Isaiah 61:1–61:3

Isaiah 61:1-11 1. The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 1. Spiritus Domini Iehovae super me; ob id unxit me Iehova; ad praedicandum afflictis misit me; ad obligandum contritos corde, ad publicandam captivis libertatem, vinctis apertionem careeris. 2. To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; 2. Ad publicandum annum beneplaciti Iehovae, et diem ultionis Deo nostro, ad consolandum onmes lugentes. 3. To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. 3. Ad constituendum lugentibus in Sion, ut dem illis decorem pro cinere, oleum gaudii pro luctu, pallium laetitiae pro spiritu angusto, ad vocandum eos arbores justitiae, plantationem Iehovae ad glorificandum. 4. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. 4. Et aedificabunt deserta seculi, priscas solitudines erigent; et instaurabunt urbes vastitatis, solitudines multarum aetatum. 5. And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vinedressers. 5. Et stabunt alieni, et pascent oves vestras; et filii alieni erunt agricolae et vinitores vestri. 6. But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. 6. Vos autem sacerdotes Iehovae vocabimini; ministri Dei nostri dicetur vobis; substantiam Gentium comedetis, et in gloria eorum vos elevabitis. 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. 7. Pro pudore vestro erit duplex praemium, et pro ignominia exultabunt de portione eorum; quia in terra eorum duplicia possidebunt, et gaudium perpetuum illis erit. 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. Quia ego Iehova diligens judicium, odio habens rapinam in holocausto, et constituam opus eorum in veritate, et foedus perpetuum feriam eum ipsis. 9. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed. 9. Et cognoscetur in Gentibus semen eorum, et germina eorum in medio populorum. Omnes qui viderint eos cognoscent eos quod semen sint benedictum Iehovae.. 10. I will greatly rejoice in the LORD, 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 ornaments, and as a bride adorneth herself with her jewels. 10. Gaudens gaudebo in Iehova; exultabit anima mea in Deo meo; quoniam induit me vestibus salutis, indumento justitiae circumdedit me: quasi sponsum ornavit me, et quasi sponsam ornatam monilibus suis. 11. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations. 11. Quoniam sicut terra profert germen suum, et sicut hortus germinare facit semen suum; ita Dominus Iehova germinare faciet justitiam et laudem coram omnibus gentibus. 1. The Spirit of the Lord Jehovah. As Christ explains this passage with reference to himself, ( Luke 4:18 ) so commentators limit it to him without hesitation, and lay down this principle, that Christ is introduced as speaking, as if the whole passage related to him alone. The Jews laugh at this, as an illadvised application to Christ of that which is equally applicable to other prophets. My opinion is, that this chapter is added as a seal to the former, to confirm what had hitherto been said about restoring the Church of Christ; and that for this purpose Christ testifies that he has been anointed by God, in consequence of which he justly applies this prophecy to himself; for he has exhibited clearly and openly what others have laid down ill an obscure manner. But this is not inconsistent with the application of this statement to other prophets, whom the Lord has anointed; for they did not speak in their own name as individuals, or claim this authority for themselves, but were chiefly employed in pointing out the office of Christ, to whom belongs not only the publication of these things, but likewise the accomplishment of them. This chapter ought, therefore, to be understood in such a sense, that Christ, who is the Head of the prophets, holds the chief place, and alone makes all those revelations; but that Isaiah, and the other prophets, and the apostles, contribute their services to Christ, and each performs his part in making known Christ's benefits. And thus we see that those things which Isaiah said would be accomplished by Christ, have now been actually accomplished. On that account Jehovah hath anointed me. This second clause is added in the room of exposition; for the first would have been somewhat obscure, if he had said nothing as to the purpose for which he was endued with the Spirit of God; but now it is made far more clear by pointing out the use, when he declares that. he discharges a public office, that he may not be regarded as a private individual. Whenever Scripture mentions the Spirit, and says that he "dwelleth in us," ( Romans 8:11 ; 1 Corinthians 3:16 ) let us not look upon it as something empty or unmeaning, but let us contemplate his power and efficacy. Thus, after having spoken of the Spirit of God, the Prophet next mentions the "anointing," by which he means the faculties which flow from him, as Paul teaches that the gifts are indeed various, but the Spirit is one. ( 1 Corinthians 12:4 ) This passage ought to be carefully observed, for no man can claim right or authority to teach unless he show that he has been prompted to it by the Spirit of God, as Paul also affirms that "no man can call Jesus Lord, but by the Holy Ghost." ( 1 Corinthians 12:3 ) But, it will be said, we see that almost all men boast of having the Spirit of God; for the Pope, and the Anabaptists, and other heretics and fanatics, have his name continually in their mouth, as if they were governed by him. How, then, shall we judge that any man has been sent by God, and is guided by his Spirit? By "anointing;" that is, if he is endued with the gifts which are necessary for that orate. If therefore, having been appointed by the Lord, he abound in the graces of the Spirit and the ability which the calling demands, he actually has the Spirit. And if he wish to make profession of enjoying that teacher, and if he have no doctrine, [165] let him be held as an impostor. He hath sent me to preach. The Prophet does not claim for himself right and authority to teach, before he has shown that the Lord "hath sent him" The authority is founded on his having been "anointed," that is, furnished by God with necessary gifts. We ought not to hear him, therefore, as a private individual, but as a public minister who has come from heaven. To the afflicted. Some render it, "To the meek;" and both ideas are conveyed by the word nvym (gnanavim). But I preferred to adhere to the former signification, because the Prophet is speaking of captives and prisoners. Yet I think that he includes both; for he means those who, while they are altogether forsaken and abandoned, are also wretched in themselves. Christ is promised to none but those who have been humbled and overwhelmed by a conviction of their distresses, who have no lofty pretensions, but keep themselves in humility and modesty. And hence we infer that Isaiah speaks literally of the Gospel; for the Law was given for the purpose of abasing proud hearts which swelled with vain confidence, but the Gospel is intended for "the afflicted," that is, for those who know that they are destitute of everything good, that they may gather courage and support. For what purpose were prophets, and apostles, and other ministers, anointed and sent, but to cheer and comfort the afflicted by the doctrine of grace? To bind up the broken in heart. Numerous are the metaphors which the Prophet employs for explaining more clearly the same thing. By "binding up," he means nothing else than "healing," but now he expresses something more than in the preceding clause; for he shows that. the preaching of the word is not an empty sound, but a powerful medicine, the effect of which is felt, not by obdurate and hardhearted men, but by wounded consciences. To proclaim liberty to the captives. This also is the end of the Gospel, that they who are captives may be set at liberty. We are prisoners and captives, therefore, till we are set free ( John 8:36 ) through the grace of Christ; and when Christ wishes to break asunder our chains, let us not refuse the grace that is offered to us. It ought to be observed in general, that the blessings which are here enumerated are bestowed upon us by heavenly doctrine, and that none are fit for the enjoyment of them but those who, conscious of their poverty, eagerly desire the assistance of Christ, as he himself says, "Come to me all ye that labor and are heavy laden, and I will relieve you." ( Matthew 11:28 ) 2. To proclaim the year of the good-pleasure of Jehovah. Here he expressly mentions the time of bestowing such distinguished grace, in order to remove the doubts which might arise. We know by daily experience how numerous and diversified are the anxious cares which distract the heart,. He affirms that he is the herald of future grace, the time of which he fixes from the "goodpleasure" of God; for, as he was to be the Redeemer of the Church by free grace, so it was in his power, and justly, to select the time. Perhaps he alludes to the Jubilee, ( Leviticus 25:10 ) but undoubtedly he affirms that we must wait calmly and gently till it please God to stretch out his hand. Paul calls this year "the time of fullness." ( Galatians 4:4 ) We have likewise seen that the Prophet says, "Behold, now is the accepted time; behold, now is the day of salvation." ( Isaiah 49:8 ) Paul applies this to his own preaching; for, while the Lord addresses us by the Gospel, the door of heaven is thrown open to us, that we may now, as it were, enter into the possession of God's benefits. ( 2 Corinthians 6:2 ) We must not delay, therefore, but must eagerly avail ourselves of the time and the occasion when such distinguished blessings are offered to us. And the day of vengeance to our God. But those expressions appear to be inconsistent with each other, namely, "The day of goodpleasure," and "The day of vengeance." Why did Isaiah join together things so opposite? Because God cannot deliver his Church without showing that he is a just judge, and without taking vengeance on the wicked. He therefore employs the term "goodpleasure," with reference to the elect, and the term "day of vengeance," with reference to the wicked, who cease not to persecute the Church, and consequently must be punished when the Church is delivered. In like manner Paul also says, that "It is righteous with God to grant relief to the afflicted, ( 2 Thessalonians 1:6 ) and to reward the enemies of believers who unjustly afflict them;" and the Jews could not expect a termination of their distresses till their enemies had been destroyed. Yet we ought to observe the cause of our deliverance; for to his mercy alone, and not to our merits, or excellence, or industry, must it be ascribed, he appears, indeed, as I briefly remarked a little before, to allude to the Jubilee; but above all things we should attend to this, that our salvation lies entirely in the gracious will of God. To comfort all that mourn. We ought to keep in remembrance what we formerly remarked, that the end of the Gospel is, that we may be rescued from all evils, and that, having been restored to our former freedom, and all tears having been wiped from our eyes, we may partake of spiritual joy. And if we are not partakers of so great a benefit, it must be ascribed to our unbelief and ingratitude, by which we refuse and drive away God, who freely offers himself to us. 3. To appoint to the mourners in Zion. He proceeds with the same subject; for he means that the punishment which was to be inflicted on the people shall be such as still to leave room for forgiveness. And, in order more fully to convince them of it, he says that the Lord has charged him with this office, that he may proclaim this deliverance; and not to himself only, but also to others, till the chief messenger arrive, namely, Christ, who actually bestows and exhibits what God at that time commanded to be made known for a future period. Yet he means that the "mourning" shall not hinder God from giving ground of joy, when he shall think proper; for "to appoint" has the same meaning as "to fix the time," that the tediousness of delay may not discourage them. That I may give to them beauty for ashes. By the word, give he speaks with commendation of the efficacy of the prediction, that they may be fully convinced of the event. The allusion is to the ancient customs of the Jews, who, when any calamity pressed hard upon them, sprinkled ashes on their heads, and wore sackcloth. ( Esther 4:3 ) By these he denotes the filth and mourning which necessarily attend the wretched condition of the people, and contrasts them with the joy and gladness which they shall have when they are restored to liberty. I think that we ought not to pass by the allusion contained in the words ph'r (peer) and 'phr (epher;) for, by the mere transposition of letters, he intended to denote very different things, and, by an elegant inversion, a change of condition. Trees of righteousness. By these words he points out the restoration of the people; as if he had said, "Whereas they had formerly been rooted out and resembled a dry stock, they shall be planted and settled." Thus he reminds them that they ought to contemplate the divine power, so that, though they are slain and dead, still they may confidently hope that they shall be restored so as to take root and to receive strength and increase. From this ought to be drawn a universal doctrine, namely, that there is no other way in which we are restored to life than when we are planted by the Lord. We are indeed called his "planting," because he elected us from the beginning. ( Ephesians 1:4 ) But there is also another kind of "planting" which follows the former, namely, the Calling, by which we are ingrafted through faith into Christ's body. The Lord does this by the agency and ministry of the Gospel; but it must be wholly ascribed to him, for "it is he alone that giveth the increase." ( 1 Corinthians 3:7 ) We must always bear in mind the emblematical meaning of the first deliverance as illustrating the spiritual kingdom of Christ,. He gives the appellation of "trees of righteousness" to those in whom the justice of God or good order shines forth. Yet let us know that the Lord adopts us on this condition, that we shall become new creatures, and that true righteousness shall reign in us. And hence it follows that we are by nature depraved and corrupted, and cannot yield fruit in any other way than by being changed and planted by the Lord. This sets aside the vain and haughty opinion of the Papists, who, by contriving either preparations or the aids of free will, claim what belongs to God alone; for if we are planted by the Lord, it follows that we are by nature dry and unfruitful. To glorify him. This is the design of our "planting;" but we have already spoken of these things in expounding the twenty-first verse of the preceding chapter. 4. And they shall build the deserts of the age. He goes on to describe more largely that restoration of the Church; and chiefly with this view, that the Jews may entertain confident hope of deliverance, because those promises appeared to be altogether incredible. And this is the reason why he adorns with extensive and magnificent terms that benefit of redemption. It is a mistake to suppose that these words, "the age" and "many ages, relate to a future period; as if he had said that the building of which he speaks shall be firm and permanent. The Prophet's meaning was widely different; for he shows (as I have explained at another passage) that the longcontinued ruins of the city shall not prevent it from rising anew. When the inhabitants of any city, scattered in all directions, have been absent for a very long time, there can be no hope of rebuilding it; just as no person in the present day takes any concern about rebuilding Athens. Thus, when the Jews had been banished into a distant country, and Jerusalem had been forsaken for seventy years, who would have hoped that it would be built by the citizens themselves? For this reason Isaiah employs the designations of "deserts of the age, ancient wildernesses, cities of desolation, wildernesses of many ages," in order to show that all this cannot prevent the Lord from restoring the city to be inhabited by his elect at the proper time. Yet these statements ought also to be accommodated to our time, so that, although the Lord permits his Church, when it has fallen down, to lie long in ruins, and though there is no remaining hope of rebuilding it, yet we may strengthen our heart by these promises; for it is God's peculiar office to raise up and renew what had formerly been destroyed, and devoted as it were to eternal rottenness. But we have formerly treated of these matters at the fiftyeighth chapter. 5. And strangers shall stand. He means that foreigners and strangers shall be ready to yield obedience to them; for, in consequence of their being at that time separated from the rest of the nations, none was willing to assist them, and therefore he says that "strangers stand;" that is, are ready to meet and assist them. As to what follows, about "feeding sheep" and "cultivating fields and vines," these are metaphorical expressions; for the Prophet treats of the kingdom of Christ, which is spiritual, but by means of these figures describes its perfect happiness, that we may understand it better from examples drawn from those things which are known to us. Let us therefore understand that we shall be truly happy when Christ shall exercise his dominion over us; for in this way shall we likewise obtain, beyond expectation, many advantages of which the children of Adam are justly deprived. 6. But ye shall be called the priests of Jehovah. This verse sheds somewhat more light on the preceding; for in the second part of it the Prophet foretells that believers shall enjoy the riches of the Gentiles, and shall be raised to glory as their successors. The Jews, indeed, seize eagerly on such declarations, and already devour by covetousness the wealth of all the nations, as if they would one day possess it, and vaunt as if the glory of the whole world would become their own. But there are chiefly two things that ought to be observed in these words, that we may more fully understand them. First, the prophets, when they wish to describe the glory and happiness of the Kingdom of Christ, borrow comparisons from human affairs. Secondly, when they speak of the Church, they connect the Head with the members in such a manner that sometimes they look more at the Head than at the members. We must not understand the enjoyment of the wealth of others to mean that they who are converted to Christ shall seize on the wealth, or glory, or rank of others, which is most inconsistent with true religion; but because all things shall be brought under the dominion of Christ, so that he alone shall hold authority and rule. And that is what I have already said, that he looks both at the members and the Head. But when they come into the power of Christ, they are called ours, because Christ possesses nothing separate from his Church. In the same manner it is said elsewhere, ( Isaiah 45:14 ) that the enemies of Christ "shall kiss his feet and supplicate pardon," although this is done in the Church, in which they acknowledge Christ and yield to his doctrine. Thus Isaiah shows what the Father will give to the Son, who has lawful authority over the whole world, ( Matthew 28:18 ) and to whom "all things must be made subject." ( Hebrews 2:8 ) Yet we must not omit what I mentioned a little before, that God gives large and kind support to his elect in the world, in order that they may feel that their condition is far better than that of unbelievers; for, though they are in want of many things, yet, being content with a little, they cheerfully give thanks to God, so that their hunger is better than all the abundance of unbelievers. Priests of Jehovah. By this term he shows that the condition of the people shall be far more excellent than formerly; as if he had said, "Hitherto the Lord had chosen you to be his heritage; but he will adorn you with gifts much more excellent, for he will elevate you to the honor of the priesthood." Although the whole people was "a kingdom of priests," ( Exodus 19:6 ; Deuteronomy 33:10 ) yet we know that the tribe of Levi only discharged this office; but the Prophet declares that in future it shall be common to all. This was not manifested but under the reign of Christ. The restoration of the Church, indeed, began at the time when the people returned from Babylon; but at the coming of Christ believers were at length adorned and honored by this dignity; for all the saints have been consecrated to Christ, and discharge that office. To this belong the words of Peter, "Ye are a holy nation, a royal priesthood." ( 1 Peter 2:9 ) What is the nature of this kind of priesthood ought to be carefully observed; for we must no longer offer to God earthly sacrifices, [166] but men must be offered and slain in obedience to Christ, as Paul declares that he slew the Gentiles by the sword of the Gospel, that thenceforth they might obey the Lord. [167] ( Romans 15:16 ) Hence infer how childish is the folly of the Papists, who abuse this passage to prove their priesthood; for the Pope and his lackeys ordain priests to sacrifice Christ, not to teach the people. But Christ offered himself "by eternal redemption," ( Hebrews 9:12 ) and he alone has once exercised this priesthood, and commands that the priest of the sacrifice shall be offered to us by the doctrine of the Gospel. Those persons, therefore, who usurp this office, and wish to repeat what he has completed, are guilty of sacrilege. But every person ought to offer himself, ( Romans 12:1 ) and all that he has, in sacrifice to God, that he may exercise this lawful priesthood; and next, ministers, who have been specially called to this office of teaching, ought to make use of the sword of the word to slay men and consecrate them to God. Lastly, those are lawful ministers who do not of themselves attempt or undertake anything, but faithfully and diligently execute the commands which they have received from God. 7. Instead of your shame. He confirms the former statement, in which he said that believers who, clothed with sackcloth and covered with ashes, mourned, shall be sprinkled with the oil of gladness. This change of mourning into joy is again promised. There shall be a double reward. Some interpret the word double as meaning that they who have been redeemed by God shall be happy both before God and before men. But I do not know that there are solid grounds for that interpretation. I choose rather to adopt a more simple view; as if the Prophet had said, "The prosperity of the Church shall be so great as togo far beyond all the calamities and afflictions by which she is now oppressed." If, therefore, she is now weary of her condition, she ought to look to that day when she shall be most happy, as Paul contrasts "an eternal weight of glory" with "the momentary lightness of afflictions." ( 2 Corinthians 4:17 ) And instead of disgrace they shall rejoice in their portion. Wicked men vaunt over us and indulge in wantonness, because they think that they have the superiority; but the Lord promises that ere long he will cause good men, rescued from their tyranny, to obtain their portion. This began to be done, indeed, when the people returned from captivity; but a clearer proof has been exhibited in Christ, and is exhibited every day, and will at length be completed at his last coming, when all things shall be fully renewed, and the wicked shall be thrown down, that we may obtain the inheritance of the world. This is the reason why he says, by way of acknowledgment, that the earth is the portion of those wicked men; for they now boast that they are the lords of the world, but they shall at length feel that it belongs peculiarly and specially to the children of God. And they shall have everlasting joy. This may relate to the outward condition of the Church; ibr he daily supplies his people with ground of thanksgiving; but as they must also devour many griefs, and are surrounded by manifold sorrow, this prediction is not fulfilled but when joy of spirit reigns and holds the pre-eminence in our hearts, accompanied by that "peace which (as Paul says) surpasses all understanding," ( Philippians 4:7 ,) which the children of God alone enjoy when they have the testimony of adoption, He calls it everlasting, in order to shew how greatly it differs from the joy of wicked men, which is momentary and quickly passes away, and is even changed into "gnashing of teeth." ( Matthew 8:12 .) 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." ( Hosea 6:6 ; Matthew 9:13 ; Matthew 12:7 .) 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. 9. And their seed shall be known among the Gentiles. Here the Prophet treats more clearly of the extension of the Church, which at that time might be said to be confined within a narrow corner of the earth, and afterwards, as we have already seen, was exceedingly diminished and impaired. ( Isaiah 1:9 ; Isaiah 10:22 .) Isaiah therefore discourses concerning the Church, which, after having suffered so great a diminution, would be spread throughout the whole world, so as to be visible to all the nations. And yet this did not happen even in the reign of Solomon, when the Jews flourished most in wealth and splendor. ( 1 Kings 10:21 , 27.) Now this appeared to be altogether incredible; and that is the reason why the prophets take such pains to convince men of it, and repeat it very frequently, that the Jews may not measure this restoration by their own understanding or by the present appearance of things. A question now arises, When did these things happen? I reply (as I have often done before) that they began when the people returned to their native country; for at that time, and in uninterrupted succession, they experienced the manifold kindness of God towards them. But as nothing more than feeble sparks appeared, the full brightness shone forth in Christ, in whose reign those things are entirely accomplished; for where there was the utmost barrenness of godliness, the offspring of Abraham sprouted, because foreigners were ingrafted by faith into the elect people. Thus foreign and barbarous nations acknowledged that the Jews were the blessed seed of God, ( Genesis 22:18 ,) when they united with them in the same confession of faith; nor was this fulfilled but once only, but is in course of being fulfilled every day. As to the Jews going before, and holding the first rank in God's covenant, this ought to be ascribed to the mercy of God, and not to their own excellence, as Paul ( Romans 3:2 ) teaches; for, after having shown that by nature they differ nothing at all from the Gentiles, and after having subjected them to the same condemnation, he likewise teaches that they hold this privilege of pre-eminence, because they were the very first that received the word of God and the promises. But this proceeded from God's undeserved kindness, and not from their merits or excellence. 10. Rejoicing I shall rejoice in Jehovah. He represents the Church as giving thanks to God, in order to convince them more fully of the truth of what he formerly said. It may be regarded as (hupotutosis) a lively description, by which the thing is, as it were, painted and laid before the eyes of men, so as to remove all doubt; for by nature we are prone to distrust, and so fickle, that we place confidence rather in the inventions of men than in the word of God. As to this form of confirmation, we have spoken at chapter [10]12:1; [11]26:1, and at other passages. For he hath clothed me. These things were still, indeed, at a great distance, but must have been seen and understood by the eyes of faith; as the eyes should undoubtedly be raised to

The Spirit of the Lord GOD is {a} upon me; because the LORD hath anointed me to preach good tidings to the meek; he hath sent me to bind up the {b} brokenhearted, to proclaim liberty to the {c} captives, and the opening of the prison to them that are bound; (a) Thus belongs to all the prophets and ministers of God, but chiefly to Christ, of whose abundant graces everyone receives according as it pleases him to distribute. (b) To them that are lively touched with the feeling of their sins. (c) Who are in the bondage of sin.

The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; The Spirit of the Lord God is upon me. — Christ had graciously promised to accomplish his people’s happiness in its due time. Isaiah 60:22 Here he showeth how and when he will do it - viz., by himself, anointed and appointed by his heavenly Father to be "Messiah the Prince"; Daniel 9:25 "Christ the Lord"; Acts 4:26 Priest, prophet, and king of his Church; a Saviour ex professo, consecrated as the priests of old were, first with oil, and then with blood. So was he (1.) By the Holy Spirit, invisibly at the first instant of his conception, and visibly, at his baptism; (2.) By his own blood sprinkled upon him at his circumcision, but especially at his Passion, which was another baptism. Matthew 20:23 Luke 12:50 Because the Lord hath anointed me. — Prae, consortibus et pro consortibus Psalms 46:7 "Above thy fellows," and also for thy fellows, as some render that text. See John 1:33 ; John 3:34 Luke 4:18 Acts 10:38 Hebrews 1:8 Psalms 105:15 2 Corinthians 1:21-22 1 John 2:20 ; 1 John 2:27 . "Only unto every one of us is given grace according to the measure of the gifts of Christ"; Ephesians 4:7 "but God gave not the Spirit unto him by measure," John 3:34 he had it in an abundant and transcendent manner, "good measure, pressed down, shaken together, and running over," even as much as his human nature was capable of. Let the saints love him for this, Song of Solomon 1:2 and labour to be more and nmre made partakers of his holiness, for "of his fulness we all receive grace for grace"; John 1:16 a perfection in some sort answerable to Christ’s own perfection. There are those who observe in this text, and not amiss, the mystery of the Holy Trinity - viz., God the Father anointing his Son Christ with the Holy Ghost. See the like at Christ’s baptism. Matthew 3:16 [See Trapp on " Matthew 3:16 " To preach good tidings unto the meek. — "To preach." This referreth to Christ’s prophetic office; as doth "binding up the broken hearted" to his priestly, and "proclaiming liberty to the captives," to his kingly office. To these three offices as God he was consecrated - set apart for a mediator; as Exodus 30:30 and as man he was qualified, as before. That which Christ came to preach was good tidings, goodspel or gospel, as we call it, the best news that ever came into the world. Luke 2:10 This he came and preached not in his own person only, but by his prophets and apostles, Ephesians 2:17 in whom he spake, 2 Corinthians 13:3 and before all whom himself preached the first gospel to our first parents, Genesis 3:15 even the gospel of grace. Unto the meek. — Or, Lowly; for humility and meekness are sorores collectaneae, twin sisters. There are those poor that are gospelised - viz., the poor in spirit, sensible of their utter indigence and nothingness; Matthew 5:3 whereby also our Saviour proveth himself to John’s disciples, sent unto him for the purpose, to be the true Messiah foreshown by Isaiah, and foreshadowed in him. Matthew 11:5 Luke 7:22 He hath sent me to bind up the broken hearted. — This Christ doth as a fit high priest, sensible of our miseries. Hebrews 4:15 He hath manum medicare, hand of healing, he is the true Samaritan; not the physician only, but the surgeon of his people, cataplasmans et obligans, Pangit et ungit ut sanet. plastering and binding up their wounds given them by the devil, that wicked thief, then when the priest and the Levites - the law - had passed them by, and yielded them no help at all. The broken hearted. — Broken with the sense of sin and fear of wrath; so broken as if all their bones were rattling within their skin. This was David’s case, Psalms 51:8 and this he pleads, as one in case and capacity for mercy. Psalms 51:17 He knew well enough that God poured not the oil of his mercy, save only into broken vessels; for whole vessels are full vessels, and so this precious liquor would run over, and be spilt upon the ground. To proclaim liberty to the captives. — Liberty from the tyranny of sin, and terror of hell. This Christ doth as a king, with great power. John 8:32 ; John 8:34 ; John 8:36 Romans 6:17-18 Colossians 1:13 2 Timothy 2:26 And the opening of the prison, — i.e., Of hell, called here koach from lakach, to receive, because it is capacious, and still taking in more company; sic infernus dicitur ab inferendo, ut aliqui volunt.

ISAIAH CHAPTER 61 . Christ and his blessed office, Isaiah 61:1-3 . The church’s repair and increase, Isaiah 61:4-6 and joy, Isaiah 61:7-11 . The Spirit of the Lord is upon me, as it were, to accomplish that which is foretold and promised in the foregoing chapter, whereby this appears to be either the Holy Ghost; See Poole " 1 Kings 18:12 " ; or the Spirit of prophecy, i.e. the gift of prophecy; so we are often to understand by the Spirit, viz. the gifts ; as the Spirit upon Samson, viz. the gift of valour, and courage, and strength: see 1 Corinthians 12:4 , &c. Though the prophet may speak this of himself in person, yet that it is principally understood of Christ is evident, because he applieth this text unto himself, Luke 4:18 , being the first text he preached upon after his baptism, at which time the Holy Ghost did descend upon him in a visible shape, of which that John, who baptized him, was an ocular witness, John 1:32 ,33 , and so making good the truth of this prophecy; and it is said to rest upon and dwell in him, according as it is prophesied, Isaiah 11:2 42:1 . Hath anointed me; set me apart, i.e. both capacitating him with gifts, and commissioning him with authority; and yet more as it is applied to Christ, a power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay, Christ alone among the prophets hath obtained this name, Psalm 45:7 : and the prophet seems here to describe first who Christ is, and then what are his offices; this being the usual ceremony for the designing persons to the offices of prophets, priests, and kings, as hath been divers times shown, in all which respects it doth most eminently belong to Christ; so that the prophet doth hereby intimate both the final cause of his unction, viz. that he should execute these offices to which he was anointed; and the effect of it; that unction being upon him as the Head, it would flow from thence to his members, and so is an unction more peculiar to them; arid in a more general way it hath respect unto all the faithful, 2 Corinthians 1:21 ,22 1Jo 2:20 ,27 . To preach good tidings unto the meek: being meant of Christ, this relates to his prophetical office. Literally this points at the good news that Isaiah brought of Cyrus’s being raised up to bring them out of Babylon, now they are become meek and humble; but if it be thus taken, it must be understood of his prophecies left behind him, for he died many years before the captivity. But they chiefly signify the good tidings of the gospel, that discovers Christ come in the flesh to redeem poor sinners from the captivity of sin and Satan, such as are meek, and tremble, or afflicted , as the word signifies, because ordinary afflictions make men meek and humble ; called also the poor , and our Saviour expresseth it by that word, Luke 4:18 . To these the gospel, these good tidings, are brought, Matthew 11:5 . Whether by poor you understand, 1. The Gentiles, void of all grace and salvation, or tenders of it, till now. Or, 2. Properly so called, indigent and needy persons, of which sort were the greatest number that followed Christ, of which the reason might be, because Christ preached the contempt of the world and riches, which the poor would therefore sooner embrace, and the rich be more likely to oppose. Or, 3. The poor in spirit. To bind up : now follow several particular expressions to describe the same thing that he mentioned before more generally: a metaphor taken from chirurgeons, that carefully and tenderly roll up a broken bone, Hosea 6:1 ; and this relates to Christ’s priestly office. The broken-hearted; the heart dejected and broken with sorrow. I am sent to ease their pains, whose consciences are wounded with a sense of God’s wrath. To proclaim liberty to the captives ; those captives in Babylon, but principally to Satan, that they shall be delivered; and this appertains to Christ’s kingly office, whereby he proclaims liberty from the dominion and bondage of sin, and from the fear and terror of hell. See Isaiah 42:7 . The opening of the prison to them that are bound , i.e. supposing them to be in chains and fetters, yet they should be delivered, though in the greatest bondage. The further explication of these things will be found upon Luke 4:18 , because there are some passages expressly mentioned here.

The Spirit of the Lord God is upon me,.... According to the Targum, these are the words of the prophet concerning himself; and so say Aben Ezra and Kimchi; but the latter elsewhere says (p) they are the words of the Messiah, who should say, "because the Lord hath anointed me", &c.; and another of their writers (q) is in a doubt about them; either, says he, they are the words of the prophet with respect to the Messiah, or the words of the prophet concerning himself; but there is no doubt but the Messiah himself is the person speaking, as appears from Luke 4:17 , on whom the Spirit of God was; not his grace and gifts only, but the person of the Spirit, the third Person in the Trinity, equal with the Father and the Son; to whom several divine actions are ascribed, and to whom many things relating to Christ are attributed, and who is described as residing on him, and who, by the baptist, was seen upon him, Isaiah 11:2 the phrase denotes his continuance with him, whereby he was qualified, as man and Mediator, for his office: because the Lord hath anointed me to preach good tidings to the meek: not the Lord, the Spirit that was upon him, for Christ was anointed with the Holy Ghost; but Jehovah the, Father, he was the anointer of Christ, by whom he was anointed in some sense from everlasting, being invested by him with the office of Mediator, Proverbs 8:21 and in the fulness of time, in the human nature, at his birth and baptism, with the Holy Spirit, his gifts and grace, without measure, Psalm 45:7 , hence he has the name of Messiah or Anointed, and from him his people have the anointing which teacheth all things: and hereby he was qualified, as a prophet, to preach good tidings to the meek; such as are sensible of sin, and humbled for it; submit to the righteousness of Christ; ascribe all they have to the grace of God and have a mean opinion of themselves, and patiently bear every affliction: or "poor", as in Luke 4:18 , the poor of this world, and as to their intellectuals, and spirit, who are sensible of their spiritual poverty, and seek the true riches, to these the Gospel is "good tidings"; and to such Christ preached good tidings concerning, the love, grace, and mercy of God; concerning peace, pardon, righteousness, life and salvation, by himself; concerning the kingdom of God, and the things appertaining to it: he hath sent me to bind up the brokenhearted; whose hearts are smitten and made contrite by the Spirit and Word of God, and are truly humbled under a sense of sin; who are cut to the heart, have wounded spirits, and in great pain; these Christ binds up, by speaking comfortably to them; by applying his blood; by discovering the free and full pardon of their sins; and for this, as Mediator, he had a mission and commission from his Father; he came not of himself, but he sent him: to proclaim liberty to the captives, and the opening, of the prison to them that are bound; to such who were captives to sin, Satan, and the law, and as it were prisoners to them, shut up by them, and in them, and held fast there; but Christ, as he is the author of liberty; obtains it for his people, and makes them free with it, so he proclaims it in the Gospel; a liberty from sin, from the damning and governing power of it; a freedom from the curse and condemnation of the law; a deliverance from Satan, as of a prey from the mighty, or as of prisoners from the prison house. The allusion is to the proclamation of liberty, in the year of jubilee, Leviticus 25:10 . The Targum is, "to the prisoners appear in light.'' It may be rendered, "open clear and full light to the prisoners" (r), so Aben Ezra interprets it; See Gill on Luke 4:18 . (p) Sepher Shorash. rad. (q) Ben Melech in loc. (r) "et vinctis visum acutissimum", Vitringa.

The prophets had the Holy Spirit of God at times, teaching them what to say, and causing them to say it; but Christ had the Spirit always, without measure, to qualify him, as man, for the work to which he was appointed. The poor are commonly best disposed to receive the gospel, Jas 2:5; and it is only likely to profit us when received with meekness. To such as are poor in spirit, Christ preached good tidings when he said, Blessed are the meek. Christ's satisfaction is accepted. By the dominion of sin in us, we are bound under the power of Satan; but the Son is ready, by his Spirit, to make us free; and then we shall be free indeed. Sin and Satan were to be destroyed; and Christ triumphed over them on his cross. But the children of men, who stand out against these offers, shall be dealt with as enemies. Christ was to be a Comforter, and so he is; he is sent to comfort all who mourn, and who seek to him, and not to the world, for comfort. He will do all this for his people, that they may abound in the fruits of righteousness, as the branches of God's planting. Neither the mercy of God, the atonement of Christ, nor the gospel of grace, profit the self-sufficient and proud. They must be humbled, and led to know their own character and wants, by the Holy Spirit, that they may see and feel their need of the sinner's Friend and Saviour. His doctrine contains glad tidings indeed to those who are humbled before God.

CHAPTER 61 Isa 61:1-11. Messiah's Offices: Restoration of Israel. Messiah announces His twofold commission to bring gospel mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (Isa 61:1-9); the language can be applied to Isaiah, comforting by his prophecies the exiles in Babylon, only in a subordinate sense. 1. is upon me; because … hath anointed me—quoted by Jesus as His credentials in preaching (Lu 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Lu 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Isa 11:2; Joh 1:32; 3:34; Ps 45:7; with which compare 1Ki 1:39, 40; 19:16; Ex 29:7). "Anointed" as Messiah, Prophet, Priest, and King. good tidings—as the word "gospel" means. the meek—rather, "the poor," as Lu 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mt 11:5). proclaim liberty—(Joh 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Heb 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Isa 61:2; Le 25:10; Jer 34:8, 9). opening of the prison—The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Isa 14:17; 35:5; 42:7) [Ewald]. So Lu 4:18 and the Septuagint interpret it; Lu 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Joh 9:39), and that of the prison (Ro 6:18; 7:24, 25; Heb 2:15). His miracles were acted parables.

The Spirit of the Lord God - Hebrew, The Spirit of the Lord Yahweh.' The Chaldee renders this, 'The prophet said, the spirit of prophecy from the presence of Yahweh God is upon me.' The Syriac, 'The Spirit of the Lord God.' The Septuagint, Πνεῦμα Κυρίου Pneuma Kuriou - 'The Spirit of the Lord,' omitting the word אדני 'ădonāy. So Luke quotes it in Luke 4:18 . That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly applied it to himself (see Luke 4:21 ). Rosenmuller, Gesenius, and some others, suppose that it refers to Isaiah himself, and that the idea is, that the prophet proclaims his commission as authorized to administer consolation to the suffering exiles in Babylon. It cannot be denied that the language is such as may be applied in a subordinate sense to the office of the prophet, and that the work of the Redeemer is here described in terms derived from the consolation and deliverance afforded to the long-suffering exiles. But in a much higher sense it refers to the Messiah, and received an entire completion only as applied to him and to his work. Even Grotius, who has been said to 'find Christ nowhere in the Old Testament,' remarks, 'Isaiah here speaks of himself, as the Chaldee observes; but in him we see not an obscure image of Christ.' Applied to the Redeemer, it refers to the time when, having been baptized and set apart to the work of the Mediatorial office, he began publicly to preach (see Luke 4:21 ). The phrase 'the Spirit of Yahweh is upon me,' refers to the fact; that he had been publicly consecrated to his work by the Holy Spirit descending on him at Iris baptism Matthew 3:16 ; John 1:32 , and that the Spirit of God had been imparted to him 'without measure' to endow him for his great office ( John 3:34 ; see the notes at Isaiah 11:2 ). Because the Lord hath anointed me - The word rendered 'hath anointed' (משׁח mâshach), is that from which the word Messiah is derived (see the notes at Isaiah 45:1 ). prophets and kings were set apart to their high office, by the ceremony of pouring oil on their heads; and the idea here is that God had set apart the Messiah for the office which he was to bear, and had abundantly endowed him with the graces of which the anointing oil was an emblem. The same language is used in reference to the Messiah in Psalm 45:7 (compare Hebrews 1:9 ). To preach good tidings - On the meaning of the word (בשׂר bâs'ar) rendered here 'to preach good tidings,' see the notes at Isaiah 52:7 . The Septuagint renders it, Εὐαγγελίσασθαι Euangelisasthai - 'To evangelize,' to preach the gospel. Unto the meek - The word rendered 'meek' (ענוים ‛ănâviym) properly denotes the afflicted, the distressed, the needy. The word 'meek' means those who are patient in the reception of injuries, and stands opposed to revengeful and irascible. This is by no means the sense of the word here. It refers to those who were borne down by calamity in any form, and would be particularly applicable to those who had been sighing in a long captivity in Babylon. It is not improperly rendered by the Septuagint by the word πτωχοῖς ptōchois, 'poor,' and in like manner by Luke Luk 4:18; and the idea is, that the Redeemer came to bring a joyful message to those who were oppressed and borne down by the evils of poverty and calamity (compare Matthew 11:5 ). To bind up the broken-hearted - (See the notes at Isaiah 1:6 ). The broken-hearted are those who are deeply afflicted and distressed on any account. It may be either on account of their sins, or of captivity and oppressionk, or of the loss of relations and friends. The Redeemer came that he might apply the balm of consolation to all such hearts, and give them joy and peace. A similar form of expression occurs in Psalm 147:3 : He healeth the broken in heart, And bindeth up their wounds. To proclaim liberty to the captives - This evidently is language which is taken from the condition of the exiles in their long captivity in Babylon. The Messiah would accomplish a deliverance for those who were held under the captivity of sin similar to that of releasing captives from long and painful servitude. The gospel does not at once, and by a mere exertion of power, open prison doors, and restore captives to liberty. But it accomplishes an effect analogous to this: it releases the mind captive under sin; and it will finally open all prison doors, and by preventing crime will prevent the necessity of prisons, and will remove all the sufferings which are now endured in confinement as the consequence of crime. It may be remarked further, that the word here rendered 'liberty' (דרור derôr) is a word which is properly applicable to the year of Jubilee, when all were permitred to go free Leviticus 25:10 : 'And ye shall hallow the fiftieth year, and proclaim liberty (דרור derôr) throughout all the land unto all the inhabitants thereof.' So in Jeremiah 34:8-9 , it is used to denote the manumission of slaves: 'To proclaim liberty (דרור derôr) unto them; that every man should let his man-servant and every man his maid-servant, being an Hebrew, or an Hebrewess, go free.' So also Isaiah 61:1 , of the same chapter. So also in Ezekiel 46:17 , it is applied to the year in which the slave was by law restored to liberty. Properly, therefore, the word has reference to the freedom of those who are held in bondage, or to servitude; and it may be implied that it was to be a part of the purpose of the Messiah to proclaim, ultimately, universal freedom, and to restore all people to their just rights. If this is the sense - and I see no reason to doubt it - while the main thing intended was that he should deliver people from the inglorious servitude of sin, it also means, that the gospel would contain principles inconsistent with the existence of slavery, and would ultimately produce universal emancipation. Accordingly it is a matter of undoubted fact that its influence was such that in less than three centuries it was the means of abolishing slavery throughout the Roman empire; and no candid reader of the New Testament can doubt that if the principles of Christianity were universally followed, the last shackle would soon fall from the slave. Be the following facts remembered: 1. No man ever made another originally a slave under the influence of Christian principle. No man ever kidnapped another, or sold another, BECAUSE it was done in obedience to the laws of Christ. 2. No Christian ever manumitted a slave who did not feel that in doing it he was obeying the spirit of Christianity, and who did not have a more quiet conscience on that account. 3. No man doubts that if freedom were to prevail everywhere, and all men were to be regarded as of equal civil rights, it would be in accordance with the mind of the Redeemer. 4. Slaves are made in violation of all the precepts of the Saviour. The work of kidnapping and selling men, women, and children; of tearing them from their homes, and confining them in the pestilential holds of ships on the ocean, and of dooming them to hard and perpetual servitude, is not the work to which the Lord Jesus calls his disciples. 5. Slavery, in fact, cannot be maintained without an incessant violation of the principles of the New Testament. To keep people in ignorance; to witchold from them the Bible; to prevent their learning to read; to render nugatory the marriage contract, or to make it subject to the will of a master; to deprive a man of the avails of Iris own labor without his consent; to make him or his family subject to a removal against his will; to prevent parents from training up their children according to their own views of what is right; to fetter and bind the intellect and shut up the avenues to knowledge as a necessary means of continuing the system; and to make people dependent wholly on others whether they shall hear the gospel or be permitted publicly to embrace it, is everywhere deemed essential to the existence of slavery, and is demanded by all the laws which rule over the regions of a country cursed with this institution. In the whole work of slavery, from the first capture of the unoffending person who is made a slave to the last act which is adopted to secure his bondage, there is an incessant and unvarying trampling on the laws of Jesus Christ. Not one thing is done to make and keep a slave in accordance with any command of Christ; not one thing which would be done if his example were followed and his law obeyed. Who then can doubt that he came ultimately to proclaim freedom to all captives, and that the prevalence of his gospel will yet be the means of universal emancipation? (compare the notes at Isaiah 58:6 ). continued...