Isaiah 61:7

Isa 61:7 For your shame [ye shall have] double; and [for] confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

Ver. 7. For your shame ye shall have double,] i.e., Plentiful reparation, double damages, as Job had. {Isa 42:10; Isa 42:12}

And for confusion they shall rejoice.] Your grief shall be turned into joy, as our Saviour somewhere saith. See Mat 5:12.

Everlasting joy shall be unto them.] They shall be everlastingly merry; not so much for the double honour done to themselves, as for the enlargement of God’s kingdom, and the increase of his people, with whom they shall spiritually rejoice and reign for ever.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_61:7

Everlasting joy shall be unto them

The everlasting joy

We pore with intense earnestness over the words which picture the joys of the future.

Everlasting joy. What are its springs?

I. THE INWARD HARMONY, THE PERFECT ORDER OF THE BEING, THE CONCERT OF EVERY FACULTY AND FORCE IN THE FULFILMENT OF THE WILL OF GOD. That is the peace of God--the perfect peace. The redeemed man is the governed man; the man who has re-found the King who can evoke his loyal passions, and control and direct his manifold powers. This rule, the rule of his true King, has been lost to him through sin. This supreme, complete control of his being heaven will restore. An unsphered planet could be won back to the harmony of its sister planets only by the attraction of their common sun. The King has appeared and claimed His own. We know little of heavens occupations, the aspect of its homes, the modes of its speech, the forms of its life. We know only that the God-man is there, and reigns. He whom we can love with intensest passion, and serve with exulting joy, will meet us on its threshold, will sweep the flood of His attractions round every limb and organ of our being, and thrill us in one intense moment with the sense that we are one, that we are blessed.

II. THE FULL VISION OF THE GLORY OF GOD IN THE CREATION, the beholding of all that God has meant, and sin has marred, in the constitution of the worlds.

III. THE COMMUNION OF THE BLESSED--the joy of fellowship when the struggle and toil are ended for ever--the companionship of the elect and beloved--intercourse with the elder spirits who are before the throne. (J. R. Brown, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

The shame of banishment will then be changed into an excess of joy, and honourable distinction. "Instead of shame ye will have double, and (instead) of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed." The enigmatical first half of Isa 61:7 is explained in Isa 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Isa 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Mic 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Isa 61:7 and Isa 61:7, the meaning of lâkhēn is not, "therefore, because they have hitherto suffered shame and reproach;" but what is promised in Isa 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Isa 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Isa 1:29; Isa 31:6; Isa 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Isa 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Psa 51:16; or what I prefer, looking at חמה in Isa 42:25, and וּזבחיך in Isa 43:23, an adverbial accusative = בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, "instead of your double shame and reproach;" but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, "shame on the part of those who rejoice in their portion," is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Isa 61:7 as we have done, and even A. E. Kimchi does the same. Hahn's modification, "instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice," forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Isa 61:8, "Jehovah loves the right," which the enemies of Israel have so shamefully abused. "He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30a, Luther, and others render it; Eng. ver. "robbery for burnt-offering") - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, "something robbed in or with knavery" (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chaldeans, its bōzezı̄m (Isa 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Psa 58:3 and Psa 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Lev 19:13, of hardship in Eze 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Pro 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Gen 27:23, since hikkı̄r includes the meaning agnoscere (to recognise).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

61:7 The people had suffered God’s wrath for their sins (40:2); now they would receive a double share of God’s blessing.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Abundant recompense, as this word is used, Isa. 40:2.

That is, the Jews.

To wit, of the Gentiles.

Whereas the Gentiles had dominion over the Jews in times past, now they shall have double authority over them and possess twice so much.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

double--Instead of your past share, ye shall have not merely as much, but "double" as much reward (Isa 40:2; Zac 9:12; compare the third clause in this verse).

confusion--rather, "humiliation," or "contumely."

rejoice--They shall celebrate with jubilation their portion [MAURER]. Transition from the second to the third person.

in their land--marking the reference to literal Israel, not to the Church at large.

everlasting joy-- (Isa 35:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. For your shame - "Instead of your shame"] The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word משנה mishneh, double, in the first place. Five MSS. add the conjunction ו vau to שמחת simchath. The Syriac reads תרנו taronnu, and תירשו tirashu, in the second person, "ye shall rejoice, ye shall inherit." And for להם lahem, to them, two MSS., (one of them ancient,) three of De Rossi's, and the Syriac, read לכם lachem, to you, in the second person likewise.

The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and I. D. II. in the following manner: -

Αντι της αισχυνης ὑμων της διπλης,

Και αντι της εντροπης αγαλλιασεται ἡ μερις αυτων·

Δια τουτο την γην αυτων εκ δευτερου -

"Instead of your shame ye shall have double,

And instead of your confusion their portion shall rejoice;

Therefore, they shall possess their land a second time."

In which the two MSS. agree, except that I. D. II. has by mistake ἡμερας, day, for ἡ μερις, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion. - L.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) For your shame ye shall have double . . .—i.e., double compensation for the suffering of years (comp. Zec_9:12), the general idea passing in the next clause into a double inheritance of territory. See Note on Isa_40:2.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. The first half of the verse is harsh in construction; and the text as it stands is corrupt. The general sense, however, is sufficiently established by the second half: the prosperity of the future shall be a twofold recompense for the miseries of the past and the present.

the double] in the same sense (mutatis mutandis) as ch. Isa_40:2.

everlasting joy] ch. Isa_35:10 (= Isa_51:11).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For your shame you shall have double,.... Or, "for your double shame" (b); instead of being a reproach, a proverb, a taunt, and a curse, as the Jews now are everywhere; being converted, they will have double honour, both in things civil and religious, be in great esteem with Christ, and all his people:

and for confusion they shall rejoice in their portion; instead of the confusion and reproach they have long lain under; or of that they shall be thrown into, when first awakened and convinced of their sin, of unbelief and rejection of the Messiah; they shall rejoice in Christ their portion, and in all those spiritual blessings they will see themselves blessed with in him; they will now have the double portion of the firstborn, they once were, and to which there may be an allusion, as some think; or, as others, to the double portion of the spirit of Elijah on Elisha; they shall now have the spirit of grace and supplication poured upon them, and all the gifts and graces of the Spirit bestowed on them, all which will be cause of joy and rejoicing to them:

therefore in their land they shall possess the double; not only in the land of the Gentiles, where they have suffered reproach, shall they have double honour; but in their own land, the land of Israel, to which they shall be restored; they shall enjoy great plenty of all kind of blessings, temporal and spiritual:

everlasting joy shall be unto them; for after this they shall no more be carried captive, or be dispossessed either of their civil or religious privileges; see Isa 35:10.

(b) "pro pudore vestro duplici", Gataker, Vitringa; "loco pudoris vestri duplicis", Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For your shame - That is, instead of the reproach and humiliation which you have been called to experience.

You shall have double - A double inheritance or reward (see the notes at Isa 40:2).

And for confusion - The word ‘confusion’ here means the same as a blush of shame, and refers to the scenes of humiliation and sorrow which the nation had passed through on account of its sins.

They shall rejoice - There is here a change from the second to the third person - a change which is not unfrequent in Isaiah. The same persons, however, are intended.

In their portion - That is, you shall be permitted to rejoice in the augmented privileges which you shall enjoy. They will be more than a compensation for all the calamities which you have been called to endure.

Therefore in their land - This is to be regarded as addressed to the exiles in Babylon, and the promise is, that the people of God would be restored again to their own land, and to more than their former privileges and blessings there.

The double - Double of what they formerly possessed; that is, their blessings would be greatly increased and multiplied. Applied to the times of the Messiah, to which the prophet undoubtedly refers, it means that the privileges of the friends of God would be far greater than had been enjoyed even in the most favored times under the former dispensation.

Everlasting joy - (See the notes at Isa 35:10).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Part: God, or the land. Converts shall bless God for having withdrawn them from the crowd of infidels, and they will rejoice in suffering for his sake, (Calmet) preferring their lot before that of unbelievers. Before this change the apostles grieved. (Worthington)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For your shame ye shall have double: See Poole "Isa 40:2". Supply honour. Though you have been little accounted of among your enemies, yet now you shall be greatly in their esteem, Zec 9:12; you shall have double damages.

In their portion, viz. of honour that God will give them; the same thing with the former: or, in their inheritance which God shall restore to them; and that either,

1. For worth and value through God’s blessing upon it. Or,

2. For room and space, and that possibly by reason of the few that will return to inhabit there, viz. only a tenth part, Isa 6:13; or that which he shall give them out of their enemy’s land.

Therefore; or rather, because; being rendered as a reason of their rejoicing, because of the doubling of their portion, in which sense it is taken Isa 16:14.

Everlasting joy; of long continuance here, and everlasting hereafter; or to be perpetually remembered on their anniversary festivals: though this had its accomplishment in their return from Babylon, yet was it most signally made good in that great change for the better which they should find in the gospel state, in the enlargement of Christ’s kingdom and increase of his people, with whom they should ever rejoice together.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. For your shame… double — The Hebrew is perplexing. Clearly another promise is here given, possibly pursuant to Isa_40:2. Instead of shame for past sin and punishment, ye shall have abundant recompense. The promise in its largeness of meaning is: Instead of the former meagerness of the dispensation out of which you have emerged, you shall have the ever-expanding glory of Messiah’s new and final order of things in this world.

Their portion… they shall possess — An enallage common to Isaiah, or a change from “your” to “their” occurs here. The same persons are intended. “Their portion” is the same as your “portion;” “they shall possess,” the same as you shall possess. The “double” means the far larger measure.

Confusion — This refers to the disorders in general of the old state — all the judgments of God on Israel’s sin.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For your shame ye shall have double. Instead of the shame and confusion of face which were the portion of Israel during the Captivity, (Isa_51:7, 23 54:4 Dan_9:7, Dan_9:8, etc.) they should after their restoration to Palestine "have double" their former glory and double their former territory. An increase of territory had been already prophesied (Isa_49:18-21) an increase which, however, was not so much an extension of the bounds of Palestine as a spread of the Church over the whole earth. (comp. Zec_9:12) For confusion; rather, as for disgrace. So far from feeling disgraced, they will rejoice, or exult, in their portion; i.e. in the territory assigned them. It will be ample; and their life in it will be one of everlasting joy. The speaker passes on in his thought to the time of the "new heavens and the new earth," which he regards as continuous with that of Israel"s return.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Double - honour. Portion - Of honour, that God will give them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Instead of your shame (ye shall have) double, and (instead of their) confusion they shall celebrate their portion; therefore in their land shall they inherit double, everlasting joy shall be to them.” It is not impossible that the Prophet has in view the same two classes who are distinctly mentioned in the preceding verses. ‘Double’ is used indefinitely to denote a large proportion. Compare Isa 40:2.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Instead of your shame which was twofold, even they would constantly bemoan their disgrace as their lot. That is to say that instead of until now My people were constantly bemoaning disgrace, their lot... There are instances of רִנָּה that is an expression of mourning. Comp. (Lam. 2:19) “Rise, cry (רֹנִּי) at night,” and comp. (I Kings 22:36) “A cry (הָרִנָּה) passed through the camp,” concerning Ahab’s death.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

משנה Double. The verb you shall inherit is to be supplied.

ותחת כלמה═ובלמה And for confusion.

Therefore in their land, etc.

This is the explanation of the word double in the first part of the verse.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.