Isaías 61
J. Vernon McGee · Citado em PreceptAustin
Isaías 61
Vernon McGee adds (and I agree with him) that the redeemed refers not just to Israel but "will include the (Gentile) redeemed who enter the Millennium upon the earth. In Zechariah 14:16 we read, “Then it will come about that any who are left (the Gentile "remnant") of all the nations (Gentiles) that went against Jerusalem will go up from year to year to worship the King, the LORD of hosts, and to celebrate the Feast of Booths.” In His first coming, Jesus did not emphasize the day of vengeance, a truth dramatically illustrated by His quotation of Isaiah 61:1-2 in what appears to be His first "sermon" in the synagogue. Luke records... And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, "THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, 19 TO PROCLAIM THE FAVORABLE YEAR OF THE LORD." And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. And He began to say to them, "Today this Scripture has been fulfilled in your hearing." (Lk 4:16-21-see commentary) To reiterate in Luke 4:19-note Jesus (in His First Coming) quoted only the first half of Isaiah 61:2, but stopped at the phrase "the day of vengeance of our God" because the latter prophecy awaits a future fulfillment at His Second Coming. His first advent was to die as the perfect Sacrificial Lamb (John 1:29), a day of grace, "the year of the LORD's favor," but His Second Coming will be for judgment (2 Ti 4:1, Ro 2:16) and fulfillment of the day of vengeance! His first coming was to bear God's wrath on the Cross. His Second Coming will be to carry out God's wrath on all who reject the gift of His grace (Ro 3:23-24-note). COMFORT FOR THOSE WHO MOURN To comfort all who mourn : Mt 5:4 - Why would there be mourning and thus a need for comfort? As discussed above, the context describes the dreadful day of vengeance when God would take "recompense" Israel for their continued sin against Him. The pinnacle of this prophesied punishment is the Great Tribulation (Mt 24:21-note) a 3.5 year period which Jesus warned the Jews about in the Olivet Discourse declaring "Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), (Mt 24:15-note) W E Vine writes - The objects next mentioned, “to comfort all that mourn; to appoint unto them that mourn in Zion” (Isa 61:3) will be fulfilled after the time of “Jacob’s trouble,” (Ed: synonymous with the Great Tribulation) when the godly remnant in Israel will have passed through their time of unprecedented sorrow (Ed: See discussion below). The Lord, coming as their Deliverer at His Second Advent (Ro 11:26-note), will delight to minister His comfort, giving them (what follows is the object of the verb “appoint,” lit., to put upon, resumed in the verb to give) “a garland for ashes,” (literally, a diadem, to adorn the head). For the sprinkling of ashes on the head of those in sorrow see, e.g., 2 Samuel 13:19. Comfort (console) (05162)(naham/nacham) is a verb which means to be sorry, to pity, to console oneself, comfort. According to the TWOT nacham reflects the idea of "breathing deeply" and hence refers to the physical display of one's feelings, such as sorrow, or in this case compassion or comfort. The Septuagint (Lxx) renders nacham in this verse with the Greek verb parakaleo (para = beside + kaleo = call) which has the basic picture of calling someone to oneself, to call to one's side, to encourage, to instill someone with cheer and so to comfort (used this way in the Beattitude in Mt 5:4-note, cp Lazarus comforted in hades - Lk 16:25). All who mourned - As discussed below this word in the verb form is often used in the context of mourning over loss of life. In the coming Great Tribulation there will be much loss of life among in the nation of Israel, a loss that will even surpass the horrors of the Nazi Holocaust. The prophet Zechariah describes this horrible coming day of vengeance... “It will come about in all the land (ISRAEL),” Declares the LORD, “That two parts in it will be cut off and perish (2/3's OF THE JEWS WILL PERISH IN THE TIME OF JACOB'S TROUBLE - SEE DISCUSSION OF The Time of Jacob's Trouble IN Jeremiah 30:7, cf THE SYNONYMOUS TERM = "TIME OF DISTRESS" IN Da 12:1-note); But the third will be left in it. 9 And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,’ And they will say, ‘The LORD is my God.’” (Zechariah 13:8,9, cf parallel description stating "many [in Israel] will be purged, purified and refined" in Da 12:10-note). Comment - Notice the terms "fire", "refine," and "test" which are another way to describe the salvation of the One Third Jewish remnant when they will by grace (see Zech 12:10 below) through faith enter into the New Covenant Jehovah promised the houses of Israel and Judah in (Jer 31:31-34-note). Notice God's affirmation "They are My people" and their response "Jehovah is my God" which are both phrases characteristic of "covenant language." In a word, this third portion of the nation of Israel will be saved, and it is this godly remnant (hold pointer over remnant) which Paul described in Romans 11 - "and so all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Ro 11:26-27-note) The third of Israel which is refined by the fire of the Great Tribulation will be comforted by Jehovah. Zechariah 12:10 while using a different Hebrew word for "mourn" alludes to the national mourning among Jews when the Messiah returns. On this remnant, Jehovah makes the following promise... I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me Whom they have pierced; and they will mourn (Hebrew = saphad = wail, lament) for Him, as one mourns (saphad) for an only son, and they will weep bitterly (marar) over Him like the bitter weeping (marar) over a firstborn. (Zechariah 12:10 - commentary Wil Pounds; T V Moore - Future Repentance and Blessing of Jerusalem; J Vernon McGee) Mourn (057)(abel from abal = to mourn - see below) means to be in mourning process and speaks of actions and persons. As discussed more below the root verb abal describes mourning for the dead as did Jacob when he thought Joseph had died (Ge 37:34). Obstinate Israel heard the sad word in Ex 33:3 and went into mourning (Ex 33:4). Israel mourned after God killed the spies who gave a bad report in their foray to Canaan (Nu 14:39). TWOT on the root verb abal - ʾābal describes mourning rites for the dead, though often, in its thirty-nine occurrences, it is used figuratively, "The land mourneth" (Isaiah 24:4). Some propose a separate meaning, "to dry up," when ʾābal parallels yābēsh (Jeremiah 12:4; Jeremiah 23:10; Amos 1:2; KB, p. 6): but "mourning" is contextually preferable (Jeremiah 12:11). Biblical mourning for the dead (expressed by abal, sāpad, etc.) involved emotion, usually expressed audibly (Jeremiah 22:18; Jeremiah 48:36) and visibly (Genesis 37:34; Psalm 35:14; Micah 1:8), especially for the decease of important leaders (2 Chr. 35:24-25; Ezek 31:15). Professional mourning women could be hired (Jeremiah 9:17; Eccles. 12:5), or the emotion could be merely simulated (2 Sa 14:2, ʾābal, Hithpael, "feign oneself a mourner"; Matthew 11:17). Yet the OT forbad such pagan exhibitions as tearing one's hair or flesh for the dead (Leviticus 19:28; Leviticus 21:5; but see Jeremiah 16:6; Jeremiah 41:5); for the OT gave an underlying assurance of immortality (Psalm 73:24; Job 19:25-27, Proverbs 15:24) and held out the prospect of bodily resurrection (Psalm 16:9-11; Isaiah 26:19; Daniel 12:2). (Theological Wordbook of the Old Testament online) Abal (056) - 38 uses in the OT - Usage: caused lamentations(1), grieve(1), grieved(1), lament(1), mourn(13), mourned(7), mourning(3), mourns(10), pretend to be a mourner(1), went into mourning(1). Gen. 37:34; Exod. 33:4; Num. 14:39; 1 Sam. 6:19; 1 Sam. 15:35; 1 Sam. 16:1; 2 Sam. 13:37; 2 Sam. 14:2; 2 Sam. 19:1; 1 Chr. 7:22; 2 Chr. 35:24; Ezr. 10:6; Neh. 1:4; Neh. 8:9; Job 14:22; Isa. 3:26; Isa. 19:8; Isa. 24:4; Isa. 24:7; Isa. 33:9; Isa. 66:10; Jer. 4:28; Jer. 12:4; Jer. 12:11; Jer. 14:2; Jer. 23:10; Lam. 2:8; Ezek. 7:12; Ezek. 7:27; Ezek. 31:15; Dan. 10:2; Hos. 4:3; Hos. 10:5; Joel 1:9; Joel 1:10; Amos 1:2; Amos 8:8; Amos 9:5 Brown-Driver-Briggs Hebrew and English Lexicon. I. אָבֵל adj. mourning—א׳ Gn 37:35 Est 6:12; construct אֲבֶל־ Psalm 35:14; אֲבֵלִים Jb 29:25 Isa 61:2 etc.;—for dead Gn 37:35, calamity Est 6:12, compare figurative La 1:4 (pred., inanim. subj.), elsewhere as subst. mourner; sg. Psalm 35:14 (construct) for dead (קדר ׀׀); pl. Jb 29:25 absolute; for calamity Isa 57:18 61:2; 61:3 (where mourners for Zion, or of Zion, see A. Dillmann). Abel is used 8x in the OT - Usage: mourn(2), mourners(2), mourning(3), one who sorrows(1). Genesis 37:35 Then all his sons and all his daughters arose to comfort him, but he refused to be comforted. And he said, "Surely I will go down to Sheol in mourning for my son." So his father wept for him. Esther 6:12 Then Mordecai returned to the king's gate. But Haman hurried home, mourning, with his head covered. Job 29:25 "I chose a way for them and sat as chief, And dwelt as a king among the troops, As one who comforted the mourners. Psalm 35:14 I went about as though it were my friend or brother; I bowed down mourning, as one who sorrows for a mother. Isaiah 57:18 "I have seen his ways, but I will heal him; I will lead him and restore comfort to him and to his mourners, Isaiah 61:2 To proclaim the favorable year of the LORD And the day of vengeance of our God; To comfort all who mourn, Isaiah 61:3 To grant those who mourn in Zion, Giving them a garland instead of ashes, The oil of gladness instead of mourning, The mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, The planting of the LORD, that He may be glorified. Lamentations 1:4 The roads of Zion are in mourning Because no one comes to the appointed feasts. All her gates are desolate; Her priests are groaning, Her virgins are afflicted, And she herself is bitter. Gibrant on the verb abal (he spells it "ʾāval ") - The primary meaning of the verb ʾāval is "to mourn" or "to lament." It employs this sense in 39 passages in the OT, the vast majority of which are of the prophetic-poetic genre. Another usage, closely related, is "to show oneself a mourner." This meaning occurs primarily in the Torah and historical books, beginning with Genesis 37:34. There are four instances of ʾāval being used thus in the prophetic literature (Isa. 66:10; Ezek. 7:12, 27; Dan. 10:2), each conveying this latter meaning. Two root meanings emerge among cognate occurrences of ʾāval in other ancient Near Eastern languages. The first of these connotes the act or actions associated with the process of mourning for the dead. The other, in substantive (noun) form, contracts with verbal forms which mean "to mourn" to convey the concept of "stream" or "brook." Associations from the physiology of weeping to the flow of streams/brooks, combined with the emotional aspects of the weeping process, may explain this semantic domain. Biblical usage affirms the connotation of mourning for the dead, both literally and figuratively (cf. Isa. 24:4, where the land is "mourning"). In the passages which convey this sense, (i.e., mourning for the dead), the emphasis seems to be on outward behavior as contrasted with inner feelings (cf. Gen. 37:34; 1 Sam. 16:1; 2 Sam. 13:31-37; 14:2; Neh. 1:4; Dan. 10:2). Such overt expressions would include shedding of tears, wearing sackcloth, sprinkling with ashes, lying on the ground and shaving of head and beard. The term (ʾāval) may also designate ritual mourning (cf. 2 Sam. 14:2; Jer. 9:17; Ecc. 12:5). ʾAval does not exclude the sharing of inner feelings. The majority of usages which include the emotional aspects of mourning are contained in the poetic and prophetic literature. For instance, Job 14:22 conveys inner emotion ("and his soul will mourn over it"), as does 29:25 (cf. Isa. 33:9; Jer. 12:11; 14:2; 22:18). There is a category of biblical uses of ʾāval which refer to nature and vegetation, rather than human beings. These passages alluded to above are (with the exception of the single occurrence in Job 14:22) prophetic in nature and belong to pronouncements of judgment (cf. Isa. 3:26; 24:4, 7; 33:9; Jer. 4:28; 12:4, 11; Hos. 4:3; 10:5; Joel 1:10; Amos 1:2). The language is therefore figurative. The connotation of mourning comes through the association with calamity which has, or will, come upon the land. Nature itself participates in the humiliation of the people visited with the calamity. (Complete Biblical Library Hebrew-English Dictionary) The Answers Can Wait Read: Luke 4:14-22 This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. —1 Timothy 1:15 David Herwaldt, a thoughtful, reflective pastor friend of mine, was slowly dying after 50 years of faithful ministry. He often talked with me about the nature of God and the eternity he would soon enter. We realized that we had only a superficial grasp of these mysteries, but we were not distressed. We knew that God had rescued us from our sin and guilt, and we rejoiced in our salvation. We had all we needed to obey the Lord gladly, live confidently, and serve Him gratefully. When we are distressed by our inability to answer life’s most vexing questions, we must remember that Christ did not come to satisfy our curiosity. Rather, He saw us as fallen and hurt, and He came to lift and heal. When Jesus read Isaiah 61:1-2 to the people in the synagogue (Luke 4:16-21), He presented Himself as the promised Messiah, whose primary purpose for coming was spiritual. He came to deliver us from the helplessness of our spiritual poverty, to release us from the shackles of our guilt, to heal our sin-caused blindness, and to set us free from sin’s enslaving power. Let us therefore trust Him and make obeying Him our highest goal. This is the path to a grateful, joyous, and hope-filled life. The answers can wait. When trouble seeks to rob your very breath, When tragedy hits hard and steals your days, Recall that Christ endured the sting of death; He gives us hope, and merits all our praise. —Gustafson Christ came not to satisfy our curiosity but to save our souls. Isaiah 61:3 To grant those who mourn in Zion, Giving them a garland instead of ashes, The oil of gladness instead of mourning, The mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, The planting of the LORD, that He may be glorified beauty (KJV): Isa 12:1 Es 4:1-3 8:15 9:22 Ps 30:11 Eze 16:8-13 the oil (KJV): Ps 23:5 45:7 104:15 Ec 9:8 Joh 16:20 the garment (KJV): Isa 61:10 Zec 3:5 Lu 15:22 Rev 7:9-14 called (KJV): Isa 60:21 Ps 92:12-15 Jer 17:7,8 Mt 7:17-19 that he (KJV): Mt 5:16 Joh 15:8 1Co 6:20 Php 1:11 2Th 1:10 1Pe 2:9 4:9-11,14 Lxx - dothenai tois penthousin Sion doxan anti spodou aleimma euphrosunes tois penthousin katastolen doxes anti pneumatos akedias kai klethesontai geneai dikaiosunes phuteuma kuriou eis doxan English translation of Septuagint - so that to those who mourn for Sion be given glory instead of ashes, oil of joy to those who mourn, a garment of glory instead of a spirit of weariness. They will be called generations of righteousness, a plant of the Lord for glory. ESV 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; that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified. International Children's Bible - He has sent Me (Ed: Messiah) to the sorrowing people of Jerusalem. I will give them a crown to replace their ashes. I will give them the oil of gladness to replace their sorrow. I will give them clothes of praise to replace their spirit of sadness. Then they will be called Trees of Goodness. They will be like trees planted by the Lord and will show his greatness. KJV To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. NET to strengthen those who mourn in Zion, by giving them a turban, instead of ashes, oil symbolizing joy, instead of mourning, a garment symbolizing praise, instead of discouragement. They will be called oaks of righteousness, trees planted by the LORD to reveal his splendor. NLT To all who mourn in Israel, he will give a crown of beauty for ashes, a joyous blessing instead of mourning, festive praise instead of despair. In their righteousness, they will be like great oaks that the LORD has planted for his own glory. CSB to provide for those who mourn in Zion; to give them a crown of beauty instead of ashes, festive oil instead of mourning, and splendid clothes instead of despair. And they will be called righteous trees, planted by the LORD, to glorify Him. NIV and provide for those who grieve in Zion-- to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a planting of the LORD for the display of his splendor. NAB To place on those who mourn in Zion a diadem instead of ashes, To give them oil of gladness in place of mourning, a glorious mantle instead of a listless spirit. They will be called oaks of justice, planted by the LORD to show his glory. NJB (to give to Zion's mourners), to give them for ashes a garland, for mourning-dress, the oil of gladness, for despondency, festal attire; and they will be called 'terebinths of saving justice', planted by Yahweh to glorify him. GWN He has sent me to provide for all those who grieve in Zion, to give them crowns instead of ashes, the oil of joy instead of tears of grief, and clothes of praise instead of a spirit of weakness. They will be called Oaks of Righteousness, the Plantings of the LORD, so that he might display his glory. YLT To appoint to mourners in Zion, To give to them beauty instead of ashes, The oil of joy instead of mourning, A covering of praise for a spirit of weakness, And He is calling to them, 'Trees of righteousness, The planting of Jehovah -- to be beautified.' THE MESSIANIC SERVANT ACCOMPLISHES RESTORATION OF ISRAEL Now we encounter several contrasts brought about by the Messiah's return to rescue Israel from destruction and give her salvation, restoring her glory and renown throughout the world. And so this passage pictures Jewish mourners drying their tears and putting on festive garments instead of mourning clothes. Why? Because the victory has been won by Messiah and they now enter into His blessed Messianic Age (Millennium). So who is it that accomplishes this reversal of destinies for Israel? As the title above indicates it is Christ Jesus the Anointed Servant of the LORD Who in proclaiming good news gives the godly mourners a garland (beauty), oil of joy and a garment of praise. In the final analysis this restoration of Israel is done for the praise and glory of God. Indeed, the glory of the Lord is the motive of all that God does and should always be our motive in whatever ministry the LORD gives us for as Paul says "Whether, then, you eat or drink or whatever you do, do all to the glory of God." (1 Corinthians 10:31). To grant those who mourn in Zion - Zion speaks of the city of Jerusalem which in a sense is representative of the nation of Israel because at this future time in Israel's history the entire nation will be in deep mourning because of the horrendous destruction and death associated with the day of vengeance. The recipients of this "grant" from the Messiah are the godly remnant of Israel who have been redeemed and regenerated during the day of vengeance (see Isa 61:2b)
Isaías 61
Vernon McGee - I believe that Isaiah knew his geography, and when he said “Zion,” he meant Zion—not Los Angeles, Salt Lake City, Florida, or South America. Zion, the highest spot in Jerusalem, was well known to Isaiah....speaking specifically of the Jews. (Thru the Bible) Mourn (see above) (057)(abel from abal = to mourn) means to be in mourning process and speaks of actions and persons. The Septuagint (Lxx) uses pentheo (from pénthos = mourning) which denotes grief with loud wailing and mourning such as a lament for the dead or for a severe, painful loss. As discussed in notes on Isaiah 61:2b there will be great loss of life in Israel and undoubtedly many of these mourners are lamenting loss of loved ones in the The Time of Jacob's Trouble (Jer 30:7). Resources on Mourn Holman Bible Dictionary Grief and Mourning Mourn, Mourner, Mourning Hastings' Dictionary of the Bible Mourning Customs Hastings' Dictionary of the NT Mourning Mourning (2) Smith Bible Dictionary Mourning International Standard Bible Encyclopedia Mourning Kitto Biblical Cyclopedia Mourning The Jewish Encyclopedia Mourning What does “blessed are those who mourn” mean? ASHES OF MOURNING FOR A GARLAND OF JOY Giving them a garland instead of ashes (KJV - to give them beauty for ashes, ESV = to give them a beautiful headdress instead of ashes) - Messiah gives them a "turban (headdress) of beauty" in exchange for the ashes on the foreheads of the Jewish mourners. Jewish mourning included wearing of sackcloth, coarse and drab clothing, and spreading dust and ashes upon one's head. On the other hand, a happy occasion called forth splendid and colorful garments and the pouring of expensive and fragrant ointment upon one's head. Related Resource: Spurgeon's sermon - Beauty for Ashes In the Hebrew there is a play on words -- ashes (ʾēper) a word play on garland (pĕʾēr). The Septuagint (Lxx) translates garland (pe'er) with the noun doxa which means glory. Rod Mattoon - In the Millennium, Israel will receive “beauty for ashes” and “clothing of salvation” (Isa 61:3, 10). They will all receive the “double portion” of the firstborn son (Isa 61:7). Israel will at last fulfill its destiny as a nation of priests (Isa 61:6; Exodus 19:6), while its former enemies serve her (Isa 61:5). God considered the entire Israelite nation His “firstborn” (Exodus 4:22; Jeremiah 31:9) Garland (turban, headdress) (06287)(pe'er from paar = beautify or glorify) Pe'er is from paar the verb used below in the phrase that He may be glorified (beautified). The headdress of repentant Jews in Isa 61:3 is in stark contrast to the gaudy headdress described adorning the rebellious Jews (Isa 3:20-note). Baker on pe'er - A masculine noun indicating a headband, a turban. It refers to a style of headdress worn by men in the Middle East or South Asia. It is made up of lengths of cloth wound in folds around the head (Ex. 39:28). There were many styles of these, sometimes called headdresses (Isa. 3:20-note). The word has the sense of a garland in some contexts, a wreath or woven chain of flowers, even leaves worn on one's head (Isa. 61:3, 10). (Complete Word Study Dictionary) Pe'er - 7x in 7v - Exod. 39:28; Isa. 3:20; Isa. 61:3; Isa. 61:10; Ezek. 24:17; Ezek. 24:23; Ezek. 44:18 McGee - Isaiah makes a play upon words with "beauty" and "ashes" -- it is like saying in English that God will exchange joy for judgment or a song for a sigh. After the sighing and the judgment there will be joy and singing. Ian Paisley - The best clothes in prayer are sackcloth and ashes. God delights to give beauty for ashes and the garment of praise for the sackcloth of heaviness. Tears and humility are the twin servants which lead us on to answered prayer. Pulpit Commentary - or "a crown for ashes," i.e. a crown of glory in lieu of the ashes of repentance which it was customary to sprinkle upon the head. He gives me joy in place of sorrow; He gives me love that casts out fear; He gives me sunshine for my shadow, And "beauty for ashes" here. —Crabbe Rod Mattoon - At His second coming Jesus will change believing Israelites’ sadness to joy, a truth Isaiah mentioned frequently. In place of ashes put on one’s head as a sign of mourning they will wear a crown. Light olive oil, when applied to one’s face and hair, would soothe them and brighten their spirits, eliminating their mourning. Another sign of joy is a bright garment (Ecclesiastes 9:7-8). Israel will be righteous and like stalwart oak trees will display God’s splendor. The background of this passage is the “Year of Jubilee” described in Leviticus 25:7ff. Every seven years, the Jews were to observe a “sabbatical year” and allow the land to rest. After seven sabbaticals, or forty-nine years, they were to celebrate the fiftieth year as the “Year of Jubilee.” During that year, all debts were canceled, all land was returned to the original owners, the slaves were freed, and everybody was given a fresh new beginning. This was the Lord’s way of balancing the economy and keeping the rich from exploiting the poor. If you have trusted Christ as your Savior, you are already living today in a spiritual “Year of Jubilee.” You have been set free from bondage; your spiritual debt to the Lord has been paid; you are living in “the acceptable year of the Lord.” Instead of the ashes of mourning, you have a crown on your head; for He has made you a king (Revelation 1:6+). You have been anointed with the oil of the Holy Spirit, and you wear a garment of righteousness (Isaiah 61:3, 10). In her days of rebellion, Israel was like a fading oak and a waterless garden (Isa 1:30); but in the kingdom, she will be like a watered garden (Isa 58:11) and a tree (oak) of righteousness (Ps 61:3). But all of God’s people should be His trees (Psalm 1:1-3), “the planting of the Lord, that He might be glorified.” Beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.... Isaiah 61:3. A popular little song says: If tears were pennies And heartaches were gold, I'd have all the money My pockets would hold. But God is able to transmute trouble into treasure, change the coinage of sorrow into the currency of joy. He gives songs in the night. We learn in the darkness what we never would have known in the day. (All the Days - Vance Havner) Beauty for Ashes - Circumstances may appear to wreck our lives and Gods plans, but God is not helpless among the ruins. Our broken lives are not lost or useless. God's love is still working. He comes in and takes the calamity and uses it victoriously, working out his wonderful plan of love. (Eric Liddell in Disciplines of the Christian Life) Beauty For Ashes Today's Reading: Isaiah 61:1-3 To all who mourn in Israel, he will give beauty for ashes. Isaiah 61:3 IN GREEK MYTHOLOGY Phoenix was a beautiful, lone bird that soared the skies of Arabia for over 600 years before being consumed in a raging fire. After a time it rose from the ashes in even greater glory and splendor to begin a longer and more brilliant life of freedom and grace. In Greece, Phoenix is a symbol of restoration and immortality. I'm not a fan of mythology, but I do like the idea this fable represents. Its symbolism could have been torn from the pages of Scripture. "To all who mourn in Israel, he will give beauty for ashes," writes the prophet Isaiah, "joy instead of mourning, praise instead of despair. For the Lord has planted them like strong and graceful oaks for his own glory" (61:3). From the ashes of Israel's sin, God promised to raise them up in even greater glory and splendor. Their season of mourning would turn to an eternity of dancing. Their despair would turn to worship. They would rise from the pit of death to be restored as God's holy people. That promise was fulfilled in Jesus. Death has been conquered. The fire has been extinguished. The Phoenix has risen from the ashes once and for all time. Have you allowed Jesus to turn your mourning into joy? Have you let him take away the despair and turn it into praise? Have you embraced your future in Christ as a strong and graceful oak—a symbol of his glory? Have you let Jesus trade his beauty for your ashes? So often we wallow in the ashes of our sin. We roll in the dust of our failures and misfortunes. We allow ourselves to be covered with the soot of Satan's lies and the dirt of our own sinful nature. We live in regret and shame over past sins and pitiful habits. We struggle in the mire of our own self-doubt. But God never intended us to stay there. His intent is to free us! Rise from the ashes and embrace your future! Reflection In what ways have you wallowed in the ashes of sin? How is it possible to embrace God's restoration? What ashes do you need turned into beauty (Embracing Eternity - Tim Lahaye) Israel's Distress — in Captivity "When the Lord turned again the captivity of Zion, we were like them that dream. "Turn again our captivity, O Lord, as the streams in the South" (Ps. 126:1,4). This Psalm sees Israel's distress in her captivity, but it anticipates the deliverance that shall come to Zion when her captivity is turned again; when she is restored from her anguish, unto her own land. The 61st chapter of Isaiah comes to mind. Christ quoted from this chapter in the city of Nazareth. The opening verses, had a partial fulfillment in Christ's day; but their complete fulfillment awaits His second advent. The verses read: "The Spirit of the Lord is upon Me, because He hath anointed Me to preach good tidings." "He hath sent Me to proclaim liberty to the captives and to open the prison to them that are bound." These words parallel Psalm 126. But that is not all — God will yet appoint unto Israel "beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness." Israel shall see her captivity turned again; her walls shall be built up; her desolations shall be repaired. Then will Israel's mouth be filled with laughter, and her tongue with singing. Then will she sound forth among the nations, "The Lord hath done great things for us; whereof we are glad." Israel in her distress is sowing in tears, but she shall reap in joy. GLADNESS INSTEAD OF MOURNING The oil of gladness instead of mourning - "oil of joy" (KJV, ASV); "the oil of gladness" (NASB, NIV, NRSV ) In the Near East oil was used to welcome guests to festive occasions (cf Ps 23:5). NET Bible says it is "oil symbolizing joy, instead of mourning." The Hebrew word for oil (shemen) is translated in Septuagint (Lxx) with the noun aleimma which describes anything that is used for anointing. (used also in Ex 30:31, Da 10:3). Some writers see the oil as a symbol of the anointing of the Holy Spirit in place of tears of mourning (See Pritchard's discussion of the Spirit). That would not be unreasonable in light of the fact that 1/3 of the nation (cf Zech 13:8, 9) will be saved by entering the New Covenant with its promise of the indwelling Spirit... Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. (Ezekiel 36:26-27+) Alec Motyer has a wonderful observation noting that in Isa 61:2c ("comfort all who mourn) "the hurt was soothed, but now every possibility of further hurt is removed by a divine replacement therapy. The first verb ("to grant") points to a decision of God and the second ("giving") to an act of God: he wills our comfort and then gives that which brings and perpetuates comfort. Note the downward movement of the transformation: from the crown (lit. ‘head-dress’; 3:20; cf. 61:10; Exod. 39:28), to the head (oil), to the clothing (garment). (Cf. the running down of Ps. 133:2–3, significant of heavenly outpouring.) Note also the inward movement of ashes, the visible evidence of grief (58:5; 2 Sam. 13:19), to mourning, grief in the heart, to the inner spirit of despair. The Lord thus acts to pierce progressively to the innermost need. (TOTC - Isaiah) Rob Mattoon - After the Messiah’s Second Coming Israel will rebuild her ruined cities, even those that had been destroyed many years before. Israel will be so revered that Gentiles, that is aliens and foreigners, will join her (Isa 14:1; Isa 60:10) in her farming and shepherding. As a nation of priests each one will know Christ and have access to Him, and mediate on behalf of others, as did the Levitical priests. This was to be one of Israel’s functions in the world (Exodus 19:6), but unfortunately she will not fully carry out that responsibility until the Millennium. Nations will bring their wealth to Israel (Isaiah 60:5, 11). The double portion refers to the inheritance the eldest son in a family would receive from his father’s estate (Deuteronomy 21:17). The eldest son was given special honor. Similarly Israel, like the Lord’s firstborn (Exodus 4:22), will be honored. Because of these blessings and God’s giving Israel an everlasting covenant, the New Covenant as promised in Jeremiah 32:40, people everywhere will acknowledge that she is indeed God’s special people. Those who enter into the millennial kingdom will marry, have families, and enjoy God’s blessings on the earth for a thousand years (Revelation 20:1-5). They will study God’s Word from generation to generation (Isaiah 59:21). PRAISE INSTEAD OF FAINTING The mantle of praise instead of a spirit of fainting (the garment of praise for the spirit of heaviness - KJV) - "a garment symbolizing praise, instead of discouragement" (NET). The Septuagint (Lxx) has "glory (doxa) instead of a spirit of weariness (akedia)." It is fascinating that the Septuagint (Lxx) uses doxa three times in this one passage, two times referring to what Messiah gives the redeemed of Israel and once for what the redeemed give the Lord! Beloved, ponder this truth for a moment. This radical transformation in Israel will take place in the Millennium, a glorious time when God's praises fill the air rather than today where curses (using Jehovah's great Name as a curse word) fill the airways! What a blessed hope (absolute certainty) we as believers have to look forward to! Let this truth encourage you today! In times of celebration they Jews would wear festive clothing, not funeral clothing! Here the metaphor speaks of Jews who are filled with praises for Jehovah, in a sense "wearing" their praise as one would a garment. Frankly, this should describe all believers now, for we have access to "the (supernatural) joy of the Holy Spirit" (1 Thess 1:6-note, cf Gal 5:22-note, Ro 15:13-note) independent of our circumstances and this joy should be visible (like a garment is visible) for others to see so that we might be "an example to all the believers" as were the new believers in Thessalonica (1 Th 1:7-note). Gary Smith - This metaphorical way of describing the outward transformation of a person's clothes and behavior (speaks of) a deep transformation of this person's situation as well as their psychological reaction (by their "spirit" rûaḥ) to the changes God will introduce at this time (Isa 60:20, " the days of your mourning will be over"). The point is that mourning, which was so often a part of the nation's history, will end and praise will begin. The head ornament (a positive symbol) will be used "instead of" the ashes (a negative symbol) because a new era of salvation has arrived. (New American Commentary – Isaiah 40-66: Volume 15b) Pulpit Commentary says the Messiah gives the mourners "a glad heart inclined to praise God, in lieu of a heavy one inclined to despair." Allen Ross - Drawing on the image of such a banquet, God is saying that they will rejoice, praise, be comforted, and be glorious, in the place of mourning and despairing (giving up hope). A spirit of fainting - "a faint spirit" "the spirit of heaviness." Given the events of the day of vengeance that these Jews will have experienced (See description of the breaking of the seals that initiates global events in Revelation 6:1-19:16-note), it is little wonder that they will feel weak and faint from the global death and destruction. Fainting (03544)(kēheh from kahah = to be weak, be despondent) is a "feminine adjective meaning faint, dim, dark. It is used of the fading or healing of a skin disease causing discoloration (Lev. 13:6, 21, 26, 28, 39, 56). It describes eyes becoming dull or weak (1 Sa 3:2); and a faintly burning wick (Isa. 42:4). Isaiah uses it to describe a person's weak or fearful spirit (Isa 61:3)." (Complete Word Study Dictionary) One gets a sense of the meaning of keheh in Isaiah 42:3 “A bruised reed He will not break And a dimly (keheh) burning wick He will not extinguish; He will faithfully bring forth justice. Keheh is translated in this verse in the Septuagint (Lxx) with the Greek noun akedia which means melancholy, weariness, exhaustion as in Psalm 119:28 "My soul weeps because of grief (Lxx = akedia); Strengthen me according to Your word." Keheh - 9x in 9v -Usage: dim(3), dimly(1), faded(3), faint(1), fainting(1). Lev. 13:6; Lev. 13:21; Lev. 13:26; Lev. 13:28; Lev. 13:39; Lev. 13:56; 1 Sam. 3:2; Isa. 42:3; Isa. 61:3 ISRAEL WILL FLOURISH GOD WILL BE GLORIFIED So they will be called oaks of righteousness, the planting of the LORD (that they might be called trees of righteousness - KJV) - This is a metaphorical description of the redeemed Jews who enter the Messianic Kingdom in the 1000 year Millennium, but is applicable to all believers in this age of grace between the favorable year and the day of vengeance. The phrase the planting of Jehovah is a reminder that all Salvation is from Jehovah (Jonah 2:9b) and thus the planting summarizes what Jehovah will accomplish for Israel in the future when “THE DELIVERER (MESSIAH - Greek verb rhuomai = rescue by drawing to oneself from danger, cf use in Col 1:13-note) WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY (aphaireo) THEIR SINS.” (Ro 11:26,27-note) Vine - The change wrought by the LORD in Israel will likewise be of a moral character. They will be called “trees of righteousness.” Trees suggest firmness, fullness, verdure and fruit. So with the righteousness which will characterize the nation. This will not be their own doing, it will be “the planting of the LORD, that He might be glorified” In the previous chapter we read the prophecy of righteousness promised to Israel... Then all your people (ISRAEL) will be righteous; They will possess the land forever (IN KEEPING WITH THE ABRAHAMIC COVENANT - Ge 15:18-21-note), The branch (REFERRING TO REDEEMED ISRAEL) of MY PLANTING, The WORK OF MY HANDS, That I may be glorified. (Isa 60:21).
Isaías 61
Vernon McGee comments that "Their (redeemed of Israel) lives then will adorn their religious ritual. We have looked at several passages which spoke of the fact that Israel went through all of the rituals, but God condemned her for it because her heart was not in it. Things will be changed in that future day." As David said For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise. By Your favor do good to Zion; Build the walls of Jerusalem. Then You will delight in righteous sacrifices, In burnt offering and whole burnt offering; Then young bulls will be offered on Your altar.(Ps 51:16, 17, 18, 19-note) Amos alludes to an improper heart attitude I hate, I reject your festivals, Nor do I delight in your solemn assemblies. Even though you offer up to Me burnt offerings and your grain offerings, I will not accept them; And I will not even look at the peace offerings of your fatlings. Take away from Me the noise of your songs; I will not even listen to the sound of your harps. But let justice roll down like waters And righteousness like an ever-flowing stream. (Am 5:21-24)
Isaías 61
Vernon McGee - The Messiah continues to speak here, and as He does, all who are His can join in the psalm of praise. They will greatly rejoice in the Lord. HCSB Note - Isaiah broke out in a hymn of praise in response to the oracle he had just delivered. He used the theme of clothing to describe his taking on God's salvation and righteousness. These were not just any clothes but the clothes of a bride. This image implies the metaphor of God as husband of His people. W E Vine - What follows in verses 10 and 11 has been regarded by some as the utterance of the redeemed nation. It seems, however, almost certain that the Speaker is the same Person as in the beginning of the chapter. It is surely Christ, speaking in identification with His people and declaring His joy in Jehovah on their behalf. He is regarding what will have been accomplished in the coming day as if it were already fulfilled. The garments of salvation with which the godly ones in Israel will be clothed are His own garments. Just as a bridegroom “decketh himself with a garland, and as a bride adorneth herself with her jewels,” so will the Lord manifest Himself in His glory and beauty in His relation to His redeemed people. Gilbrant sees the speaker as Messiah - Now the Speaker of Isa 61:1ff tells of his joy in the Lord (cf. Heb. 12:2). Being clothed with salvation and righteousness indicates his nature. He is Salvation and Righteousness as well as the Bearer of salvation. On Him salvation and righteousness are like the priestly turban worn by a bridegroom and like the jewels a bride adorns herself with. (Complete Biblical Library Commentary)
Isaías 61
Vernon McGee quips "my, they’re going to have fun then! I wish that in our day more Christians had fun going to church. I wish they enjoyed it more. I wish the study of the Bible was a thrilling and exciting experience for all of us. It ought to be, and God intended that it should be." Righteousness (06666)(tsedaqah from tsedeq = rightness, righteousness) conveys the idea of that which is straight and so one who is upright or righteous is one who walks a straight path. The root thought is that which conforms to an ethical or moral standard. TWOT notes that "The masculine tṣedeq (06664) occurs 118 times, the feminine tsedāqâh 156 times. The two forms do not differ in meaning, as far as we can prove (Snaith ibid., p. 72)." The first use of tsedaqah in Ge 15:6+ is informative as it describes the righteousness that God decreed of Abram when he believed in the Lord and His promises (especially the promise of the Seed, the Messiah - Gal 3:8+, Gal 3:16+). So the righteousness described here in Isa 61:11 is supernaturally (Spirit) enabled righteous thoughts, words and deeds before God and before men. Comment on Tsedaqah in Genesis 15:6 - right standing in the sight of God was imputed or placed on Abraham's spiritual account. At Calvary our sins were put on Jesus' account (cp "numbered [counted - Heb = manah = to count, reckon; Lxx = logizomai] with the transgressors" - Isa 53:12) and He as our perfect, sinless Substitute suffered the punishment that should have fallen on us (Isa 53:6+). When Abraham trusted God's promise of a coming Seed, the Messiah (and however much of that truth that had been revealed to him), Christ's righteousness was placed "on credit" on Abraham's spiritual account (2 Cor 5:21+) and he stood positionally (and perfectly) righteous and forgiven before the Holy God! Abraham proved his faith by his works when he offered Isaac on the altar (James 2:14–24+). Abraham was not saved by obeying God, or even promising to obey God. However his obedience (cp Ge 22:1-2, 15-17, 18-see devotional "A Test of Faith") proved his faith. Sinners are not saved by faith plus works but by a faith that works! If it does not "work" then one has reason to question whether it is genuine faith! Vine's discussion of tsedaqah - "righteousness." These nouns come from a Semitic root which occurs in Hebrew, Phoenician, and Aramaic with a juristic sense. In Phoenician and Old Aramaic it carries the sense of "loyalty" demonstrated by a king or priest as a servant of his own god. In these languages a form of the root is combined with other words or names, particularly with the name of a deity, in royal names. In the Old Testament we meet the name Melchizedek ("king of righteousness"). A more limited meaning of the root is found in Arabic (a South Semitic language): "truthfulness" (of propositions). In rabbinic Hebrew the noun ṣedāqâ signifies "alms" or "demonstrations of mercy." The word ṣedāqâ, which occurs 157 times, is found throughout the Old Testament (except for Exodus, Leviticus, 2 Kings, Ecclesiastes, Lamentations, Habbakuk, and Zephaniah). Ṣedeq, which occurs 119 times, is found mainly in poetic literature. The first usage of ṣedeq is: "Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor" (Lev. 19:15); and of ṣedāqâ is: "[Abram] believed in the Lord; and he counted it to him for righteousness" (Gen. 15:6). Translators have found it difficult to translate these two words. The older translations base their understanding on the Septuagint (Lxx) with the translation dikaiosynē ("righteousness") and on the Vulgate iustitia ("justice"). In these translations the legal relationship of humans is transferred to God in an absolute sense as the Lawgiver and with the perfections of justice and "righteousness." Exegetes have spilled much ink in an attempt to understand contextually the words ṣedeq and ṣedāqâ. The conclusions of the researchers indicate a twofold significance. On the one hand, the relationships among people and of a man to his God can be described as ṣedeq, supposing the parties are faithful to each other's expectations. It is a relational word. In Jacob's proposal to Laban, Jacob used the word Ṣedāqâ to indicate the relationship. The kjv gives the following translation of Ṣedāqâ: "So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face…" (Gen. 30:33). The nasb gives the word "righteousness" in a marginal note, but prefers the word "honesty" in the text itself. The neb reads "fair offer" instead. Finally, the niv has: "And my honesty [Ṣedāqâ] will testify for me in the future, whenever you check on the wages you have paid me." On the other hand, "righteousness" as an abstract or as the legal status of a relationship is also present in the Old Testament. The locus classicus is Gen. 15:6: "… And he [the Lord] counted it to him [Abraham] for righteousness." Regrettably, in a discussion of the dynamic versus the static sense of the word, one or the other wins out, though both elements are present. The books of Psalms and of the prophets particularly use the sense of "righteousness" as a state; cf. "Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged" (Isa. 51:1); and "My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust" (Isa. 51:5). The neb exhibits this tension between dynamic and static in the translation of ṣedeq: "My victory [instead of righteousness] is near, my deliverance has gone forth and my arm shall rule the nations; for me coasts and islands shall wait and they shall look to me for protection" (Isa. 51:5). Thus, in the discussion of the two nouns below, the meaning lie between the dynamic and the static. (Vine's Expository Dictionary of Old Testament and New Testament Words) Renn - ṣedāqāh is synonymous with ṣedeq (see above), occurring around 160 times and meaning "righteousness," "justice" (with some overlap in meaning). Arguably the most significant theological usage of ṣedāqāh occurs in contexts where "righteousness" is understood as the consequence of divine action, whereby a person's "right standing" before God is declared by him through the process of a divine judicial reckoning. The righteousness of Abraham is presented this way in Gen. 15:6 (cf. also Job 33:26; Ps. 106:31). Such righteousness is also declared to be conditional, under the Mosaic law, dependent on one's obedience (cf. Deut. 6:25; 24:13). Deut. 9:4 ff.; Isa. 64:6 deny humankind's innate righteousness. God promises to bring "righteousness" (and justice) to Israel as part of the promised renewal of his people, suggesting their renewed standing before him (cf. Isa. 33:5; 45:8). See also Isa. 61:10. The quality of "righteousness" in the sense of living justly before God and humankind, with integrity, is also indicated in several contexts. It is noted in relation to Abraham (Gen. 18:19), and to people in general (Gen. 30:33; Prov. 11:16). The command of God to live justly and righteously is found in Isa. 56:1; Jer. 22:3. King David claims to be living righteously in 2 Sam. 22:21, 25. The context in this instance, however, is of a man whose heart is genuinely devoted to God—and on that basis he makes his plea, not on the grounds of sinless perfection (cf. also 1 Kgs. 8:32; Job 27:6). Righteousness is occasionally linked or even closely equated with justice in a number of places (cf. 2 Sam. 8:15; 1 Chr. 18:14; Ps. 106:3; Prov. 8:18; Isa. 5:7; 28:17; Ezek. 14:14; 33:12 ff.). In Amos 5:7, condemnation is handed down to God's people for failing to live justly. The quality of righteousness is also applied to God's decrees in Deut. 33:21. "Righteousness" is a characteristic frequently applied to God. His "righteous" deeds are acts of cove-nant faithfulness (1 Sam. 12:7; Pss. 40:10; 51:14; Isa. 46:13). Yahweh executes perfect "justice" (i.e., righteousness) (cf. 1 Kgs. 10:9; Job 37:23; Isa. 58:2). Pss. 11:7; 99:4; 112:3 ff.; Isa. 5:16; 59:17; Dan. 9:7 are general ascriptions of praise offered to God for his moral perfection, for his "righteousness." "Righteousness" is also a quality predicated of the "Servant of Yahweh," the promised messianic ruler who will come to reign with justice (cf. Isa. 9:7; Jer. 23:5 ff.). The Aramaic term ṣidqāh is found only in Dan. 4:27, with reference to King Nebuchadnezzar being exhorted by Yahweh, through the prophet, to "practice righteousness" in his realm, to rule his people with justice. (Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts) Gilbrant - As with all the words from tsādhfiq, tsedhāqāh has the basic idea of conforming to a certain standard or expectation. Joel 2:23 in the KJV says the Lord sent the autumn rains "moderately," which is literally "for" or "of righteousness." BDB (p. 842) translates this "for prosperity," and the CEV as the Lord being "generous." In Prov. 8:18, the word is translated "prosperity" in the NIV and "successful" in the CEV. Thus, tsedhāqāh can have the sense of an appropriate amount or satisfying the expectation, and even going beyond to providing well-being and perhaps honor (to which it is parallel in Prov. 8:18). The plural is used of righteous acts, and in Isa. 33:15, literally "walking righteous acts," which may be translated walking "righteously" and could be for intensification meaning all aspects of righteous conduct. The opposite in the context is dishonesty and immorality. In Gen. 30:33, the singular is translated "honesty" in the NIV. Righteousness can refer to good government administering justice, as David did (2 Sam. 8:15), and as God does (Job 37:23; Isa. 9:7). Tsedhāqāh is often used in parallel with mishpāt (HED #5122), "justice," or "just decisions of the ruler." Righteousness is God's values and character in action (Jer. 9:24). He loves righteousness (Ps. 33:5). In Ps. 40:10, it is parallel with his faithfulness, salvation, loving-kindness and truth. The tribe of Gad is said to have done the righteousness of the Lord, or "carried out the Lord's righteous will" (Deut. 33:21, NIV). The Messiah is called the "Branch of righteousness," Who does justice and righteousness (Jer. 33:15). Malachi 4:2 promises God will provide the healing "Sun of righteousness." These verses seem to refer to all of God's good purposes, which David summarizes when he requests that the Lord lead him in his righteousness, making his way straight before him (Ps. 5:8). Tsedhāqāh can be used of all God's works in human history, all his victories on behalf of his people (Judg. 5:11). Salvation is often paralleled with God's righteousness (Isa. 51:6; Dan. 9:16). In Ps. 31:1, David calls upon God to deliver him in his righteousness. It was this kind of use of righteousness that captured Martin Luther's attention and led to his great breakthrough realization of the doctrine of salvation by grace. In his human thinking, Luther could not connect God's righteous expectations, over which he felt condemnation, with God's salvation. Living up to God's standard is not possible in ourselves. Finally, the truth came alive in Luther that God's righteousness not only means judgment on sin, but his gracious gift of the solution to the sin problem to all who repent of their sin and receive the gospel by faith. What human ability cannot do, God provides to those who turn to Him and acknowledge their need—both right standing and enablement to live in it (Isa. 45:24; Dan. 9:18). Isaiah pictured righteousness as God adorning us with a rich robe in his love for us (Isa. 61:10). The most familiar verse concerning righteousness, and the one quoted by Paul in Gal. 3:6, is Gen. 15:6, "[Abram] believed in the Lord; and he counted it to him as righteousness." By faith, Abraham had a right relationship with God; he fulfilled the Lord's expectations of his life. Thus, righteousness often refers to a summation of relationship that goes beyond behavior, but certainly expects a response in actions that flow from the relationship and reflect appreciation for the desires, the character and the will of the other person—God. The OT may often seem to stress good works as being rewarded (1 Sam. 26:23). However, when a person understands the presentation of the holistic view of life in the OT, he sees why righteous acts represent and flow out of a right relationship with the true Source of all righteousness—God. Good works do not save a person, but they must follow from salvation faith. Ezekiel 3, 18, 33, make it clear that a person who turns from righteousness dies in sin, and a person who turns from wickedness to righteousness will live. This is not just a matter of moral behavior, but of covenant worship and relationship with the Lord. That is what Deut. 6:25 means when Moses explains that careful obedience of the Law given by God "will be our righteousness." It is the outward sign of the inward relationship of deep reverence and love for God. This is what He looks for in people, not legalistic conformity to rules. Amos called for this true righteousness to flow down like a river (Amos 5:24). When it does, it includes righteous, just, fair, kind, generous, compassionate treatment of other people, especially the needy and vulnerable, because they are created and loved by God just as we are. The Lord will raise up a righteous (HED #6926) Branch from David's line Who will reign wisely and do justice and righteousness, and his name will be the Lord our righteousness (HED #6928). The result of the Lord's righteous rule and purposes being fulfilled in the earth will be peace—harmony with God and others and restful security in the Lord (Isa. 32:16f). Proverbs 12:28 promises, "In the way of righteousness is life; and in the pathway threof there is no death." (Complete Biblical Library Hebrew-English Dictionary) Tsedaqah - 157x in 150v - Usage: honesty(1), justice(1), merits(1), right(2), righteous(1), righteous acts(3), righteous deeds(7), righteously(1), righteousness(136), rights(1), vindication(3). Gen. 15:6; 18:19; 30:33; Deut. 6:25; 9:4ff; 24:13; 33:21; Jdg. 5:11; 1 Sam. 12:7; 26:23; 2 Sam. 8:15; 19:28; 22:21,25; 1 Ki. 3:6; 8:32; 10:9; 1 Chr. 18:14; 2 Chr. 6:23; 9:8; Neh. 2:20; Job 27:6; 33:26; 35:8; 37:23; Ps. 5:8; 11:7; 22:31; 24:5; 31:1; 33:5; 36:6,10; 40:10; 51:14; 69:27; 71:2,15f,19,24; 72:1,3; 88:12; 89:16; 98:2; 99:4; 103:6,17; 106:3,31; 111:3; 112:3,9; 119:40,142; 143:1,11; 145:7; Prov. 8:18,20; 10:2; 11:4ff,18f; 12:28; 13:6; 14:34; 15:9; 16:8,12,31; 21:3,21; Isa. 1:27; 5:7,16,23; 9:7; 10:22; 28:17; 32:16f; 33:5,15; 45:8,23f; 46:12f; 48:1,18; 51:6,8; 54:14,17; 56:1; 57:12; 58:2; 59:9,14,16f; 60:17; 61:10f; 63:1; 64:6; Jer. 4:2; 9:24; 22:3,15; 23:5; 33:15; 51:10; Ezek. 3:20; 14:14,20; 18:5,19ff,24,26f; 33:12ff,16,18f; 45:9; Dan. 9:7,16,18; Hos. 10:12; Joel 2:23; Amos 5:7,24; 6:12; Mic. 6:5; 7:9; Zech. 8:8; Mal. 3:3; 4:2 Related Resources on Righteousness: American Tract Society Righteousness Bridgeway Bible Dictionary Righteousness Charles Buck Dictionary Righteousness Easton's Bible Dictionary Righteousness Holman Bible Dictionary Righteousness Hastings' Dictionary of the Bible Righteousness Hastings' Dictionary of the NT Righteousness Righteous, Righteousness Watson's Theological Dictionary Imputed Righteousness Righteousness International Standard Bible Encyclopedia Righteousness McClintock and Strong's Bible Encyclopedia Righteousness The Jewish Encyclopedia Right and Righteousness In Zephaniah 3:20 (commentary) we read “At that time I will bring you in, Even at the time when I gather you together; Indeed, I will give you renown and praise Among all the peoples of the earth, When I restore your fortunes before your eyes,” Says the LORD. Praise (08416)(tehillah, תְּהִלָּה) is a feminine noun derived from the verb halal and sometimes denotes a quality or attribute of some person or thing, "glory or praiseworthiness". Tehillah means praise or adoration and describes the speaking of positive words about the excellence of another (2 Chr 20:22). Tehillah in some contexts can speak of renown or reputation (Jer 49:25). In Ps 111:10 tehillah describes the character of God which deserves praise. In Deut 10:21 Moses speaking to Israel records that God "is your praise." The Septuagint translates tehillah in Isa 61:11 with the Greek noun agalliama (not used in NT) which means rejoicing, joyful, worship. Beloved, don't miss this point -- agalliama speaks of great and exceeding joy and comes from the verb agalliao (used in the NT - Mt 5:12-note, of Mary's spirit when she was told she would bear the Messiah = Lk 1:47-note) which means in essence to jump for joy. The Spirit is painting quite a vivid picture of the glorious time to come when the Righteous Branch, the Messiah reigns the world from His Temple in Jerusalem. This will be a time of exceeding joy for all redeemed Jews and it will be on display before all the nations (Gentiles). Dear Gentile believer you will witness this time of abundant praise. One gets a picture of an almost continual time of worship and praise, not just 15-30 minutes before a sermon on Sunday! To spring up before all the nations (Heb = goy, plural = goyim used in modern Yiddish sometimes as a derogatory term, but it will not be derogatory in the Millennium!) - The Hebrew "in the sight" or "in front of." The TWOT says "Prominently before." (e.g., Ps 119:46 "I will also speak of Your testimonies before kings And shall not be ashamed. " and in Ps 90:8 "you have placed your iniquities before you." Woe!) The Septuagint translates neged with the preposition enantion which means in the presence of. The picture is that this Jewish "fruit" will be public, visible for all Gentiles to see. Gary Smith adds that "This partially explains why the nations will come to Zion and will join in this praise of God (Isa 52:10; 60:6, 9; 66:18)." College Press NIV Commentary - The closing note, before the nations, reminds the covenant people that they are blessed not only for their own enjoyment, but also for the consequent blessing to others who need to see God's light. Gilbrant - In the spring, it is a beautiful sight to see the seeds that were planted in a field or garden spring up. So the Lord will do something beautiful as He causes righteousness and praise to spring up in front of all nations. The parallel with Isa 61:10 shows that the praise is because of the salvation the Lord gives through his suffering and resurrected Servant. This is a reason for his joy. (Complete Biblical Library Commentary) Spring up...spring up (06779) (tsamach) is a verb which means to sprout, spring up, grow up and speaks of literal growth (Ge 2:5, 9, 3:18, etc) and figurative growth (trouble in Job 5:6, truth = Ps 85:11). The first use in Isa 61:11 is literal and the second is figurative. I love the picture that it is God and I assume His Spirit Who so controls these Jewish believers in the Millennial Kingdom that righteousness and praise spring up supernaturally. O glorious day! Maranatha! David