Isaiah 61:8
Parallel Verses
English Standard Version
For I the LORD love justice; I hate robbery and wrong; I will faithfully give them their recompense, and I will make an everlasting covenant with them.

King James Bible
For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

American Standard Version
For I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them.

Douay-Rheims Bible
For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them.

English Revised Version
For I the LORD love judgment, I hate robbery with iniquity; and I will give them their recompence in truth, and I will make an everlasting covenant with them.

Webster's Bible Translation
For I the LORD love judgment, I hate robbery for burnt-offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

Isaiah 61:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

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).

Isaiah 61:8 Parallel Commentaries

Treasury of Scripture Knowledge

I the Lord

Psalm 11:7 For the righteous LORD loves righteousness; his countenance does behold the upright.

Psalm 33:5 He loves righteousness and judgment: the earth is full of the goodness of the LORD.

Psalm 37:28 For the LORD loves judgment, and forsakes not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.

Psalm 45:7 You love righteousness, and hate wickedness: therefore God, your God, has anointed you with the oil of gladness above your fellows.

Psalm 99:4 The king's strength also loves judgment; you do establish equity, you execute judgment and righteousness in Jacob.

Jeremiah 9:24 But let him that glories glory in this, that he understands and knows me, that I am the LORD which exercise loving kindness, judgment...

Zechariah 8:16,17 These are the things that you shall do; Speak you every man the truth to his neighbor...

I hate

Isaiah 1:11-13 To what purpose is the multitude of your sacrifices to me? said the LORD: I am full of the burnt offerings of rams...

1 Samuel 15:21-24 But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed...

Jeremiah 7:8-11 Behold, you trust in lying words, that cannot profit...

Amos 5:21-24 I hate, I despise your feast days, and I will not smell in your solemn assemblies...

Matthew 23:14 Woe to you, scribes and Pharisees, hypocrites! for you devour widows' houses, and for a pretense make long prayer...

I will direct

Psalm 25:8-12 Good and upright is the LORD: therefore will he teach sinners in the way...

Psalm 32:8 I will instruct you and teach you in the way which you shall go: I will guide you with my eye.

Proverbs 3:6 In all your ways acknowledge him, and he shall direct your paths.

Proverbs 8:20 I lead in the way of righteousness, in the middle of the paths of judgment:

2 Thessalonians 3:5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

I will make

Isaiah 55:3 Incline your ear, and come to me: hear, and your soul shall live; and I will make an everlasting covenant with you...

Genesis 17:7 And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant...

2 Samuel 23:5 Although my house be not so with God; yet he has made with me an everlasting covenant, ordered in all things, and sure...

Psalm 50:5 Gather my saints together to me; those that have made a covenant with me by sacrifice.

Jeremiah 32:40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good...

Hebrews 13:20,21 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep...

Cross References
Genesis 17:7
And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.

Psalm 62:10
Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.

Psalm 105:10
which he confirmed to Jacob as a statute, to Israel as an everlasting covenant,

Isaiah 5:16
But the LORD of hosts is exalted in justice, and the Holy God shows himself holy in righteousness.

Isaiah 28:17
And I will make justice the line, and righteousness the plumb line; and hail will sweep away the refuge of lies, and waters will overwhelm the shelter."

Isaiah 30:18
Therefore the LORD waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the LORD is a God of justice; blessed are all those who wait for him.

Isaiah 54:10
For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you, and my covenant of peace shall not be removed," says the LORD, who has compassion on you.

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