Isaiah 61:7
For your shame you shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be to them.
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(7) For your shame ye shall have double . . .i.e., double compensation for the suffering of years (comp. Zechariah 9:12), the general idea passing in the next clause into a double inheritance of territory. See Note on Isaiah 40:2.

61:4-9 Promises are here made to the Jews returned out of captivity, which extend to all those who, through grace, are delivered out of spiritual thraldom. An unholy soul is like a city that is broken down, and has no walls, like a house in ruins; but by the power of Christ's gospel and grace, it is fitted to be a habitation of God, through the Spirit. When, by the grace of God, we attain to holy indifference as to the affairs of this world; when, though our hands are employed about them, our hearts are not entangled with them, but preserved entire for God and his service, then the sons of the alien are our ploughmen and vine-dressers. Those whom He sets at liberty, he sets to work. His service is perfect freedom; it is the greatest honour. All believers are made, to our God, kings and priests; and always ought to conduct themselves as such. Those who have the Lord for their portion, have reason to say, that they have worthy portion, and to rejoice in it. In the fulness of heaven's joys we shall receive more than double for all our services and sufferings. God desires truth, and therefore hates all injustice. Nor will it justify any man's robbery to say, it was for burnt-offerings; and that robbery is most hateful which is under this pretence. Let the children of godly parents be such, that all may see the fruits of a good education; an answer to the prayers for them, in the fruit of God's blessing.For your shame - That is, instead of the reproach and humiliation which you have been called to experience.

You shall have double - A double inheritance or reward (see the notes at Isaiah 40:2).

And for confusion - The word 'confusion' here means the same as a blush of shame, and refers to the scenes of humiliation and sorrow which the nation had passed through on account of its sins.

They shall rejoice - There is here a change from the second to the third person - a change which is not unfrequent in Isaiah. The same persons, however, are intended.

In their portion - That is, you shall be permitted to rejoice in the augmented privileges which you shall enjoy. They will be more than a compensation for all the calamities which you have been called to endure.

Therefore in their land - This is to be regarded as addressed to the exiles in Babylon, and the promise is, that the people of God would be restored again to their own land, and to more than their former privileges and blessings there.

The double - Double of what they formerly possessed; that is, their blessings would be greatly increased and multiplied. Applied to the times of the Messiah, to which the prophet undoubtedly refers, it means that the privileges of the friends of God would be far greater than had been enjoyed even in the most favored times under the former dispensation.

Everlasting joy - (See the notes at Isaiah 35:10).

7. double—Instead of your past share, ye shall have not merely as much, but "double" as much reward (Isa 40:2; Zec 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).

For your shame ye shall have double: See Poole "Isaiah 40:2". Supply honour. Though you have been little accounted of among your enemies, yet now you shall be greatly in their esteem, Zechariah 9:12; you shall have double damages.

In their portion, viz. of honour that God will give them; the same thing with the former: or, in their inheritance which God shall restore to them; and that either,

1. For worth and value through God’s blessing upon it. Or,

2. For room and space, and that possibly by reason of the few that will return to inhabit there, viz. only a tenth part, Isaiah 6:13; or that which he shall give them out of their enemy’s land.

Therefore; or rather, because; being rendered as a reason of their rejoicing, because of the doubling of their portion, in which sense it is taken Isaiah 16:14.

Everlasting joy; of long continuance here, and everlasting hereafter; or to be perpetually remembered on their anniversary festivals: though this had its accomplishment in their return from Babylon, yet was it most signally made good in that great change for the better which they should find in the gospel state, in the enlargement of Christ’s kingdom and increase of his people, with whom they should ever rejoice together. 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 Isaiah 35:10.

(b) "pro pudore vestro duplici", Gataker, Vitringa; "loco pudoris vestri duplicis", Piscator.

For your shame ye shall have {m} double; and for confusion {n} they shall rejoice in {o} their portion: therefore in their land they shall possess the {p} double: everlasting joy shall be to them.

(m) Abundant recompence as this word is used, Isa 40:2.

(n) That is, the Jews.

(o) That is, of the Gentiles.

(p) While the Gentiles had dominion over the Jews in times past, now they will have double authority over them and possess twice as much.

7. The first half of the verse is harsh in construction; and the text as it stands is corrupt. The general sense, however, is sufficiently established by the second half: the prosperity of the future shall be a twofold recompense for the miseries of the past and the present.

the double] in the same sense (mutatis mutandis) as ch. Isaiah 40:2.

everlasting joy] ch. Isaiah 35:10 (= Isaiah 51:11).Verse 7. - For your shame ye shall have double. Instead of the shame and confusion of face which were the portion of Israel during the Captivity (see Isaiah 51:7, 23; Isaiah 54:4; Daniel 9:7, 8, etc.), they should after their restoration to Palestine "have double" their former glory and double their former territory. An increase of territory had been already prophesied (Isaiah 49:18-21) - an increase which, however, was not so much an extension of the bounds of Palestine as a spread of the Church over the whole earth (comp. Zechariah 9:12). For confusion; rather, as for disgrace. So far from feeling disgraced, they will rejoice, or exult, in their portion; i.e. in the territory assigned them. It will be ample; and their life in it will be one of everlasting joy. The speaker passes on in his thought to the time of the "new heavens and the new earth," which he regards as continuous with that of Israel's return. The words of Jehovah Himself pass over here into the words of another, whom He has appointed as the Mediator of His gracious counsel. "The Spirit of the Lord Jehovah is over me, because Jehovah hath anointed me, to bring glad tidings to sufferers, hath sent me to bind up broken-hearted ones, to proclaim liberty to those led captive, and emancipation to the fettered; to proclaim a year of grace from Jehovah, and a day of vengeance from our God; to comfort all that mourn; to put upon the mourners of Zion, to give them a head-dress for ashes, oil of joy for mourning, a wrapper of renown for an expiring spirit, that they may be called terebinths of righteousness, a planting of Jehovah for glorification." Who is the person speaking here? The Targum introduces the passage with נביּא אמר. Nearly all the modern commentators support this view. Even the closing remarks to Drechsler (iii. 381) express the opinion, that the prophet who exhibited to the church the summit of its glory in chapter 60, an evangelist of the rising from on high, an apocalyptist who sketches the painting which the New Testament apocalyptist is to carry out in detail, is here looking up to Jehovah with a grateful eye, and praising Him with joyful heart for his exalted commission. But this view, when looked at more closely, cannot possibly be sustained. It is open to the following objections: (1.) The prophet never speaks of himself as a prophet at any such length as this; on the contrary, with the exception of the closing words of Isaiah 57:21, "saith my God," he has always most studiously let his own person fall back into the shade. (2.) Wherever any other than Jehovah is represented as speaking, and as referring to his own calling, or his experience in connection with that calling, as in Isaiah 49:1., Isaiah 50:4., it is the very same "servant of Jehovah" of whom and to whom Jehovah speaks in Isaiah 42:1., Isaiah 52:13-53:12, and therefore not the prophet himself, but He who had been appointed to be the Mediator of a new covenant, the light of the Gentiles, the salvation of Jehovah for the whole world, and who would reach this glorious height, to which He had been called, through self-abasement even to death. (3.) All that the person speaking here says of himself is to be found in the picture of the unequalled "Servant of Jehovah," who is highly exalted above the prophet. He is endowed with the Spirit of Jehovah (Isaiah 42:1); Jehovah has sent Him, and with Him His Spirit (Isaiah 48:16); He has a tongue taught of God, to help the exhausted with words (Isaiah 50:4); He spares and rescues those who are almost despairing and destroyed, the bruised reed and expiring wick (Isaiah 42:7). "To open blind eyes, to bring out prisoners from the prison, and them that sit in darkness out of the prison-house:" this is what He has chiefly to do for His people, both in word and deed (Isaiah 42:7; Isaiah 49:9). (4.) We can hardly expect that, after the prophet has described the Servant of Jehovah, of whom He prophesied, as coming forward to speak with such dramatic directness as in Isaiah 49:1., Isaiah 50:4. (and even Isaiah 48:16), he will now proceed to put himself in the foreground, and ascribe to himself those very same official attributes which he has already set forth as characteristic features in his portrait of the predicted One. For these reasons we have no doubt that we have here the words of the Servant of Jehovah. The glory of Jerusalem is depicted in chapter 60 in the direct words of Jehovah Himself, which are well sustained throughout. And now, just as in Isaiah 48:16, though still more elaborately, we have by their side the words of His servant, who is the mediator of this glory, and who above all others is the pioneer thereof in his evangelical predictions. Just as Jehovah says of him in Isaiah 42:1, "I have put my Spirit upon him;" so here he says of himself, "The Spirit of Jehovah is upon me." And when he continues to explain this still further by saying, "because" (יען from ענה, intention, purpose; here equivalent to אשׁר יען) "Jehovah hath anointed me" (mâs 'ōthı̄, more emphatic than meshâchanı̄), notwithstanding the fact that mâshach is used here in the sense of prophetic and not regal anointing (1 Kings 19:16), we may find in the choice of this particular word a hint at the fact, that the Servant of Jehovah and the Messiah are one and the same person. So also the account given in Luke 4:16-22 viz. that when Jesus was in the synagogue at Nazareth, after reading the opening words of this address, He closed the book with these words, "This day is this scripture fulfilled in your ears" - cannot be interpreted more simply in any other way, than on the supposition that Jesus here declares Himself to be the predicted and divinely anointed Servant of Jehovah, who brings the gospel of redemption to His people. Moreover, though it is not decisive in favour of our explanation, yet this explanation is favoured by the fact that the speaker not only appears as the herald of the new and great gifts of God, but also as the dispenser of them ("non praeco tantum, sed et dispensator," Vitringa).

The combination of the names of God ('Adonai Yehovâh) is the same as in Isaiah 50:4-9. On bissēr, εὐαγγελίζειν (-εσθαι). He comes to put a bandage on the hearts' wounds of those who are broken-hearted: ל חבשׁ (חבּשׁ) as in Ezekiel 34:4; Psalm 147:3; cf., ל רפא (רפּא); ל הצדיק. דרור קרא is the phrase used in the law for the proclamation of the freedom brought by the year of jubilee, which occurred every fiftieth year after seven sabbatical periods, and was called shenath hadderōr (Ezekiel 46:17); deror from dârar, a verbal stem, denoting the straight, swift flight of a swallow (see at Psalm 84:4), and free motion in general, such as that of a flash of lightning, a liberal self-diffusion, like that of a superabundant fulness. Peqach-qōăch is written like two words (see at Isaiah 2:20). The Targum translates it as if peqach were an imperative: "Come to the light," probably meaning undo the bands. But qōăch is not a Hebrew word; for the qı̄chōth of the Mishna (the loops through which the strings of a purse are drawn, for the purpose of lacing it up) cannot be adduced as a comparison. Parchon, AE, and A, take peqachqōăch as one word (of the form פּתלתּל, שׁחרחר), in the sense of throwing open, viz., the prison. But as pâqach is never used like pâthach (Isaiah 14:17; Isaiah 51:14), to signify the opening of a room, but is always applied to the opening of the eyes (Isaiah 35:5; Isaiah 42:7, etc.), except in Isaiah 42:20, where it is used for the opening of the ears, we adhere to the strict usage of the language, if we understand by peqachqōăch the opening up of the eyes (as contrasted with the dense darkness of the prison); and this is how it has been taken even by the lxx, who have rendered it καὶ τυφλοῖς ἀνάβλεψιν, as if the reading had been ולעורים (Psalm 146:8). Again, he is sent to promise with a loud proclamation a year of good pleasure (râtsōn: syn. yeshū‛âh) and a day of vengeance, which Jehovah has appointed; a promise which assigns the length of a year for the thorough accomplishment of the work of grace, and only the length of a day for the work of vengeance. The vengeance applies to those who hold the people of God in fetters, and oppress them; the grace to all those whom the infliction of punishment has inwardly humbled, though they have been strongly agitated by its long continuance (Isaiah 57:15). The 'ăbhēlı̄m, whom the Servant of Jehovah has to comfort, are the "mourners of Zion," those who take to heart the fall of Zion. In Isaiah 61:3, לשׂוּם ... לתת, he corrects himself, because what he brings is not merely a diadem, to which the word sūm (to set) would apply, but an abundant supply of manifold gifts, to which only a general word like nâthan (to give) is appropriate. Instead of אפר, the ashes of mourning or repentance laid upon the head, he brings פּאר, a diadem to adorn the head (a transposition even so far as the letters are concerned, and therefore the counterpart of אפר; the"oil of joy" (from Psalm 45:8; compare also משׁחך there with אתי משׁח here) instead of mourning; "a wrapper (cloak) of renown" instead of a faint and almost extinguished spirit. The oil with which they henceforth anoint themselves is to be joy or gladness, and renown the cloak in which they wrap themselves (a genitive connection, as in Isaiah 59:17). And whence is all this? The gifts of God, though represented in outward figures, are really spiritual, and take effect within, rejuvenating and sanctifying the inward man; they are the sap and strength, the marrow and impulse of a new life. The church thereby becomes "terebinths of righteousness" (אילי: Targ., Symm., Jer., render this, strong ones, mighty ones; Syr. dechre, rams; but though both of these are possible, so far as the letters are concerned, they are unsuitable here), i.e., possessors of righteousness, produced by God and acceptable with God, having all the firmness and fulness of terebinths, with their strong trunks, their luxuriant verdure, and their perennial foliage - a planting of Jehovah, to the end that He may get glory out of it (a repetition of Isaiah 60:21).

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