Isaías 61
John MacArthur · Citado em PreceptAustin
Isaías 61
MacArthur - Genuine praise includes a testimony to others of God’s plan of redemption. Isaiah 40:9 Get yourself up on a high mountain, O Zion, bearer of good news (Lxx = euaggelizo), Lift up your voice mightily, O Jerusalem, bearer of good news (Lxx = euaggelizo); Lift it up, do not fear. Say to the cities of Judah, "Here is your God!" NET Note -The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and Isa 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mévaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mévaseret) employed in 40:9, where Zion is addressed as a herald. Isaiah 41:27 "Formerly I said to Zion, 'Behold, here they are.' And to Jerusalem, 'I will give a messenger of good news.' Isaiah 52:7 How lovely on the mountains Are the feet of him who brings good news (Lxx = euaggelizo), Who announces peace And brings good news (Lxx = euaggelizo) of happiness, Who announces salvation, And says to Zion, "Your God reigns!" Comment - This clearly refers to the Gospel of salvation for it is quoted in that sense by Paul in Ro 10:15+. MacArthur has an interesting note - Messengers will traverse the mountains around Jerusalem to spread the good news of the return of redeemed Israel to the Land (40:9; 61:1; Na 1:15). Paul broadened this millennial reference to the preaching of the gospel in the kingdom to include spreading the gospel of God’s grace from the time of Jesus Christ on (Ro 10:15+; cf. Eph 6:15+). Isaiah 60:6 "A multitude of camels will cover you, The young camels of Midian and Ephah; All those from Sheba will come; They will bring gold and frankincense, And will bear good news (Lxx = euaggelizo) of the praises of the LORD. Isaiah 61:1 The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; Jeremiah 20:15 Cursed be the man who brought the news To my father, saying, "A baby boy has been born to you!" And made him very happy. Nahum 1:15 Behold, on the mountains the feet of him who brings good news (Lxx = euaggelizo), Who announces (Lxx = anaggello) peace! Celebrate your feasts, O Judah; Pay your vows. For never again will the wicked one pass through you; He is cut off completely. Bring good news in the Lxx in Isaiah 61:1 is euaggelizo/euangelizo the NT verb meaning predominately to make known God's message of salvation with authority and power, in short to preach the Gospel (as translated in Lk 4:18, cf. Ps. 25:16–21; Matt. 9:12–13; Mark 2:17; Luke 5:31–32). This prophecy was clearly fulfilled in Messiah's first coming but sadly was largely rejected by those in Israel (Read John 1:9-11-note) Mark 1:1+ The beginning of the Gospel of Jesus Christ, the Son of God.....(Mk 1:15+) and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the Gospel.” Matthew 4:23+ Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the Gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. To the afflicted ("the poor") - ("He has commissioned me to encourage the poor." = NET; "because the LORD has anointed me to bring good news to the poor" = ESV) Related Resource Jesus and the poor: two texts and a tentative conclusion - Hans Kvalbein The intended audience is not the "rich and famous" but the "down and out!" Jesus' addressed a similar audience in the NT, an audience much more likely to be receptive to the Gospel... Matthew 9:12-13+ But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Mark 2:17+ And hearing this, Jesus *said to them, “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.” Luke 5:31-32 And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. 32 “I have not come to call the righteous but sinners to repentance.” Afflicted (06035)(anav from 'anah = to be bowed down, afflicted, humbled) can speak of literal affliction, but more often is used figuratively to speak of spiritual affliction or spiritual poverty. The first OT use describes Moses as "very humble." (Nu 12:3) Anav is translated in Isaiah 61:1 in the Septuagint with the adjective ptochos which speaks of abject literal poverty but more importantly of total spiritual poverty outside of salvation in Christ. Jesus used ptochos with this sense when He declared "Blessed are the poor (ptochos) in spirit, for theirs is the kingdom of heaven." (Mt 5:3-note) Some uses of anav (Ps 21:27) are translated in the Septuagint with the word penes which "pertains to being obliged to work for a living, but not being reduced to begging (as with ptochos)"(BDAG) The root verb 'anah helps understand the mean of the adjective anav for the verb refers to affliction God uses "to prompt repentance; for example, the purpose of the wilderness wandering was to humble Israel (Deut. 8:2-3). This is a recurrent theme in Scripture. The Exile is similarly viewed as to nature and end (Psalm 102:23; Isaiah 64:12; Zech. 10:2). God is therefore thanked for affliction (Psalm 88:7; Psalm 90:15; Psalm 119:75; Lament. 3:33). Another theological theme frequently connected with this word (Verb - 'anah) is self-inflicted inner pain expressing contrition and often accompanied by fasting. These are commanded by God (Leviticus 16:29, 31) for the Day of Atonement. It is striking that this is the only time such fasting and contrition are enjoined by God." (Theological Wordbook of the Old Testament online) Leonard Coppes on the adjective 'anav - This adjective stresses the moral and spiritual condition of the godly as the goal of affliction implying that this state is joined with a suffering life rather than with one of worldly happiness and abundance. ʿānāv expresses the intended outcome of affliction: humility. Moses' description of himself (Numbers 12:3) as such a man is no proud boast, but merely a report of his position: absolute dependence on God (cf. Paul's statement in Acts 20:19). Of all men he was most properly related to God. Throughout the rest of scripture such an attitude and position is lauded as blessed and to be desired. This is the goal which God intended when he afflicted his people and toward which they are to endure affliction. The humble consider and experience God as their deliverer (Ps 10:17; 76:9) receiving grace (undeserved favor) from him (Proverbs 3:34). They rejoice when God is praised, seek God (Ps 69:32), and keep his ordinances (Zeph. 2:3). They wait on God (Ps 37:11) and are guided by him (Ps 25:9). As such they are commended as being better than the proud (Pr 16:19). They are contrasted with the wicked (Ps 37:11) and the scoffers (Proverbs 3:34). Isaiah (Isaiah 61:1) writes that it is to such that the anointed of the Lord is to preach the good news of salvation (the parallel here is "the brokenhearted"). They are conscious of divine approval and are confident that in the eschaton God will save them (Ps 76:9; 147:6;149:4). It is interesting that the unleavened bread of Passover is called the bread of affliction (Dt. 16:3) inasmuch as it constitutes a material reminder of sin which is the ultimate (sometimes immediate) cause of affliction (Ps 25:18), the bondage of sin (especially that hardship in Egypt), and God's deliverance (Lam 3:19). (Theological Wordbook of the Old Testament online) Gilbrant on anav - Affliction occurs in every life, and God intends to use it to develop humility in his people. In the OT, godliness is connected with suffering much more often than with worldly abundance. The noun ʿānāv expresses the desired moral and spiritual result of affliction. Some uses of ʿānāv emphasize the fact of poverty and need. Solomon said that one who is gracious to the poor will be blessed (Prov. 14:21). But Amos complained that the needy were being sold as slaves for the price of a pair of sandals (Amos 2:6f). Some will trample the afflicted (Amos 8:4). A dominant characteristic of the afflicted is their vulnerability to being abused by the powerful. But God takes the role of Protector for the godly who fall in this category. Remembering their plight (Ps. 9:12, 18), God rises in judgment to save them (Ps. 76:9). The Messiah will decide in equity for them (Isa. 11:4). The Lord strengthens their heart (Ps. 10:17), leads them in justice, teaches them his ways (Ps. 25:9), supports them (Ps. 147:6) and promises to beautify them with salvation (Ps. 149:4). They will inherit the land, delight in abundant prosperity (Ps. 37:11) and be filled with gladness (Ps. 34:2). Moses described himself as the one who most fully exemplified this trait (Num. 12:3). This was not an arrogant claim to perfection; it was simply a recognition that he had been most thoroughly humbled by the afflictions God had allowed in his life. He would surely agree that it is better to be of humble spirit with the lowly than to divide the spoil with the proud (Prov. 16:19). (Complete Biblical Library Hebrew-English Dictionary) Anav - 20x in 19v - Usage: afflicted(8), afflicted ones(1), humble(10), poor(1). Numbers 12:3 (Now the man Moses was very humble, more than any man who was on the face of the earth.) Psalm 9:12 For He who requires blood remembers them; He does not forget the cry of the afflicted. Psalm 10:12 Arise, O LORD; O God, lift up Your hand. Do not forget the afflicted. Psalm 10:17 O LORD, You have heard the desire of the humble; You will strengthen their heart, You will incline Your ear Psalm 22:26 The afflicted will eat and be satisfied; Those who seek Him will praise the LORD. Let your heart live forever! Psalm 25:9 He leads the humble in justice, And He teaches the humble His way. Psalm 34:2 My soul will make its boast in the LORD; The humble will hear it and rejoice. Psalm 37:11 But the humble (Lxx = praus = gentile) will inherit the land And will delight themselves in abundant prosperity. ESV Study Bible Note - Jesus uses the first half of this verse in the third beatitude (Matt. 5:5). The benefits Jesus describes there are all revealed at the last day, and it is legitimate to see Ps. 37:11 referring to this in its original context. First, the psalm is concerned with ultimate outcomes, not simply the benefits of this present world; second, OT Wisdom Literature as a whole addresses the same concern (cf. note on v. 9).
Isaías 61
MacArthur adds "All that horrific judgment would come about because Israel refused to recognize the time of her visitation, when the Lord Jesus Christ, God incarnate, offered them salvation and redemption. “He was in the world, and the world was made through Him, [but] the world did not know Him. He came to His own, and those who were His own did not receive Him” (John 1:10–11). (MacArthur NT Commentary - Luke) Thomas
Isaías 61
MacArthur - The Messiah will reverse Israel’s earlier dealings with the underprivileged (Isa 3:14, 15; 10:2). Isaiah 29:19 The afflicted also will increase their gladness in the LORD, And the needy of mankind will rejoice in the Holy One of Israel. Isaiah 61:1 The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; Amos 2:7 "These who pant after the very dust of the earth on the head of the helpless Also turn aside the way of the humble; And a man and his father resort to the same girl In order to profane My holy name. Zephaniah 2:3 Seek the LORD, All you humble of the earth Who have carried out His ordinances; Seek righteousness, seek humility. Perhaps you will be hidden In the day of the LORD'S anger. Comment - Who would seek Jehovah? Not the proud of this earth, the rich and famous, but those who are bent over and humble in spirit. MESSIAH BINDS UP THE BROKENHEARTED He has sent me to bind up the brokenhearted (Isa 57:15 66:2 Ps 34:18 51:17 147:3 Ho 6:1 2 Co 7:6) - This description of Messiah is not included in most modern translations but is found in the KJV. Luke 4:18KJV+ reads "He hath sent me to heal the brokenhearted." While it may not be in accepted as authentic by most modern experts, one cannot deny the beauty of this phrase which is found here in the original passage. It is also worth noting that the verb for "bind up" (chabash) is used several times in the setting of the future restoration of Israel in the Millennium. W E Vine writes that "The binding up of the brokenhearted is that of applying a relieving bandage to heart wounds. The Gospel of Luke almost immediately records the Lord’s tender acts in this respect (see Lk 4:40+; also the case of the widow of Nain, Lk 7:13–15+; the woman with the issue of blood, and the daughter of Jairus, Lk 8:43–56+; the women with the spirit of infirmity, Lk 13:11–13+; and the lepers in Samaria, Lk 17:11–19+). (Collected Writings of W E Vine)
Isaías 61
MacArthur adds that "Jesus fulfilled these words (Isa 9:1, 2; Mt 4:13–16) when He applied them to miracles of physical healing and freedom from spiritual bondage during His incarnation (Mt 11:5; Lk 4:18). Under the Servant’s Millennial reign on earth, spiritual perception will replace Israel’s spiritual blindness and her captives will receive their freedom (Isaiah 29:18; 32:3; 35:5; 61:1). KJV Bible Commentary on open blind eyes and bring out prisoners - The statement here is very similar to that of Isaiah 61:1–2, which the New Testament definitely states was fulfilled in Jesus Christ (cf. Lk 14:18; 2 Tim 2:26; Heb 2:14–15). Robert Neighbour - The devil has many bound, but Jesus Christ can open the prison bars and give deliverance to the captive (cf Isa. 61:1, 2). Liberty (01865)(deror) means a flowing or free running (this literal use found in Ex 30:23). Figuratively deror described a release, liberty or emancipation. Deror refers to the freedom proclaimed during the year of Jubilee (Lev. 25:10; cp Jer. 34:8, 15, 17). In the Year of Jubilee, slaves were released and allowed to return to their families and land was restored to its original owners. In our current passage Isaiah 61:1 deror is a prophetic sense to describe Messiah's announcing good news to captives. The Septuagint (Lxx) translate deror with the Greek noun aphesis which literally means to send away and thus refers to a remission as when one remits (pardons, cancels) a debt. To release from captivity. Aphesis is used to describe what characterizes redemption Paul writing.... In Him (Messiah) we have redemption (apolutrosis) through His blood, the forgiveness (aphesis) of our trespasses, according to the riches of His grace (Ephesians 1:7-note) in Whom (Messiah) we have redemption, the forgiveness (aphesis) of sins. (Colossians 1:14-note) Related Resources: Paul Wilbur - Year of Jubilee - song Song - Year of Jubilee Michael Card - Jubilee - song What is the Year of Jubilee? Illustration - A band of Algerian pirates had taken many prisoners, who were chained to the oars to row their masters. Suddenly ships of war were seen in the distance, and the captives knew the re was hope. But their masters came on deck. "Pull for your lives," cried they. The whip was laid on, and the poor captives were forced to pull, and thus, by their own efforts, to fly from their rescuers. So Satan is a hard taskmaster, and when Jesus comes to the soul, and it is about to yield, Satan places all sorts of snares for it. MESSIAH GIVES RECOVERY OF SIGHT TO THE BLIND And freedom to prisoners - This phrase is not directly translated in the Septuagint (Lxx). Instead the Greek of Isaiah 61:1 reads "kai tuphlois anablepsin " which translated means "recovery of sight to the blind," which in fact are the very words Jesus read in Luke 4:18.
Isaías 61
MacArthur - The prophecy described a future siege against the nation, indicating that there would be significant devastation before there was repentance and conversion in Israel (cf. Zech 14:1, 2). Isaiah 61:2 To proclaim the favorable year of the LORD And the day of vengeance of our God; To comfort all who mourn Lxx - kalesai eniauton kuriou dekton (favorable, acceptable, pleasing; cp use in 2 Cor 6:2 which quotes from Isa 49:8) kai hemeran antapodoseos parakalesai pantas tous penthountas BGT καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως παρακαλέσαι πάντας τοὺς πενθοῦντας English translation of Septuagint - to summon the acceptable year of the Lord and the day of retribution, to comfort all who mourn NET Isaiah 61:2 to announce the year when the LORD will show his favor, the day when our God will seek vengeance, to console all who mourn, NLT Isaiah 61:2 He has sent me to tell those who mourn that the time of the LORD's favor has come, and with it, the day of God's anger against their enemies. KJV Isaiah 61:2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; ESV Isaiah 61:2 to proclaim the year of the LORD's favor, and the day of vengeance of our God; to comfort all who mourn; NIV Isaiah 61:2 to proclaim the year of the LORD's favor and the day of vengeance of our God, to comfort all who mourn, ASV Isaiah 61:2 to proclaim the year of Jehovah's favor, and the day of vengeance of our God; to comfort all that mourn; CSB Isaiah 61:2 to proclaim the year of the LORD's favor, and the day of our God's vengeance; to comfort all who mourn, NKJ Isaiah 61:2 To proclaim the acceptable year of the LORD, And the day of vengeance of our God; To comfort all who mourn, NRS Isaiah 61:2 to proclaim the year of the LORD's favor, and the day of vengeance of our God; to comfort all who mourn; YLT Isaiah 61:2 To proclaim the year of the good pleasure of Jehovah, And the day of vengeance of our God, To comfort all mourners. NAB Isaiah 61:2 To announce a year of favor from the LORD and a day of vindication by our God, to comfort all who mourn; NJB Isaiah 61:2 to proclaim liberty to captives, release to those in prison, to proclaim a year of favour from Yahweh and a day of vengeance for our God, to comfort all who mourn GWN Isaiah 61:2 He has sent me to announce the year of the LORD's good will and the day of our God's vengeance, to comfort all those who grieve. favorable: Lev 25:9-13 Lu 4:19 2Co 6:2 and: Isa 34:8 35:4 59:17,18 63:1-6 66:14 Ps 110:5,6 Jer 46:10 Mal 4:1-3 Lu 21:22-24 1 Th 2:16 2 Th 1:7-9 to comfort: Isa 25:8 57:18 66:10-12 Jer 31:13 Mt 5:4 Lu 6:21 7:44-50 John 16:20-22 2 Co 1:4,5 2 Th 2:16,17 TIME GAP BETWEEN FIRST COMING AND SECOND COMING PART 1: THE YEAR OF FAVOR To proclaim the favorable year of the LORD ("to announce the year of the Lord's favor") - This passage was read ("proclaimed" and expounded) by Jesus in the Synagogue in Lu 4:19+. However Jesus stopped His reading in the middle of the verse! His first advent was to die as the Lamb of God (Jn 1:29), which would bring in a day of grace, which we are in today. His Second Advent will bring the day of vengeance. Vine on year - The year stands not for a particular date but for a season. That season lasted during the days of the Lord’s testimony and subsequently in the proclamation of the Gospel to Israel; it applies in a wider sense to the whole period of Gospel grace. God in mercy will shorten the period of the exercise of His wrath (Ed: Vine is alluding to the Seven Year period known as Daniel's Seventieth Week). The Lord, in quoting this passage in the synagogue (in Luke 4:16-21), finished His quotation at the preceding clause. He had not come to earth to usher in the day of vengeance. Later He foretold that the days of vengeance would come upon the nation, and that Jerusalem would be “trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:22-24). Herman Austel has an interesting comment on year stating that some uses are "not date formulas, yet highly descriptive and sometimes with prophetic significance are such year names as shenat rāṣôn "year of favor" (Isaiah 61:2). This speaks of the salvation provided by the Messiah and uses imagery derived from the shenat derôr "year of release" (Leviticus 25:10-11; Ezekiel 46:17), also called the shenat yôbēl "year of Jubilee" (Leviticus 25:13) in which all who had sold themselves into slavery are released. Similar is the shenat shemiṭṭâ "year of remission" (of debts, every seven years, Dt. 15:1; 31:10). The shenat̠ ge’ûlîm "year of vengeance," is a time of deliverance for God's people as God deals with their former oppressors (Isaiah 63:4-note). (Theological Wordbook of the Old Testament online) Favorable (07522)(ratson/rason from ratsah) is a masculine noun meaning pleasure, delight, desire, will, favor, acceptance. P In Isa 49:8 God promises "“In a favorable (ratson) time I have answered You, And in a day of salvation I have helped You; And I will keep You and give You for a covenant of the people, To restore the land, to make them inherit the desolate heritages." Ps 5:12 says "it is You who blesses the righteous man, O LORD, You surround him with favor (ratson) as with a shield." The Septuagint translates ratson here with dektos means acceptable, welcome, pleasing as used in Lk 4:24+. It conveys the picture of a "open" reception, much like when one puts the "welcome mat" on their front door step. Vine adds that ratson represents a concrete reaction of the superior to an inferior. When used of God, ratson may represent that which is shown in His blessings (Dt. 33:16). Thus Isaiah speaks of the day, year, or time of divine “favor”-in other words, the day of the Lord when all the blessings of the covenant shall be heaped upon God’s people (Isa 49:8; 58:5; 61:2). (Complete Expository Dictionary of Old and New Testament Words) PART 2: THE DAY OF VENGEANCE And the day of vengeance of our God Isa 35:4): This portion of the verse was not fulfilled in Jesus' first coming but awaits His Second Coming His His return when He will "judge the living and the dead, and by His appearing and His kingdom" (2 Ti 4:1+) Earlier Isaiah promised For the LORD has a day of vengeance, A year of recompense (PAYDAY SOMEDAY!) for the cause of Zion. (Isa 34:8+) Say to those with anxious heart (Say to the hasty of heart," i.e., those whose hearts beat quickly from fear) , “Take courage, fear not. Behold, your God will come with vengeance; The recompense of God will come, But He will save you.” (Isa 35:4+) Paul describes this day of vengeance... For after all it is only just for God to repay with affliction those who afflict you, 7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8 dealing out retribution (vengeance - ekdikesis literally that which proceeds "out of justice" thus giving justice to someone who has been wronged) to those who do not know God and to those who do not obey (believe - see Obedience of faith) the Gospel of our Lord Jesus. 9 These will pay (PAYDAY SOMEDAY!) the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, 10 when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed–for our testimony to you was believed. (2 Th 1:6-10) Day of vengeance - See notes below on this phrase. Vengeance (05359)(naqam from the verb naqam = to avenge or take vengeance) is the act of taking revenge (harming someone in retaliation for something harmful they have done). It refers to punishment inflicted or retribution exacted for an injury or wrong and can refer to punishment beyond what is physical. Vengeance is translated with the Greek noun antapodosis (from antí = in turn + apodídomi = render. Verb form = antapodidomi = give back in return for something received) which describes the action of recompensing, repaying or rewarding and stresses the action of giving back an equivalent and can be a positive or negative recompense. In the present context it is used in a negative sense (contrast positive sense in Col 3:24). The Hebrew noun naqam is used also in Isaiah 63:4 (Isaiah 63:1-4 describing the time of the Great Tribulation) which helps understand the next phrase "to comfort all who mourn." Isaiah 63:4-commentary "For the day of vengeance was in My heart, And My year of redemption has come. Comment: In Isaiah 63 Messiah is explaining why He had trodden "the wine trough" and "the peoples." It is not because He is some "heavenly tyrant gone berserk!" (Oswalt). For some His Second Coming will accomplish divine vengeance. For others it will accomplish divine deliverance (redemption), with the primary application being to the persecuted nation of Israel in the last days as the Antichrist unleashes his satanic inspired fury on God's Chosen People (cf Rev 12:13-17-note where the "woman" is not a literal woman but in context is the nation of Israel - see explanation of "woman" in Revelation 12). THE PHRASE "DAY OF VENGEANCE" Day of vengeance - This phrase is found 5 times in the OT - Pr 6:34, Isa 34:8, 61:2, 63:4 and Jer 46:10. This day reflects to a large degree the consummation of the Day of the Lord, described in many OT passages, such as Zephaniah... “Therefore, wait for Me,” declares the LORD, “For the day when I rise up to the prey. Indeed, My decision is to gather nations (= goyim = Gentiles), to assemble kingdoms, to pour out on them My indignation ( intense anger), all My burning anger (nose, nostril, and anger); For all the earth will be devoured By the fire of My zeal. (Zeph 3:8-note) The day of vengeance was promised earlier in Isaiah's prophecy Isaiah 34 describing the "LORD'S indignation...against all the nations...a day of vengeance" (Isa 34:2, 8) following in Isaiah 35 by a description of God's salvation... "Say to those with anxious heart, "Take courage, fear not. Behold, your God (He is speaking to Judah/Israel) will come with vengeance. The recompense of God will come, but (this is an important contrast) He will save you (cf "mighty to save" Isa 63:1-note. The "you" refers to the believing remnant in Isaiah's day but more fully to those Jews in the last days [Great Tribulation = the ultimate day of vengeance] who place their faith in Messiah = believing remnant of Israel). 5 Then (When? When the Redeemer returns and saves) the eyes of the blind will be opened, and the ears of the deaf will be unstopped (compare Jesus' first "sermon" in Lk 4:16-21-note which was based on the text of Isa 61:1-2a). 6 Then (When is then? When Messiah returns as described here in Isaiah 63:1-6-note) the lame will leap like a deer, and the tongue of the dumb will shout for joy (cf the concept of the Year of Jubilee). For waters will break forth in the wilderness and streams in the Arabah (The topography will change when Messiah returns to defeat His enemies and establish His Millennial Kingdom-see description). 7 And the scorched land will become a pool, and the thirsty ground springs of water; In the haunt of jackals, its resting place, Grass becomes reeds and rushes. 8 And a highway will be there, a roadway, And it will be called the Highway of Holiness (leading the redeemed to the Holy City and Messiah's Holy Temple, cp Mal 3:1-4-note). The unclean will not travel on it, but it will be for him who walks that way, And fools will not wander on it. (Isa 35:4-8) Comment: Remember the context. Isaiah is speaking to Judah and Jerusalem. Those who walk on the Highway of Holiness will be "the redeemed" (Isa 35:9), "the ransomed of the LORD" (Isa 35:10), in short, the believing Jewish remnant. J
Isaías 61
MacArthur - Israel will inherit the land promised to Abraham (Ge 12:1, 7-note; Ge 13:15; 15:18). During the Millennial kingdom, that will be the land of Israel as we know it today. In the eternal kingdom, it will be the New Jerusalem, capital of the new creation. I may be glorified. The ultimate mission of Israel is to glorify the Lord (Isa 49:3; 61:3). Believers today can be and should be oaks of righteousness for a world filled with "dead trees" (so to speak) to see. As we grow (a command not a suggestion) in grace and the knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18-note), we should be becoming like large, vibrant oaks, flourishing with righteous deeds and acts, because we are learning to depend more and more on the supernatural strength of the Holy Spirit Who Alone enables us to bear much fruit (cf Jn 15:5). The lost will be convicted and the saved encouraged when they see us bearing supernatural righteous fruit, and they realize that it is the LORD Alone Who deserves all the glory. Jesus' command in the Sermon on the Mount in a sense is calling on all believers to be "oaks of righteousness" “Let your light shine (aorist imperative - a command we can obey only by depending wholly on the Holy Spirit!) before men in such a way (NOTE THIS KEY QUALIFIER - THEY SEE OUR DEEDS BUT ULTIMATELY THEY SEE THEY ARE GOD'S DEEDS) that they may see your good works, and glorify your Father who is in heaven. (Mt 5:16-note)
Isaías 61
MacArthur - "The purpose of the Lord’s consolation of the mourners after centuries of suffering (Isa 60:20) will be to glorify Himself (Isa 60:21)." W E Vine - In the Millennial state the fruitfulness and glory of nature will be accompanied by the moral excellence of the nation. The people will be “all righteous”. The word “Jew” will never again be a term of national and moral reproach. Israel will be in permanent possession of the land, and that by what is here metaphorically described as “the Lord’s planting.” It will be by reason of this that they are righteous. They will be like a green shoot or sprout (Eng. text, “branch”). The same word is used of Christ in 11:1. God’s grace will do the planting, and that for His glory. 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. My son Mark and I were digging out the stump of an old tree in his front yard. The tree had been only 5 inches in diameter, so we didn't think the task would be difficult. After digging around the stump and cutting through the surface roots, we fastened a nylon tow rope to the back of my truck and pulled. Nothing happened. We dug some more, cut out some more roots, and tried again. Still no success. On the third try the heavy nylon rope broke. Strong, deep roots had anchored that tree firmly in the ground. In the Bible, godly people are often likened to trees (Ps. 1:3; Prov. 12:3). Joni Eareckson Tada wrote about this in her book Diamonds in the Dust: "The branches of growing trees not only reach higher, but their roots grow deeper. It's impossible for a strong tree to have high branches without having deep roots. It would become top-heavy and topple over in the wind." Then Joni observed, "The same is true with Christians. It's impossible for us to grow in the Lord without entwining our roots around His Word and deepening our life in His commands." Would you like to be a tall, immovable tree? That comes only through a life of Bible study, discipline, and tested faith--conditions that produce deep roots. --DCE We read and learn the Word of God To fix it firmly in our heart; And when we act upon that Word, Its truth from us will not depart. --DJD The roots of stability come from being grounded in God's Word. he Power Of Praise The Lord has anointed Me . . . to give them beauty for ashes, the oil of joy for mourning. —Isaiah 61:1,3 Praise is powerful! When Scottish pastor Robert Murray McCheyne was troubled with a coldness of heart toward the things of the Lord, he would sing the praises of God until he felt revived in his spirit. Those in his household were often able to tell what hour he awoke because he began the day with a psalm of praise. One day, while he was trying to prepare his heart for preaching, he wrote in his journal: “Is it the desire of my heart to be made altogether holy? . . . Lord, You know all things . . . . I’ve felt so much deadness and grief that I cannot grieve for this deadness. Toward evening I revived. Got a calm spirit through [singing psalms] and prayer.” McCheyne had been uplifted by praising God. Perhaps you feel as if you are mired in what John Bunyan called the “slough of despond.” Lift a song of praise to the Lord. The psalmist said, “I will sing of the mercies of the Lord forever” (89:1). When we do that, the praise will flow not only from our lips but also from our heart. The Lord delights to give “the oil of joy for mourning, the garment of praise for the spirit of heaviness” (Isa. 61:3). Yes, “it is good to sing praises to our God”—at all times (Ps. 147:1). Praise, my soul, the King of heaven, To His feet your tribute bring; Ransomed, healed, restored, forgiven, Evermore His praises sing. —Lyte If you find yourself wearing a spirit of heaviness, try on a garment of praise. By Paul Van Gorder The Oil Of Helpfulness Read: Isaiah 61:1-3 The Lord has anointed Me . . . to give them beauty for ashes, the oil of joy for mourning. —Isaiah 61:1,3 There’s a story of an eccentric old man who carried an oil can with him everywhere he went. If he passed through a squeaky door or a stiff gate, he applied oil to the hinges. His practice of lubricating made life easier for those who followed after him. Nearly every day we encounter people whose lives creak and grate harshly with problems. In such situations we face two choices—either to aggravate their problems with a spirit of criticism or to lubricate their lives in the Spirit of Christ. Some people we meet carry unbearable burdens and long for the oil of a sympathetic word. Others are defeated and feel like giving up. Just one drop of encouragement could restore their hope. Still others are mean and sin-hardened. Such people can become pliable toward the saving grace of Christ through regular applications of the oil of kindness. When we receive Christ as our Savior and Lord, the Holy Spirit indwells us and equips us to bless others. If we’re prepared to pour out God’s oil of helpfulness every day and everywhere, beginning at home, we’ll minister Christ’s beauty and the oil of joy to many hurting people. Perhaps the old man with the oil can wasn’t so eccentric after all. Putting It Into Practice Lend a listening ear. Pause to pray specifically. Speak a word of encouragement. The human spirit can gain new hope from an encouraging word. By Joanie Yoder The Lighthouse Read: Isaiah 61:1–6 [The Lord bestows] on them a crown of beauty instead of ashes, the oil of joy instead of mourning. Isaiah 61:3 By its very existence, a ministry center in Rwanda called the “Lighthouse” symbolizes redemption. It sits on land where during the genocide in 1994 the country’s president owned a grand home. This new structure, however, has been erected by Christians as a beacon of light and hope. Housed there is a Bible institute to raise up a new generation of Christian leaders, along with a hotel, restaurant, and other services for the community. Out of the ashes has come new life. Those who built the Lighthouse look to Jesus as their source of hope and redemption. When Jesus went to the synagogue in Nazareth on the Sabbath, He read from the book of Isaiah and announced that He was the Anointed One to proclaim the Lord’s favor (see Luke 4:14–21). He was the One who came to bind up the brokenhearted and offer redemption and forgiveness. In Jesus we see beauty coming from the ashes (Isa. 61:3). He was the One who came to bind up the brokenhearted and offer redemption and forgiveness. We find the atrocities of the Rwandan genocide, when intertribal fighting cost more than a half-million lives, mind-boggling and harrowing, and we hardly know what to say about them. And yet we know that the Lord can redeem the atrocities—either here on earth or in heaven. He who bestows the oil of joy instead of mourning gives us hope even in the midst of the darkest of situations. Lord Jesus Christ, our hearts hurt when we hear about the pain and suffering that some endure. Have mercy, we pray. Jesus came to bring us hope in the darkest of circumstances. INSIGHT: Jesus announced His mission by reading from this messianic prophecy in Isaiah 61, a text that clearly anticipated His ministry to the marginalized and hurting (Luke 4:18–19). He offers good news, healing, freedom, release, and joy to supplant the heartaches that inevitably come our way. Jesus went to the cross to deal with the root cause of our brokenness—sin—so that one day we could experience an eternity where “there will be no more death or mourning or crying or pain” (Rev. 21:4). Jesus-followers can likewise be involved in important ministries of help and encouragement for the hurting. In what ways has Jesus responded to your own hurts and needs? In what ways can you respond to the needs of those around you who are hurting? By Amy Boucher Pye Isaiah 61:4 Then they will rebuild the ancient ruins, They will raise up the former devastations; And they will repair the ruined cities, The desolations of many generations. Isa 49:6-8 Isa 58:12 Eze 36:23-26, Ezek 36:33-36 Am 9:14,15 The restoration will result in the rebuilding and repairing of many things in the land of Israel. ICB - They will rebuild the old ruins. They will build up the places destroyed long ago. They will repair the ruined cities that were destroyed for so long. THEN: This expression of time should always prompt the question "When?" In this context, this refers to the time of Messiah's return after the day of vengeance, defeating His (and Israel's) enemies and setting up His 1000 year reign of the Messiah as King of kings. And so this next section in Isaiah 61:4-11 describes God's gracious purposes toward the nation of Israel, specifically how He will bless the redeemed of Israel in the future Millennium. Ryrie Study Bible - Isaiah 61:4-11 A description of conditions in the Millennial kingdom.
Isaías 61
MacArthur - Cruel slaughter and captivity at the hands of the Babylonians were sufficient payment for past sins; so someday after worldwide dispersion, Israel will return to her land in peace and in the glory of Messiah’s kingdom. HCSB Note - That the people had received double punishment is a way of saying that their sentence was fully satisfied before God. KJV Bible Commentary - The Hebrew word double is misheneh, which refers to a doubling or a repetition. This signifies the extent of God’s blessings that would be manifold; they would be duplicated....the only legitimate interpretation is that all of these promises will be finally fulfilled during the millennial reign of Christ. Shame (01322)(bosheth from bosh = to be ashamed) means shame and disgrace. Shame a painful emotion resulting from an awareness of having done something dishonorable, unworthy, degrading, etc. Ezra recognized Israel's guilt before God Who had given them "to open shame." (Ezra 9:7) Motyer says "Shame is more than embarrassment and includes ‘reaping shame’, being disappointed of hope and exposed as fraudulent." Shame in the general moral sense of "disgrace" is indicated in 1 Sa 20:30; 2 Chr. 32:21; Ezra 9:7; Ps. 40:15; Isa. 30:5; Jer. 3:25. Boshet is also used in the expression "to put to shame," involving divine judgment on the enemies of God's people (Ps 109:29; 132:18). In addition, the expression "to know no shame" is noted in Zeph. 3:5, referring to the hardened consciences of the wicked. Baker on bosheth - A feminine noun denoting shame, humiliation, disgrace. The word depicts the feelings of guilt, disgrace, and embarrassment persons experience because of unfortunate acts or words committed (1 Sam. 20:30; 2 Chr. 32:21). Humiliation and disgrace was brought on God's people through the exile at the hands of Babylon (Ezra 9:7), but He could also bring shame on one's enemies (Job 8:22). Used with its related verb bôš, it could express deep shame (Isa. 42:17); with the word face following, it could express a face of shame (2 Chr. 32:21; Ezra 9:7; Jer. 7:19; Da 9:7, 8) meaning their "own shame." To be clothed with shame is a figurative expression of the psalmist (Ps. 35:26; 132:18). The phrase "shame of your youth" (Isa. 54:4) refers to Israel's early indiscretions. The biblical authors would sometimes substitute this word for the word baʿal in a person's name, emphasizing the shame of ever recognizing such a pagan god (2 Sam. 2:8; Judg. 6:32). In other places and ways, it replaces the word baʿal that became so closely attached to the gods of Canaan (Jer. 3:24; cf. 11:13; Hos. 9:10). (Complete Word Study Dictionary – Old Testament) Bosheth - 27v - Usage: humiliation*(1), shame(21), shame*(2), shameful(1), shameful thing(3). 1 Sam. 20:30; 2 Chr. 32:21; Ezr. 9:7; Job 8:22; Ps. 35:26; Ps. 40:15; Ps. 44:15; Ps. 69:19; Ps. 70:3; Ps. 109:29; Ps. 132:18; Isa. 30:3; Isa. 30:5; Isa. 54:4; Isa. 61:7; Jer. 3:24; Jer. 3:25; Jer. 7:19; Jer. 11:13; Jer. 20:18; Dan. 9:7; Dan. 9:8; Hos. 9:10; Mic. 1:11; Hab. 2:10; Zeph. 3:5; Zeph. 3:19 Humiliation (03639)(kelimmah from kalam = sense of disgrace which attends public humiliation) means insult, reproach, ignominy. KJV translates kelimmah here as "confusion." In a parallel prophecy to Israel in Ezekiel Jehovah promises... They will forget their disgrace (kelimmah) and all their treachery which they perpetrated against Me, when they live securely on their own land (in the Millennium) with no one to make them afraid. (Ezekiel 39:26-note) Therefore they will possess a double portion in their land - Take possession. The Septuagint (Lxx) translation of Isa 61:7 is interesting for it speaks solely of the Land "Thus shall they inherit the land a second time." W E Vine comments "They will have, so to speak, a double possession in their land, which will be extended far beyond its former confines. Whereas formerly they were in confusion (Ed: One of the meanings of kelimmah), the objects of reproach and contempt, they will be filled with exceeding and unending joy. There will be altogether a double compensation for their former sufferings." (Collected Writings) Everlasting joy will be theirs - Yes, everlasting joy will the eternal possession of all of the redeemed in Israel, but beloved believer this truth is also one for believing Gentiles, for all the ages to come. Hallelujah! Just pause for a moment and ask the Spirit to expand your thoughts regarding the incredible phrase "Everlasting Joy!" O my. What a future. O my, what a giving God! Amen Everlasting joy - 3x in Scripture, all in Isaiah - Isaiah 35:10, Isaiah 51:11, Isaiah 61:7. Isaiah 61:8 For I, the LORD, love justice, I hate robbery in the burnt offering; And I will faithfully give them their recompense And make an everlasting covenant with them. I the Lord: Ps 11:7 33:5 37:28 45:7 99:4 Jer 9:24 Zec 8:16,17 I hate: Isa 1:11-13 1Sa 15:21-24 Jer 7:8-11 Am 5:21-24 Mt 23:14 I will faithfully give them Ps 25:8-12 32:8 Pr 3:6 8:20 2Th 3:5 And make an everlasting covenant with them. Isa 55:3 Ge 17:7 2Sa 23:5 Ps 50:5 Jer 32:40 Heb 13:20,21 NET For I, the LORD, love justice and hate robbery and sin. I will repay them because of my faithfulness; I will make a permanent covenant with them. KJV 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. ESV 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. For - Notice that all (or most of them) the versions begin with the preposition "for" which in this context is a term of explanation and begs the question "What is this verse explaining?" I agree with Vine's comment below that the "for" basically explains the preceding blessings (Isa 61:6-7). They can be counted on because of Jehovah's character - loves justice, hates robbery, faithful. W E Vine - The Lord makes known that in all this blessing His own character will be vindicated. He declares that He loves judgment and hates robbery with iniquity (R.V.), referring to the cruel treatment which Israel had sustained from their adversaries. In direct contrast to this He will give them their recompense in truth and make an everlasting covenant with them, with the result that they will be recognized among the nations as those whom the Lord has blessed—a complete reversal of present conditions. Butler - The restoration will be done righteously. God does not cheat, lie, etc. in order to do His work. He loves justice, equity, and truth. Many rulers in our world seem to love evil not good. The restoration will promote righteousness. In the restoration, God will make a treaty with Israel which will be for Israel’s benefit. And God does not break His Word—the promises are everlasting. Gary Smith - Love is a choice of the will that God makes; it is his choice to be emotionally involved by displaying his deep commitment to his people and to show his approval of a specific kind of favored action. God's choice to love just action is evident in all his behavior; it is central to his command that the Israelites should "maintain justice" (Isa 56:1) and His advice to avoid injustice (Isa 58:6; 59:4, 8, 14, 15). When "justice and salvation/righteousness" are used of God's activity, justice can take on the meaning of "saving justice" or God's "just saving deeds" (Isa 59:11, 14), but when it refers to human acts of justice, it refers to moral behavior that treats other people with equity and fairness. In order to emphasize the point, God states that he hates (the opposite of loves) human actions that involve unjust taking of things that belong to others as well as all other acts of "iniquity." (New American Commentary – Isaiah 40-66: Volume 15b) Justice (04941)(mishpat/mispat from shaphat = to judge, govern) is a masculine noun which "has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl. 12:14 is one such occurrence. Mishpat can also refer to the “rights” belonging to someone (Ex 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Ge 18:19—first occurrence); a judicial verdict (Dt. 17:9); the statement of the case for the accused (Nu 27:5); and an established ordinance (Ex 21:1). (Vine's Expository Dictionary) The Septuagint (Lxx) translates mishpat here with the noun dikaiosune the NT word for righteousness, which is is rightness of character before God and rightness of actions before men. Righteousness of God could be succinctly stated as all that God is, all that He commands, all that He demands, all that He approves, all that He provides through Christ. In the uses of mishpat, justice is frequently mentioned with righteousness in the same passage. ESV Study Bible Note - Justice is much more than legal equity; it refers to the entire scope of God’s government of his world. Thus, to “do justice” (Mic 6:8-note) involves, on the part of government, a fair and just use of power and proper functioning of a fair judicial system, especially to protect the weak from the strong. On the part of individuals, “justice” involves honest and fair business dealings and faithfulness to keep one’s word, as well as not taking advantage of the poor or those with less power or protection. Misphat is a key word in the Prophecy of Isaiah and is translated justice in the following passages Isaiah 1:17 Learn to do good;Seek justice; Reprove the ruthless, Defend the orphan, Plead for the widow. Isaiah 1:21 How the faithful city has become a harlot, She who was full of justice! Righteousness once lodged in her, But now murderers. Isaiah 1:27 Zion will be redeemed with justice And her repentant ones with righteousness. Isaiah 5:7 For the vineyard of the LORD of hosts is the house of Israel And the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress Isaiah 9:7 There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore *. The zeal of the LORD of hosts will accomplish this. Isaiah 10:2 So as to deprive the needy of justice And rob the poor of My people of their rights, So that widows may be their spoil And that they may plunder the orphans. Isaiah 16:5 A throne will even be established in lovingkindness, And a judge will sit on it in faithfulness in the tent of David; Moreover, he will seek justice And be prompt in righteousness. Isaiah 28:6 A spirit of justice for him who sits in judgment, A strength to those who repel the onslaught at the gate. Isaiah 28:17 "I will make justice the measuring line And righteousness the level; Then hail will sweep away the refuge of lies And the waters will overflow the secret place Isaiah 30:18 Therefore the LORD longs to be gracious to you, And therefore He waits on high to have compassion on you. For the LORD is a God of justice; How blessed are all those who long for Him. Isaiah 32:1 Behold, a king will reign righteously And princes will rule justly. Isaiah 32:16 Then justice will dwell in the wilderness And righteousness will abide in the fertile field Isaiah 33:5 The LORD is exalted, for He dwells on high; He has filled Zion with justice and righteousness Isaiah 40:14 With whom did He consult and who gave Him understanding And who taught Him in the path of justice and taught Him knowledge And informed Him of the way of understanding? Isaiah 40:27 Why do you say, O Jacob, and assert, O Israel, "My way is hidden from the LORD, And the justice due me escapes the notice of my God"? Isaiah 42:1 "Behold, My Servant (MESSIAH), whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. Isaiah 42:3 "A bruised reed He (MESSIAH) will not break And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. Isaiah 42:4 "He (MESSIAH) will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law." Isaiah 49:4 But I said, "I have toiled in vain, I have spent My strength for nothing and vanity; Yet surely the justice due to Me is with the LORD, And My reward with My God." Isaiah 51:4 "Pay attention to Me, O My people, And give ear to Me, O My nation; For a law will go forth from Me, And I will set My justice for a light of the peoples. Isaiah 56:1 Thus says the LORD, "Preserve justice and do righteousness, For My salvation is about to come And My righteousness to be revealed. Isaiah 59:8 They do not know the way of peace, And there is no justice in their tracks; They have made their paths crooked, Whoever treads on them does not know peace. Isaiah 59:9 Therefore * justice is far from us, And righteousness does not overtake us; We hope for light, but behold, darkness, For brightness, but we walk in gloom. Isaiah 59:11 All of us growl like bears, And moan sadly like doves; We hope for justice, but there is none For salvation, but it is far from us. Isaiah 59:14 Justice is turned back, And righteousness stands far away; For truth has stumbled in the street, And uprightness cannot * enter. Isaiah 59:15 Yes, truth is lacking; And he who turns aside from evil makes himself a prey Now the LORD saw, And it was displeasing in His sight that there was no justice. All 40 uses of Misphat in Isaiah - Isa. 1:17; Isa. 1:21; Isa. 1:27; Isa. 3:14; Isa. 4:4; Isa. 5:7; Isa. 5:16; Isa. 9:7; Isa. 10:2; Isa. 16:5; Isa. 26:8; Isa. 26:9; Isa. 28:6; Isa. 28:17; Isa. 28:26; Isa. 30:18; Isa. 32:1; Isa. 32:7; Isa. 32:16; Isa. 33:5; Isa. 34:5; Isa. 40:14; Isa. 40:27; Isa. 41:1; Isa. 42:1; Isa. 42:3; Isa. 42:4; Isa. 49:4; Isa. 50:8; Isa. 51:4; Isa. 53:8; Isa. 54:17; Isa. 56:1; Isa. 58:2; Isa. 59:8; Isa. 59:9; Isa. 59:11; Isa. 59:14; Isa. 59:15; Isa. 61:8; I hate robbery in the burnt offering - His point is that sacrifices can amount to robbery from God if not given from a heart right with God! Woe! And He mentions the burnt offering because it was a whole offering and involved all or nothing, no half measures in this offering! It speaks of total commitment (cf Abraham's "offering" in Ge 22:2, 12, 16), so that anything short of that would be tantamount to "robbery!" God would not do that to His people. Motyer adds - The burnt offering ‘held nothing back’ (Gen. 22:16), and anything less was robbing the Lord of his due. The Lord recalls this as He pledges that He will live up to His own standards: in His faithfulness He will hold nothing back when He ‘gives His people their due’. Thus the ‘double’ (Isa 61:7) is the Lord’s perfect justice (Isa 61:8a), His due and full requital (Isa 61:8c). J
Isaías 61
MacArthur - When performed with a corrupt heart, even the savored festivals and offerings were despised by the Lord (cf. Lev 26:27, 31; Ps 51:16, 17, 19). We also see God's case against Israel in Malachi... “Will a man rob God? Yet you are robbing Me! But you say, ‘How have we robbed You?’ In tithes and offerings. You are cursed with a curse, for you are robbing Me, the whole nation of you! (Malachi 3:8-9-note) And I will faithfully give them their recompense - The offering mentioned called for faithfulness. God is saying He will hold nothing back but can be trusted to repay Israel. Gary Smith - Those who are fully committed to God's moral standards of justice will receive from God an appropriate "response, compensation." Elsewhere God promises to bring his "recompense, reward, what is due" (Isa 40:10; 49:4; 62:11) with him when he comes to earth, although it is never fully described. God can be counted on to do this because he acts in "faithfulness, truthfulness" (ʾemet) with those he loves. The essence of what God is talking about is a covenant agreement that he has with his righteous followers.
Isaías 61
MacArthur - When Israel learned the proper way to fast, she would enjoy the blessings of salvation and the Messiah’s kingdom (Isa 52:12). “Then all your people (ISRAEL) will be righteous; They will possess the land forever, The branch of My planting, The work of My hands, That I may be glorified. (Isaiah 60:21) MacArthur - Israel will inherit the land promised to Abraham (Ge 12:1, 7; 13:15; 15:18). During the millennial kingdom, that will be the land of Israel as we know it today. In the eternal kingdom, it will be the New Jerusalem, capital of the new creation. I may be glorified. The ultimate mission of Israel is to glorify the Lord (Isa 49:3; 61:3). Righteousness (06666) see below tsedaqah John MacArthur comments that "Here is the OT picture of imputed righteousness, the essential heart of the New Covenant. When a penitent sinner recognizes he can’t achieve his own righteousness by works (see Ro 3:19–22-note; 2Co 5:21-note; Php 3:8, 9-note), and repents and calls on the mercy of God, the Lord covers him with His own divine righteousness by grace through his faith." Gary Smith (who interprets this as Messiah speaking) - Having the character and the ability to grant salvation and righteousness will enable the possessor of these qualities to deliver people from their former unrighteous state and will prepare them to enter into God’s glorious kingdom. As alluded to above, some see this as the Messiah speaking. Thus Alec Motyer writes "The motif of ‘clothing’ expresses character and commitment. To be clothed with garments of salvation is to be commissioned and fitted to be Saviour; to accept the clothes stands for self-commitment to the task." As a bridegroom decks himself with a garland, And as a bride adorns herself with her jewels - These are both terms of comparison. A wedding is certainly one of the most joyful times in the lives of any family and here the speaker compares the "clothing" of the speaker with the beautiful fine clothing we see in most weddings. How many of us have had a daughter or son get married and we all went out and bought new clothing because the occasion was so special?