Exegetical and Hermeneutical Commentary of Isaiah 61:6
But ye shall be named the Priests of the LORD: [men] shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
6. the riches of the Gentiles ] the wealth of nations, as ch. Isa 60:5; Isa 60:11.
in their glory shall you boast yourselves ] So the chief Ancient Versions. Another rendering is to their glory shall ye succeed (R.V. marg.); the exact idea being that Israel and the heathen shall “exchange places,” the glory that now belongs to the latter being transferred to the former.
Fuente: The Cambridge Bible for Schools and Colleges
But ye shall be named – The idea here literally is, There will be no need of your engaging in the business of agriculture. All that will be done by others; and you, as ministers of God, may engage wholly in the duties of religion. The world shall be tributary to you, and you shall enjoy the productions of all lands; and you may, therefore, devote yourselves exclusively to the service of Yahweh, as a kingdom of priests. A similar promise occurs in Exo 19:6 : And ye shall be unto me a kingdom of priests, and an holy nation. The idea is, that there would be a degree of spiritual prosperity, as great as if they were permitted to enjoy all the productions of other climes; as if all menial and laborious service were performed by others; and as if they were to be entirely free from the necessity of toil, and were permitted to devote themselves exclusively to the services of religion.
Ye shall eat the riches of the Gentiles – (See the notes at Isa 60:5-11).
And in their glory – In what constitutes their glory, or what they regard as valuable; that is, their wealth, their talents, and their power.
Shall you boast yourselves? – There has been considerable variety of interpretation in regard to the meaning of the word used here. Jerome renders it, Et in gloria earum superbietis. The Septuagint, In their wealth ye shall be admired ( thaumasthesesthe). The Chaldee and Syriac render it, In their splendor ye shall glory. The word used is yamar. It occurs nowhere else, it is believed, except in Jer 2:11, twice, where it is tendered changed. Hath a nation changed ( haheymiyr) their gods, which are yet no gods? But my people have changed ( hemiyr) their glory for that which doth not profit. In the passage before us, it is used in Hithpael, and means properly to exchange oneself with anyone. Here it means, In their splendor we shall take their places, that is, we shall enjoy it in their stead. We shall avail ourselves of it as if we were to enter into their possessions, and as if it were our own. The sense is, it shall come to enrich and adorn the church. It shall cleavage places, and shall all belong to the penple of God – in accordance with that which has been so often said by Isaiah, that the wealth of the world would become tributary to the church.
Fuente: Albert Barnes’ Notes on the Bible
Isa 61:6
But ye shall be named the Priests of the Lord
Israels priesthood among the nations
The meaning is simply that in relation to the Gentiles, Israel shall enjoy a position of priesthood analogous to the relation between priests and laymen.
It was Israels calling to be a kingdom of priests (Exo 19:6), and in the latter days this destiny will be fulfilled in their mediatorial relation to the outer world. Although prophecy in general accords a position of supremacy to Israelites in the future kingdom of God, the distinction is, perhaps, nowhere so definitely formulated as here. (Prof. J. Skinner, D. D.)
New Testament privileges expressed in Old Testament phraseology
Regarding the position assigned to the Hebrew nation after it has become the teacher of other peoples and the leader of their worship, as here declared, we can form no conception that will harmonize with the spirit of New Testament liberty and the abolition of all dividing-walls between the nations,–the prophet predicts New Testament matters in Old Testament fashion. (F. Delitzsch, D. D.)
Gods priesthood v mans priestcraft
When Christ came, all earthly priesthoods were abolished, and of all members of His kingdom it was to be said, Ye shall be named the priests of the Lord.
I. HOW IS THE OFFICE OF THE PRIESTHOOD ENTERED? Aaron and his sons are the types of Christs high priesthood and the priesthood of all believers. The Holy Ghost has most clearly taught by this type the order of entrance into spiritual priesthood.
1. The priests become so by virtue of their union with the high priest (Exo 28:1). And the call of Christ unto His high priesthood also includes the call of all His sons into their spiritual priesthood.
2. In the consecration of Aarons sons to the priesthood there was also blood sprinkling. Christs high priesthood rests on an accomplished sacrifice. What does my priesthood rest on? On blood, too.
3. The anointing gives the qualification for priesthood (1Jn 2:20; 1Jn 2:27).
4. The qualification of garments (Exo 28:4; Exo 28:40).
II. THE PRIVILEGES AND DUTIES APPERTAINING TO THIS PRIESTHOOD.
1. To offer up spiritual sacrifices (1Pe 2:5). Our bodies (Rom 12:1); our prayers; our praise; our intercessions.
2. It was the priests duty and privilege to maintain the service of the sanctuary. Every believer, being a priest, has equal right with every other believer to engage in maintaining the service of the sanctuary. (A. G. Brown.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
But ye shall be named the Priests; for your part, ye emphatically shall be as priests; either,
1. For maintenance; as the priests of old were plentifully provided for without their labour, so shall you by the labour of strangers. Or,
2. For countenance; you shall be every where as greatly valued as the priests were wont to be; you shall be esteemed as princes; for so the word is often used, the word priest being applied not only to the sacred function, but to one that was of great note among the people, and was supplied with all necessaries from others, without any labour of his own. Thus Davids sons were called priests, or princes. Or rather,
3. For privilege; the whole body of them shall now be as peculiar and as near to God as the priests were formerly, and shall be a royal priesthood, 1Pe 2:9. This is most certainly true of all the faithful under the gospel; hence they have also their spiritual sacrifices, Rom 12:1; Heb 13:15-16; 1Pe 2:5.
Ye shall eat the richs of the Gentiles: it relates to the riches of the Gentiles, which did consist most in flocks and herds: or, what you eat shall be purchased by the riches of the Gentiles.
Shall ye boast yourselves; you shall exalt yourselves, or be renowned by others. The LXX. render it, you shall be wonderful, or to admiration; or grow high by the access of that glory which they shall bring unto you, viz. in riches, parts, learning, Isa 60:5,11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. But yeas contrasted withthe “strangers.” Ye shall have no need to attend toyour flocks and lands: strangers will do that for you; yourexclusive business will be the service of Jehovah as His “priests”(Ex 19:6, which remains yet tobe realized; compare as to the spiritual Israel, Isa 66:21;1Pe 2:5; 1Pe 2:9;Rev 1:6; Rev 5:10).
Ministers (Eze44:11).
eat . . . riches of . . .Gentiles (Isa60:5-11).
in their glory . . . boastyourselvesrather, “in their splendor ye shall besubstituted in their stead”; ye shall substitute yourselves[MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But ye shall be named the priests of the Lord,…. Or, “and ye shall be named”, c. which Jerom understands of the builders of cities, pastors of flocks, the ploughmen and vinedressers, the strangers and the sons of the alien, that these also should be called priests: but rather it designs the Jews, when they shall be called and converted, and when there will be no more the distinction of priests and common people, but they shall all be kings and priests unto God, a royal priesthood, to offer spiritual sacrifices to him, all ceremonial ones being at an end:
men shall call you the ministers of our God Christian men shall call, own, and acknowledge you to be the servants of Christ, of Immanuel, God with us, having professed faith in him, and submitted to his ordinances:
ye shall eat the riches of the Gentiles; converted Gentiles, who shall join themselves with Jewish converts in the same church state; who shall bring their wealth with them, and with it support the interest of Christ; see Isa 60:5, or this may be understood of their spiritual riches, the unsearchable riches of Christ revealed in the Gospel, which the Gentiles have long possessed, but now the Jews shall have a share with them:
and in their glory shall you boast yourselves; not in being the seed of Abraham, as formerly; in birth privileges, in carnal rites and ceremonies, such as circumcision and others; but in what is the glory of the Gentiles, Christ himself, who is their glory, and of whom they glory; as also his Gospel, and the ordinances of it, which are the glory of every nation possessed of them: or, “ye shall delight yourselves” z; in the Lord; in communion and conversation with his people, and in the enjoyment of the privileges of his house with them: or, “ye shall lift up or exalt yourselves”, or “be exalted” a; to the same degree of honour and glory, being all kings and priests unto God.
z “oblectabitis”, Tigurine, version. So the Targum. a “Summe efferetis vos”, Junius Tremellius, Piscator, Vitringa “exaltabimini”, Munster, Pagninus. So Ben Melech, and R. Sol. Urbin. Ohel Moed, fol. 89. 2.
Fuente: John Gill’s Exposition of the Entire Bible
6. But ye shall be called the priests of Jehovah. This verse sheds somewhat more light on the preceding; for in the second part of it the Prophet foretells that believers shall enjoy the riches of the Gentiles, and shall be raised to glory as their successors. The Jews, indeed, seize eagerly on such declarations, and already devour by covetousness the wealth of all the nations, as if they would one day possess it, and vaunt as if the glory of the whole world would become their own.
But there are chiefly two things that ought to be observed in these words, that we may more fully understand them. First, the prophets, when they wish to describe the glory and happiness of the Kingdom of Christ, borrow comparisons from human affairs. Secondly, when they speak of the Church, they connect the Head with the members in such a manner that sometimes they look more at the Head than at the members. We must not understand the enjoyment of the wealth of others to mean that they who are converted to Christ shall seize on the wealth, or glory, or rank of others, which is most inconsistent with true religion; but because all things shall be brought under the dominion of Christ, so that he alone shall hold authority and rule. And that is what I have already said, that he looks both at the members and the Head. But when they come into the power of Christ, they are called ours, because Christ possesses nothing separate from his Church.
In the same manner it is said elsewhere, (Isa 45:14) that the enemies of Christ “shall kiss his feet and supplicate pardon,” although this is done in the Church, in which they acknowledge Christ and yield to his doctrine. Thus Isaiah shows what the Father will give to the Son, who has lawful authority over the whole world, (Mat 28:18) and to whom
“
all things must be made subject.” (Heb 2:8)
Yet we must not omit what I mentioned a little before, that God gives large and kind support to his elect in the world, in order that they may feel that their condition is far better than that of unbelievers; for, though they are in want of many things, yet, being content with a little, they cheerfully give thanks to God, so that their hunger is better than all the abundance of unbelievers.
Priests of Jehovah. By this term he shows that the condition of the people shall be far more excellent than formerly; as if he had said, “Hitherto the Lord had chosen you to be his heritage; but he will adorn you with gifts much more excellent, for he will elevate you to the honor of the priesthood.” Although the whole people was “a kingdom of priests,” (Exo 19:6; Deu 33:10) yet we know that the tribe of Levi only discharged this office; but the Prophet declares that in future it shall be common to all. This was not manifested but under the reign of Christ. The restoration of the Church, indeed, began at the time when the people returned from Babylon; but at the coming of Christ believers were at length adorned and honored by this dignity; for all the saints have been consecrated to Christ, and discharge that office. To this belong the words of Peter,
“
Ye are a holy nation, a royal priesthood.” (1Pe 2:9)
What is the nature of this kind of priesthood ought to be carefully observed; for we must no longer offer to God earthly sacrifices, (166) but men must be offered and slain in obedience to Christ, as Paul declares that he slew the Gentiles by the sword of the Gospel, that thenceforth they might obey the Lord. (167) (Rom 15:16)
Hence infer how childish is the folly of the Papists, who abuse this passage to prove their priesthood; for the Pope and his lackeys ordain priests to sacrifice Christ, not to teach the people. But Christ offered himself “by eternal redemption,” (Heb 9:12) and he alone has once exercised this priesthood, and commands that the priest of the sacrifice shall be offered to us by the doctrine of the Gospel. Those persons, therefore, who usurp this office, and wish to repeat what he has completed, are guilty of sacrilege.
But every person ought to offer himself, (Rom 12:1) and all that he has, in sacrifice to God, that he may exercise this lawful priesthood; and next, ministers, who have been specially called to this office of teaching, ought to make use of the sword of the word to slay men and consecrate them to God. Lastly, those are lawful ministers who do not of themselves attempt or undertake anything, but faithfully and diligently execute the commands which they have received from God.
(166) “ Il ne faut plus offrir a Dieu des bestes brutes.” “We must no longer offer to God brute beasts.”
(167) See our author’s exposition of that remarkable passage. Ed.
Fuente: Calvin’s Complete Commentary
GODS PRIESTHOOD v. MANS PRIESTCRAFT
Isa. 61:6. But ye shall be named the priests of the Lord.
To such low purposes has the noble word of priest been prostituted, so vilely has it been dishonoured, and so repulsive are all its present associations, that I confess it does not seem to me any very great compliment, or anything to rejoice much about, when my text declares, And ye shall be named priests. Ye are, said the Holy Ghost of all believers, a royal priesthood. This chapter has reference to the kingdom of Christ. It looks forward to the time when He should come who could say, The Spirit of the Lord is upon me, &c. When He came, all earthly priesthoods were abolished, and of all members of His kingdom it was to be said, And ye shall be named the priests of the Lord.
I. How is the office of the priesthood entered? You may glean this from the induction of Aaron and his sons into the priestly office, for they are the types of Christs high priesthood and the priesthood of all believers. The Holy Ghost has most clearly taught by this type the order of entrance into spiritual priesthood.
1. The priests became so by virtue of their union with the high priest (Exo. 28:1). And the call of Christ unto His high priesthood also includes the call of all His sons into their spiritual priesthood. The question of right to priesthood was not at all a question of personal qualities or social advantages. Carry out this argument in reference to all believers. Just as by virtue of their union and identification with Aaron his sons became priests, do you and I, by virtue of our union and identification with Christ, become the Lords priests.
2. In the consecration of Aarons sons to the priesthood there was not only union with the high priest, but there was also blood sprinkling. Christs high priesthood rests on an accomplished sacrificeon blood. What does my priesthood rest on? Why, on blood too. Not only was the blood put on Aaron, but on Aarons sons; and believers enter into priesthood by virtue of the same blood that forms the basis of Christs high priesthood. Unless we have the blood sprinkled upon us, we are no priests.
3. The anointing gives the qualification for priesthood. If we are believers, have not we received the anointing which qualifies for priesthood? (1Jn. 2:20; 1Jn. 2:27).
4. The qualification of garments. They were dressed for priestly service (Exo. 28:40).
II. The privileges and duties appertaining to this priesthood.
1. To offer up spiritual sacrifices (1Pe. 2:5). Our bodies (Rom. 12:1); our prayers; our praise; our intercessions.
2. It was the priests duty and privilege to maintain the service of the sanctuary. Every believer, being a priest, has equal right with every other believer to engage in maintaining the service of the sanctuary. How long shall clerical intolerance pervade the land, and how long will the people submit to it? Preach up the priesthood of believers, and the priestcraft of a clique must fall. Know of no priesthood concerning which it cannot be said, This honour have all the saints.Archibald G. Brown: Penny Pulpit, New Series, No. 750.
I. The office of Gods people. Priests to intercede. Ministers to execute Gods will: II. Their privilegessupplyhonour.Dr. Lyth.
Isa. 61:7. I. The present condition of Gods people. Shame. Confusion. II. Their future condition. Joyproportionate, everlasting.
Isa. 61:8. I. The principles of the Divine administration in His Church. God loves judgment. Hates hypocrisy. II. The mode in which these principles are applied. God directs His people by His Word. And by the agency of His Spirit. III. The manner in which they are permanently secured. By the New Testament covenantsealed with blood.Dr. Lyth.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) But ye shall be named the Priests of the Lord . . .This had been the original ideal of the nations life (Exo. 19:6), forfeited for a time through the sins of the people (Exo. 28:1), to be fulfilled at last in the citizens of the new Jerusalem. (Comp. 1Pe. 2:9.) The thought implies, it may be noted, that as Israel has succeeded to the position of the sons of Aaron, so mankind at large is to occupy the position of Israel, as chosen and redeemed. Even the heathen Gentiles shall speak of the new Israel as Ministers of our God.
Ye shall eat the riches of the Gentiles . . .St. Paul seems to see a partial fulfilment of the promise in the collection made among the Gentiles for the Church at Jerusalem (Rom. 15:27). On the other hand, the phrase that the conversion of the Jews shall be the riches of the Gentiles (Rom. 11:12), affords an illustration of the varying aspects of prophetic imagery.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Ye shall be named Priests Ministers Redeemed Israel is now intermingled with crowds of converted Gentiles giving help to the building up of the “wastes” of Isa 61:4. Priority gives to Israel the prerogatives of the priesthood; yet all, in a sense, are embodied into “a kingdom of priests and a holy nation.” 1Pe 2:5-9. See, also, Exo 19:6. Spiritual service, rendered by Gentiles, is the wealth of the Israel, and the glory achieved by them for the divine cause shall be the fruit of Israel’s fidelity.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 61:6 But ye shall be named the Priests of the LORD: [men] shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
Ver. 6. But ye shall be named the Priests of the Lord. ] Or, Princes of the Lord, as the word is used 2Sa 8:18 . See Exo 19:6 Rev 1:6 1Pe 2:9 Rom 12:1 Heb 13:15 .
Ye shall eat the riches of the Gentiles.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Be shall be named, &c. Reference to Pentateuch (Exo 19:6).
the Ministers of our God. Reference to the technical phrase, common in the Law. See Exo 28:35. Num 16:9. Deu 10:8; Deu 17:12, &c.
the Gentile = nations.
Fuente: Companion Bible Notes, Appendices and Graphics
named: Isa 60:17, Isa 66:21, Exo 19:6, Rom 12:1, 1Pe 2:5, 1Pe 2:9, Rev 1:6, Rev 5:10, Rev 20:6, called, Eze 14:11, 1Co 3:5, 1Co 4:1, 2Co 6:4, 2Co 11:23, Eph 4:11, Eph 4:12
ye shall eat: Isa 23:18, Isa 60:5-7, Isa 60:10, Isa 60:11, Isa 60:16, Isa 66:12, Act 11:28-30, Rom 15:26, Rom 15:27
Reciprocal: Gen 26:28 – was with Lev 8:13 – Moses Num 16:5 – who is holy Num 25:13 – an everlasting Deu 18:2 – the Lord 1Ch 22:2 – the strangers 2Ch 6:41 – thy priests Job 19:9 – stripped Isa 45:14 – The labour Isa 60:6 – bring Jer 31:14 – satiate Jer 33:18 – General Eze 43:19 – the priests Joe 1:9 – the Lord’s Joe 1:13 – ye ministers Mal 3:3 – the sons
Fuente: The Treasury of Scripture Knowledge
Isa 61:6-7. But ye shall be named the Priests, &c. The whole body of you shall now be as near to God as the priests were formerly, and shall be a royal priesthood, 1Pe 2:9. This is most certainly true of all the faithful under the gospel; hence they have also their spiritual sacrifices, Rom 12:1; Heb 13:15-16; 1Pe 2:5. Ye shall eat the riches of the Gentiles Partake of their plenty; and in their glory shall ye boast You shall be highly advanced by the addition of all that is glorious in them. The LXX. render it, , you shall be wonderful, or the objects of admiration, through their riches; that is, by the glory which they shall bring to you, namely, in riches, parts, learning, chap. 60:5, 11. For your shame ye shall have double Honour; though you have been little accounted of among the Gentiles, yet now you shall be highly esteemed by them; you shall have double damages. See on chap. 40:2. They shall rejoice in their portion Namely, of honour, which God will give them. It is a repetition of that which is asserted in the former clause. Therefore, or, rather, because, they shall possess the double Because of the doubling of their portion; everlasting joy shall be unto them Joy that shall continue long here, and shall be everlasting hereafter. The meaning of this prediction seems to be, that though the first Christians should have a large share of shame or ignominy thrown upon them, yet their descendants should, in return, receive a double share of honour and glory. This accordingly came to pass: Christianity, from being considered as the greatest infamy, and being loaded with the greatest shame, came into the highest repute when Constantine became emperor, and received the highest honours that could possibly be paid, and was, as it were, loaded with glory, riches, and honour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
61:6 But ye shall be named the {k} Priests of the LORD: [men] shall call you the Ministers of our God: ye shall eat the {l} riches of the Gentiles, and in their glory shall ye boast yourselves.
(k) This is accomplished in the time of Christ, by whom all the faithful are made priests and kings, 1Pe 2:9, Rev 1:6; Rev 5:10 .
(l) Read Isa 6:11:16 .
Fuente: Geneva Bible Notes
However, the Israelites would not oppress their former oppressors. Rather than tilling the land and tending flocks, the Israelites would serve in the exalted position of being priests of Yahweh. They would mediate between God and the Gentiles. As the priests in Israel lived off the contributions of their fellow Israelites in the past, so all the Israelites would live off the contributions of the Gentiles in the future. The nation would finally become the kingdom of priests that God intended it to be (cf. Exo 19:6; Deu 33:10).
"All that we can safely infer from his prophecy is, that the nationality of Israel will not be swallowed up by the entrance of the heathen into the community of the God of revelation." [Note: Ibid., 2:429.]