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.
God explains His motivation: "For I the LORD love judgment, I hate robbery for burnt offering." The emphatic "I the LORD" (ani Adonai) grounds this in God's character. He loves mishpat (judgment/justice) and hates gazal be'olah (robbery in/for burnt offering)—offerings obtained through oppression or injustice. This echoes the prophetic critique of worship divorced from ethics (Isaiah 1:11-17, Amos 5:21-24, Micah 6:6-8). The verse continues: "and I will direct their work in truth, and I will make an everlasting covenant with them." God promises to direct their work (peulah) in truth (emeth)—faithful, reliable guidance. The "everlasting covenant" (berith olam) refers to the new covenant promised in Jeremiah 31:31-34, Ezekiel 36:25-27, realized in Christ's blood (Luke 22:20, Hebrews 8-10). From a Reformed perspective, this reveals God's covenant faithfulness grounded in His unchanging character. He loves justice, hates hypocrisy, and establishes an eternal covenant not based on human works but His faithful promise. The new covenant is everlasting because it depends on Christ's finished work, not our performance.
Historical Context
Throughout Israel's history, the prophets condemned religious hypocrisy—maintaining elaborate worship while practicing injustice (Isaiah 58:1-7, Jeremiah 7:1-11). God rejected sacrifices obtained through oppression or accompanied by unrepentant sin. The everlasting covenant promised here was inaugurated by Christ, whose sacrifice perfectly satisfied divine justice and established eternal security for believers (Hebrews 9:12, 13:20). Unlike the Mosaic covenant that was temporary and breakable, the new covenant is eternal and unbreakable, secured by Christ's mediation (Hebrews 7:22, 8:6).
Questions for Reflection
How does God's love for justice and hatred of religious hypocrisy shape authentic worship?
What makes the new covenant 'everlasting' compared to previous covenants?
How does God 'direct our work in truth' under the new covenant?
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Analysis & Commentary
God explains His motivation: "For I the LORD love judgment, I hate robbery for burnt offering." The emphatic "I the LORD" (ani Adonai) grounds this in God's character. He loves mishpat (judgment/justice) and hates gazal be'olah (robbery in/for burnt offering)—offerings obtained through oppression or injustice. This echoes the prophetic critique of worship divorced from ethics (Isaiah 1:11-17, Amos 5:21-24, Micah 6:6-8). The verse continues: "and I will direct their work in truth, and I will make an everlasting covenant with them." God promises to direct their work (peulah) in truth (emeth)—faithful, reliable guidance. The "everlasting covenant" (berith olam) refers to the new covenant promised in Jeremiah 31:31-34, Ezekiel 36:25-27, realized in Christ's blood (Luke 22:20, Hebrews 8-10). From a Reformed perspective, this reveals God's covenant faithfulness grounded in His unchanging character. He loves justice, hates hypocrisy, and establishes an eternal covenant not based on human works but His faithful promise. The new covenant is everlasting because it depends on Christ's finished work, not our performance.