TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 61:4–9. His two-level outline is real structure in the source text, so it is rendered as structure.
Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the gospel church, and all believers, who through grace are delivered out of spiritual thraldom; for they are capable of being spiritually applied.
I.It is promised that their houses shall be rebuilt (Isa 61:4), that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up. The setting up of Christianity in the world repaired the decays of natural religion and raised up those desolations both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Christ's gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of God through the Spirit. And they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve God, both in building up ourselves to his glory and in helping to build up his church on earth.
II.Those that were so lately servants themselves, working for their oppressors and lying at their mercy, shall now have servants to do their work for them and be at their command, not of their brethren (they are all the Lord's freemen), but of the strangers, and the sons of the alien, who shall keep their sheep, till their ground, and dress their gardens, the ancient employments of Abel, Cain, and Adam: Strangers shall feed your flocks, Isa 61:5. When, by the grace of God, we attain to a holy indifference as to all the affairs of this world, buying as though we possessed not - when, though our hands are employed about them, our hearts are not entangled with them, but reserved entire for God and his service - then the sons of the alien are our ploughmen and vine-dressers.
III.They shall not only be released out of their captivity, but highly preferred and honourably employed (Isa 61:6):
"While the strangers are keeping your flocks, you shall be keeping the charge of the sanctuary; instead of being slaves to your task-masters, you shall be named the priests of the Lord, a high and holy calling." Priests were princes' peers, and in Hebrew were called by the same name. You shall be the ministers of our God, as the Levites were. Note, Those whom God sets at liberty he sets to work; he delivers them out of the hands of their enemies that they may serve him, Luk 1:74, Luk 1:75; Psa 116:16. But his service is perfect freedom, nay, it is the greatest honour. When God brought Israel out of Egypt he took them to be to him a kingdom of priests, Exo 19:6. And the gospel church is a royal priesthood, Pe1 2:9. All believers are made to our God kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with holiness to the Lord written upon their foreheads, that men may call them the priests of the Lord.
IV.The wealth and honour of the Gentile converts shall redound to the benefit and credit of the church, Isa 61:6.
The Gentiles shall be brought into the church. Those that were strangers shall become fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of God and used in his service; and the priests, the Lord's ministers, shall have the advantage of it. It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Christians, to see the Gentiles serving the interests of God's kingdom.
1.They shall eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honourably presented to them, as gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall hoard the riches of the Gentiles, and treasure them," but, "You shall eat them;" for there is nothing better in riches than to use them and to do good with them.
2.They shall boast themselves in their glory. Whatever was the honour of the Gentiles converts before their conversion - their nobility, estates, learning, virtue, or places of trust and power - it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion - their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them - shall be very much for the glory of God and therefore all good men shall glory in it.
V.They shall have abundance of comfort and satisfaction in their own bosoms, Isa 61:7.
The Jews no doubt were thus privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming. Much more do all those rejoice whom Christ has brought into the glorious liberty of God's children, especially when the privileges of their adoption shall be completed in the resurrection of the body.
1.They shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of God) they shall have the comfort of it, and a heart to rejoice in it, Ecc 3:13. Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion in their land, their own land, the holy land, Immanuel's land, and therefore they shall rejoice in it, having so lately known what it was to be strangers in a strange land. Those that have God and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it.
2.Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in God and the eternal joy they hope for in heaven.
3.This shall be a double recompence to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: "For your shame you shall have double honour, and in your land you shall possess double wealth, to what you lost; the blessing of God upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received. You shall be owned not only as God's sons, but as his first-born (Exo 4:22), and therefore entitled to a double portion." As the miseries of their captivity were so great that in them they are said to have received double for all their sins (Isa 40:2), so the joys of their return shall be so great that in them they shall receive double for all their shame. The former is applicable to the fulness of Christ's satisfaction, in which God received double for all our sins; the latter to the fulness of heaven's joys, in which we shall receive more than double for all our services and sufferings. Job's case illustrates this: when God turned again his captivity, he gave him twice as much as he had before.
VI.God will be their faithful guide and a God in covenant with them (Isa 61:8):
I will direct their work in truth. God by his providence will order their affairs for the best, according to the word of his truth. He will guide them in the ways of true prosperity, by the rules of true policy. He will by his grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him. God desires truth in the inward parts; and, if we do our works in truth, he will make an everlasting covenant with us; for to those that walk before him and are upright he will certainly be a God all-sufficient. Now, as a reason both of this and of the foregoing promise, that God will recompense to them double for their shame, those words come in, in the former part of the verse, I the Lord love judgment. He loves that judgment should be done among men, both between magistrates and subjects and between neighbour and neighbour, and therefore he hates all injustice; and, when wrongs are done to his people by their oppressors and persecutors, he is displeased with them, not only because they are done to his people, but because they are wrongs, and against the eternal rules of equity. If men do not do justice, he loves to do judgment himself in giving redress to those that suffer wrong and punishing those that do wrong. God pleads his people's injured cause, not only because he is jealous for them, but because he is jealous for justice. To illustrate this, it is added that he hates robbery for burnt-offering. He hates injustice even in his own people, who honour him with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if he hates robbery when it is for burnt-offerings to himself, much more when it is for burnt-offerings to idols, and when not only his people are robbed of their estates, but he is robbed of his offerings. It is a truth much to the honour of God that ritual services will never atone for the violation of moral precepts, nor will it justify any man's robbery to say, "It was for burnt-offerings," or Corban - It is a gift. Behold, to obey is better than sacrifice, to do justly and love mercy better than thousands of rams; nay, that robbery is most of all hateful to God which is covered with this pretence, for it makes the righteous God to be the patron of unrighteousness. Some make this a reason of the rejection of the Jews upon the bringing in of the Gentiles (Isa 61:6), because they were so corrupt in their morals, and, while they tithed mint and cummin, made nothing of judgment and mercy (Mat 23:23), whereas God loves judgment and insists upon that, and he hates both robbery for burnt offerings and burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows' houses. Others read these words thus: I hate rapine by iniquity, that is, the spoil which the enemies of God's people had unjustly made of them; God hated this, and therefore would reckon with them for it.
VII.God will entail a blessing upon their posterity after them (Isa 61:9):
Their seed (the children of those persons themselves that are now the blessed of the Lord, or their successors in profession, the church's seed) shall be accounted to the Lord for a generation, Psa 22:30.
1.They shall signalize themselves and make their neighbours to take notice of them: They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be Christ's disciples. And, they thus distinguishing themselves, God shall dignify them, by making them the blessings of their age and instruments of his glory, and by giving them remarkable tokens of his favour, which shall make them eminent and gain them respect from all about them. Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that God will make them known, by the fulfilling of that promise to them, that the generation of the upright shall be blessed.
2.God shall have the glory of this, for every one shall attribute it to the blessing of God; all that see them shall see so much of the grace of God in them, and his favour towards them, that they shall acknowledge them to be the seed which the Lord has blessed and doth bless, for it includes both. See what it is to be blessed of God. Whatever good appears in any it must be taken notice of as the fruit of God's blessing and he must be glorified in it.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 6, 7.) But you will be called priests of the Lord, ministers of our God. It will be said to you: You will devour the strength of the nations, and in their glory you will boast. Instead of your shame, you will have a double portion, and instead of disgrace, they will rejoice in their inheritance; and so they will inherit a double portion in their land, and everlasting joy will be theirs. For I, the Lord, love justice; I hate robbery and wrongdoing. LXX: But you will be called priests of the Lord, ministers of our God. You shall devour the strength of nations, and in their riches you shall be admired. Thus they shall possess the land a second time, and everlasting joy shall be upon their heads. For I am the Lord, who loves justice, and I hate robbery and injustice. The builders of desolate cities and the shepherds of flocks, who themselves are the plowmen and vintners, that is, the sons of strangers, they too are the priests of God, to whom the Prophet now says: But you shall be called the priests of the Lord, and ministers of our God, it shall be said to you: doubtless it signifies the leaders of the churches. Certainly, it is to be understood about the Apostles that there is an order: When builders, shepherds, plowmen, and vine-dressers were appointed over the Churches from the Gentiles, you, about whom it is said: The remnants will be saved (Rom. IX, 27). And: Unless the Lord of hosts had left us a seed, we would have been like Sodom, and similar to Gomorrah (Isai. IV, 9), you will be called priests and ministers of God, just as the sons of David were. Of whom the Scripture says: But the sons of David were the priests of God (2 Kings 8:18). They shall devour the strength of the nations, and on their riches they shall be admired. For the glory of children are their fathers, and the profit of the people, the feasts of the priests (Proverbs 17). Concerning such riches, Paul wrote to the Corinthians: I give thanks to my God through Jesus Christ for you all, because in everything you have been enriched in Him, in all speech and in all knowledge, as the testimony of Christ was confirmed in you, so that you lack no gift in any grace (2 Corinthians 1:4-5). But the courage of the nations is the triumph of the Martyrs: and we are proud in their glory, not with the pride that is a vice, to which God resists, in order to give grace to the humble; but with the pride that is received for power and glory. Therefore, Moses had a horned face, who could say: With you we will scatter our enemies with a horn. And for the pride of glory, the Eagle interprets it as 'and you will be clothed in purple with glory', that is, you will be dressed in purple to show the insignia of royal beauty. And what follows: For their double confusion and shame, they shall praise their own part, which is not found in the Septuagint, seems to me to be explained as follows. Because you had a double confusion, both over the people of Judah, who had turned away from God, and over the nations, who served idols, you will see them converted to the fear of God, praising their own part. Without a doubt, the Lord, of whom he was speaking, is holy: The Lord is my portion (Ps. 73:26). However, no one can say this except those who do not have the other side. Therefore, since you have had double the confusion and shame of their sin, on which they themselves were not ashamed, for this reason, in their own land, that is, in the land of the meek and living, they will possess double: both for the present, and for the future. And they will have eternal joy. For which it is read in the Septuagint, they will possess the land a second time. And there will be eternal joy upon their heads, so that those who possessed the land in the narrowest boundaries of Judaea, afterwards may possess the entire world. Concerning this land, the Father speaks to the Savior: Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession (Ps. 2:8). But the Lord, who loves the truth of justice, has granted this, and he hates robbery in the burnt offering. For this reason, the Seventy translated it as 'robbery from injustice,' as if there is any robbery that does not consist of injustice. Therefore, what he says is this: God loves the poverty of the righteous more than the gifts of the wealthy, which are obtained through plunder and injustice.
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Summary
Isaiah 61:6 is a profound prophetic declaration that unveils the future identity, sacred role, and abundant provision awaiting God's restored people. Following the anointing and redemptive work of the Messiah, this verse promises that the redeemed community will be divinely consecrated and publicly recognized as "Priests of the LORD" and "Ministers of our God." This signifies a radical elevation in status and purpose, moving them from a state of shame to one of honor and direct service to the Most High. Furthermore, it foretells a dramatic reversal of fortunes, where they will not only be sustained but will inherit and joyfully utilize the wealth and honor of the nations, boasting in the glorious vindication and lavish provision bestowed upon them by the Lord.
Context
Literary Context
This verse is intricately woven into the fabric of Isaiah's "Book of Comfort" (chapters 40-66), a section brimming with messages of hope, restoration, and ultimate salvation for Israel after the Babylonian exile. Chapter 61 specifically opens with the Spirit-anointed Servant of the Lord (a figure Jesus explicitly identifies as Himself in His inaugural sermon, found in Luke 4:18-19) proclaiming good news to the poor, binding up the brokenhearted, and declaring liberty to captives. Verse 6 then describes the glorious outcome for the people who embrace this message and experience this divine restoration, contrasting their future honor with the shame and confusion they previously endured, a theme further elaborated in Isaiah 61:7. The chapter progresses to describe God's everlasting covenant and the universal recognition of His people among the nations, solidifying their transformed status.
Historical & Cultural Context
The prophecy in Isaiah 61 was delivered to a people who had either experienced or were anticipating significant suffering, exile, and national humiliation under foreign powers. In ancient Israel, the priesthood was an exceptionally esteemed, hereditary role, exclusively reserved for the descendants of Aaron from the tribe of Levi. Thus, to be "named the Priests of the LORD" was an extraordinary and revolutionary elevation of status, implying direct access to God and a central role in mediating His presence and truth to the world. The concept of "eating the riches of the Gentiles" would have been particularly striking and counter-cultural, as Israel had frequently been exploited, subjugated, or plundered by surrounding nations. This imagery speaks to a future where divine justice would prevail, and the resources of the world would willingly serve God's purposes through His people, rather than being used to oppress them.
Key Themes
A central theme permeating Isaiah 61 and powerfully articulated in this verse is Divine Identity and Calling. The declaration of God's people as "Priests of the LORD" and "Ministers of our God" signifies a profound transformation from a humbled, scattered nation to a consecrated, unified community with a sacred, universal purpose. This echoes the original covenantal calling of Israel to be a "kingdom of priests and a holy nation" as first articulated in Exodus 19:6. Another prominent theme is Abundant Provision and Honor. The promise to "eat the riches of the Gentiles" and "boast yourselves in their glory" speaks to God's lavish supply and the ultimate vindication of His people. This is not about plunder but about the willing contribution of nations to God's kingdom, as seen in other prophetic passages like Isaiah 60:3-11, where the wealth and peoples of the world flow into Zion, bringing honor to God's dwelling place. This underscores God's unwavering faithfulness to His covenant and His ultimate sovereignty over all nations and resources.
Exposition and Analysis
Key Word Analysis
This term literally means "one officiating," a priest, or even a chief ruler. In the context of ancient Israel, it referred to those consecrated to mediate between God and humanity, offering sacrifices, teaching the Law, and leading worship. Here, its application to the entire community signifies a collective, consecrated identity and a direct, privileged relationship with the Divine, extending a previously restricted role to the whole people.
This primitive root means "to attend as a menial or worshipper," or "to contribute to." It denotes active service, often in a sacred context, such as serving in the temple or attending royalty. This word emphasizes the active, dedicated, and honorable service role of God's people in His presence and for His purposes, highlighting their commitment to His will.
This word denotes "force, whether of men, means or other resources." It can mean an army, wealth, virtue, valor, or strength. In this verse, "riches" refers to the substantial material and perhaps even human resources of the "Gentiles," indicating comprehensive provision and a dramatic reversal of economic and social power dynamics in favor of God's people, implying a transfer of resources to God's kingdom.
Verse Breakdown
"But ye shall be named the Priests of the LORD:"
This clause declares a new, divinely conferred identity and exalted status upon God's people. Those who were previously shamed or oppressed are now to be formally recognized and called "Priests of the LORD" (H3068, Yᵉhôvâh, the self-Existent or Eternal God). This signifies a sacred, consecrated role, implying direct access to God, a function of intercession, and a primary role in worship and declaring His truth. The use of "named" (H7121, qârâʼ) suggests a public and definitive declaration of this new identity.
"[men] shall call you the Ministers of our God:"
This reinforces the new identity with a complementary and equally significant title, "Ministers" (H8334, shârath) of "our God" (H430, ʼĕlôhîym, the supreme God). While "priests" emphasizes a consecrated status and mediation, "ministers" highlights the active, dedicated service and attendance to God's will and people. The parallelism underscores the certainty and public recognition of this elevated and functional role within God's kingdom.
"ye shall eat the riches of the Gentiles,"
This part of the prophecy promises abundant provision and a dramatic reversal of fortunes. "Eating" (H398, ʼâkal) the "riches" (H2428, chayil) implies not just consumption but full enjoyment, utilization, and appropriation of the wealth, resources, and perhaps even the strength of the "Gentiles" (H1471, gôwy, foreign nations). This signifies that the nations, who once might have exploited or oppressed Israel, will now willingly contribute their resources to God's people, serving His kingdom purposes and demonstrating His sovereignty over all material wealth.
"and in their glory shall ye boast yourselves."
This final clause speaks to the profound vindication and honor bestowed upon God's people. "Their glory" (H3519, kâbôwd, splendor or copiousness) refers to the honor, prestige, and perhaps even the cultural achievements and splendor of the Gentiles. To "boast yourselves" (H3235, yâmar, to exchange, by implication, to change places; boast selves) in this context is not sinful pride but a rightful sense of honor, joy, and public acknowledgment of God's faithfulness and the abundant blessings He has poured out upon His people, demonstrating His power and goodness through them. It signifies a public celebration of God's redemptive work.
Literary Devices
Isaiah 61:6 masterfully employs several powerful literary devices to convey its transformative prophetic message. Symbolism is profoundly present, as the titles "Priests of the LORD" and "Ministers of our God" are symbolic of a new, consecrated identity and a direct, intimate relationship with the Divine, extending a previously restricted role to the entire community. Similarly, "the riches of the Gentiles" and "their glory" symbolize abundant divine provision and the ultimate vindication and honor of God's people, not merely material gain. Parallelism is evident in the structure of the first two clauses ("But ye shall be named the Priests of the LORD: [men] shall call you the Ministers of our God"), where synonymous phrases reinforce the idea of a new, recognized sacred identity and function. A strong sense of Reversal of Fortune is also a key device, as the verse dramatically shifts the position of God's people from potential subjugation, shame, or suffering to one of honor, abundance, and influence over the very nations that might have previously oppressed them. This prophetic declaration serves to inspire hope and affirm God's ultimate plan for restoration and exaltation.
Theological and Thematic Connections
Isaiah 61:6 articulates a profound theological truth: God's ultimate intention is to establish His people as a consecrated community, uniquely set apart for His service and abundantly provided for. This vision extends beyond a mere physical restoration, encompassing a spiritual transformation that grants them a priestly and ministerial identity. This identity implies a role of intercession, worship, and active service, not only to God but also as a light to the nations, drawing them to His truth. The promise of inheriting the "riches of the Gentiles" speaks to God's absolute sovereignty over all creation and His ability to orchestrate the flow of resources to fulfill His kingdom purposes, ensuring His people are equipped and empowered for their divine calling. This is a powerful testament to God's unwavering faithfulness to His covenant promises and His desire to see His people honored and glorified through His own power and provision.
Reflection and Application
Isaiah 61:6 offers a profound and inspiring vision for believers today, reminding us of our true identity and calling in Christ. We are no longer defined by our past failures, societal status, or worldly limitations, but by our new position as "Priests of the LORD" and "Ministers of our God," consecrated and set apart for His divine purposes. This means we are called to a life of perpetual worship, fervent intercession, and active service, mediating God's presence and truth to a broken and yearning world. The promise of "eating the riches of the Gentiles" encourages us to trust implicitly in God's abundant and sovereign provision, recognizing that all resources ultimately belong to Him and can be leveraged for the advancement of His kingdom. It challenges us to view our talents, time, material possessions, and even our influence not as our own possessions, but as sacred instruments to be stewarded for God's glory. Our boasting, therefore, is not in ourselves or our accomplishments, but solely in the glorious work God accomplishes through us and for us, demonstrating His faithfulness, power, and grace in our lives and through His global church. This verse inspires us to live out our consecrated identity with profound confidence and joyful purpose, knowing that God will equip and sustain us for every good work He has prepared for us.
Questions for Reflection
FAQ
What does it mean for God's people to be "Priests of the LORD" and "Ministers of our God"?
This signifies a profound elevation of status and purpose for the entire community of God's people. Historically, in ancient Israel, only a select, hereditary group (the Aaronic priesthood) held such sacred roles. This prophecy expands that sacred identity to the entire redeemed community. It means they are consecrated, set apart for direct service and worship of God, acting as mediators of His presence and truth to the world. It implies a collective role of intercession, teaching, and leading others in worship and service, reflecting the original covenantal calling of Israel in Exodus 19:6 and finding its ultimate and broader fulfillment in the New Testament concept of the priesthood of all believers (1 Peter 2:9).
Does "ye shall eat the riches of the Gentiles" imply plundering or exploitation?
No, the context and broader prophetic themes in Isaiah and throughout the Bible suggest a different meaning entirely. This phrase speaks to a dramatic reversal of fortunes and a divine orchestration of resources. It does not imply forceful taking, plunder, or exploitation. Instead, it signifies that the wealth, resources, and influence of the nations (Gentiles) will be willingly brought to and used for the benefit of God's people and His kingdom purposes. This is consistent with other prophecies, such as Isaiah 60:5-11, where nations bring their treasures to Zion, recognizing God's glory among His people. It signifies divine provision, honor, and the ultimate alignment of all things with God's redemptive and restorative plan for the world.
Christ-Centered Fulfillment
Isaiah 61:6 finds its ultimate and most profound fulfillment in Jesus Christ and His church. Jesus, as the Spirit-anointed Servant prophesied in Isaiah 61:1-2, inaugurates the era of salvation, liberation, and restoration. Through His perfect life, atoning death, and glorious resurrection, He not only redeems a people from sin but also consecrates them, establishing a new covenant where all believers are made "a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9). We, the church, are called "ministers of Christ" and are entrusted with the glorious "ministry of reconciliation" (2 Corinthians 5:18). The promise that God's people "shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves" is progressively fulfilled as the Gospel, through the global church, reaches all nations. The spiritual and even material resources of the world are increasingly being consecrated and utilized for the advancement of God's kingdom, as people from every tribe, tongue, people, and nation come to faith in Christ and bring their unique contributions to His church (Revelation 7:9-10). The church, as the very body of Christ, now stands in this honored and privileged position, not by its own merit or strength, but solely by the glorious grace and power of God, boasting only in the Lord Jesus Christ and His finished work on the cross (Galatians 6:14).