Exegetical and Hermeneutical Commentary of Isaiah 61:10
I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.
10. According to the Targum and some critics the speaker here is the Zion of the future; while Delitzsch and others, who assign the preceding words to the Servant of Jehovah, suppose that he is still the speaker. If the prophet is the speaker he transports himself to a future standpoint, and there is no reason why he should not at the same time become the mouthpiece of the redeemed community. Duhm and Cheyne agree in thinking that the verse stands out of its proper position and interrupts the connexion of Isa 61:9 with Isa 61:11.
garments of salvation &c. ] Cf. ch. Isa 59:17; Psa 132:9; Psa 132:16.
salvation and righteousness are, as often, synonymous.
as a bridegroom decketh himself with ornaments ] R.V. “with a garland” (as Isa 61:3). The last word denotes a headdress worn by priests (Exo 39:28; Eze 24:17; Eze 44:18), by fashionable ladies (ch. Isa 3:20), and (according to this passage) by a bridegroom. The verb for “decketh himself” means to officiate as a priest (Hos 4:6, &c.), and its use here, (“maketh his headdress priestly,”) is so peculiar as to be-suspicious.
and as a bride &c. ] Better, and like a bride that putteth on her jewels (as Gen 24:53) or her attire (as Deu 22:5).
Fuente: The Cambridge Bible for Schools and Colleges
I wilt greatly rejoice in the Lord – This is the language of the prophet in the name of the church; or, as Vitringa supposes, the language of a chorus introduced here by the prophet. The Chaldee regards it as the language of Jerusalem, and renders it, Jerusalem said, I will surely rejoice in the Lord. The sentiment is, that the prosperity and enlargement of Zion is an occasion of joy, and should lead to thanksgiving and praise. The phrase, I will rejoice in the Lord, means that the joy would arise from the view of the faithfulness and perfections of Yahweh manifested in the redemption of his people. See similar expressions of joy in the song of Mary Luk 1:46-47.
For he hath clothed me with the garments of salvation – That is, Jerusalem or the church.
He hath covered me with the robe of righteousness – The word rendered robe here means mantle, or a large and loose garment thrown over the other parts of the dress. Such garments are for protection and for ornament, and the image is that of the church defended and ornamented by God (see the notes at Isa 49:18).
As a bridegroom decketh himself – Margin, As a priest. The Hebrew is, As a bridegroom adorns himself as a priest ( yekahen); that is, as he makes splendid his head-dress in the manner of a priest.
With ornaments – ( pe’er). With a tiara, head-dress, diadem. See the word explained in Isa 61:3. The Septuagint renders it, Mitran – Mitre. The allusion is to the dress of the Jewish high – priest when he discharged the functions of his office, and particularly to the mitre and the plate or crown of gold which he wore in front of it Exo 29:6. It is not easy to give full force to the metaphor of the prophet in another language. The Hebrew, as near as we can express it, is, As a bridegroom attires himself as a priest with a crown or mitre. The version by Aquila and Symmachus comes nearest to it – Hos numphion hierateuomenon stephano. The sense is, that the church should be adorned with the highest ornament and beauty; not for the mere purpose of decoration, but as if it were a priest engaged in offering continually the sacrifice of prayer and praise.
And as a bride – See this explained in the notes at Isa 49:18. The word rendered jewels here ( kely) does not of necessity mean merely jewels. It properly means an apparatus, implement, utensil, vessel; and then dress, ornament of any kind; and would be better rendered here, in a more general sense, bridal ornaments.
Fuente: Albert Barnes’ Notes on the Bible
Isa 61:10
I will greatly rejoice in the Lord
The garments of salvation
I.
Here is a GLAD RESOLVE. I will greatly rejoice in the Lord, my soul shall be joyful in my God.
1. Where there is a will there is generally a way, and sad though you be, something is gained if you will resolve to rejoice.
2. It is always in the Lord that we must rejoice. Friends are dying, helps are failing, hopes are being blasted. Rejoice in the Lord.
3. I further admire this resolve because we are by it determining to rejoice greatly in the Lord. If He is worth rejoicing in at all, He is worth rejoicing in greatly.
4. We are bidden to rejoice as to our inmost souls. My soul shall be joyful in my God. Soul-joy is the soul of joy, and there is no other joy worth the having.
5. The joy is in a personal God. My soul shall be joyful in my God. I think the secret lies just there. It is one thing to rejoice in God, the God of nature, the God of providence, or, for that matter, the God of grace; but it is quite another thing to rejoice in my God.
II. There are RIGHT GOOD REASONS, the best of reasons, for this glad resolve. He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness.
1. He hath done it. We may well say I will, if we can already say He hath. It is because He hath that we will.
2. He hath clothed me.
3. He hath clothed me with the garments of salvation. This is an effectual way of saying, He hath saved me.
(1) He has made us holy.
(2) We ought also to wear the garment of humility.
(3) Nor are Christians properly attired till they are clad with zeal as with a cloak.
(4) May we not reckon also among the garments of salvatin that garment of praise of which we have read in the third verse?
(5) But chief of all the garments of salvation is the one that is here specially named, He hath covered me with the robe of righteousness. But for this we could not know the others; this is both first and last of all. Whose righteousness? Not our own, but HIS. How, then, does it become ours? Just as a garment becomes ours. We put it on, we wear it, we bear it; it envelopes us. Believers are accepted in the Beloved.
(6) These garments of salvation are in our text associated with wedding robes. As a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels, just so the Lord has clothed us with garments of salvation, i.e. He has married us. The Church is His spouse.
(7) There is a reference here also, though it does not appear in our version, to the decking of the priest. The margin reads, As a bridegroom decketh as a priest, and I believe the Revised Version refers to the garland or tiara that the priest wears when sacrificing. It is gloriously true that we are made both kings and priests unto God. If these robes are festal and bridal, they are sacerdotal too.
(8) The closing verse of the chapter, though it seems to introduce another metaphor, is very closely allied to our text, As the earth bringeth forth her bud, etc. It looks as if what the Lord did for His people is comparable not merely to the arraying of the bride, or the decking of the priest, but to the arraying of this our earth, which at time of spring puts on its beautiful array, its garments of salvation, from whose new-sprung flowers the fresh incense rises, as if a garlanded priest were offering sacrifice to God. (T. Spurgeon.)
He hath clothed me with the garments of salvation
Dressed for eternity
I. THE SACRED DRESS. The garments of salvation.
1. Garments are used as a covering. Is a garment for the body more needed than one for the soul? Which of us could stand in the presence of an angel without sinking to the ground in very shame? I draw your attention to the glory of Gods garments of salvation–they completely cover all your iniquity and blot out all your sin.
2. A garment is used to beautify, to adorn. The garment of salvation is an adornment, for it reveals God in you to your neighbours. What can be more beautiful than a man or woman or child who tries to bless another! That is the life of the angels; the life of God–ministering unto others.
3. Garments are used also as a sign ones condition or occupation. Monarchs, priests, judges, and officers of state wear robes to indicate their real or implied superiority. Shakespere says, the apparel oft proclaims the man. You can generally tell something about a mans character and calling from his clothing. The world judges of Christian people by the garments of their conduct.
II. THE GIVER OF THE GARMENTS.
III. THE PERSONAL APPROPRIATING. He hath clothed me. Where is salvation? In Christ, and Christ is in and for us. (W. Birch.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. I will greatly rejoice in the Lord] These may be the words of the Jews now converted, and brought into the Church of Christ, and with the Gentiles made fellow heirs of the blessings of the new covenant.
As a bridegroom decketh himself with ornaments – “As the bridegroom decketh himself with a priestly crown”] An allusion to the magnificent dress of the high priest, when performing his functions; and particularly to the mitre, and crown or plate of gold on the front of it, Ex 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, “for glory and for beauty,” Ex 28:40. It is difficult to give its full force to the prophet’s metaphor in another language. The version of Aquila and Symmachus comes nearest to it: “as a bridegroom decked with a priestly crown.” – L.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will greatly rejoice: this by a prosopopoeia is spoken in the person of the church, wherein she doth thankfully acknowledge Gods kindness to her in the forementioned promise, expressed here in the greatness of her affection, with reference both to her present deliverance from Babylon, and to the happiness of her gospel state.
In the Lord; or, because of the Lord, or of the goodness of the Lord towards me; a usual form of gratulation, 1Sa 2:1; Hab 3:18; Luk 1:47; or thus, I will not rejoice so much in my deliverance as in the Lord.
My soul shall be joyful in my God: this clause is to the same purpose, save only she varies the expression: q.d. Yea, I do it with my whole soul.
With the garments of salvation; with salvation as with a garment; so in the next with righteousness as with a robe. The meaning is, The salvation that God will work for me will render me as beautiful and considerable as they are that are clothed with the richest garments, as bridegrooms usually are, and brides with their jewels, or as venerable as kings in their princely robes; my sackcloth will now be turned into robes; or, I shall be compassed about with glory, as garments do compass the body.
With the robe of righteousness, i.e. either with the fruits and effects of his love and many favours to the church, in which sense righteousness is taken, Psa 112:3,4,9, compared with 2Co 9:9; Isa 51:6,8; she should see the righteousness of God in fulfilling all these promises. Or that righteousness of Christ imputed to us, which we are said to put on, Rom 13:14; or those graces imparted to us, and acted in a holy life.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Zion (Isa61:3) gives thanks for God’s returning favor (compare Luk 1:46;Luk 1:47; Hab 3:18).
salvation . . .righteousnessinseparably connected together. The “robe”is a loose mantle thrown over the other parts of the dress (Psa 132:9;Psa 132:16; Psa 149:4;Rev 21:2; Rev 19:8).
decketh himself withornamentsrather “maketh himself a priestly headdress,“that is, a magnificent headdress, such as was worn by the highpriest, namely, a miter and a plate, or crown of gold worn in frontof it [AQUILA, c.]appropriate to the “kingdom of priests,” dedicated to theoffering of spiritual sacrifices to God continually (Exo 19:6;Rev 5:10; Rev 20:6).
jewelsrather,”ornaments” in general [BARNES].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will greatly rejoice in the Lord,…. These are not the words of the prophet spoken in his own person, rejoicing in the goodness of the Lord to his people and countrymen; nor of Christ; but of the church, especially the Jewish church, expressing her joy for benefits received, as declared in the preceding verses. The Targum is,
“Jerusalem said, rejoicing I will rejoice in the Word of the Lord;”
not in his word of promise, but in his essential Word, his Son the Messiah; in his person, offices, fulness, righteousness, and salvation:
my soul shall be joyful in my God; in Christ, in that he is God, and so able to save to the uttermost, and keep from a final and total falling, and to preserve safe to his kingdom and glory: hence his person is excellent; his blood precious; his righteousness valuable; and his sacrifice efficacious; and all matter of joy to the believer: and who also rejoices in that he is his God, “my God”; God in our nature; Immanuel, God with us; the God-man and Mediator, through whom there is access to God and acceptance with him; and who stands in near relation to his people, and has all fullness to supply their wants, and makes all he has theirs; so that, they have great reason to rejoice in him indeed. The Targum is,
“my soul shall rejoice in the salvation of my God;”
the nature of this joy may be collected from the text itself: it is not a carnal one, or the joy of a carnal man in carnal things, it is spiritual; nor a pharisaical joy, a rejoicing in a man’s self, in his own works of righteousness, for this “is in the Lord”; nor is it a hypocritical one, or only externally, for it is the soul that rejoices; and it is the joy of faith, or in the Lord, as “my God”; and a very great one it is, joy unspeakable, and full of glory; and is what continues, as the matter and ground of it always does, as follows: “for he hath clothed me with the garments of salvation”; with salvation as garments; the salvation of Christ, which, like garments, is without men, being wrought out by Christ; and is brought near, and applied by the spirit of Christ; and is all around, and encompasses the saints as such, and like them beautifies and adorns them, and keeps them warm and comfortable, when they have the joys of it; and which secures them from the storms of divine wrath and vengeance; and the plural number being used may denote the fulness and completeness of this salvation, from all sin, from wrath, hell, and damnation, and from every enemy: and this is matter of joy to the believer interested in it, and clothed with it; since it is a salvation so great; a garment so fitting and suitable, and had at free cost; and in which the glory of all the divine perfections is so conspicuous, as well as it being so full, complete, and perfect, and an everlasting one:
he hath covered me with the robe of righteousness: not with her own, that is a rag, and not a robe, and a filthy one too, Isa 64:6 and no covering, and is indeed no righteousness, properly speaking; but the righteousness of Christ, the best robe, the wedding garment, and change of raiment, which, like a robe, is upon believers, but not in them; it in Christ, and imputed to them; it covers their persons and their nakedness, and all their sins, so as not to be seen with the eye of avenging justice: to clothe and cover with it is God’s act of imputation, and Christ’s application of it by his Spirit, Zec 3:4, which, perceived by the believer, causes great joy; it being all of a piece, like Christ’s seamless robe, and so pure and spotless, so perfect and complete, and so rich and glorious:
as a bridegroom decketh himself with ornaments; or, “adorns” himself
in a princely or priestly manner d; for the word used signifies both. The sense is, as a bridegroom puts on the best clothes he has on his wedding day, and makes the appearance of a prince in his richest robes, or as the high priest when he had on all his sacerdotal garments; so the Targum,
“as a bridegroom that flourishes in his bridechamber, and as the high priest who is adorned with his garments:”
and as a bride adorneth herself with her jewels; or “implements” e; and makes herself as fine as she can, to recommend herself to her spouse and her friends: thus richly and magnificently arrayed is the church of Christ, and every believer, being clothed with his righteousness; he and they are in the same relation; he is the bridegroom, they the bride; and they are clothed alike with the garment down to the foot; and are righteous as he is righteous; and are herewith as a bride adorned and made ready for her husband; and the joy at such a solemnity fitly expresses the mutual joy of Christ and his church; see Re 19:7 so Christ’s righteousness is compared to a wedding garment, Mt 22:12.
d “sacerdotali more ornabit”, Tigurine version; “qui sacerdotem refert ornatu”, Piscator. e “vasis suis”, Vatablus, Montanus; “instrumentis”; Junius & Tremellius, De Dieu.
Fuente: John Gill’s Exposition of the Entire Bible
This is the joyful calling of the Servant of Jehovah to be the messenger of such promises of God to His people. “Joyfully I rejoice in Jehovah; my soul shall be joyful in my God, that He hath given me garments of salvation to put on, hath wrapped me in the robe of righteousness, as a bridegroom who wears the turban like a priest, and as a bride who puts on her jewellery. For like the land which brings forth its sprouts, and as a garde which causes the things sown in it to sprout up; so the Lord Jehovah bringeth righteousness to sprouting, and renown before all nations.” The Targum precedes this last turn with “Thus saith Jerusalem.” But as Isa 61:4-9 are a development of the glorious prospects, the realization of which has to be effected through the instrumentality of the person speaking in Isa 61:1-3 both in word and deed, the speaker here is certainly the same as there. Nor is it even the fact that he is here supposed to commence speaking again; but he is simply continuing his address by expressing at the close, as he did at the beginning, the relation in which he stands in his own person to the approaching elevation of His people. Exalted joy, which impels him to exult, is what he experiences in Jehovah his God ( denoting the ground and orbit of his experience): for the future, which so abounds in grace, and which he has to proclaim as a prophet and as the evangelist of Israel, and of which he has to lay the foundation as the mediator of Israel, and in which he is destined to participate as being himself an Israelite, consists entirely of salvation and righteousness; so that he, the bearer and messenger of the divine counsels of grace, appears to himself as one to whom Jehovah has given clothes of salvation to put on, and whom He has wrapped in the robe of righteousness. Ts e daqah (righteousness), looked at from the evangelical side of the idea which it expresses, is here the parallel word to y e shuah (salvation). The figurative representation of both by different articles of dress is similar to Isa 59:17: yaat , which only occurs here, is synonymous with atah , from which comes m aateh , a wrapper or cloak (Isa 61:3). He appears to himself, as he stands there hoping such things for his people, and preaching such things to his people, to resemble a bridegroom, who makes his turban in priestly style, i.e., who winds it round his head after the fashion of the priestly m igbaoth (Exo 29:9), which are called in Exo 39:28 (cf., Eze 44:18). Rashi and others think of the m itsnepheth of the high priest, which was of purple-blue; but does not imply anything beyond the m igbaah , a tall m itra , which was formed by twisting a long linen band round the head so as to make it stand up in a point. is by no means equivalent to konen , or hekhn , as Hitzig and Hahn suppose, since the verb kahan = kun only survives in kohen . Khen is a denom., and signifies to act or play the priest; it is construed here with the accusative , which is either the accusative of more precise definition (“who play the priest in a turban;” A. ), or what would answer better to the parallel member, “who makes the turban like a priest.” As often as he receives the word of promise into his heart and takes it into his mouth, it is to him like the turban of a bridegroom, or like the jewellery which a bride puts on ( tadeh , kal, as in Hos 2:15). For the substance of the promise is nothing but salvation and renown, which Jehovah causes to sprout up before all nations, just as the earth causes its vegetation to sprout, or a garden its seed ( as a preposition in both instances, instar followed by attributive clauses; see Isa 8:22). The word in the mouth of the servant of Jehovah is the seed, out of which great things are developed before all the world. The ground and soil ( ‘erets ) of this development is mankind; the enclosed garden therein ( gannah ) is the church; and the great things themselves are ts e daqah , as the true inward nature of His church, and t e hillah as its outward manifestation. The force which causes the seed to germinate is Jehovah; but the bearer of the seed is the servant of Jehovah, and the ground of his festive rejoicing is the fact that he is able to scatter the seed of so gracious and glorious a future.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Prosperity of the Church. | B. C. 706. |
10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. 11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New-Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God’s honour, 1. In the beginning of this good work, the clothing of the church with righteousness and salvation, v. 10. Upon this account I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour,Luk 1:46; Luk 1:47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The clean linen is the righteousness of saints, Rev. xix. 8. Observe how these tow are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself. The brightness of the sun itself is compared to them. Ps. xix. 5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God’s grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God’s favour and by the sanctification of the Spirit have God’s image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, v. 11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, ch. xxiii. 18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are–righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 10-11: A SONG OF THANKSGIVING AND PRAISE
1. Here is an expression of Joy in the Lord as the personal covenant-God of a people who have been the special objects of His grace, (Isa 12:1-2; Isa 51:3; Hab 3:18-19).
In this rejoicing they remember how He has CLOTHED them: a. With the garments of salvation, (Isa 25:9; Isa 49:18; Isa 52:1). b. With a robe of righteousness, (Php_3:7-9). c. With garments appropriate for a holy union with Himself, (Rev 19:6-9).
2. As, in the natural world, a seed is planted – that it may germinate, come forth, bud, blossom and bear fruit – so, the Lord will cause righteousness and praise to spring forth before all
nations, (Isa 60:18; Isa 60:21).
a. The Bearer of this seed is the Messianic Servant, (Psa 72:1-3; Psa 85:9-13).
b. God Himself causes the seed to come forth, (Isa 45:23-25).
c. His word is sure; His promise is faithful and true!
Fuente: Garner-Howes Baptist Commentary
10. Rejoicing I shall rejoice in Jehovah. He represents the Church as giving thanks to God, in order to convince them more fully of the truth of what he formerly said. It may be regarded as ( ὑποτύτωσις) a lively description, by which the thing is, as it were, painted and laid before the eyes of men, so as to remove all doubt; for by nature we are prone to distrust, and so fickle, that we place confidence rather in the inventions of men than in the word of God. As to this form of confirmation, we have spoken at chapter 12:1; 26:1, and at other passages.
For he hath clothed me. These things were still, indeed, at a great distance, but must have been seen and understood by the eyes of faith; as the eyes should undoubtedly be raised to heaven, when the Prophet discourses concerning salvation and righteousness. Nothing is visible here, and much less could so great happiness have been perceived by the senses, while everything tended to destruction. But because even now we do not see any such beauty of the Church, which is even contemptible in the eyes of the world under the revolting dress of the cross, we need faith, which comprehends heavenly and invisible things.
With the garments of salvation. He connects “righteousness” with “salvation,” because the one cannot be separated from the other. “Garments” and “mantles” are well-known metaphors. It is as if he had said, that righteousness and salvation had been bestowed upon them. Since the Lord bestows these benefits, it follows that from him alone we should seek and expect them.
He hath adorned me. The metaphor is supposed to be drawn from priestly ornament; and accordingly there are some who speculate here about the priesthood of Christ. But I do not think that the Prophet spoke so ingeniously; for he brings forward the comparison of the bridegroom and the bride (168) Formerly the Church lay in filth and rags, and was universally despised, as a forsaken woman; but now, having been received into favor with her husband, she shines with amazing lustre. A parallel passage occurs in Hos 2:20. This was accomplished at the coming of Christ; but it is also bestowed upon us daily, when the Lord adorns his people with righteousness and salvation. But all these things, as we have often said already, shall be accomplished at Christ’s last coming.
(168) “‘As a bridegroom halloweth himself with ornament,’ that is, maketh himself respectable, as a priest in his secret vestments.” — Stock. “The reference is, no doubt, to the sacerdotal mitre, which was probably regarded as a model of ornamental head-dress, and to which פאר (peer) is explicitly applied.” — Alexander.
Fuente: Calvin’s Complete Commentary
(10) I will greatly rejoice . . .The speaker is again, as in Isa. 61:1, the ideal Servant of Jehovah, who identifies himself with the people and slaves. The Targum, it may be noted, makes Jerusalem the speaker.
The garments of salvation . . .The imagery is the same as that of Isa. 59:17 and Isa. 61:3, its entirely spiritual significance being, perhaps, still more strongly accentuated.
As a bridegroom decketh himself with ornaments.Literally, wears a turban (or mitre), as a priest. It would appear from Song Son. 3:11 that bridegrooms wore a special head-dress on the day of their espousal, and this is here compared to the priestly bonnet, or mitre (Exo. 28:4; Exo. 39:28; Eze. 44:18). On the special occasion which may have suggested the image, see Note on Isa. 62:4.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. I will greatly rejoice The Servant of Jehovah, or Messiah, is again the speaker. To him the calling that of bringing messages of salvation to Jehovah’s people is a joyful one. In preparatory adornment for this, Jehovah invests him with garments of salvation the robe of righteousness Do not these symbolize, respectively, the estate of Messiah at his resurrection and at his ascension, as our risen Redeemer? It so seems. He, the Messiah, is thus bedecked as with a priestly coronet a tiara or costly turban. This painstaking adornment is like to that of a bridegroom in grand array; and to that of a bride when she appears in her jewels. Conceptions are here intermixed: namely, Christ and his Church, the Saviour and the saved; the Intercessor and those for whom prayer is made. The Servant of Jehovah’s priestly office avails to accomplish an orderly renown to his Church, once, and even recently, in humiliation. (See Isa 61:5; Isa 61:8; Isa 61:11.)
Fuente: Whedon’s Commentary on the Old and New Testaments
The Anointed One Is Clothed Suitably For His Task ( Isa 61:10-11 ).
Isa 61:10-11
‘I will greatly rejoice in Yahweh,
My inner being will be joyful in my God,
For he has clothed me with the garments of salvation,
He has covered me with a robe of righteousness,
As a bridegroom puts on as a priest his head-dress,
And as a bride adorns herself with her jewels.
For as the earth brings forth her bud,
And as the garden causes the things that are sown in it to spring forth,
So the Lord Yahweh will cause righteousness and praise,
To spring forth before all the nations.’
Again we have the sudden change of person. The Anointed One now describes His joy in God. The thought of Yahweh takes over His heart. And this is because of the glorious task that He has had assigned to Him. In Isa 59:17-18 the Mighty Warrior put on righteousness as a breastplate, and a helmet of salvation on His head, but now He does not go forward to do battle, but in order to produce fruitfulness. For this He clothes Himself with priestly garments of salvation, including the priest’s head-dress, and covers Himself with a robe of righteousness like a bride decking herself with jewels. They are the same basic attributes but worn in a totally different situation, a time of priestly activity and celebration instead of in a time of battle. He is at the equivalent of a wedding feast, clothed ready for the final sealing of the everlasting covenant at the covenant ceremony, accomplished through His priestly ministration (compare Rev 19:7-9; Rev 21:2).
‘As a bridegroom dons as a priest His head-dress, and as a bride adorns herself with her jewels.’ The Anointed One likens Himself to a priestly bridegroom. He is priest to His people, and loves them. He also likens Himself to the bride wearing her jewels. He is suitably clothed for His purpose. It is salvation that is represented by His priestly head-dress, and righteousness that is represented by His jewels. It is clear that as a Priest the salvation is blood bought, tying in with chapter 53, and that as a bride it is based on righteousness.
So the Anointed One knows that salvation for His own is still a necessity and righteousness must be at the root of it all, but now both have been accomplished and made available. Being clothed in salvation and righteousness indicates that He has been given both to dispense as He wills. Rights in them are now provided to Him for Him to pass on. The righteous Servant can as a result of His own sacrifice of Himself make many to be accounted righteous (Isa 53:11) and can finalise His deliverance to His seed (Isa 53:10) in accordance with Yahweh’s will.
It is to be like a new beginning, the buds breaking forth, the garden vegetation blooming, as the sovereign Lord Yahweh causes righteousness and praise to spring forth before the nations. In view of what is said earlier we may connect this with the general pouring out of the Spirit on His own true people (Isa 32:15; Isa 44:1-5) in which He reveals His sovereignty, and on the bringing of light to the Gentiles (Isa 42:6; Isa 49:6). Thus the nations beholding His people, both Israelites and Gentiles, recognise that they have been first accounted righteous and then made righteous, and give praise to Yahweh on their behalf. It is noteworthy that whereas here the picture of the bridegroom is connected with the Anointed One, in Isa 62:5 it is connected with Yahweh Himself.
Alternately we might see Isa 61:10-11 as spoken by the redeemed through the mouth of Isaiah, as he rejoices in God’s provision for him. God has taken away his filthy rags (Isa 64:6) and replaced them with the garments of salvation and the robe of righteousness. Thus instead of misery he has the joy of his coming union with God, and can look forward to the revivifying of God’s people as righteousness and praise spring forth before all nations.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 61:10-11. I will greatly rejoice, &c. The church here bursts forth into joy and rapture upon a view of the blessings of grace so liberally conferred upon her. In this sublime and elegant passage we have, first, a proposition, and then the reason of it in this verse, together with a confirmation of that reason in the next. The garments of salvation, and the robe of righteousness, signify in this place all those effects of the spiritual redemption procured by Jesus Christ for his people, applied by divine grace to cover and adorn believers. There is nothing more common in the prophets, than to represent the graces and ornaments of a renewed mind or state under the similitude of a parable. Bishop Lowth reads the last clause, As the bridegroom decketh himself with a priestly crown; and as the bride adorneth herself with her costly jewels. See Mill. Dissert. IX. p. 259. In the 11th verse, the reason of the joy above mentioned is more fully explained. The salvation of Jehovah, and his righteousness made known throughout the world, should be the cause of joy; the only true, solid, and durable cause on earth. See chap. Isa 51:3 Isa 58:11.
REFLECTIONS.1st, Our Lord, in the opening of his ministry at Nazareth, Luk 4:17-21 has left us no doubt to whom this prophesy belongs. We have here,
1. His qualifications for, and ordination to, the office of Mediator. The Spirit of the Lord God is upon me; without measure the Father hath given it unto him, that he might be enabled for the arduous work that he had undertaken: because the Lord hath anointed me; he invested him with full power and authority for the discharge of his offices, as prophet, priest, and king.
2. In consequence of this appointment he opens his commission, which was, to preach good tidings unto the meek; those who are lowly in their own eyes, to whom free pardon and grace will be welcome news: or the poor; as Luk 11:18 both in spirit and property, for unto these the Gospel is preached. He hath sent me to bind up the broken-hearted; those whose bleeding hearts, pierced with a sense of guilt and sin, no other physician can cure, he is sent to bind up, to comfort, and heal them: to proclaim liberty to the captives, and the opening of the prison to them that are bound. Captives are we all by nature to sin and Satan; not even born free, and by willing subjection also under heavier bondage, from which, by reason of our native corruption, we are utterly unable to deliver ourselves. He is come to purchase our liberty respecting God, by paying a ransom for us in satisfaction to the divine justice, which had delivered us up to the executioner of wrath: to rescue us by his power from the hands of our enemy; destroying death, and him that had the power of it, and providing a sufficiency of grace and strength to loose our captive bands, and enable us to come forth at his call, delivered alike from the guilt and power of our sins. To proclaim the acceptable year of the Lord; as the jubilee trumpet proclaimed the release of servants, the restoration of lost inheritances, and rest from all labour; so does the Gospel proclaim, with more acceptable sound, a glorious liberty among the sons of God; a restoration to our forfeited inheritance, through the blood and infinite merit of a Redeemer; and an eternal rest in glory, secured to the faithful soul, not for a year, but for the ages of eternity: and the day of vengeance of our God; the day of vengeance taken on Christ for our sins, or rather on the powers of darkness, when he triumphed over them on his cross; and which the sinner, who obstinately rejects his salvation, may expect, when he cometh on the clouds of heaven with power and great glory: to comfort all that mourn under a sense of guilt, or corruption, or affliction, or who compassionately melt at others’ woes or danger; and this he does by his great and precious promises, which afford balm for every grief: to appoint unto them that mourn in Zion, or the mourners of Zion, whose hearts are tenderly affected with her corruptions, divisions, declensions, and sufferings: to give unto them beauty for ashes. In the original there is an elegant paranomasia, Pheer for Epher; they who lay in ashes, and were disfigured with dust, shall be raised up in beauty; the oil of joy for mourning; for in seasons of affliction they neglected to anoint themselves as at other times: the garment of praise for the spirit of heaviness; their sackcloth changed for brighter robes: expressions which are designed to describe the blessed change that is wrought upon the sinner’s heart by the Gospel of Jesus, when from the dust of death and hell, from the depths of despair and misery, he is rescued, refreshed with the oil of divine grace, and his natural deformity removed, through that new creation in Christ Jesus, whereby he puts on the image of God in righteousness and true holiness, and rejoices in God his Saviour with that holy cheerfulness which adorns his profession: that they might be called trees of righteousness, whose blessed fruit proves the soundness of their root; the planting of the Lord, to whose rich grace they are indebted for all; that he might be glorified, this being his great design; and to shew forth his glory in our lips and our lives, must be our chief labour.
2nd, The promises here made might be designed for the encouragement of the Jews on their return from Babylon; but they extend to the church of Christ, and every sinner delivered from the bonds of corruption.
1. They shall be enabled to rebuild their waste places, and repair their former desolations; and when deeper desolations were spread over the world by sin, ignorance, and idolatry, God was pleased to send his Son, and by his ministry, and those whom he hath ordained, to raise up a glorious church in the midst of a desert world: and in every soul recovered by divine grace, the ruins of corruption are also repaired, and the heart renewed as a holy temple, a habitation for God through the Spirit.
2. They should no longer be in subjection to others, but have plenty of servants at their command: or this may better refer to those of the Gentile converts who, being put in trust with the Gospel, become pastors to the flock of Christ, and husbandmen in his field, labouring assiduously in the work of the ministry, to sow the seed of eternal life in men’s hearts.
3. They shall be exalted and enriched; honoured as priests of God, and enriched by the treasures of the Gentiles, the kings of Persia liberally assisting them at their return. But this belongs more particularly to the church of Christ, where every member is consecrated a priest unto God, into which the riches of the Gentiles are brought, who at first contributed abundantly to the relief of the poor saints at Jerusalem, and whose wealth is still in part devoted to the service of Christ and his people: and in their glory shall ye boast yourselves; in Christ, the glory of all believers. Or it means, that the Jewish believers would rejoice to see the honour put upon the Gentiles, in making them fellow-heirs; and of the same body. Note; (1.) Despicably as the men of the world account of God’s ministers, their honour in his sight is great. (2.) They employ riches aright, who use them to promote the interests of Christ, and to serve his church and people.
4. They shalt have abundant cause of joy and rejoicing. For your shame ye shall have double, or for your double shame; for that load of ignominy which the profession of the Gospel at first exposed them to, God would doubly repay them in inward consolations; and for confusion they shall rejoice in their portion; God can make them take pleasure in reproaches, and his love will be a portion that will abundantly satisfy them, in spite of all tribulations which they may be called to endure. Therefore in their land they shall possess the double; whatever loss they sustain for Christ, he can give them in this world more in kind, or, what is better, double their inward comfort and joy, which is the best possession: everlasting joy shall be unto them; faithful souls shall not only here be satisfied with the fulness of his house, but inherit an eternity of glory as their exceeding great reward.
5. God will be their guide, to teach them his will, and how to please him. I the Lord love judgment, and therefore will right the wrongs of his people: or he urges it as an argument for them to walk in uprightness before him, and in the paths of justice respecting each other. I hate robbery for burnt-offering; as when by their own deeds and duties men pretend or endeavour to obtain justification and the remission of their sins, which is regarded as the highest robbery of the Redeemer’s glory, through whose infinite merit alone we can be accepted: or it is a rebuke to those who, like the Pharisees, were strict in the observance of their ceremonial offerings, yet in temper were covetous, and offered in sacrifice the fruits of their oppression. From a heart enslaved by iniquity, no pleasing service can be rendered to God. And I will direct their work in truth; his believing people shall be taught of him the true worship and way to please him: and I will make an everlasting covenant with them, in which he engages to be the God of his faithful people for ever and ever.
6. Their posterity shall be blessed. Their seed shall be known among the Gentiles, and their offspring among the people; distinguished for their sound faith and unfeigned piety: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, blessed with all spiritual blessings in Christ Jesus. And this, with all the foregoing verses, some writers apply to the calling of the Jews in the latter day, when they shall possess an honourable place in the church of God.
3rdly, We have the words of the church triumphing in God her Saviour.
1. For what he hath done for her. I will greatly rejoice in the Lord; my soul shall be joyful in my God; an interest in his love known and believed, cannot but fill the soul with joy unspeakable, and full of glory. When we can say he is my God, we may well rejoice in him greatly: here we need fear no excess, while he is the glorious object of our delight. For he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness; he has applied to my soul the merit of the Redeemer’s blood; and he has made me all glorious with the garments of salvation, the divine tempers and graces with which the Spirit of God arrays the souls of genuine Christians; as a bridegroom decketh himself with ornaments, coming from his chamber completely dressed, or in sacerdotal robes, glorious as those which the high-priest wore; and as a bride adorneth herself with her jewels, glittering and splendid for the day of her espousals: and thus are believers presented to Christ, justified and pardoned through his infinite merit, and decked with the beauty of holiness. May my soul be thus arrayed!
2. For what he has promised to do for her. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so that from year to year, in regular succession, the earth brings forth her increase; so the Lord God will cause righteousness and praise to spring forth before all the nations. To the end of time these privileges and blessings shall be the ornaments of every faithful soul, and the subject of their ceaseless praise.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1006
THE BELIEVER CLAD WITH THE GARMENTS OF SALVATION
Isa 61:10.I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of rightteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with her jewels.
THE abruptness of this passage cannot but strike every one who reads it. But this is common in the prophetic writings. The prophets are wont to pass over hundreds or even thousands of years, as though they were already past; and to represent as existing before their eyes, the things which shall exist at periods the most remote. It is in this way that they express their confidence in the truth of their own predictions, and encourage us also to look forward to the accomplishment of them with the fullest assurance.
The words are uttered, as it were, by the Jewish Church at the period of their conversion to Christianity. In the three first verses of this chapter the Lord Jesus Christ declares his commission to save the world [Note: ver. 13. with Luk 4:17-21.]. In the three next, the Jews, notwithstanding their desolate condition previous to that time, are assured of their participation in his benefits, being themselves restored to their own country, and converted to the faith of Christ. In the three next verses they are informed, that they shall be pre-emimently blessed, far above all that ever their nation experienced in its most favoured seasons; insomuch, that they shall be objects of admiration and envy through the whole Gentile world. These things being predicted, the Jewish Church is introduced as exulting in the actual experience of them: I will greatly rejoice in the Lord; my soul shall be joyful in my God. But it is as members of the Christian Church that they use this language: and therefore without confining our attention to them, we shall consider our text as expressing,
I.
The believers boast
To boast in any thing of our own would be absurd and impious: but to boast in God is highly becoming; as David says, In God we boast all the day long, and praise thy name for ever [Note: Psa 44:8.].
The mercy vouchsafed to him is exceeding great
[He is clothed with the garments of salvation, and covered with a robe of righteousness, that has been formed for him by God himself. In the 6th verse of this chapter the Jews are informed, that they (not the tribe of Levi only, but their whole nation) shall be named the priests of the Lord, and the ministers of their God. Now for the priests there were certain garments appointed, wherein they were to minister, especially the linen ephod; which was intended to intimate to them the purity that became their high office. For the high priest there were some other garments for glory and for beauty [Note: Exo 28:2.]. In reference to these it is that the believer says, He hath clothed me with the garments of salvation; for every believer under the Christian dispensation is a king and a priest unto his God [Note: Rev 1:6.]: the whole body of them are a royal priesthood [Note: 1Pe 2:9.]: and for them a robe of righteousness is prepared, which shall be to them a garment of salvation. This robe of righteousness may be understood of that righteousness which the Lord Jesus Christ hath wrought out for his people by his own obedience unto death, and which is unto all, and upon all, them that believe in him [Note: Rom 3:22.]. This is the righteousness which the Prophet Daniel speaks of as to be brought in by the Messiah [Note: Dan 9:24.], and which St. Paul desired to possess, not having his own righteousness which was of the law, but the righteousness which was of God by faith in Christ [Note: Php 3:9.]. It is by imparting this righteousness to the believer that Christ is made righteousness unto him [Note: 1Co 1:30.], and that he acquires that title which is given him by all his people, The Lord our Righteousness [Note: Jer 23:6.].
But these garments of salvation may also be understood of that righteousness which the Holy Spirit imparts to all who believe in Christ. He forms them anew: he enables them to put on the Lord Jesus Christ [Note: Rom 13:14.]; or, in other words, to put off the old man, and to put on the new, which after God is created in righteousness and true holiness [Note: Eph 4:24.]. This is the idea which the priestly garments were more immediately intended to convey: for though they were an outward covering, they were chiefly emblematic of inward purity; in reference to which it is said, Ye shall be unto me a kingdom of priests, and an holy nation [Note: Exo 19:6.]. And this may well be called a garment of salvation: for, though it is not that which justifies us before God, it constitutes our meetness for the heavenly inheritance [Note: Col 1:12.], and is that without which no man shall see the Lord [Note: Heb 12:14.].
With these garments and this robe is the believer clothed: the very moment he comes to Christ, the one is imputed to him, so that he is accepted in the Beloved [Note: Eph 1:6.]; and the other is begun within him, to be progressively advanced and perfected unto the day of Christ [Note: Php 1:6.].]
In this he may well boast
[So far is it from being an act of presumption to boast in this, it is the believers duty to do so: for the Prophet Isaiah expressly says, Surely shall one say, In the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified, and shall glory [Note: Isa 45:24-25.]. The believer ought to contemplate the mercies he has received, and to acknowledge the goodness of God in conferring them upon him. If he did not give glory thus unto his God, the very stones would cry out against him.]
Such being the believers experience, we shall not wonder at,
II.
His determination
When the blessed Virgin was congratulated on the mercy vouchsafed to her, she burst forth into this devout acknowledgment, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour [Note: Luk 1:46-47.]. So every believer, reviewing the mercies conferred on him, says, I will greatly rejoice in the Lord: my soul shall be joyful in my God. And this determination is,
1.
Highly reasonable
[Contemplate the comparison which the prophet himself institutes between the ornaments thus put on the believer, and those in which persons are wont to deck themselves at the celebration of their nuptials: for he is covered with a robe of righteousness, as a bridegroom decketh himself with ornaments, and a bride adorneth herself with her jewels. Are they happy in the prospect of their union, and shall not he be happy in the union which has already taken place between Christ and his soul? For it is not only to serve his God that he is now brought, but to enjoy him; and that too in an union the most intimate and endeared that can possibly be conceived. A man and his wife are one flesh; but he that is joined to the Lord is one spirit [Note: 1Co 6:17.]. Nor is this union in prospect merely, but in actual existence. From the moment that the believer is clothed with the garments of salvation, he is espoused to his God: he is set apart for God; and God reserves himself, as it were, for him [Note: Hos 3:3.]: and in due time the union will be perfected in glory. And does not this call for joy and thanksgiving? See what feelings it will create in heaven, the very instant that the period shall have arrived when the Spouse shall be presented to her Lord, to be happy for ever in more immediate fellowship with him: A voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him both small and great. And I heard, as it were, the voice of mighty thunderings, saying, Alleluia, for the Lord God omnipotent reigneth! Let us be glad and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted, that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints [Note: Rev 19:5-8.]. Shall the believer then stay till he arrives in heaven before he begins his joy? No: the language of his heart and lips should be that of David; I will bless the Lord at all times: his praise shall continually be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof and be glad. O magnify the Lord with me; and let us exalt his name together [Note: Psa 34:1-3.]. Thus will he not be contented with praising God himself: he will stir up all around, to join him in this delightful, this reasonable service.]
2.
Most pleasing to God
[The command of God to every Believer is, Rejoice in the Lord always; and again I say, Rejoice [Note: Php 4:4.]. Let Israel rejoice in Him that made him; and the children of Zion be joyful in their king [Note: Psa 149:2.]. Indeed it is in this way only that we can give him the honour due unto his name. It may appear as if our feeble praises were nothing: and it is true that they can add nothing to the Lord: but still it is true, that they are the tribute which he requires, and by which he considers himself as honoured: Whoso offereth me praise, glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God [Note: Psa 50:23.].]
Application
1.
Let none put away this honour, as too great for them to expect
[It is not uncommon for persons of a desponding frame to think that such privileges and blessings are not for them. But can any one be in a more hopeless state than the Jews? View them in any light, and say whether there is, humanly speaking, any probability of their being brought to the state described in the preceding context, and to the frame expressed in our text? Yet that shall be: nor shall all the powers of darkness ever prevent it. Be strong then, and of good courage, thou desponding soul; and go unto thy God with the prayer of faith. Then, though thou hast been like the prodigal in extravagance and sin, thou shalt be clothed in the best robe that is in thy Fathers house, and be presented faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].]
2.
Let none abuse this honour to the purposes of licentiousness
[There are those who turn the very grace of God into licentiousness; and who pervert the doctrine of imputed righteousness to sanction and to justify their continuance in sin. But it is a certain fact, that Christ is never made righteousness to any man, without being made his sanctification also [Note: 1Co 1:30.]. If Christ have redeemed you by his blood, it is that you may be mude a peculiar people, zealous of good works [Note: Tit 2:14.]. Without this inward change, all your joy and glorying will be an empty boast: and every sacrifice which you offer to your God, will be an abomination to him [Note: Pro 15:8.]. You well know the fate of him who presumed to sit down at the marriage supper, not having on a wedding garment: and if he, a mere guest, was cast out into outer darkness, what must be the fate of one who should claim the privileges of the Bride herself, whilst yet she possessed not the only qualities that could endear her to the Lord? Be assured, you must be all glorious within, and have your clothing also of wrought gold, if you would find acceptance with the King of kings, and be brought with gladness and rejoicing to the palace of the heavenly Bridegroom [Note: Psa 45:13-15.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
I see no reason to limit this Song of joy and exultation to the Church. We shall have very blessed views of the Church’s Lord and Saviour, if we accept the words as first spoken by Christ, and next as adopted by the Church, from her conscious union with Christ, and an interest in all that belongs to him. When God the Father gave Christ his Church, it is said, that it was his heart’s desire, and that his glory was great in his salvation. See Psa 21:1-6 . It is always blessed, yea, it is twice blessed, first, to behold Christ, in everything of salvation, and then his Church, as in him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 61:10 I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.
Ver. 10. I will greatly rejoice in the Lord. ] Me beatam! quare dolerem? Oh happy am I, said the Church; why should I be troubled at ought: why should not I over abounding exceedingly with joy who have such rich and precious promises? gaudium in re, gaudium in spe; gaudium de possessione, gaudium de promissione, &c. – i.e., Joy in hope and joy in hand, joy in possession and joy in reversion, &c., as Bernard sweetly. When once a soul enjoyeth God, it is quiet, as a bee that is got into her hive, or a bird got into her nest, or the dove into the ark; nay, it is triumphant, as “more than a conqueror.”
For he hath clothed me with the garments of salvation.
As a bridegroom decketh himself with ornaments.
And as a bride adorneth herself with jewels.
a I . – Aquila.
NASB (UPDATED) TEXT: Isa 61:10-11
10I will rejoice greatly in the LORD,
My soul will exult in my God;
For He has clothed me with garments of salvation,
He has wrapped me with a robe of righteousness,
As a bridegroom decks himself with a garland,
And as a bride adorns herself with her jewels.
11For as the earth brings forth its sprouts,
And as a garden causes the things sown in it to spring up,
So the Lord GOD will cause righteousness and praise
To spring up before all the nations.
Isa 61:10 I will rejoice greatly in the LORD,
My soul will exult in my God This verse could refer to the Messiah or the nation (cf. Isa 12:1-2; Isa 25:9; Isa 41:16) rejoicing in YHWH’s provision. The AB suggests that this chapter has three speakers.
1. the prophet, Isa 61:1-7 (possibly the Servant)
2. YHWH, Isa 61:8-9
3. personified Zion, Isa 61:10-11 (p. 181)
This shows the ambiguity of these poems as to speakers and recipients (i.e., period of time). Many commentators think Isa 61:1-3 is a fifth Servant Song.
I think Isa 61:10-11 are the restored and redeemed humanity (cf. Gen 3:15), which is described in Eph 2:11 to Eph 3:13; Romans 9-11.
The VERBAL PHRASE, I will rejoice greatly, is a Qal INFINITIVE ABSOLUTE and a Qal IMPERFECT VERB of the same root (BDB 965, KB 1314). It was a Hebraic grammatical way of showing intensity.
The next line is parallel and the VERB exalt is a Qal JUSSIVE (BDB 162, KB 189).
He has clothed me with garments of salvation Here is an example of the joy of a wedding feast used as a metaphor for the spiritual joy of knowing God. This metaphor is extended to the NT to refer to believers as having Christ’s robes of righteousness (cf. 2Co 5:21).
Isa 61:11 See Isa 40:8; Isa 55:10-11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. If this refers to the Messiah, why is it phrased in such nationalistic terms?
2. Define the term Messiah.
3. In what sense and to what purpose are the Jews a kingdom of priests?
4. Why did God break His first everlasting covenant with the Jewish nation?
5. Why is the use of a clothing metaphor in Isa 61:10 so significant? How is it used in the NT for the believer standing before God?
soul. Hebrew. nephesh. App-13
with the robe. A special various reading called Sevir (App-84), with some codices, one early printed edition, Septuagint, Syriac, and Vulgate read “and with a robe”. This necessitates conformity with the Hebrew text: “With the garments of salvation will He, &c, And with a robe of righteousness will He”, &c.
a = the.
decketh himself, &c. = adorneth himself (with a turban such as worn by priests).
Isa 61:10-11
Isa 61:10-11
“I will greatly rejoice in Jehovah, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with a garland, and as a bride adorneth herself with her jewels. For as the earth bringeth forth its bud, and as the garden causeth the things that are sown in it to spring forth: so the Lord Jehovah will cause righteousness and praise to spring forth before all nations.”
These verses also must be identified with the New Covenant in Christ. Only “in him” is there salvation. The only true righteousness this world ever knew is “in Christ”; and those who wish to share in it must do so in the way God has directed. For any who hope to be clothed with the garments of righteousness mentioned here, there is one way for it to happen, “As many of you as have been baptized into Christ have put on Christ, and “putting on Christ” is equivalent to putting on the righteousness of Christ. The righteous life pledged in the ceremony is also required.
Before leaving this chapter, we note that Douglas has cited at least twenty close resemblances and correspondences between this chapter and the chapters of Isaiah prior to Isaiah 40.
Isa 61:10-11, NEW ZION: is rejoicing in the Lord because the Lord has clothed her in salvation and righteousness. The church is all dressed up like someone waiting for a wedding! (cf. Eph 5:25-27; Rev 19:6-10). The people of the Messiah partake of the glory of the Messiah by being made partakers of His nature (2Pe 1:3-4) which is done by abiding in His Will (Joh 15:1-11). New Zion partakes of her Kings nature gradually, progressively, from one degree of glory to another (2Co 3:17-18). New Zion must never forget that her beauty is relative to and dependent upon partaking of her Lords righteousness and salvation. New Zion has no beauty of her own. She is clothed by Someone else! So all her boasting or rejoicing is directed to the Source of her glory (cf. 1Co 1:29-31; Gal 6:14-16).
As surely as the earth produces when seeds are sown in it, so the Lord will produce righteousness and praise to spring forth all over the world. Isaiah affirms the faithfulness of Jehovah to keep His word. Gods word always produces-it always comes to pass! (Isa 55:10-11). The existence of God and His faithfulness has been demonstrated in thousands of supernatural, historically-eyewitnessed events. Many of these events were predicted hundreds of years before they occurred. But most finally and ultimately God has proved His absolute veracity and trustworthiness in the resurrection of Jesus Christ from the dead. Death, the ultimate enigma, the ultimate obstacle, has been defeated. It has been swallowed up forever (Isa 25:8). He kept His word! In spite of dungeon, fire and sword, God saved a remnant of Judah and brought the Messiah into the world. Babylon could not stop His word from being fulfilled; Persia, Greece, Rome-they could not stop it! Not even the death of the Messiah upon a Roman cross could stop His word.
Now the Lord works slowly, estimated by our finite, limited experience. But He works certainly! Some, in fact a majority of men, may scoff (2Pe 3:1-10), but one day this victorious, living Messiah is coming back for His dressed-up bride. What righteousness and praise that will call forth from New Zion (the bride) whose citizens are from every tribe and tongue and people on the face of the earth. Every knee will bow and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father!
will greatly: Isa 35:10, Isa 51:11, 1Sa 2:1, Neh 8:10, Psa 28:7, Hab 3:18, Zec 10:7, Luk 1:46, Luk 1:47, Rom 5:11, Phi 3:1-3, Phi 4:4, 1Pe 1:8, Rev 19:7, Rev 19:8
for: Isa 61:3, Isa 52:1, 2Ch 6:41, Psa 132:9, Psa 132:16, Luk 15:22, Rom 3:22, Rom 13:14, Rom 14:17, Gal 3:27, Phi 3:9, Rev 4:4, Rev 7:9-14, Rev 21:2
as a: Isa 49:18, Psa 45:8, Psa 45:9, Psa 45:13, Psa 45:14, Jer 2:32, Eze 16:8-16, Rev 19:7, Rev 19:8, Rev 21:2, Rev 21:9
decketh himself: Heb. decketh as a priest, Exo 28:2-43
with her: Gen 24:53
Reciprocal: Gen 3:21 – make Gen 41:14 – he shaved Exo 39:27 – coats Exo 40:14 – General Lev 8:7 – he put Lev 8:13 – Moses Deu 27:7 – rejoice 1Sa 18:4 – stripped himself 1Ki 8:66 – joyful Job 29:14 – I put Psa 19:5 – bridegroom Psa 20:5 – rejoice Psa 24:5 – righteousness Psa 27:1 – salvation Psa 30:11 – girded Psa 35:9 – General Psa 43:4 – my exceeding joy Psa 45:15 – With Psa 51:12 – joy Psa 65:12 – rejoice Psa 70:4 – General Psa 72:7 – In his days Psa 149:4 – beautify Pro 31:25 – Strength Son 1:5 – comely Son 4:12 – garden Isa 9:3 – they joy Isa 25:1 – thou art Isa 29:19 – rejoice Isa 41:16 – thou shalt rejoice Isa 45:24 – in the Isa 54:14 – righteousness Isa 54:17 – and their Isa 62:1 – the righteousness Isa 62:4 – Beulah Jer 43:12 – putteth Eze 16:7 – excellent ornaments Eze 16:10 – clothed Eze 42:14 – and shall put Joe 2:23 – rejoice Zec 2:10 – and rejoice Zec 3:4 – and I will Act 5:41 – rejoicing Act 8:39 – and he Act 16:34 – and rejoiced Rom 3:21 – righteousness Rom 5:17 – gift 1Pe 1:6 – ye greatly 1Pe 3:3 – that 1Pe 5:5 – be clothed 1Jo 1:4 – that Rev 3:4 – which Rev 12:1 – clothed
Isa 61:10. I will greatly rejoice in the Lord This is spoken in the person of the church, wherein she thankfully acknowledges Gods kindness to her in the fore-mentioned promises. My soul shall be joyful in my God The expression here is varied, but the sense is the same with that in the former clause. He hath clothed me with the garments of salvation, &c. With salvation as with a garment, and with righteousness as with a robe: the salvation that God will work for me will render me as beautiful and considerable as they are that are clothed with the richest garments. As the bridegroom decketh himself with ornaments Hebrew,
, as the bridegroom decketh himself with a priestly crown; so Bishop Lowth translates it, observing that it is an allusion to the magnificent dress of the high-priest when performing his functions, and particularly to the mitre, and crown, or plate of gold on the front of it, Exo 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, for glory and for beauty, Exo 28:40. It is difficult to give its full force to the prophets metaphor in another language: the version of Aquila and Symmachus comes nearest to it:
, as a bridegroom exercising the priests office in a crown.
61:10 {s} I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.
(s) He shows what will be the affection, when they feel their deliverance.
Isaiah now spoke for Zion, who rejoiced in the Lord for the gifts that He would give her in the future. Yahweh will have clothed her in garments of salvation and wrapped her in a robe of righteousness, like a bride for her wedding day. Salvation is "unto" (for the purpose of and expected results toward) righteousness. Israel’s joy in that day (the Millennium) will be like that of a bride on her wedding day, ecstatically adorned with a turban and jewels.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)