For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them.

“"If you offer rightly, but do not reason rightly, have you not sinned?" For those offerings of fasts, which we extort without thought by violently wrenching our stomachs and fancy that we rightly offer to the Lord, he who "loves mercy and judgment" denounces, saying: "I the Lord love judgment, but I hate robbery in a burnt offering." Similarly, those also who take the main part of their offerings, that is, their offices and actions, to benefit the flesh for their own use, but leave the remains as a tiny portion for the Lord, are also condemned as fraudulent workers by the Divine Word, saying: "Cursed is the one who does the work of the Lord fraudulently."”

“But it is one thing to show mercy for sins, another to sin for the sake of showing mercy, which cannot really be called mercy since it does not issue in sweet fruit, since it is embittered through the influence of a diseased root. For here the Lord rebukes such sacrifices through the prophet, saying, "I, the Lord, love justice and hate robbery with whole burnt offerings." … Such people also often withdraw from the poor what they give to God. But the Lord shows how strongly he disowns and censures such conduct.”

“For I am the Lord, Who loves justice, hates robbery in a burnt offering Therefore, I do not accept burnt offerings from the heathens (the nations [Parshandatha, K’li Paz]), for they are all results of robbery. and I will give their wage The wage of Israel, which shall be in truth. Alternatively, I will give the reward for the deeds they performed, for they suffered the derisions of the heathens (the nations [Mss. and K’li Paz]) for My honor in truth.”

“For I, the Lord, love judgment, etc. I shall give them their reward, for I love righteousness; I hate robbing even in the burnt offering that is brought to me; therefore ונתתי פעלתם וגו׳ I will give them their reward, etc. As to פעלתם their reward comp. פעלת the wages (Lev. 19:13). By these words the expression I hate robbing is explained; as if God said, I shall not rob them; for if I gave them not their reward, I should rob them of their wages.”

“The Spirit of the Lord is upon. Here he promises the people gladness. And it is divided into two parts. In the first he promises joy; in the second the people receive the promise and give thanks, there, "Rejoicing I will rejoice in the Lord." Concerning the first, two things. First he receives the office of announcing joy; second he foretells the reason or matter of the joy: "and they shall be called." Concerning the first, two things. First the gift of prophecy is touched upon: "the Spirit of the Lord is upon me" — Isaiah — whom he has anointed, filling him with the office of prophecy. 2 Peter 1: "for prophecy was not brought at any time by the will of man, but the holy men of God spoke, inspired by the Holy Spirit." Or of Christ, of whom above, 11: "the Spirit of the Lord shall rest upon him." And in Psalm 44: "God, your God, has anointed you with the oil of exultation above your fellows." Luke 4: "This Scripture today." Second, the act of the prophet or of Christ is touched upon, which is twofold: to foretell rewards to the good, "to announce": James 1: "receive with meekness the engrafted word, which is able to save your souls"; and to confer remedies on the wretched. As to those who are cast down by faintheartedness: "that I might heal," by consoling, or by forgiving sins, if this is understood of Christ. Psalm 146: "who heals the contrite of heart, and binds up their bruises." And as to those who were held in captivity, to whom he announces the benefit of liberation: "and that I might preach to the captives," literally; or captive under the Devil, and in their own errors. Above, 49: "that you might say to those who are bound, Go forth." And the time of liberation: "and that I might preach the acceptable year," as to the liberation of the Jews; "of vengeance," as to the Chaldeans. Or the time of grace, in which he took vengeance on the Devil, repressing his power. John 12: "now is the judgment of the world, now shall the prince of this world be cast out." Psalm 64: "you will bless the crown," and Psalm 101: "because the time has come." And as to those who are swallowed up by sorrow, to whom he announces joy: "that I might comfort all," generally; "that I might appoint," specifically. Ecclesiasticus 48: "in a great spirit he saw the last things." And the sign of joy, when the signs of sorrow are turned into signs of gladness, and this is: "and that I might give to them." Above, 28: "in that day the Lord shall be a crown of glory." "And they shall be called." Here he foretells the matter of the joy: and first as to the restoration of the buildings, setting forth the condition of those who rebuild: "they shall be called in it" — namely, in Jerusalem, by the command and permission of Cyrus — "the mighty ones of justice," constant in doing justice, not moved by the threats of adversaries; or the apostles. Ecclesiasticus 39: "like a rose planted." And the restoration of the buildings: "and they shall build," the aforesaid men, or the apostles. Above, 58: "and the deserts of ages shall be built up in you." Second, as to the preservation of possessions: "and strangers shall stand." This could be fulfilled literally, in that some newcomers might be occupied in these lowly services, as with the Gibeonites: Hosea 9: "let them live and to use." Or mystically: the Gentiles — preachers, and afterward the simple of the Church — both guard and cultivate the Church herself by merits and teachings. Note on that word, "he has anointed me," that God the Father anoints Christ: first with the oil of priestly dignity, as a priest for offering sacrifices. Ecclesiasticus 45: "he anointed him with holy oil." Second, with the oil of royal power, as a king for governing. 2 Kings 12: "I have anointed you king and prince of my people." Third, with the oil of immense strength, as a warrior for fighting. 2 Kings 1: "How is the shield of the mighty cast away, the shield of Saul and of Jonathan, as though he were not anointed with oil?" Fourth, with the oil of surpassing gladness, as one generous in showing mercy. Psalm 111: "a pleasant man is he who shows mercy and lends." Psalm 44: "God, your God, has anointed you with the oil of gladness above your fellows." Likewise the devout servant anoints Christ: first with the tears of compunction. Matthew 6: "anoint your head, and wash your face." Second, with the ointment of devotion. Luke 7: "but she has anointed my feet with ointment." Third, with the oil of pure intention. Ecclesiastes 9: "let your garments be white at all times, and let not oil be lacking from your head." Fourth, with the oil of praise and thanksgiving. Genesis 28: "rising in the morning, Jacob took the stone and set it up as a memorial, and poured oil upon it," et cetera. "But you, priests." Here he foretells the matter of the joy as to the glory of men: and concerning this he does three things. First he shows the perfection of the glory, because they are glorious in spiritual things: "priests," as leading a holy life worthy of the priesthood. As 2 Kings 8, concerning the sons of David; Wisdom 5: "how they are numbered among the sons of God, and their lot is among the saints." Glorious also in temporal things: "strength" — that is, you shall be refreshed, you shall be sustained by the strength of the Persians and the Medes. "You shall glory" — you shall be exalted. Above, 60: "when the multitude of the sea shall be converted to you, the strength of the Gentiles shall come to you." Mystically, the apostles are priests, as teachers of the Gentiles, and delighted by the strength of the martyrs. And he assigns the reason for the perfection: "for confusion" — as if to say: from the lack of spiritual and temporal things you had confusion. "They shall praise" — the neighbors seeing — "the portion," the recompense of double goods made to them by God. Zechariah 9: "today also I declare that I will render double to you." Mystically the Church receives rewards in the goods of soul and body for the double confusion arising from the unbelief of the Gentiles and the Jews. Second, he touches on the duration of the glory: "everlasting joy." This is true as long as they remain in justice, as is explained in Jeremiah 18. Above, 35: "everlasting joy shall be upon their heads, they shall obtain joy and gladness." And he assigns the reason: "because I am the Lord." And the sense is: by the fact that the Lord loves justice, he will grant you to be just, so that thus you may please him; and he will make with you a covenant of everlasting joy. "Hating": Ecclesiasticus 34: "he who offers sacrifice from the substance of the poor is as one who sacrifices his own son in the sight of his own father." "An everlasting covenant." Jeremiah 31: "and I will make with the house of Israel and the house of Judah a new covenant." Third, the spreading abroad of the glory: "and it shall be known," which is to be referred either to the Jews, who were famous for the worship of religion, or to the spiritual seed of the apostles. Ecclesiasticus 44: "even forever." "Rejoicing I will rejoice." Here the people receive the promise and give thanks. And concerning this he does two things. First, in the person of the people, or of the Church, he expresses the joy of the heart: "rejoicing." Habakkuk 3: "but I will rejoice in the Lord, and I will exult in God my Jesus." Second, he confesses the divine benefit: and first under the likeness of garments, inasmuch as divine benefits protect from miseries: "because he has clothed me with the garments of salvation"; above, 52: "put on the garments of your gladness." Second, under the likeness of ornaments, inasmuch as they adorn: "as a bridegroom," mystically as to the perfect in the Church acting in the place of Christ; "as a bride," as to the imperfect. Baruch 5: "I will clothe you round about with a double garment." Third, under the likeness of sprouting plants, as to fruit: "for as the earth." Above, 35: "budding it shall bud."”

“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, Rom 11:25. (c) "rapinam conjunctam holocausto", Junius & Tremellius.”

“Holocaust. The pagans saw such things were improper victims. (Eusebius, pręp. iv. 14.) — Septuagint, “hate unjust plunder.” (Haydock) — Therefore will I subject the strangers to you, ver. 5. — Truth. I will grant a sure reward. — Covenant. These of Nehemias and the Machabees were soon forgotten: but Christ’s covenant shall abide for ever.”

“judgment--justice, which requires that I should restore My people, and give them double in compensation for their sufferings. robbery for burnt offering--rather, from a different Hebrew root, the spoil of iniquity [HORSLEY]. So in Job 5:6. Hating, as I do, the rapine, combined with iniquity, perpetrated on My people by their enemies, I will vindicate Israel. direct . . . work in truth--rather, "I will give them the reward of their work" (compare Isa 40:10, Margin; Isa 49:4, Margin; Isa 62:11, Margin).”