hahn's modification, "instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice," forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Isa 61:8, "Jehovah loves the right," which the enemies of Israel have so shamefully abused. "He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30a, Luther, and others render it; Eng. ver. "robbery for burnt-offering") - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, "something robbed in or with knavery" (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chaldeans, its bōzezı̄m (Isa 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Psa 58:3 and Psa 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Lev 19:13, of hardship in Eze 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Pro 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Gen 27:23, since hikkı̄r includes the meaning agnoscere (to recognise).
Jamieson-Fausset-Brown Bible Commentary
double--Instead of your past share, ye shall have not merely as much, but "double" as much reward (Isa 40:2; Zac 9:12; compare the third clause in this verse). confusion--rather, "humiliation," or "contumely." rejoice--They shall celebrate with jubilation their portion [MAURER]. Transition from the second to the third person. in their land--marking the reference to literal Israel, not to the Church at large. everlasting joy-- (Isa 35:10).
John Gill Bible Commentary
For your shame you shall have double,.... Or, "for your double shame" (b); instead of being a reproach, a proverb, a taunt, and a curse, as the Jews now are everywhere; being converted, they will have double honour, both in things civil and religious, be in great esteem with Christ, and all his people: and for confusion they shall rejoice in their portion; instead of the confusion and reproach they have long lain under; or of that they shall be thrown into, when first awakened and convinced of their sin, of unbelief and rejection of the Messiah; they shall rejoice in Christ their portion, and in all those spiritual blessings they will see themselves blessed with in him; they will now have the double portion of the firstborn, they once were, and to which there may be an allusion, as some think; or, as others, to the double portion of the spirit of Elijah on Elisha; they shall now have the spirit of grace and supplication poured upon them, and all the gifts and graces of the Spirit bestowed on them, all which will be cause of joy and rejoicing to them: therefore in their land they shall possess the double; not only in the land of the Gentiles, where they have suffered reproach, shall they have double honour; but in their own land, the land of Israel, to which they shall be restored; they shall enjoy great plenty of all kind of blessings, temporal and spiritual: everlasting joy shall be unto them; for after this they shall no more be carried captive, or be dispossessed either of their civil or religious privileges; see Isa 35:10. (b) "pro pudore vestro duplici", Gataker, Vitringa; "loco pudoris vestri duplicis", Piscator.
Tyndale Open Study Notes
61:7 The people had suffered God’s wrath for their sins (40:2); now they would receive a double share of God’s blessing.
Isaiah 61:7
The Year of the LORD’s Favor
6But you will be called the priests of the LORD; they will speak of you as ministers of our God; you will feed on the wealth of nations, and you will boast in their riches. 7Instead of shame, My people will have a double portion, and instead of humiliation, they will rejoice in their share; and so they will inherit a double portion in their land, and everlasting joy will be theirs.
- Scripture
- Sermons
- Commentary
God Will Resore All Your Wasted Years
By David Wilkerson11K1:02:07RestorationISA 61:3ISA 61:7JOL 1:4JOL 2:10JOL 2:23MAT 6:33In this sermon, the preacher emphasizes the importance of two verses from the book of Joel in the Bible. These verses describe the destructive power of worms and insects that devour crops and vegetation. The preacher encourages believers to underline and read these verses daily as a reminder of their past sinful state and the restoration they have received through Jesus Christ. The sermon highlights the transformative power of God's mercy and the joy that comes from having the years of wasted time and sin restored by the Lord of the Harvest.
Israel's Chastisement
By Art Katz1.4K43:05IsraelDEU 28:30NEH 4:10ISA 1:9ISA 41:10ISA 43:2ISA 54:17ISA 61:7ISA 65:21ISA 66:22JER 23:3JER 32:41EZK 34:27EZK 36:11MIC 4:10ZEC 8:13ZEC 9:17ZEC 14:8MAL 3:12In this sermon, the preacher emphasizes that the actions of God in the present times are a demonstration of His power and nature, both in judgment and mercy. The sermon highlights the sinful nature of the nations, including Israel, and predicts that their conduct will become increasingly indefensible. The preacher mentions the world court's ruling against Israel's wall, which is deemed illegal and a violation of international law. The sermon also touches on personal struggles and hardships faced by the preacher, emphasizing the need for complete death and restoration in God's timing.
Letter 144.
By James Bourne0ISA 61:7James Bourne encourages Mrs. Jones to see the purpose behind her trials and confinement, revealing the deceitful nature of her heart and the need to find fullness and rest in Christ Jesus alone. He emphasizes the importance of not laying down our spiritual armor and the necessity of affliction to humble us and draw us closer to God. Bourne shares his wonder and astonishment at the promise of everlasting joy for those who endure shame and confusion, pointing to the hope and peace found in Christ amidst trials and tribulations.
Losses Overcome
By C.H. Spurgeon0RestorationGracePSA 51:12ISA 61:7JOL 2:25ROM 8:282CO 12:9GAL 6:9EPH 2:8PHP 3:13JAS 4:101PE 5:10C.H. Spurgeon emphasizes that God can restore the years lost to sin and spiritual neglect, as expressed in Joel 2:25. He encourages believers to view their past failures as opportunities for growth and service, transforming their experiences into lessons that can benefit others. Spurgeon highlights the importance of humility and dependence on God, suggesting that through grace, one can become more zealous and fruitful in their spiritual life. He reassures that even the most wasted years can be redeemed, urging the congregation to believe in God's restorative power. Ultimately, he calls for a life of faith and service, inspired by the grace that can turn past losses into future blessings.
Hope and Comfort Usually Follow Genuine Humiliation and Repentance
By Jonathan Edwards0EXO 14:14DEU 8:2JOB 33:16JOB 42:6PSA 30:5PSA 51:17PSA 97:11ISA 54:7ISA 61:7HOS 2:152CO 7:11Jonathan Edwards preaches about the process of finding hope and comfort after genuine humiliation and repentance. He explains how God brings His people into the wilderness of trouble and distress to humble them, leading to a deeper reliance on Christ for comfort. Edwards emphasizes the importance of slaying sin, acknowledging one's helplessness, and valuing the restoration of hope and comfort as a work of divine power and grace. He illustrates how trouble and humbling prepare the heart to acknowledge God's mercy and to avoid self-reliance, ensuring that hope and comfort are attributed to God's work and not human efforts.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For your shame "Instead of your shame" - The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word משנה mishneh, double, in the first place. Five MSS. add the conjunction ו vau to שמחת simchath. The Syriac reads תרנו taronnu, and תירשו tirashu, in the second person, "ye shall rejoice, ye shall inherit. "And for להם lahem, to them, two MSS., (one of them ancient), three of De Rossi's, and the Syriac, read לכם lachem, to you, in the second person likewise. The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and 1. D. 2 in the following manner: - Αντι της αισχυνης ὑμων της διπλης, Και αντι της εντροπης αγαλλιασεται ἡ μερις αυτων· Δια τουτο την γην αυτων εκ δευτερου- "Instead of your shame ye shall have double, And instead of your confusion their portion shall rejoice; Therefore, they shall possess their land a second time." In which the two MSS. agree, except that 1. D. 2 has by mistake ἡμερας, day, for ἡ μερις, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The shame of banishment will then be changed into an excess of joy, and honourable distinction. "Instead of shame ye will have double, and (instead) of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed." The enigmatical first half of Isa 61:7 is explained in Isa 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Isa 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Mic 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Isa 61:7 and Isa 61:7, the meaning of lâkhēn is not, "therefore, because they have hitherto suffered shame and reproach;" but what is promised in Isa 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Isa 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Isa 1:29; Isa 31:6; Isa 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Isa 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Psa 51:16; or what I prefer, looking at חמה in Isa 42:25, and וּזבחיך in Isa 43:23, an adverbial accusative = בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, "instead of your double shame and reproach;" but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, "shame on the part of those who rejoice in their portion," is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Isa 61:7 as we have done, and even A. E. Kimchi does the same. Hahn's modification, "instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice," forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Isa 61:8, "Jehovah loves the right," which the enemies of Israel have so shamefully abused. "He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30a, Luther, and others render it; Eng. ver. "robbery for burnt-offering") - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, "something robbed in or with knavery" (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chaldeans, its bōzezı̄m (Isa 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Psa 58:3 and Psa 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Lev 19:13, of hardship in Eze 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Pro 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Gen 27:23, since hikkı̄r includes the meaning agnoscere (to recognise).
Jamieson-Fausset-Brown Bible Commentary
double--Instead of your past share, ye shall have not merely as much, but "double" as much reward (Isa 40:2; Zac 9:12; compare the third clause in this verse). confusion--rather, "humiliation," or "contumely." rejoice--They shall celebrate with jubilation their portion [MAURER]. Transition from the second to the third person. in their land--marking the reference to literal Israel, not to the Church at large. everlasting joy-- (Isa 35:10).
John Gill Bible Commentary
For your shame you shall have double,.... Or, "for your double shame" (b); instead of being a reproach, a proverb, a taunt, and a curse, as the Jews now are everywhere; being converted, they will have double honour, both in things civil and religious, be in great esteem with Christ, and all his people: and for confusion they shall rejoice in their portion; instead of the confusion and reproach they have long lain under; or of that they shall be thrown into, when first awakened and convinced of their sin, of unbelief and rejection of the Messiah; they shall rejoice in Christ their portion, and in all those spiritual blessings they will see themselves blessed with in him; they will now have the double portion of the firstborn, they once were, and to which there may be an allusion, as some think; or, as others, to the double portion of the spirit of Elijah on Elisha; they shall now have the spirit of grace and supplication poured upon them, and all the gifts and graces of the Spirit bestowed on them, all which will be cause of joy and rejoicing to them: therefore in their land they shall possess the double; not only in the land of the Gentiles, where they have suffered reproach, shall they have double honour; but in their own land, the land of Israel, to which they shall be restored; they shall enjoy great plenty of all kind of blessings, temporal and spiritual: everlasting joy shall be unto them; for after this they shall no more be carried captive, or be dispossessed either of their civil or religious privileges; see Isa 35:10. (b) "pro pudore vestro duplici", Gataker, Vitringa; "loco pudoris vestri duplicis", Piscator.
Tyndale Open Study Notes
61:7 The people had suffered God’s wrath for their sins (40:2); now they would receive a double share of God’s blessing.