Exegetical and Hermeneutical Commentary of Isaiah 61:8
For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
8. Jehovah’s righteousness demands this reversal of the present relations of Israel and the heathen.
I hate robbery &c. ] Render with R.V. I hate robbery with iniquity, and I will give them their recompense in truth (i.e. faithfully). Instead of (= burnt-offering) we must point (= iniquity). The translation of the A.V. would shut us up to a wrong interpretation of the prophet’s thought. The robbery to which he refers is not that practised by Israelites on God (Mal 3:8-9), but the iniquitous treatment of Israel by its foes.
an everlasting covenant ] Cf. ch. Isa 55:3.
Fuente: The Cambridge Bible for Schools and Colleges
For I the Lord love judgment – That is, I shall delight in rendering to my people what is right. It is right that they should enjoy my protection, and be favored with the tokens of my kindness. Loving justice and right, therefore, I will confer on them the privileges and blessings which they ought to enjoy, and which will be a public expression of my favor and love.
I hate robbery for burnt-offering – There has been great variety in the interpretation of this phrase. Lowth renders it, Who hate rapine and iniquity. Noyes, I hate rapine and iniquity. Jerome, as in our translation, Et odio habens rapinam in holocausto. The Septuagint, Mison harpagmata ech adikias – Hating the spoils of injustice. The Chaldee, Far from before me be deceit and violence. The Syriac, I hate rapine and iniquity. This variety of interpretation has arisen from the different views taken of the Hebrew beolah. The Syriac evidently prefixed the conjunction, (v), and, instead of the preposition, (b), with or for; and, perhaps, also the Septuagint so read it. But this change, though slight, is not necessary in order to give a consistent rendering to the passage. The connection does not necessarily lead us to suppose that any reference would be made to burnt-offering, and to the improper manner in which such offerings were made; but the idea is rather, that God hated rapine and sin; he hateth such acts as those by which his people had been removed from their land, and subjected to the evils of a long and painful captivity. And this is undoubtedly the sense of the passage. The Hebrew word olah, usually without the , means properly a holocaust, or what is made to ascend (from alah, to ascend) from an altar. But the word here is the construct form for avlah, evil, wickedness; whence our word evil (see Job 24:20; Psa 107:42). And the sense here is, hate rapine or plunder ( gazel) with iniquity; that is, accompanied, as it always is, with iniquity and sin. And hating that as I do, I will vindicate my people who have been plundered in this way; and who have been borne into captivity, accompanied with deeds of violence and sin.
And I will direct their work in truth – literally, I will give them work in truth or faithfulness; that is, I will give them the reward of their work faithfully. They shall be amply recompensed for all that they have done and suffered in my cause.
And I will make – (See the notes at Isa 55:3).
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. I hate robbery for burnt-offering – “Who hate rapine and iniquity”] The Syriac, and Chaldee prefix the conjunction vau, instead of the preposition beth, to olah, which they render iniquity or oppression; and so the Septuagint, . The difference lies in the punctuation; beolah, in a burnt-offering beavelah, in iniquity. The letters are the same in both words. Five of De Rossi’s MSS. confirm this reading.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For I the Lord love judgment: q.d. They have suffered a great deal of hardship under their enemies, and I will do them right; for I love justice in myself, and in them that practise it. Or he gives a reason why he will recompense those strangers that did so freely minister to his people.
I hate robbery; all things gotten by injustice, though it be for sacrifice. As God will not accept of that which cost nothing, so much less of that which is the effect of rapine and oppression; a foundation whereon most of our abbeys and monasteries were built, viz. to expiate some great crimes. And thus by making God a receiver, they did interpretatively make him a confederate. I will direct their work in truth; either, I will lead and guide them so that they shall do all things in sincerity; they shall do good works, and to good ends; they shall now love truth, and walk in truth, and serve him in spirit and truth: or, I will reward them: or, I will make their work stable and firm. Truth notes stability; See Poole “Isa 16:5“; work being here put metonymically for the reward of work, proportionably to their work.
I will make an everlasting covenant: q.d. Though you have broken covenant with me, and I have seemed to forsake you in giving you up to captivity; yet I will renew my ancient covenant made with your fathers, confirmed with the blood of Christ, and it shall be everlasting, never to be abrogated, viz. it shall be continued in the Gentiles that shall come in your rooms, that for breach of covenant were broken off.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. judgmentjustice, whichrequires that I should restore My people, and give them double incompensation for their sufferings.
robbery for burntofferingrather, from a different Hebrew root, thespoil of iniquity [HORSLEY].So in Job 5:6. Hating, as I do,the rapine, combined with iniquity, perpetrated on Mypeople by their enemies, I will vindicate Israel.
direct . . . work intruthrather, “I will give them the reward of theirwork” (compare Isa 40:10,Margin; Isa 49:4,Margin; Isa 62:11,Margin) in faithfulness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I the Lord love judgment,…. To do that which is right and just himself, and to see it done by others, and therefore he will right the wrongs of his people; and whereas the Jews, though they have justly suffered his vengeance for their sins, yet being reproached and abused beyond measure by the Gentiles, among whom they are dispersed; the Lord will look in mercy upon them, and will deliver and save them, and bestow favours plentifully on them, as in the preceding verse: or the Lord loves strict justice and real righteousness, and will not be put off with an imperfect righteousness in the room of a perfect one, and much less an insincere and hypocritical one, such as that of the unbelieving Jews, the pharisaical sect of them; nothing less is acceptable to God than a perfect righteousness, which is adequate to the demands of law and justice; and such a righteousness is not to be found among men, only in his Son Jesus Christ, and with which he is well pleased, Isa 42:21:
I hate robbery for burnt offering; that which is stolen, though it be converted into a burnt offering: or, “with a burnt offering” c; all immorality, this being put for the whole, along with ceremonial sacrifices; as if it could be atoned for by them, or would be connived at on account of them: or,
by burnt offering; expiation of theft, or any other sin, by the sacrifices of the law, being offered up without faith in Christ; and especially since the great sacrifice, the antitype of them, is offered up; and therefore God will have no more offered up, they are displeasing and hateful to him, Isa 1:12:
and I will direct their work in truth; appoint them work and service of a spiritual nature, and direct them, and enable them to perform it in spirit and in truth, in opposition to the carnal and shadowy ordinances of the ceremonial law; see Joh 4:23:
and I will make an everlasting covenant with them; that is, renew the everlasting covenant of grace with them, make it manifest unto them; apply the grace and bestow the blessings of it to and on them,
Ro 11:25.
c “rapinam conjunctam holocausto”, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
8. For I Jehovah love judgment. He not only confirms what he promised in the name of the Lord, but likewise exhorts the Jews to repent, and shews whence they ought to expect salvation, and what and how great is the Judge with whom we have to do; for lie reasons from the nature of God in what manner they ought to regulate their life, that they may not by their wickedness reject the grace that is offered to them.
Under the word judgment he includes all that is just and equitable; for he contrasts this word with the useless inventions of the Jews, by which they thought that they satisfied God, and at the same time concealed their malice. The Lord cares not, as we have often seen, for such masks and vain pretences, but demands true cleanness of heart and hands pure from all unrighteousness. He who wishes to obtain the approbation of God for himself and for all that he does must have an upright heart and an unblemished life.
And hate robbery in the burnt-offering. By a single part he figuratively denotes all hypocritical worship of God; and under “burnt-offering” is included every kind of sacrifice. Nothing is more abominable than when men, from cheating and robbery, sacrifice to God, or when they mingle their lies, hypocrisy, and impurity of heart, with their sacrifices, or corrupt the worship of God by basely defrauding him. This vice abounds not only in a single age, but at all times; for all men pretend to worship God, and even the wicked are ashamed of not having an appearance of religion, the impression of a Divine Ruler being so deeply engraven on the hearts of all that it cannot be erased. Yet the greater park of men sport with God, and endeavor to satisfy him by childish trifles.
Isaiah therefore condemns and abhors this hypocrisy, and teaches that the Lord demands from us “mercy rather than sacrifice.” (Hos 6:6; Mat 9:13.) We cannot worship God in a right manner, if we do not observe the Second Table, and abstain from all dishonesty and violence; for he who defrauds or injures his neighbors does violence also to God. In a word, the design of the Prophet is to teach what is the true character of repentance; namely, when, laying aside hypocrisy, and dismissing all inventions, the worshippers of God cherish natural kindness to one another.
And I will establish their work in truth. Some explain it to mean the “reward.” of work. But I rather think that it denotes all the undertakings of life, to which the Lord promises a prosperous issue. The undertakings of men succeed very ill; because they do not choose to ask counsel of God, or attempt anything under his guidance. Thus they are justly punished for their rashness; because they trust in their own counsels, or depend on a blind stroke of fortune, in which there is no reality whatever, but only a deceitful shadow. But that they who are guided by the Spirit of God, and who commit themselves wholly to his protection, should succeed prosperously and to their wish, is not at all wonderful; for all prosperity flows from his blessing alone.
By the word truth is meant a uniform course; for even unbelievers are often puffed up with transitory joy, but it speedily vanishes away.
And will make an everlasting covenant with them. In the conclusion of the verse he assigns the cause of the stability. It is because God is pleased not once only to stretch out his hand to them, but to be the continual guide of the journey. And the true support of our perseverance is, that he deigns to enter into an everlasting covenant with us, in which he voluntarily makes himself our debtor, and freely bestows upon us all things, though he owes us nothing whatever.
Fuente: Calvin’s Complete Commentary
3. FAME
TEXT: Isa. 61:8-11
8
For I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them.
9
And their seed shall be known among the nations, and their offspring among the peoples: all that see them shall acknowledge them, that they are the seed which Jehovah hath blessed.
10
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.
11
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 the nations.
QUERIES
a.
What is the truth in which Jehovah will recompense?
b.
Whose seed shall be known among the nations?
c.
Why use the illustration of a bridegroom and bride?
PARAPHRASE
I am Absolute, I am Faithful-Yaweh, and so justice is My very nature. I despise injustice and wickedness and so I will faithfully reward My people by delivering them from their wicked oppressors and My pledge of this shall be in an everlasting covenant which I will establish with them. The citizens of New Zion shall be uniquely recognizable and even famous wherever they are all over the world. It will be so simple to identify the godly that everyone who sees them will recognize and acknowledge that Almighty God has blessed them. Zion will be filled with joy and she shall continually offer happy praise to God for His goodness. God has wrapped Zion in the grace of His righteousness and salvation and made her as beautiful and admirable as a bridegroom in his wedding suit or a bride wearing her precious jewelry. Just as surely as the earth produces fruit when seeds are sown in it, so the fruits of righteousness and praise will sprout from the seed of. New Zion sown by Jehovah among the nations.
COMMENTS
Isa. 61:8-9 RENOWN: Zion will one day rejoice because she shall be made famous. The reason she shall be made famous, however, will not be due to her own merit but because God is who He is He is by nature absolutely just and faithful. God will deliver Zion from her enemies because He loves justice and hates iniquity and therefore must vindicate His absolute sovereignty by destroying iniquity and rewarding loyalty. The loyalty Jehovah will reward will be that of the sinless Servant; but the Servant will impute His perfect meritorious obedience (Heb. 10:5-10) to all who by faith and covenant-keeping become citizens of the New Zion. The Lords primary goal is the vindication of His Name (cf. Ezek. 29:9, 14, 22, 44; Eze. 36:21-23; Eze. 36:32; Eze. 38:16; Eze. 38:23; Eze. 39:7-8, Eze. 39:25-29). It is imperative that Jehovahs absolute sovereignty and absolute faithfulness be proven and vindicated. Mans salvation depends on Gods faithfulness, not his own (see comments, Isa. 48:9-11).
The word emeth is translated truth and is from the Hebrew root aman (same as Greek and English amen). The word means firmness, faithfulness, stability, fidelity, verity. The idea in verse eight is that God is going to prove His fidelity by keeping His promise to destroy Zions enemies because they are wicked. This demonstration of Jehovahs absolute faithfulness will, in turn, move men of all nations to happily come into covenant relationship with Jehovah. All this will be accomplished when Jehovah makes an everlasting covenant with man. Thus once again we conclude these scriptures are prophetic of the New Zion, the church. It was at the cross and the empty tomb that God destroyed the power of all the enemies of man (cf. Luk. 1:67-79; Luk. 2:29-35; Joh. 12:27-33; Joh. 16:11; Rom. 8:31-39; Col. 2:14-15; Heb. 2:14-15, etc.).
The Hebrew word berith is the word for covenant. It is from the Hebrew root word barah which means literally to cut, or to choose, to select. Its fundamental idea is chosen separated or that which distinguishes a selected people. Gods salvation and blessings are available always within a covenant. A covenant, by its very nature, demands choice, or selection, and that requires conditions and terms. The everlasting covenant (or new covenant Jer. 31:31 ff) has conditions and terms men must choose if they wish its blessings. Christ is the new covenant (cf. Mat. 26:26-29; Heb. 8:6; Heb. 12:24; Heb. 13:20). He is the resurrection and the life, whoever lives and believes in Him shall never die (Joh. 11:26). Paul, the apostle, spoke of the new covenant relationship as being in Christ (cf. Rom. 12:5; 1Co. 15:22; 2Co. 1:21; 2Co. 3:14; 2Co. 5:17; Gal. 3:27; Eph. 3:6; etc.). The everlasting covenant is predicted in many places in the O.T. (cf. Isa. 55:3; Jer. 32:40; Eze. 16:60-63; Eze. 37:26, etc.).
The seed and offspring of New Zion will be renowned among the Gentiles. The people of the Messiah (Christians) were known throughout the Roman world of the first century (and ever after) for their faith, obedience and love (cf. Act. 2:47; Act. 4:13; Act. 4:33; Rom. 16:19; 1Th. 1:8-10; Phm. 1:4-7; 1Pe. 4:4). Pliny the younger wrote the believers met regularly early in the morning to worship Christ as a divinity. They insisted on a strict code of ethics; to abstain from fraud, theft, and adultery, never to lie, nor to default on an obligation. At the end of the assembly they ate a common meal and then adjourned. John Noble (prisoner of the Russians for 12 years) received the admiration and respect of the Russian prison guards for his Christian life. Isaiah means to stress how different the people of the Messiah will be from the heathenish behavior of the Israel of his day or the paganism of the world in general (cf. Joh. 13:35). The goodness and blessedness and joy of the lives of the citizens of Zion will be acknowledged (perhaps even grudgingly respected) by the whole world. The Messiahs people are blessed with every spiritual blessing in the heavenly places (Eph. 1:3).
In verse ten, 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 producesit 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, Romethey 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!
QUIZ
1.
What does the nature of God have to do with our salvation?
2.
What is a covenant?
3.
What is mans relationship to Gods covenant?
4.
Has verse nine been fulfilled?
5.
What is the source of Zions beauty?
6.
How do we know Gods word is sure?
Fuente: College Press Bible Study Textbook Series
(8) I hate robbery for burnt offering.The Authorised Version follows the Vulg, and Luther, but the words, commonly applied as condemning the formal sacrifices of the wicked, do not fit in with the context, and it is better to take the rendering of the LXX. and the Targum, I hate robbery with violence, as referring to the spoliation which Israel had suffered at the hands of the Chaldans.
I will direct their work in truth.Betterthe word for work standing, as in Lev. 19:13, Eze. 29:20, for its rewardI will appoint their recompense in faithfulness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. This verse connects with Isa 61:1-7 by the word for, to show the attitude of Jehovah who, as God over all, now speaks toward Israel and his former oppressors.
I the Lord love judgment That which is right and just in the experience of my people, who have heretofore done evil, and have suffered by the hand of the oppressor. This, on God’s part, was right and just, but no thanks to the oppressor.
I hate robbery The oppressor has punished with gross injustice, and in sheer selfishness. Burnt offering is, with good critics, now accounted as meaning injustice, (not from the Hebrew root once supposed.) Jehovah avers his hatred of injustice toward his people, whom, and for which injustice, he now compensates with another and glorious estate, as given in Isa 61:1-7.
Hereafter Jehovah will direct their work their proper estate under Messiah in truth. Reward shall be the order henceforth.
Fuente: Whedon’s Commentary on the Old and New Testaments
For I, Yahweh, love judgment,
I hate robbery with a burnt offering,
And I will give them their recompense in truth,
And I will make an everlasting covenant with them.
And their seed will be known among the nations,
And their offspring among the peoples,
All who see them will acknowledge them,
That they are the seed which Yahweh has blessed.
By now it is Yahweh Himself Who is speaking. All that has been described must be so because God is determined to produce a world in accordance with His desires, a world of justice, honesty and truth. He is the One Who loves true justice, both official and personal, and will therefore bring it about. ‘Robbery’ here is contrasted with compensation and would thus seem to indicate robbery of blessings from those who deserve them. It sees all injustice and unjust gain as robbery.
‘Robbery with (in) a burnt offering.’ This directly contrasts with ‘recompense in truth’. It may be speaking of the hypocrisy of those who rob God’s true people, or even are generally deceitful and dishonest, and then blatantly and hypocritically offer tongue-in-cheek offerings to God thinking that it will make everything right. They have a mechanical view of the process of forgiveness which is not valid, forgetting that no religious rite can benefit a man if his heart is wrong, for when a man offers an offering God first looks at his heart. Or it may simply signify that God hates those who blatantly sin and at the same time pretend to be genuinely godly. They thus live a lie, and their offering is a lie, for it purports to be a whole offering of the person while they are in fact withholding themselves from God. As Jesus Himself said, “Why do you call me Lord, Lord, and do not do the things which I say?” (Luk 6:46).
But to His true people, who reveal what they are by their righteous living, He gives ‘recompense in truth’. ‘Recompense’ means reward for work and then the giving of what is due. This may be translated as either ‘true recompense’, a full and satisfactory recompense, or ‘recompense because they come in truth’, i.e. because they come with true hearts in contrast with those who offer offerings while engaging in dishonesty. Those who love justice as He loves it will receive their due reward.
‘And I will make an everlasting covenant with them, and their seed will be known among the nations, and their offspring among the peoples. All who see them will acknowledge them, that they are the seed which Yahweh has blessed.’ God’s promise to His own continues. With those who come in truth He will make His everlasting covenant which will guarantee their recognition as the people of God in the eyes of the nations. Their seed will be known among the nations as the seed which Yahweh has blessed (see especially Isa 59:21 compare also Isa 54:10; Isa 55:3). In the end all will see their quality of life and being and have to recognise them for what they are and admit that they are truly God’s people. Note the emphasis on seed and compare Isa 41:8; Isa 53:10. These described are the true seed of Abraham, and the seed of the true Servant.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 61:8. For I the Lord love judgment, &c. For I the Lord love justice: I hate stolen things in an offering; and I will give them their reward faithfully, and I will make with them, &c. The reader is still to bear in mind, that the prophet, in speaking of these evangelical times and things, makes use of ideas and expressions taken from the old law. Burnt-offering is here used for the whole ritual worship of God. The phrase, Stolen things for burnt-offering, is not to be understood as if the Jews really offered things stolen in sacrifice; but that they were guilty of injustice, iniquity, rapine, and other vices, while they presented their sacrifices before the Lord. See Pro 15:8. The meaning of the verse is, “It is not to be wondered that God should be so benevolent and gracious as mentioned in the preceding verses, toward his people delivered and sanctified, who should bear his Gospel to the nations, and possess them. For, as the worship of God was celebrated by the greater part of his people so called, in much hypocrisy, amidst manifest breaches of his law, and on this account was hated by him, and therefore the worshippers of God attained not to the benefits which accompany the sincere service of religion; at this time having obtained a faithful people, worshipping him in spirit and in truth;God was both willing, and might, with strict justice, liberally confer his grace and indulgence upon these his faithful worshippers, and give them the hope of their fathers; and that by a covenant founded in the blood of his Son, which should remain to the end of ages, and whose effects should extend even to eternity.” See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
This verse seems to have no immediate connection with what went before, nor with what follows. I find, in an old Bible, the translation rendered somewhat different; For I the Lord, which love right, and hate robbery (though it were offered me) shall make their work, of faithfulness and make an everlasting covenant with them. From which reading it should seem, that what is said here, of the Lord’s loving right and hating robbery, is only descriptive of his distinguishing excellencies of character; that He who is so known to his people hath made, and will make their works faithful in himself; and in his everlasting covenant. But I leave the Reader to consider what sense is the most probable.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 61:8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
Ver. 8. For I the Lord love judgment, &c. ] One rendereth it roundly thus, For I the Lord love right; I hate rapine by iniquity – q.d., therefore I will right and repay the wrongs and damages done to my people. Neither is it for any one to think to expiate his bad deeds by his good, to set off with God, and to make him amends. In the times of Popery, indeed, men were taught so to do; they were persuaded that God would accept rapinam in holocaustum, and they practised accordingly: as did the French fury Brunbildis, who founded many colleges; and our King Stephen, who built many monasteries: eo scilicet beneficio maleficia sun expiaverunt, saith mine author. How much better Selymus, the great Turk, who, being on his death bed moved by Pyrrhus, his favourite, to bestow the great wealth taken from the Persian merchants in various places of his empire upon some notable hospital for relief of the poor, refused so to do, and forthwith commanded restitution thereof to be made to the rightful owners. a
And I will direct their work in truth,
a Turkish History, fol. 567.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
judgment = justice.
I hate robbery, &c. Showing that the sacrificial System was in operation at the time when this prophecy was given.
direct their work = make their recompense.
in truth. See note on Isa 10:20.
everlasting covenant. See note on “ancient”, Isa 44:7.
Fuente: Companion Bible Notes, Appendices and Graphics
I the Lord: Psa 11:7, Psa 33:5, Psa 37:28, Psa 45:7, Psa 99:4, Jer 9:24, Zec 8:16, Zec 8:17
I hate: Isa 1:11-13, 1Sa 15:21-24, Jer 7:8-11, Amo 5:21-24, Mat 23:14
I will direct: Psa 25:8-12, Psa 32:8, Pro 3:6, Pro 8:20, 2Th 3:5
I will make: Isa 55:3, Gen 17:7, 2Sa 23:5, Psa 50:5, Jer 32:40, Heb 13:20, Heb 13:21
Reciprocal: Deu 23:18 – any vow Psa 4:5 – Offer Pro 15:8 – sacrifice Isa 1:14 – my soul Mal 2:12 – and him Mat 27:6 – to put Act 11:14 – all Act 24:25 – righteousness Heb 1:9 – loved
Fuente: The Treasury of Scripture Knowledge
Isa 61:8-9. For I the Lord love judgment I will do them right, for I love justice in myself, and in them that practise it. I hate robbery for burnt- offerings I hate all things gotten by injustice, though they be for sacrifice. As God will not accept of that which cost nothing, so much less of that which is the effect of rapine and oppression. And I will direct their work in truth I will lead them so, that they shall do all things in sincerity. They shall do good works with good intentions, and to good ends: they shall love truth, and walk in truth, and serve God in spirit and truth. I will make an everlasting covenant with them Though they have broken covenant with me, yet I will renew my ancient covenant made with their fathers, confirmed with the blood of the Messiah; and it shall be everlasting, never to be abrogated. And their seed shall be known among the Gentiles That is, eminently; a promise of the increase of the church: such shall be their prosperity and multiplying, that they shall be known abroad by their great increase: or else the meaning is, the church shall have a seed of the Gentiles; whereas the church has been confined to one corner of the world, now it shall remain in one nation alone no more, but shall fill all the nations of the earth. All shall acknowledge they are the seed which the Lord hath blessed Such shall be the visible characters of Gods love to them, and of Gods grace in them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
61:8 For I the LORD love judgment, I hate {q} robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
(q) I will not receive their offerings who are extortioners, deceivers, hypocrites or that deprive me of my glory.
Fuente: Geneva Bible Notes
Israel could count on these promises because of who Yahweh is: a lover of justice (faithful to His promises to Israel) and a hater of iniquitous robbery (Israel’s enemies taking what did not belong to them). God would give Israel her inheritance and would make a new, everlasting covenant with her (cf. Isa 49:8; Isa 55:5; Jer 31:31; Jer 32:40; Eze 16:60; Eze 37:25-26; Mal 3:1-2; Mat 26:27-28; Heb 9:11-22; Heb 13:20).