to proclaim the acceptable year of Jehovah, and the day of vengeance of our God; to comfort all that mourn;
The verse holds two things that Jesus kept apart: a year of favour and a day of vengeance. He read it aloud in the synagogue at Nazareth, stopped mid-sentence, and left the second half for another day.
The most discussed feature of this verse is not what it says but where the Lord stopped saying it.
Many have rightly noticed how He stopped after the first clause of verse 2. He closed the book, and then said, "Today this Scripture has been fulfilled in your hearing." He quotes what pictures His character as it was displayed on earth at that time in ways of divine mercy. But He does not even finish the sentence, because the part that follows points to His exercise of judicial wrath. That was in no way the object of His first coming. So, though it looks strange, with divine wisdom He read no further. "The day of vengeance of our God" awaits the time of His appearing in power and glory.
The two halves are not the same size. Where the ESV has "the year of the LORD's favor," older versions read "the acceptable year of the Lord" (or "of Jehovah").
The first is a "year"; the second is "a day." The first is the long "year" of mercy and grace, still going on, in which God delights. The second is the short "day" of God's just judgment, soon to come and soon over. It is His "strange work," in which He takes no pleasure.
That short day has work to do before blessing can come in.
The acceptable year of the Lord runs from the day the Lord read these words until the day God pours out His judgments on the world. God presents His grace in "the acceptable year." That year has now lasted almost two thousand years — such is God's patience. But God's vengeance is only a day. It must clear the world of wickedness before God brings in divine blessing.
Isaiah wrote the year and the day as one continuous mission. Only the Lord's own reading showed that a gap lies between them.
The prophecy declared that His mission was twofold: "to proclaim the acceptable year of Jehovah and the day of vengeance of our God." In the prophecy the proclamation of the "acceptable year" and the grim "day" are joined as a single service of Christ. But the Lord, by His own lips, showed that the fulfilment of the second half of the clause has been put off, and that a wide stretch of time separates the "acceptable year" from the "day of vengeance," even though the announcement of both events appears in Isaiah's prophecy as a single phrase, only half of which was fulfilled at the First Advent of Christ.
Prophecy elsewhere does the same. One writer notes that in Malachi 3:1 "the two comings are predicted, though not clearly distinguished: a feature we also see in Isaiah 61:2" (F. B. Hole).
For Isaiah's first readers the phrase recalled a fixed year in Israel's calendar.
God will carry out this vengeance in a coming day, to deliver Israel. But when our Lord spoke there was the fullest grace for His hearers: it was the acceptable year of Jehovah. There may be a reference to the year of Jubilee. In that year servants went free, debts fell away, and family property returned to its original owners. But the grace the Lord showed brought lasting blessings for their souls.
Nazareth turned the message down. Their refusal did not close the offer; it opened it to the Gentiles, the nations outside Israel.
Israel rejected their Messiah and the message of grace He brought. That only opened the way to preach God's acceptable year to the Gentiles. So the apostle Paul could write to the saints at Ephesus that Christ "came and preached peace to you who were far off and peace to those who were near."
The verse ends by naming who this mission is for: all who mourn. One writer asks what those mourners would have without Christ.
It is clear, then, that no one could sympathise with the deepest and sharpest sorrows of the human heart. No one could cheer, if Christ had not been sent "to comfort all who mourn; to grant to those who mourn in Zion — to give them a beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit."
- The pause — at Nazareth the Lord stopped reading mid-sentence. That pause marks the gap between His two comings, hidden inside one phrase.
- The year — the first half is a year of favour. It began with Christ's ministry and has run on for almost two thousand years.
- The jubilee — behind that year stands Israel's year of release. Servants went free, debts fell away, and lost property came back to its owner.
- The comfort — inside this year Christ comforts all who mourn, reaching a sorrow no one else could reach.
- The day — the second half is one day. God takes no pleasure in it, yet it clears the world before blessing comes in.
to appoint unto them that mourn in Zion, that beauty should be given unto them instead of ashes, the oil of joy instead of mourning, the garment of praise instead of the spirit of heaviness that they might be called terebinths of righteousness, the planting of Jehovah, that he may be glorified.
Commentary for this verse has not been generated yet.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the places desolate from generation to generation.
Here the promise of Isaiah 61 turns from comfort to building work. Three questions follow: who are the "they" who rebuild, which ruins are meant, and when does it happen?
Jesus read from this chapter aloud, then closed the book partway through verse 2. Verse 4 lies past the point where He stopped. One writer says the whole present age fits inside that pause.
There is, first, the personal ministry of our precious Lord on earth, as He Himself proved when He took the book and read from this very chapter... They looked at Him with wonder as He closed the book in the middle of a sentence. Then He said, "Today this Scripture has been fulfilled in your hearing." But what is the rest of the sentence? "And the day of vengeance of our God." That day of vengeance does not take place until after, or at the close of, this period of the grace of God. So, in the middle of a sentence, is the gap in which the whole of this present time is entirely passed over. And the Spirit of God, without saying one word about the Church or its period, goes on to describe the future time of comfort to Zion.
The rebuilding waits for Christ's return. Yet one writer shows it already rests on something finished.
The prophet here sees that Christ must come again in power and glory, and in judgment. The glorious state of things he predicts will never come about until Christ comes again. He laid the foundations for it in the redemption accomplished at His first coming. He will bring it to pass in power, and with vengeance, at His second coming.
Verse 4 never says who "they" are. One writer traces them back to the mourners named in the verses before, and says where they live.
The day of vengeance has the final blessing of Israel in view. This is plain from Isaiah 61:2, for following the words the day of vengeance of our God we read to comfort all who mourn. Who will the mourners be when that day of vengeance comes? They will be the godly remnant of the Jews in Jerusalem and the land of Canaan.
Are these ruins real cities, or pictures of something else? One writer says the passage only becomes clear when the names are taken as real places.
These prophecies speak of the future reign of Christ in His kingdom. Zion really means Zion. Jerusalem means that very city, now so trampled under foot. The moment we see this, everything becomes plain. I cannot say one word to make it clearer.
The same writer puts a number on how long the ruin has lasted.
We know that the cities of Israel have long been a desolation, for at least eighteen centuries. Just as surely, when the reign comes, they will all be rebuilt... As surely as this time of ashes, heaviness, and mourning has come, so surely will the time of beauty, joy, and praise come.
God pledges His own faithfulness to this land. One writer says what that pledge guarantees.
God's faithfulness is pledged to make it "the glory of all lands," a land His eye rests on always... So God has pledged Himself. As in other cases, when He restores, He does not restore only to the old fruitfulness, to the condition at the beginning, but to something far better than at the beginning.
Repairing cities is not where the promise stops. The verses that follow move from stonework to a new standing before God.
From verse 4 the description of Israel's blessings picks up again. Not only will the land be renewed, the ruined cities built up afresh, and strangers who once despised them become their servants — the crown of it all will be their spiritual blessing. They will be the "priests of the LORD" and the "ministers of our God" in the coming age.
- Pause — Jesus stopped reading mid-sentence. The whole present age fits inside that pause, and verse 4 lies on the far side of it.
- Foundation — Christ's first coming laid the groundwork in redemption. His return will bring the rebuilding to pass in power.
- Builders — The "they" who build are the mourners: the godly remnant of the Jews in Jerusalem and the land.
- Ground — The ruins are real places: Zion means Zion, and Jerusalem means that city, now trodden down.
- Surplus — God does not restore the land to what it was. He lifts it past it: from repaired cities to a people who serve as priests of the LORD.
And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vinedressers.
Isaiah 61 opens with the words Jesus read aloud in the synagogue at Nazareth. By verse 5 the prophet has moved far past anything the world has yet seen: foreigners tending Israel's flocks and working their fields and vines. When does this happen? And why would God set up a world where the other nations serve one?
Verse 5 sits beyond the point where the Lord stopped reading from this chapter. That break sets the timing for everything after it.
The prophets, who do not speak of the times of the Gentiles as Daniel does, pass over the present age altogether and connect Christ's second coming to earth with His first... The prophet adds, "and the day of vengeance of our God." Christ did not read this, though it stands in the same sentence. He stopped in the middle of the sentence, after reading as far as "to proclaim the year of the Lord's favor." "He rolled up the scroll … and sat down," because the rest of the prophecy reached beyond the time they were in then, and that we are still in, to a time yet to come — the time of vengeance of the Lord.
Isaiah says your flocks, your plowmen — as if speaking to the people standing in front of him. But the promise reaches far past his own listeners.
So Isaiah says, "Strangers shall stand and tend your flocks; foreigners shall be your plowmen and vinedressers. But you shall be named the Priests of the Lord." (Isa. 61:5-6.) Everybody knows this does not mean the Jews of Isaiah's day, but far-off generations, and yet nobody finds any difficulty in the prophet's writing in the second person.
A people once despised and persecuted are here on the receiving end of other people's work. One writer lists this among the changes that day will bring.
Even in that day creation will be set free from its present groans and bondage. The church will share Christ's glory above and over all things. Israel will own the crucified but all the more exalted Messiah, the Son of man and Heir of all things. Then kings here below will be like fathers to the Jew, never again despised or persecuted, and queens like mothers. Strangers will build up Zion's walls, and their kings will serve in that day. Foreigners will be their plowmen and vinedressers.
The service in verse 5 is not an end in itself. It clears the way for the calling named in the next verse.
The land will be renewed, the ruined cities built up again, and strangers who once despised them will become their servants. But the crown of it all will be their spiritual blessing. They will be the "Priests of Jehovah" and "Ministers of God" in the coming age. Under the law the offerings of the people supported the priests, and so it will be for them, in abundant measure, for they are going to "eat the riches of the Gentiles." In that day even the Gentiles will have abundance, and out of their riches will flow abundance to the priestly nation.
God offered that title at Sinai:
At Sinai He said, "If you will obey My voice … you shall be to Me a kingdom of priests" (Ex. 19:6). This has never yet been realised. In Hosea 4:6 we hear the voice of Israel's indignant God, "I will reject you, that you shall be no priest to Me." But in the day of kingdom-glory, "you shall be named the priests of Jehovah: men shall call you the ministers of our God" (Isa. 61:6).
Verse 5 sets the nations in an order. That is not the truth Christians live under today.
In the kingdom of Christ, the Gentiles are to be subject to Israel; they are to hold a subordinate or inferior place. This is important, for in the present age the great truth is that "in Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free." For proof that it will not be so in the kingdom of Christ, as foretold in the Old Testament, see among others Isa. 61:5-9 and Zech. 8:22-23.
The reason is a design, not a grudge:
The Divine plan for the coming age of Christ's kingdom is that Israel will be the central nation, surrounding His glorious temple, as a nation of priests. The other nations will stand around them, expressing through them their submission and devotion to the King of kings... It will be the age of Divine government. We live at present in the age of grace.
- Grace first. The chapter runs from Christ's first coming to His second. Verse 5 lies past the sentence He left unfinished at Nazareth, in the day still to come.
- Reversal next. Kings will care for the people once despised like fathers. Foreigners will tend their flocks, fields and vines.
- Freedom follows. With others doing the field work, Israel is free for the title offered at Sinai and never yet taken up: priests of the Lord.
- Overflow after that. Priests once lived from the people's offerings. In the same way this nation will eat the riches of the nations — and those nations will have plenty too.
- Order, not oppression. In that age Israel stands at the centre, with the other nations around them. Today is different: in Christ there is neither Jew nor Greek.
But as for you, ye shall be called priests of Jehovah; it shall be said of you Ministers of our God. Ye shall eat the wealth of the nations, and into their glory shall ye enter.
Isaiah 61 promises comfort to a mourning people, and verse 6 names their highest honour: a whole nation called priests of the LORD. But when does this happen, who is meant, and how does a nation that failed ever come to wear that title?
The wording reaches back to a promise God made at Sinai, on condition of obedience. One writer traces that promise, its collapse, and its recovery.
Israel will in that day, compared with other nations, stand in priestly nearness to God. At Sinai He said, "If you will indeed obey my voice … you shall be to me a kingdom of priests" (Ex. 19:6). This has never yet happened. In Hosea 4:6 we hear the voice of Israel's angry God, "I reject you from being a priest to me." But in the day of kingdom glory, "you shall be called the priests of the LORD; they shall speak of you as the ministers of our God" (Isa. 61:6). The knowledge of God and His great salvation will spread everywhere.
So the fulfilment cannot rest on Israel's record. One writer explains why the failure did not cancel the plan — and why the new footing holds.
This was the original intention of God, as we see if we turn to Exodus 19:6. Had Israel kept the law God gave through Moses at Sinai, they would have been "a kingdom of priests." They broke the law, so this they never were. But the purpose of God is never defeated. So here we learn that what failed then is achieved at last, as the fruit of the mercy of God. … If it had come about on a legal basis, some later breaking of the law would put the whole position at risk. Standing on the basis of mercy, it is permanent — as stable as the new heavens and new earth of the coming age.
Under the law only Aaron's descendants served at the altar. The promise as worded here appears to widen far past that circle.
In that future age the restored remnant of Israel will have an honoured place. What Israel forfeited through faithlessness will be restored on the ground of grace. They shall then "be named the Priests of the LORD … the Ministers of our God" (Isa. 61:6). This, it seems, will be true of the whole people, and not only of the house of Aaron.
How will a whole nation live on the wealth of others? Under the law, priests already lived that way.
They will be the "priests of the LORD" and "ministers of our God" in the coming age. Under the law the offerings of ordinary people supported the priests, and so it will be for them — and in abundant measure, for they are going to "eat the wealth of the nations." In that day even the nations will have plenty, and out of their riches will flow abundance to the priestly nation.
The verse keeps two parties in view: a priestly people, and the nations whose wealth and glory they share. One writer sets that beside the order of things now.
In Isaiah 61:6, Israel are to be "called the priests of the LORD," and men shall speak of them as "the ministers of our God." Then they shall "eat the wealth of the nations" and boast in their glory. … Everywhere it is the same Israel and the nations in their own places, in most telling contrast with what the apostle insists on as marking the present order of things.
Is this the same priesthood the Christian has now? One writer sets the two places side by side.
Ezekiel 44 and other passages make it clear that Israel will one day have an earthly priesthood, as well as being a priestly nation compared with the nations then to be blessed. But our position is heavenly, even while we are on earth: for we are Christ's body, and that will not be their relationship in that day.
- Offered — At Sinai God offered Israel "a kingdom of priests," on condition of obedience.
- Forfeited — Israel broke the law, and Hosea records God rejecting them from priesthood. This verse promises the very thing they lost.
- Restored — God's purpose never fails. The title returns as the fruit of mercy — a footing that cannot break — and it seems to cover the whole people, not only Aaron's family.
- Supplied — Priests once lived on the offerings of the people. This priestly nation will live on the wealth flowing in from the nations.
- Distinguished — Israel and the nations stay distinct in that day. Their priesthood then is an earthly one, unlike the heavenly place that belongs to Christ's body now.
Instead of your shame [ye shall have] double; instead of confusion they shall celebrate with joy their portion therefore in their land they shall possess the double; everlasting joy shall be unto them.
God speaks here to a people who have carried public disgrace for generations. He promises that their reward will match the exact measure of their shame. Three questions follow: what is this "double," when does it come, and how can shame turn into joy?
The Lord Jesus read the opening of this chapter aloud and applied it to Himself. He stopped partway through verse 2. What follows that break belongs to a later moment.
Luke 4 tells us that the Lord Jesus Christ applied the opening verses to Himself... But our Lord did not quote the whole of verse 2. He only read up to "the acceptable year of the Lord." That sentence marks the work He did at His first coming. His second coming brings the day of vengeance. The verses that follow describe the results of His second coming.
The disgrace will not simply fade. God will reverse it.
Verse 7 speaks of shame and confusion. These things have been their portion under the strong hand of their God. He governed them in holiness because of their many sins. But now all of it is to be reversed.
The reversal reaches to those who caused the shame as well as to those who bore it.
The shame of God's servants will be taken away. Their enemies will certainly be put to lasting disgrace. This comes after the downfall of their pride, and after all the painful discipline that the people of Israel will pass through.
How much is a "double portion"? One writer names what is doubled.
The Lord will repay double — double in comfort and blessing compared with what they have suffered. (See Isaiah 40:1-2.)
Two things stand together here. God did discipline His people. Yet their suffering does not buy the blessing that follows.
By sovereign grace they will "be saved out of it," and they will look on Him whom they pierced... And the answer will be: "Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD's hand double for all her sins." Yet without Christ's cross it would all have been in vain. On Him the LORD laid the iniquity of all who believe. But this does not stop the LORD from also governing His people, so that they may learn His ways of faithfulness.
This verse promises joy without end. The next verse gives the ground it stands on.
Other passages have shown us that their whole spiritual condition will be reversed under "the everlasting covenant," which verse 8 speaks of. The everlasting joy promised in verse 7 rests on that everlasting covenant. Everyone will have to admit that they are now a born again people, "an offspring the LORD has blessed."
The verse says where this portion is held: "in their land." One writer describes the kingdom it belongs to.
It will be a literal kingdom, with its centre in Jerusalem or Zion... This kingdom will reach out to the nations. They will be subject to Israel (Isaiah 61:5–9).
That kingdom also gives the whole nation a priestly place, not just one family.
God will restore on the ground of grace what Israel lost through unfaithfulness. They will then "be called the priests of the LORD … the ministers of our God" (Isaiah 61:6). This, it seems, will be true of the whole people, and not only of the family of Aaron.
- Double received — God's hand first gave Jerusalem double for her sins. The discipline was real and measured.
- Double returned — the same measure comes back as comfort and blessing, matched to what they suffered.
- Double secured — none of it stands without the cross. There the LORD laid on Christ the iniquity of all who believe.
- Double held — the portion is theirs in their own land. It is a real kingdom centred on Zion, with the nations serving them.
- Double lasting — an everlasting covenant holds up an everlasting joy. The shame is not just over. God has reversed it for good.
For I, Jehovah, love judgment, I hate robbery with wrong; and I will give their recompence in truth, and I will make an everlasting covenant with them.
Isaiah 61 looks past Christ's first coming to the full restoration of Israel. At verse 8 God gives the reason it will all happen: not something in the people, but what He Himself loves and hates, and a covenant He makes.
Verse 7 has just spoken of shame and confusion; verse 8 answers it with a covenant. One writer traces how this settles the whole reversal:
This is a remarkable prophecy. It shows the end God is going to reach in His dealings with His earthly people. Verse 7 speaks of shame and confusion. These things have been their lot under the strong hand of their God, in holy government because of their many sins. But now God will turn it all around. Other passages have shown us how "the everlasting covenant" of verse 8 will have turned their whole spiritual condition around. The everlasting joy predicted in verse 7 rests on that everlasting covenant. All will have to acknowledge that now, as a born again people, they are "the seed which the Lord has blessed."
Notice the order. The joy is not the foundation; the covenant is.
The two halves of the opening line belong together. One writer turns them on the person who gives:
We must give what is our own. "To deal your bread to the hungry" — it must be bread of your own, "For I the Lord love judgment, I hate robbery for burnt offering."
The older translation reads "robbery for burnt offering." The ESV reads, "I hate robbery and wrong." Either way the point stands: an offering never cleans up how you got it.
If God loves justice, how can He bind Himself to a people who rejected His Christ? Writers answer that the everlasting covenant is not an agreement between equals:
This could only become true out of pure grace and mercy… A verse in Isaiah 55 links the sure mercies promised to David with the new covenant. It is a covenant of pure grace. God takes all the obligations and Israel receives all the blessing. This covenant rests on one foundation only: the shedding of the blood of Christ.
That is why the promise can be called everlasting. Another writer shows where its security lies:
How secure, how stable, how sure everything must be in Him. The Letter to the Hebrews calls Him "the Surety" of the new covenant. His precious blood is "the blood of the everlasting covenant." It calls Him "the Mediator" of the new covenant. But in Isaiah, He Himself is the Covenant. So the covenant must be, like Himself, unfailing and perfect… Everything depends upon Him, not upon us. God forgives because of Him, and will remember the believer's sins no more. This will be Israel's blessing too, when they turn to the Lord and come into the covenant.
One writer places the chapter's two halves in the Lord's two comings:
The prophet here sees that the second coming of Christ, in power and glory and in judgment, must happen. The glorious state of things he predicts will never arrive till Christ comes again. Christ laid the foundations for it in the redemption He accomplished at His first coming. He will bring it to pass in power, and with vengeance, at His second coming.
The covenant of verse 8 flows into the promise about their descendants in verse 9. One writer takes it as a real future event on earth:
Here, beyond dispute, we have the literal fulfilment of the promises to Abraham and his seed. But the terms of the prophecy, like the terms of the original covenant, cannot be squared with the idea that Jews and Gentiles receive identical blessings, with every difference between them wiped out. The nations of the earth may gain great privileges from these promises. Even so, a clear and blessed superiority belongs to Israel as a right that cannot be taken away… All this agrees perfectly with the covenant made with Abraham, whose fulfilment in any strict sense is still future.
- Because — the verse opens with a reason. God acts for Israel not because they deserve it, but because of what He loves: justice.
- Hates — He refuses an offering built on robbery. What you give must first be your own.
- Gives — the covenant is pure grace. God takes all the obligations, the people receive all the blessing, and the blood of Christ is its one foundation.
- Holds — it cannot fail, because Christ Himself is the Covenant. Everything depends on Him, not on us.
- Shows — the outcome is public. When Christ comes again, their shame turns into everlasting joy, and the nations acknowledge them as the seed the Lord has blessed.
And their seed shall be known among the nations, and their offspring among the peoples all that see them shall acknowledge them, that they are a seed that Jehovah hath blessed.
Commentary for this verse has not been generated yet.
I will greatly rejoice in Jehovah, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with the priestly turban, and as a bride adorneth herself with her jewels.
Isaiah 61 ends in song. One voice speaks up and thanks God for a change of clothes: salvation as a garment, righteousness as a robe, a bridegroom's headdress, a bride's jewels. Who is singing, who did the clothing, and is this only for the future?
One writer marks a shift here: prophecy about a whole people drops into the words of a single heart.
In the two verses that close this chapter the prophet himself speaks. He voices the glad response that will spring from the redeemed and restored Israel in the thousand-year reign to come. At last they will know the LORD their God and glory in Him with joy. At Sinai and under the law, their ancestors feared and trembled before Him. Everything then depended on what they could do. Now they are joyfully alive to what God has done for them and with them. Notice how at this point the prophetic strain drops down to the personal and individual. It is not "clothed us," but "clothed me." Not "covered us," but "covered me."
God does all the dressing here. One writer sees the scene acted out in Zechariah's vision of Joshua the high priest, where a clean turban replaces filthy clothes — the same headdress this verse gives the bridegroom.
In the coming day of glory all will be changed. The filthy rags of human righteousness will be thrown away… Zechariah 3 gives us a picture of this. Joshua the high priest stands before the angel of the LORD in filthy garments, a picture of Israel's condition before God. Then the filthy garments come off, a change of clothing comes on, and a clean turban goes on his head… So here we have a picture of how God will bring Israel to know the blessing of full justification. They will stand before God, not in human righteousness, but in the righteousness that is of God by faith.
One writer asks plainly what this righteousness is. He answers with the robe the father gave the son who came home in Jesus' story.
In chapter 61, Jerusalem's righteousness goes out. What is righteousness? In verse 10 it seems to be full acceptance according to the mind of God, in a righteous way, like the best robe given to the prodigal son… We are the righteousness of God. We are accepted and acceptable according to God's own mind, according to what He is. Christ is the ground; only in Him does it become known and visible. This favour is not only enjoyed. It is also reflected and displayed in fruit and in the state of soul of those who enjoy it.
The same writer adds that there is only one way in, and it is empty-handed.
No one can have a place in this righteousness until he submits to it. That means a man knows he has no ground at all on which to meet God. Self stands wholly condemned. Sovereign grace alone accepts him through Christ; "grace reigns through righteousness."
The bridegroom's ornaments are not a new idea at the end of the chapter. One writer traces the word back to the promise of beauty in verse 3. (Older translations read "ornaments" where the ESV has "a beautiful headdress".)
Raised up by grace into this new and holy position, we can say the words of verse 10 — and the word "ornaments" there is the same word as "beauty" in verse 3.
The singer rejoices in the LORD before naming a single gift. One writer keeps the focus there: the giver is Himself the joy, and what He gives does not stay private.
The LORD Himself becomes the centre of all joy and the giver of all beauty, causing righteousness and praise to spring forth before all the nations.
The writers read this song first of Israel's future. Yet one of them puts Christian salvation on the same ground today, with one difference: we take the robe by faith, not by sight.
There is a wide difference between Israel's earthly blessing and the church's heavenly portion. Yet the basis on which both rest is clearly the same. For them salvation is to be founded on righteousness, and so it is for us today… The gospel is the power of God to salvation because in it God reveals His righteousness. That righteousness does not act against us but on our behalf, through the sacrificial death and resurrection of the Lord Jesus. The believer today stands before God in a righteousness that God has worked, and faith takes hold of it, though there may be nothing visible to sight except the new kind of life he lives.
- Given — God does the dressing. The singer never claims to have put on one garment himself.
- Received — you enter that place empty-handed. Self is condemned, and grace alone accepts, like the best robe for the son who came home.
- Beautiful — the ornaments carry back to the beauty promised in verse 3. God's covering is bridal, not just legal.
- Joyful — the joy lands on the LORD Himself, the centre of joy and giver of beauty, not on the gifts alone.
- Visible — the righteousness that clothes one heart springs up before all the nations. It rests on the same ground the gospel offers today.
For as the earth bringeth forth her bud, and as a garden causeth the things that are sown in it to spring forth, so the Lord Jehovah will cause righteousness and praise to spring forth before all the nations.
Isaiah 61 is a chapter about comfort for mourners. It closes with a picture from the soil: what God plants comes up, and it comes up where everyone can see it. So whose righteousness is this? When does it appear? And why are all the nations watching?
Righteousness does not grow on its own here. God causes it to spring up. Reading the verse with the one before it, one writer identifies the speaker as Jerusalem, wearing a robe she did not make.
Then there is another word in Isaiah 61:10-11, and in Isaiah 62, "righteousness." That the Lord is their righteousness, as ours, is clear. The prophet speaks in the person of the people and of Jerusalem: "He has covered me with the robe of righteousness." Then "the Lord God will cause righteousness and praise to spring forth before all nations."
A garden yields in its own season. One writer names the season Isaiah has in view.
This takes us into millennial times. It will be the time of fruit bearing and glory for Him in the fields, in the vineyards, among all the nations of the world. ... "Faithfulness springs up from the ground, and righteousness looks down from the sky. Yes, the LORD will give what is good, and our land will yield its increase" (Psalm 85:11-12).
Right now, righteousness is a matter of faith, not sight. In the day Isaiah describes, that changes.
The believer today stands before God in a righteousness that God has worked out, and his faith takes hold of this. There may be nothing outward for the eye to see, except the new kind of life he lives as the fruit of his conversion. But here too there is a contrast. Outward and visible things will be shown, as the robe of righteousness and garments of salvation wrap around the sons and daughters of Israel in that day. ... The righteousness will blossom out in a way that all the nations will see, to the praise of the Lord, who has brought it about.
The verse names righteousness and praise together. One writer shows which of the two comes first, and why the praise goes where it does.
So whether it be for the saint of today, called by the gospel to a heavenly portion, or whether for the renewed Israelites of the future — salvation stands securely based upon righteousness. And because righteousness will be established, praise also will "spring forth before all the nations." It will be so obviously the work of God that the glory of it and the praise will be His.
The chapter began with a message of good news to Zion. Its last verse widens the frame: the comforted become the display.
Christ takes up the character of messenger of glad tidings to Jerusalem, to Zion. He is anointed by the Lord God for this purpose, to comfort the mourners in this way. We know that the Lord Jesus quotes this as far as "acceptable year of the Lord." He could not yet say "the day of vengeance of our God." ... All the results of this message, and of this stepping in with grace, are told here, so as to make "righteousness and praise to spring forth before all nations." All will have seen that they are "the seed which the Lord has blessed" — these mourners, now more than comforted, instruments of praise.
None of this has happened yet. One writer warns against reading such prophecy as merely a beautiful ideal.
They look on to Israel restored in the land when Christ reigns publicly. The claim that prophecy gives us no more than a forecast of what was already at the door is a daring lie against inspired prophecy. Most of that prophecy is about the magnificent and holy reign of the Messiah, which has not yet begun. So comes the desire to treat it as an "ideal." So comes the indifference to the bright and assured prospects of Israel under Him and the new covenant — not in principle only, but in its fulfilled terms, to the joy and blessing of all the nations and of the earth itself.
- Cause. The growth is not automatic. God causes it, just as He supplies the robe of righteousness worn in the verse before.
- Gift. Righteousness comes first. Salvation rests on it — the same ground for the believer today as for restored Israel in the future.
- Growth. What is now held by faith with little to show outwardly will one day be as visible as a garden in bloom.
- Reach. All the nations watch. Those who once mourned become the proof — the people the Lord has blessed.
- Result. Because the work is so plainly God's, the praise that springs up goes to Him and not to those who wear the robe.