A verse by verse commentary on Isaiah 61.

1. ISAIAH 61 COMMENTARY
EDITED BY GLENN PEASE
The Year of the LORD’s Favor
1 The Spirit of the Sovereign LORD is on me,
because the LORD has anointed me
to proclaim good news to the poor.
He has sent me to bind up the brokenhearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,[a]
1.BARNES, “
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, Πνεሞµα Κυρίου Pneuma
Kuriou - ‘The Spirit of the Lord,’ omitting the word ‫אדני‬ 'adonay. So Luke quotes it in Luk_4:18.
That this refers to the Messiah is abundantly proved by the fact that the Lord Jesus expressly
applied it to himself (see Luk_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 Luk_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 Mat_3:16; Joh_1:32, and that the Spirit of
God had been imparted to him ‘without measure’ to endow him for his great office (Joh_3:34;
see the notes at Isa_11:2).
Because the Lord hath anointed me - The word rendered ‘hath anointed’ (‫משׁח‬ mashach),
is that from which the word Messiah is derived (see the notes at Isa_45:1). prophets and kings
were set apart to their high office, by the ceremony of pouring oil on their heads; and the idea

2. 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 Psa_45:7 (compare Heb_1:9).
To preach good tidings - On the meaning of the word (‫בשׂר‬ bas'ar) rendered here ‘to preach
good tidings,’ see the notes at Isa_52:7. The Septuagint renders it, Εᆒαγγελίσασθαι
Euangelisasthai - ‘To evangelize,’ to preach the gospel.
Unto the meek - The word rendered ‘meek’ (‫ענוים‬ ‛anaviym) 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 πτωχοሏς ptochois, ‘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 Mat_11:5).
To bind up the broken-hearted - (See the notes at Isa_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 Psa_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 de
ror) is a word which is properly applicable
to the year of Jubilee, when all were permitred to go free Lev_25:10 : ‘And ye shall hallow the
fiftieth year, and proclaim liberty (‫דרור‬ de
ror) throughout all the land unto all the inhabitants
thereof.’ So in Jer_34:8-9, it is used to denote the manumission of slaves: ‘To proclaim liberty
(‫דרור‬ de
ror) 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 Isa_61:1, of the same chapter.
So also in Eze_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

3. 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 Isa_58:6).
And the opening of the prison - This language also is taken from the release of those who
had been confined in Babylon as in a prison; and the idea is, that the Redeemer would
accomplish a work for sinful and suffering people like throwing open the doors of a prison and
bidding the man who had been long lying in a dungeon to go free. On the grammatical structure
of the verb rendered here ‘opening of the prison’ (‫פקץ־קיץ‬ peqach-qoach), Gesenius (Lexicon) and
Rosenmuller may be consulted. According to Gesenius, it should be read as one word. So many
manuscripts read it. It occurs nowhere else. It means here deliverance. The Septuagint renders
it, ‘And sight to the blind,’ which is followed by Luke. The sentiment which is found in the
Septuagint and in Luke, is a correct one, and one which elsewhere occurs in the prophets (see
Isa_34:5): and as the sentiment was correct, the Saviour did not deem it necessary to state that
this was not the literal translation of the Hebrew. Or more properly the Saviour in the synagogue
at Nazareth Luk_4:19 used the Hebrew, and when Luke came to record it, he quoted it as he
found it in the version then in common use. This was the common practice with the writers of
the New Testament. The Evangelist wrote probably for the Hellenists, or the Greek Jews, who
commonly used the Septuagint version, and he quotes that version as being the one with which
they were familiar. The sense is not materially varied whether the Hebrew be followed, or the
version by the Septuagint. The Arabic version agrees nearly with the Evangelist. Horne
(Introduction, ii. 403) is of opinion that the Hebrew formerly contained more than we now find
in the manuscripts and the printed editions. Of that, however, I think there is no good evidence.

4. 2. PULPIT COMMENTARY, “
THE MISSION OF THE SERVANT OF THE LORD. The words of
our Lord in Luk_4:21, "This day is this Scripture fulfilled in your ears," preclude the application of this
passage to any other than the Lord himself. It is simply astonishing that some Christian commentators
(Ewald, Hitzig, Knobel) have not seen the force of this argument, but, with the Jews, imagine the prophet
to be speaking of his own ministry. It is contrary to the entire spirit of Isaiah's writings so to glorify himself,
and specially unsuitable that, after having brought forward with such emphasis the Person of "the
Servant" (Isa_42:1-8; Isa_49:1-12;Isa_1:4-9; Isa_52:13-15; Isa_53:1-12), he should proceed to take his
place, and to "ascribe to himself those very same official attributes which he has already set forth as
characteristic features in his portrait of the predicted One" (Delitzsch). Hence most recent commentators,
whatever their school of thought, have acquiesced in the patristic interpretation, which regarded the
Servant of Jehovah as here speaking of himself.
Isa_61:1
The Spirit of the Lord God is upon me; literally, the Spirit of the Lord Jehovah (Adonai Jehovah) is upon
me. The Septuagint, the Vulgate, and one manuscript omit adonai. In the original announcement of "the
Servant" it was stated that God had "put his Spirit upon him" (Isa_42:1). The sanctification of our Lord's
human nature by the Holy Spirit is very explicitly taught in the Gospels. The Lord hath anointed me. The
"anointing" of Jesus was that sanctification of his human nature by the Holy Spirit, which commenced in
the womb of the blessed Virgin (Luk_1:35), which continued as he grew to manhood
(Luk_2:40, Luk_2:52), which was openly manifested at his baptism, and never ceased till he took his body
and soul with him into heaven. Of this spiritual anointing, all material unction, whether under the Law
(Le Isa_8:10-12, 30; 1Sa_10:1; 1Sa_16:13; 1Ki_1:39; 1Ki_19:15,1Ki_19:16, etc.) or under the gospel
(Mar_6:13; Jas_5:14), was symbolical or typical. To preach
good tidings (comp. Isa_40:9; Isa_41:27;Isa_52:7; and Nah_1:15). Unto the
meek (see Mat_5:5; Mat_11:29; and comp. Isa_11:4; Isa_29:19). To bind up the broken-hearted.
"Binding up" is an ordinary expression in Isaiah's writings for "healing" (see Isa_1:6; Isa_3:7; Isa_30:26).
To proclaim liberty to the captives. This was one of the special offices of "the Servant" (see Isa_42:7).
The "captivity'' intended is doubtless that of sin. And the opening of the prison to them that are
bound. St. Luke, following the Septuagint, has, "and recovering of sight to the blind." It is thought by
some that the original Hebrew text has been corrupted. Others regard the Septuagint rendering as a
paraphrase.

5. 3. GILL, “
To proclaim the acceptable year of the Lord,.... Not an exact year, but time in
general; for such are wrong, who from hence conclude that Christ's public ministry lasted but a
year, since it is certain, by the passovers he kept, that it must be at least three or four years; the
whole time of Christ on earth was an acceptable and desirable time, what many great personages
desired to see, and did not: this time may take in the whole Gospel dispensation, which was
ushered in by Christ: the allusion, as before observed, is to the year of jubilee, when there was a
proclamation of liberty; of release of debts; of restoration of inheritances, and of cessation from
work; all which must make it an acceptable year: and this proclamation was made on the day of
atonement; and Jarchi interprets the phrase here of a "year of reconciliation"; or "the year of
atonement to the Lord", as it maybe rendered (s); this was made by the sacrifice of Christ, and is
proclaimed in the Gospel, and makes a most considerable part of it. It may be rendered, "the
year of the good will of the Lord" (t); and such was the time of Christ's coming on earth, to save
men, and make peace and reconciliation for them, Luk_2:14 and was an "acceptable time"
indeed; acceptable to the Lord himself; as were the incarnation of Christ, his obedience and
righteousness, his sufferings and death, his sacrifice and satisfaction; since hereby the
perfections of God were glorified, his purposes fulfilled, his covenant confirmed, and his people
saved: acceptable to men; as were the birth of Christ; the things done by him; peace made,
pardon procured, righteousness brought in, and salvation wrought out; all which must be
acceptable to such who are lost, and know it, and are sensible that nothing of their own can save
them; see 1Ti_1:15.
the day of vengeance of our God; when vengeance was taken on sin, in the person of Christ;
when he destroyed the works of the devil, the devil himself, and spoiled principalities and
powers; when he abolished death, and was the plague and destruction of that and the grave;
when he brought wrath to the uttermost on the Jews for the rejection of him, who would not
have him to reign over them; and who will take vengeance on antichrist at his spiritual coming,
and upon all the wicked at the day of judgment. Kimchi understands this of the day when God
shall take vengeance on Gog and Magog.
To comfort all that mourn: that are under afflictions, and mourn for them; and under a
sense of sin, and mourn for that; who mourn for their own sins, indwelling sin, and their many
actual transgressions; and for the sins of others, of profane persons, and especially professors of
religion; these Christ comforts by his Spirit, by his word and ministers, by his promises, by his
ordinances, and by the discoveries, of pardoning grace and mercy,
4. HENRY 1-3, “
He that is the best expositor of scripture has no doubt given us the best
exposition of these verses, even our Lord Jesus himself, who read this in the synagogue at
Nazareth (perhaps it was the lesson for the day) and applied it entirely to himself, saying, This
day is this scripture fulfilled in your ears (Luk_4:17, Luk_4:18, Luk_4:21); and the gracious
words which proceeded out of his mouth, in the opening of this text, were admired by all that
heard them. As Isaiah was authorized and directed to proclaim liberty to the Jews in Babylon, so
was Christ, God's messenger, to publish a more joyful jubilee to a lost world. And here we are
told,
I. How he was fitted and qualified for this work: The Spirit of the Lord God is upon me,
Isa_61:1. The prophets had the Spirit of God moving them at times, both instructing them what
to say and exciting them to say it. Christ had the Spirit always resting on him without measure;
but to the same intent that the prophets had, as a Spirit of counsel and a Spirit of courage,
Isa_11:1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove,

6. descended upon him, Mat_3:16. This Spirit which was upon him he communicated to those
whom he sent to proclaim the same glad tidings, saying to them, when he gave them their
commission, Receive you the Holy Ghost, thereby ratifying it.
II. How he was appointed and ordained to it: The Spirit of God is upon me, because the Lord
God has anointed me. What service God called him to he furnished him for; therefore he gave
him his Spirit, because he had by a sacred and solemn unction set him apart to this great office,
as kings and priests were of old destined to their offices by anointing. Hence the Redeemer was
called the Messiah, the Christ, because he was anointed with the oil of gladness above his
fellows. He has sent me; our Lord Jesus did not go unsent; he had a commission from him that
is the fountain of power; the Father sent him and gave him commandment. This is a great
satisfaction to us, that, whatever Christ said, he had a warrant from heaven for; his doctrine was
not his, but his that sent him.
III. What the work was to which he was appointed and ordained.
1. He was to be a preacher, was to execute the office of a prophet. So well pleased was he with
the good-will God showed towards men through him that he would himself be the preacher of it,
that an honour might thereby be put upon the ministry of the gospel and the faith of the saints
might be confirmed and encouraged. He must preach good tidings (so gospel signified) to the
meek, to the penitent, and humble, and poor in spirit; to them the tidings of a Redeemer will be
indeed good tidings, pure gospel, faithful sayings, and worthy of all acceptation. The poor are
commonly best disposed to receive the gospel (Jam_2:5), and it is likely to profit us when it is
received with meekness, as it ought to be; to such Christ preached good tidings when he said,
Blessed are the meek.
2. He was to be a healer. He was sent to bind up the broken-hearted, as pained limbs are
rolled to give them ease, as broken bones and bleeding wounds are bound up, that they may knit
and close again. Those whose hearts are broken for sin, who are truly humbled under the sense
of guilt and dread of wrath, are furnished in the gospel of Christ with that which will make them
easy and silence their fears. Those only who have experienced the pains of a penitential
contrition may expect the pleasure of divine cordials and consolations.
3. He was to be a deliverer. He was sent as a prophet to preach, as a priest to heal, and as a
king to issue out proclamations and those of two kinds: - (1.) Proclamations of peace to his
friends: He shall proclaim liberty to the captives (as Cyrus did to the Jews in captivity) and the
opening of the prison to those that were bound. Whereas, by the guilt of sin, we are bound over
to the justice of God, are his lawful captives, sold for sin till payment be made of that great debt,
Christ lets us know that he has made satisfaction to divine justice for that debt, that his
satisfaction is accepted, and if we will plead that, and depend upon it, and make over ourselves
and all we have to him, in a grateful sense of the kindness he has done us, we may be faith sue
out our pardon and take the comfort of it; there is, and shall be, no condemnation to us. And
whereas, by the dominion of sin in us, we are bound under the power of Satan, sold under sin,
Christ lets us know that he has conquered Satan, has destroyed him that had the power of death
and his works, and provided for us grace sufficient to enable us to shake off the yoke of sin and
to loose ourselves from those bands of our neck. The Son is ready by his Spirit to make us free;
and then we shall be free indeed, not only discharged from the miseries of captivity, but
advanced to all the immunities and dignities of citizens. This is the gospel proclamation, and it is
like the blowing of the jubilee-trumpet, which proclaimed the great year of release (Lev_25:9,
Lev_25:40), in allusion to which it is here called the acceptable year of the Lord, the time of our
acceptance with God, which is the origin of our liberties; or it is called the year of the Lord
because it publishes his free grace, to his own glory, and an acceptable year because it brings
glad tidings to us, and what cannot but be very acceptable to those who know the capacities and
necessities of their own souls. (2.) Proclamations of war against his enemies. Christ proclaims
the day of vengeance of our God, the vengeance he takes, [1.] On sin and Satan, death and hell,

7. and all the powers of darkness, that were to be destroyed in order to our deliverances; these
Christ triumphed over in his cross, having spoiled and weakened them, shamed them, and made
a show of them openly, therein taking vengeance on them for all the injury they had done both
to God and man, Col_2:15. [2.] On those of the children of men that stand it out against those
fair offers. They shall not only be left, as they deserve, in their captivity, but be dealt with as
enemies; we have the gospel summed up, Mar_16:16, where that part of it, He that believes shall
be saved, proclaims the acceptable year of the Lord to those that will accept of it; but the other
part, He that believes not shall be damned, proclaims the day of vengeance of our God, that
vengeance which he will take on those that obey not the gospel of Jesus Christ, 2Th_1:8.
4. He was to be a comforter, and so he is as preacher, healer, and deliverer; he is sent to
comfort all who mourn, and who, mourning, seek to him, and not to the world, for comfort.
Christ not only provides comfort for them, and proclaims it, but he applies it to them; he does by
his Spirit comfort them. There is enough in him to comfort all who mourn, whatever their sore
or sorrow is; but this comfort is sure to those who mourn in Zion, who sorrow after a godly sort,
according to God, for his residence is in Zion, - who mourn because of Zion's calamities and
desolations, and mingle their tears by a holy sympathy with those of all God's suffering people,
though they themselves are not in trouble; such tears God has a bottle for (Psa_56:8), such
mourners he has comfort in store for. As blessings out of Zion are spiritual blessings, so
mourners in Zion are holy mourners, such as carry their sorrows to the throne of grace (for in
Zion was the mercy-seat) and pour them out as Hannah did before the Lord. To such as these
Christ has appointed by his gospel, and will give by his Spirit (Isa_61:3), those consolations
which will not only support them under their sorrows, but turn them into songs of praise. He
will give them, (1.) Beauty for ashes. Whereas they lay in ashes, as was usual in times of great
mourning, they shall not only be raised out of their dust, but made to look pleasant. Note, The
holy cheerfulness of Christians is their beauty and a great ornament to their profession. Here is
an elegant paronomasia in the original: He will give them pheer - beauty, for epher - ashes; he
will turn their sorrow into joy as quickly and as easily as you can transpose a letter; for he
speaks, and it is done. (2.) The oil of joy, which make the face to shine, instead of mourning,
which disfigures the countenance and makes it unlovely. this oil of joy the saints have from that
oil of gladness with which Christ himself was anointed above his fellows, Heb_1:9. (3.) The
garments of praise, such beautiful garments as were worn on thanksgiving-days, instead of the
spirit of heaviness, dimness, or contraction - open joys for secret mournings. The spirit of
heaviness they keep to themselves (Zion's mourners weep in secret); but the joy they are
recompensed with they are clothed with as with a garment in the eye of others. Observe, Where
God gives the oil of joy he gives the garment of praise. Those comforts which come from God
dispose the heart to, and enlarge the heart in, thanksgivings to God. Whatever we have the joy of
God must have the praise and glory of.
5. He was to be a planter; for the church is God's husbandry. Therefore he will do all this for
his people, will cure their wounds, release them out of bondage, and comfort them in their
sorrows, that they may be called trees of righteousness, the planting of the Lord, that they may
be such and be acknowledged to be such, that they may be ornaments to God's vineyard and
may be fruitful in the fruits of righteousness, as the branches of God's planting, Isa_60:21. All
that Christ does for us is to make us God's people, and some way serviceable to him as living
trees, planted in the house of the Lord, and flourishing in the courts of our God; and all this that
he may be glorified - that we may be brought to glorify him by a sincere devotion and an
exemplary conversation (for herein is our Father glorified, that we bring broth much fruit),
that others also may take occasion from God's favour shining on his people, and his grace
shining in them, to praise him, and that he may be for ever glorified in his saints.

8. 5. JAMISON, “
acceptable year — the year of jubilee on which “liberty was proclaimed to
the captives” (Isa_61:1; 2Co_6:2).
day of vengeance — The “acceptable time of grace” is a “year”; the time of “vengeance” but
“a day” (so Isa_34:8; Isa_63:4; Mal_4:1). Jesus (Luk_4:20, Luk_4:21) “closed the book” before
this clause; for the interval from His first to His second coming is “the acceptable year”; the day
of vengeance” will not be till He comes again (2Th_1:7-9).
our God — The saints call Him “our God”; for He cometh to “avenge” them (Rev_6:10;
Rev_19:2).
all that mourn — The “all” seems to include the spiritual Israelite mourners, as well as the
literal, who are in Isa_61:3 called “them that mourn in Zion,” and to whom Isa_57:18 refers.
5B. K&D
“The words of Jehovah Himself pass over here into the words of another, whom He
has appointed as the Mediator of His gracious counsel. “The Spirit of the Lord Jehovah is over
me, because Jehovah hath anointed me, to bring glad tidings to sufferers, hath sent me to bind
up broken-hearted ones, to proclaim liberty to those led captive, and emancipation to the
fettered; to proclaim a year of grace from Jehovah, and a day of vengeance from our God; to
comfort all that mourn; to put upon the mourners of Zion, to give them a head-dress for ashes,
oil of joy for mourning, a wrapper of renown for an expiring spirit, that they may be called
terebinths of righteousness, a planting of Jehovah for glorification.” Who is the person
speaking here? The Targum introduces the passage with ‫א‬ָ ִ‫ב‬ְ‫נ‬ ‫ר‬ ַ‫מ‬ ֲ‫.א‬ Nearly all the modern
commentators support this view. Even the closing remarks to Drechsler (iii. 381) express the
opinion, that the prophet who exhibited to the church the summit of its glory in chapter 60, an
evangelist of the rising from on high, an apocalyptist who sketches the painting which the New
Testament apocalyptist is to carry out in detail, is here looking up to Jehovah with a grateful eye,
and praising Him with joyful heart for his exalted commission. But this view, when looked at
more closely, cannot possibly be sustained. It is open to the following objections: (1.) The
prophet never speaks of himself as a prophet at any such length as this; on the contrary, with the
exception of the closing words of Isa_57:21, “saith my God,” he has always most studiously let
his own person fall back into the shade. (2.) Wherever any other than Jehovah is represented as
speaking, and as referring to his own calling, or his experience in connection with that calling, as
in Isa_49:1., Isa_50:4., it is the very same “servant of Jehovah” of whom and to whom Jehovah
speaks in Isa_42:1., Isaiah 52:13-53:12, and therefore not the prophet himself, but He who had
been appointed to be the Mediator of a new covenant, the light of the Gentiles, the salvation of
Jehovah for the whole world, and who would reach this glorious height, to which He had been
called, through self-abasement even to death. (3.) All that the person speaking here says of
himself is to be found in the picture of the unequalled “Servant of Jehovah,” who is highly
exalted above the prophet. He is endowed with the Spirit of Jehovah (Isa_42:1); Jehovah has
sent Him, and with Him His Spirit (Isa_48:16); He has a tongue taught of God, to help the
exhausted with words (Isa_50:4); He spares and rescues those who are almost despairing and
destroyed, the bruised reed and expiring wick (Isa_42:7). “To open blind eyes, to bring out
prisoners from the prison, and them that sit in darkness out of the prison-house:” this is what
He has chiefly to do for His people, both in word and deed (Isa_42:7; Isa_49:9). (4.) We can
hardly expect that, after the prophet has described the Servant of Jehovah, of whom He
prophesied, as coming forward to speak with such dramatic directness as in Isa_49:1., Isa_50:4.
(and even Isa_48:16), he will now proceed to put himself in the foreground, and ascribe to
himself those very same official attributes which he has already set forth as characteristic
features in his portrait of the predicted One. For these reasons we have no doubt that we have
here the words of the Servant of Jehovah. The glory of Jerusalem is depicted in chapter 60 in the

9. direct words of Jehovah Himself, which are well sustained throughout. And now, just as in
Isa_48:16, though still more elaborately, we have by their side the words of His servant, who is
the mediator of this glory, and who above all others is the pioneer thereof in his evangelical
predictions. Just as Jehovah says of him in Isa_42:1, “I have put my Spirit upon him;” so here he
says of himself, “The Spirit of Jehovah is upon me.” And when he continues to explain this still
further by saying, “because” (‫ן‬ ַ‫ע‬ַ‫י‬ from ‫ה‬ָ‫נ‬ ָ‫,ע‬ intention, purpose; here equivalent to ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ ‫ן‬ ַ‫ע‬ַ‫)י‬
“Jehovah hath anointed me” (mas 'othı̄, more emphatic than me
shachanı̄), notwithstanding the
fact that mashach is used here in the sense of prophetic and not regal anointing (1Ki_19:16), we
may find in the choice of this particular word a hint at the fact, that the Servant of Jehovah and
the Messiah are one and the same person. So also the account given in Luk_4:16-22 viz. that
when Jesus was in the synagogue at Nazareth, after reading the opening words of this address,
He closed the book with these words, “This day is this scripture fulfilled in your ears” - cannot be
interpreted more simply in any other way, than on the supposition that Jesus here declares
Himself to be the predicted and divinely anointed Servant of Jehovah, who brings the gospel of
redemption to His people. Moreover, though it is not decisive in favour of our explanation, yet
this explanation is favoured by the fact that the speaker not only appears as the herald of the
new and great gifts of God, but also as the dispenser of them (“non praeco tantum, sed et
dispensator,” Vitringa).
The combination of the names of God ('Adonai Yehovah) is the same as in Isa_50:4-9. On bisse
r, εᆒαγγελίζειν (-εσθαι). He comes to put a bandage on the hearts' wounds of those who are
broken-hearted: ְ‫ל‬ ‫שׁ‬ ַ‫ב‬ ָ‫ח‬ (‫שׁ‬ ֵ ִ‫)ח‬ as in Eze_34:4; Psa_147:3; cf., ְ‫ל‬ ‫א‬ ָ‫פ‬ ָ‫ר‬ ( ֵ ִ‫ר‬‫א‬ ); ְ‫ל‬ ‫ק‬ִ‫די‬ ְ‫צ‬ ִ‫.ה‬ ‫רוֹר‬ ְ‫ד‬ ‫א‬ ָ‫ר‬ ָ‫ק‬ is the
phrase used in the law for the proclamation of the freedom brought by the year of jubilee, which
occurred every fiftieth year after seven sabbatical periods, and was called she
nath hadde
ror
(Eze_46:17); de
ror from darar, a verbal stem, denoting the straight, swift flight of a swallow (see
at Psa_84:4), and free motion in general, such as that of a flash of lightning, a liberal self-
diffusion, like that of a superabundant fulness. Pe
qach-qoach is written like two words (see at
Isa_2:20). The Targum translates it as if pe
qach were an imperative: “Come to the light,”
probably meaning undo the bands. But qoach is not a Hebrew word; for the qı̄choth of the
Mishna (the loops through which the strings of a purse are drawn, for the purpose of lacing it
up) cannot be adduced as a comparison. Parchon, AE, and A, take pe
qachqoach as one word (of
the form ‫ּל‬ ְ‫ל‬ ַ‫ת‬ ְ , ‫ּר‬‫ח‬ ְ‫ר‬ ַ‫ח‬ ְ‫,)שׁ‬ in the sense of throwing open, viz., the prison. But as paqach is never
used like pathach (Isa_14:17; Isa_51:14), to signify the opening of a room, but is always applied
to the opening of the eyes (Isa_35:5; Isa_42:7, etc.), except in Isa_42:20, where it is used for the
opening of the ears, we adhere to the strict usage of the language, if we understand by pe
qachqoa
ch the opening up of the eyes (as contrasted with the dense darkness of the prison); and this is
how it has been taken even by the lxx, who have rendered it καᆳ τυφλοሏς ᅊνάβλεψιν, as if the
reading had been ‫י‬ ִ‫ר‬ְ‫ו‬ ִ‫ע‬ ַ‫ל‬ְ‫ו‬‫ם‬ (Psa_146:8). Again, he is sent to promise with a loud proclamation a
year of good pleasure (ratson: syn. ye
shu‛ah) and a day of vengeance, which Jehovah has
appointed; a promise which assigns the length of a year for the thorough accomplishment of the
work of grace, and only the length of a day for the work of vengeance. The vengeance applies to
those who hold the people of God in fetters, and oppress them; the grace to all those whom the
infliction of punishment has inwardly humbled, though they have been strongly agitated by its

10. long continuance (Isa_57:15). The 'abhelı̄m, whom the Servant of Jehovah has to comfort, are the
“mourners of Zion,” those who take to heart the fall of Zion. In Isa_61:3, ‫שׂוּם‬ ָ‫ל‬ ... ‫ת‬ ֵ‫ת‬ ָ‫,ל‬ he corrects
himself, because what he brings is not merely a diadem, to which the word sum (to set) would
apply, but an abundant supply of manifold gifts, to which only a general word like nathan (to
give) is appropriate. Instead of ‫ר‬ ֶ‫פ‬ ֵ‫,א‬ the ashes of mourning or repentance laid upon the head, he
brings ‫ר‬ ֵ‫א‬ ְ , a diadem to adorn the head (a transposition even so far as the letters are concerned,
and therefore the counterpart of ‫;אפר‬ the”oil of joy” (from Psa_45:8; compare also ֲ‫ח‬ ָ‫שׁ‬ ְ‫מ‬ָ‫ך‬ there
with ‫י‬ ִ‫ּת‬‫א‬ ‫ח‬ ַ‫שׁ‬ ָ‫מ‬ here) instead of mourning; “a wrapper (cloak) of renown” instead of a faint and
almost extinguished spirit. The oil with which they henceforth anoint themselves is to be joy or
gladness, and renown the cloak in which they wrap themselves (a genitive connection, as in
Isa_59:17). And whence is all this? The gifts of God, though represented in outward figures, are
really spiritual, and take effect within, rejuvenating and sanctifying the inward man; they are the
sap and strength, the marrow and impulse of a new life. The church thereby becomes
“terebinths of righteousness” (‫י‬ ֵ‫יל‬ ֵ‫:א‬ Targ., Symm., Jer., render this, strong ones, mighty ones;
Syr. dechre, rams; but though both of these are possible, so far as the letters are concerned, they
are unsuitable here), i.e., possessors of righteousness, produced by God and acceptable with
God, having all the firmness and fulness of terebinths, with their strong trunks, their luxuriant
verdure, and their perennial foliage - a planting of Jehovah, to the end that He may get glory out
of it (a repetition of Isa_60:21).
6. CALVIN, “
1.The Spirit of the Lord Jehovah. As Christ explains this passage with reference to
himself, (Luk_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 ill 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’ benefits. And thus we see that those things

11. 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 “ in us,” (Rom_8:11; 1Co_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 “” by which he means the faculties which flow from
him, as Paul teaches that the gifts are indeed various, but the Spirit is one. (1Co_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 “ man can call Jesus
Lord, but by the Holy Ghost.” (1Co_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 ““ 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 “ sent him” The authority is founded on his having been “” 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, “ the meek;“ and both ideas are conveyed by the word ‫ענוים‬ (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 “ 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?

12. To bind up the broken in heart. Numerous are the metaphors which the Prophet employs for explaining
more clearly the same thing. By “ up,” he means nothing else than “” 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 hard 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 (Joh_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,
“ to me all ye that labor and are heavy laden,
and I will relieve you.” (Mat_11:28)
7. PULPIT COMMENTARY, “The purposes of Messiah's mission.
We are not to suppose that the prophet unfolds to us in the present passage the whole purpose of God in
sending his Son into the world. Such logical exactness is alien to the spirit of prophecy, and especially
unsuited to the rhetorical tone which everywhere characterizes Isaiah. Still, as the subject is one of
transcendent interest, and as our Lord himself cites the passage as descriptive of his mission, it may be
useful to note how many, and what purposes, it sets before us as included in the counsels of the Father,
and intended to be realized by Christ's coming. They seem to be some nine or ten.
I. THE PREACHING OF GOOD TIDINGS. Christ "came not into the world to condemn the world, but that
the world through him might be saved" (Joh_3:17). The angels who announced his birth intimated that it
was a subject for joy and rejoicing—"Glory to God in the highest, and on earth peace, good will toward
men" (Luk_2:14). His forerunner declared it to be the object of his coming, "that all flesh should see the
salvation of God" (Luk_3:6). He himself came with "gracious words" (Luk_4:22), and called men into his
kingdom. Hence from a very early date his message to man was known as the gospel, i.e. "the good
tidings." What could be better tidings than the announcement of free pardon on repentance, of salvation,
of atonement, of deliverance from sin, of a Comforter to support, and sustain, and cleanse the heart, and
give men peace and joy in believing? Man, lost without him, was by him sought and saved, and brought
out of darkness and misery into light and happiness.
II. THE HEALING OF THE BROKEN-HEARTED. By "the broken-hearted" seem to be meant,
not so much those whom misfortune and calamity have afflicted and reduced to despondency, as those
who are deeply grieved on account of their sins. Among the objects of Christ's coming was the healing, or
restoring to health, of such persons. He "healed the broken in heart, and bound up their wounds"
(Psa_147:3). He made atonement for their sins, and thus secured them forgiveness; he assured them of

13. God's mercy and readiness to pardon; he bade them "come to him," and promised to "give them rest"
(Mat_11:28). Through his actions and his teaching all the contrite in all ages have their wounds bound up;
are strengthened, sustained, and comforted; obtain, even in this life, a "peace that passeth all
understanding."
III. THE GIVING OF LIBERTY TO THE CAPTIVES. "The captives" are the servants of sin—the
unfortunates whom Satan has made his prisoners, and compels to labour in his service. Christ came to
"proclaim" to them "liberty," to make them an offer of release. "Christ Jesus," St. Paul tells us, "came into
the world to save sinners" (1Ti_1:15). He himself declared, "I came not to call ,he righteous, but sinners to
repentance" (Mat_9:18). It is one of his greatest glories that he delivers men "from the bondage of
corruption into the glorious liberty of the children of God" (Rom_8:21). He offers to do this for all; but
unless his offer is accepted he can do nothing. Men must not only be sinners, but must pass into the
class of repentant sinners, before he can aid them. Then, however, his aid is effectual. All the bonds of
sin may be struck off; the service of Satan may be renounced and quitted; and the captives have only
thenceforth to "stand fast in the liberty wherewith Christ has made them free" (Gal_5:1).
IV. THE GIVING OF SIGHT TO THE BLIND. (See Luk_4:18.) Our Lord, when-on earth, gave recovery of
sight, in the most literal sense, to several persons who were literally blind. But this is scarcely the
"giving of sight" which was one of the main purposes of his coming. He came to open the eyes of men's
understandings, to give them spiritual intelligence and spiritual insight, to enable them to discern between
right and wrong, between good and evil. Men at the time were so far gone from original righteousness,
that they were to a large extent blind to moral distinctions—"put bitter for sweet, and sweet for bitter,
darkness for light, and light for darkness' (Isa_5:20), were "vain in their imaginations,and had "their foolish
hearts darkened (Rom_1:21). Christ dispelled this spiritual darkness. He taught a pure and broad
morality, which re-established moral distinctions in the general conscience, and at the same time, through
his Spirit, he gave to each individual Christian an inward light, which man did not possess before, by
which he might direct his paths.
V. THE PROCLAIMING OF A TIME OF ACCEPTANCE. Christ proclaimed a "time of acceptance" in
various ways. To the Jews generally the three years of his ministry formed "the acceptable time," during
which, if they had received him (Joh_1:11), they would have maintained their position as a nation, and
have held pre-eminence in the Church of Christ. To individuals who heard him the "time of acceptance"
was that between such hearing and a hardening of the heart consequent on the rejection of his gracious
message. To mankind at large the "time of acceptance" is the time of their sojourn here below, during
which it is always possible for them to repent and turn to him, unless perchance they have been guilty of
the "sin against the Holy Ghost." Such sin is probably still possible; but it may be hoped that few have
committed it, and that the apostle's declaration, which he made to all his converts (2Co_6:2), may still be
repeated to professing Christians generally, "Behold, now is the accepted time; behold, now is the day of
salvation."
VI. THE PROCLAIMING OF A DAY OF VENGEANCE. It was among the purposes of our Lord's coming
that he should "proclaim a day of vengeance."
1. To the nation of the Jews, which by rejecting him caused its own rejection from the position assigned it
under the first covenant, and was delivered up for punishment to the Romans. This he did by a number of
remarkable prophecies (e.g. the following: Mat_21:40-43; Mat_24:4-28; Luk_13:34, 85; Luk_21:20-22),
which announced that Jerusalem was to be destroyed, and that there was to be "great wrath upon the
people" (Luk_21:23).
2. To the enemies of God universally. The general day of vengeance upon God's enemies is that "last
day," which our Lord announced so often, when he "will come again with glory to judge both the quick and
the dead" (see Mat_7:22, Mat_7:23; Mat_24:29-31; Mat_25:31-46; Mat_26:64, etc.). Then all his enemies
will be "put under his feet." Then will be fulfilled the apocalyptic vision, "I saw the dead, small and great,
stand before God; and the books were opened: and another book was opened, which is the book of life:
and the dead were judged out of those things which were written in the books, according to their works.
And the sea gave up the dead that were in it; and death and hell delivered up the dead that were in them:

14. and they were judged every man according to their works. And death and hell were cast into the lake of
fire. This is the second death. And whosoever was not found written in the book of life was cast into the
lake of fire" (Rev_20:12-15).
VII. THE COMFORTING OF MOURNERS. It was indicative of the tenderness of Jesus, that in his life on
earth he had ever such great compassion for mourners. In his sermon on the mount he assigned to them
the second Beatitude, "Blessed are they that mourn: for they shall be comforted" (Mat_5:4). Thrice only in
his ministry does he seem to have come across actual death, and then each time he had such pity on
those who mourned their dead, that he worked miracles on their behalf, and comforted them by raising
their lost ones to life again (Mar_5:22-42; Luk_7:12-15; Joh_11:32-44). After his resurrection, he
hastened to comfort the women who mourned him, by special appearances to them. These, however,
were but samples of his power and of his good will. Through the long ages that have elapsed since he
founded his Church, mourners have ever found in him a true and potent Comforter. Through him it is that
Christians "sorrow not as they that have no hope" (1Th_4:13); through him that they have resignation,
and are able to say, "The Lord gave, and the Lord hath taken away: blessed be the Name of the Lord;"
through him that they look to receive their dead again raised to life (Heb_11:35), and to be joined with
them in a land where there is no parting.
VIII. THE CROWNING OF THE SAINTS IN BLISS. "Henceforth," said St. Paul, as he approached the
end of his life, "there is laid. up for me a crown of righteousness, which the Lord, the righteous Judge,
shall give me at that day; and not to me only, but unto all them that love his appearing" (2Ti_4:8). We
shall receive, says St. James, "the crown of life" (Jas_1:12). "When the chief Shepherd shall appear,"
says St. Peter, "ye shall receive a crown of glory that fadeth not away" (1Pe_5:4). Such crowns were
seen by the beloved disciple as worn by the elders in the heaven]y region (Rev_4:4), and were promised
to all who should remain "faithful unto death" (Rev_2:10) by him that is "Faithful and True" (Rev_19:11). A
part of the intention of Christ's mission was to purify to himself a people to whom such crowns might
without unfitness be awarded in his heavenly kingdom. The term "crown" is, no doubt, a metaphor; but it
signifies some definite and positive degree of glory, having a substantial value, and forming a proper
object of the Christian's desire.
IX. THE ANNOINTING THEM WITH THE OIL OF JOY. Christ himself was to be "anointed with the oil of
gladness above his fellows" (Psa_45:7). His mission on earth was, in part, to extend the blessing of this
anointing to his disciples. The "oil of gladness," whatever else it may mean, cannot but primarily
symbolize the gift of the Holy Spirit, which is called by St. John an "unction from the Holy One"
(1Jn_2:20), and which was, in fact, the unction wherewith Christ himself was anointed (see the comment
on verse 1). To give the Holy Spirit to Christians was a very main object of his coming. The Spirit was
essential to the sanctification of Christians; and he must "send the Spirit," and he could not send him until
he himself was first "glorified" (Joh_7:39; Joh_16:7). St. Luke tells us how soon after his ascension the
Spirit was given (Act_2:4-33); and our Lord promised that, after he once came, he would abide with the
Church "for ever" (Joh_14:16). Of all the immediate consequences of our Lord's mission the gift of the
Spirit was perhaps the most precious, embracing as it did regeneration, sanctification, comfort, strength,
gladness.
X. THE CAUSING THEM TO BE CALLED, AND THEREFORE TO BE, RIGHTEOUS. All the other
objects had this final end in view. The good tidings were preached, and the brokenhearted healed, and
the captives set free, and the dull of sight given moral discernment, and the acceptable time proclaimed,
and the day of vengeance threatened, and the mourners comforted, and the crowns of glory promised,
and the Holy Spirit given, in order that "oaks of righteousness" might be planted in the garden of the
Lord—that men might burst the bonds of sin, and become righteous, "perfecting holiness in the fear of
God" (2Co_7:1). Christ "gave himself for us," says St. Paul, "that he might redeem us from all iniquity, and
purify to himself a peculiar people, zealous of good works" (Tit_2:14). This was the principal object of our
Lord's coming—to "save men from their sins." Other objects were rather means to cuds. This was the
great end. Christianity is a success just so far forth as it weans man from sin, and creates and maintains
in the world a "company of faithful men," who deserve to "be called oaks of righteousness," who
persistently and determinately "eschew evil and do good," who lead holy lives, who "shine like lights in the
world," "adorning the doctrine of God their Saviour in all things" (Tit_2:10).

15. 8. BI, 1-8, “The Speaker; probably the Servant of Jonah
Who is the speaker here?
The Targum prefaces the passage with the words, “The prophet says,” and, except a few, all
modern expositors make the author of this book of consolation to be the speaker who, after
having (in chap. 55.) let the Church behold the summit of her glory, now, with grateful look
directed to Jehovah and rejoicing in spirit, extols his grand commission. But this view is
objectionable, for the following reasons—
1. Nowhere has the prophet yet spoken of himself as such in lengthy utterances, but rather
(except in the closing words, “saith my God, in Isa_57:21) everywhere studiously kept
himself in the background.
2. On the other hand, whenever another than Jehovah began to speak, and made reference
to the work of his calling and his experiences connected therewith (as in Isa_49:1 ff;
Isa_50:4 ff.) it was in such eases this self-same Servant of Jehovah of whom and to whom
Jehovah speaks (see Isa_42:1 ff; Isa_52:13 on to end of 53.).
3. All that the person here speaking says of himself is again met with in the picture of the
one unique Servant of Jehovah; he has been endowed with the Spirit of Jehovah (Isa_42:1);
Jehovah has sent him, and with him sent His Spirit (Isa_48:16); he has a tongue that has
been taught ofGod, to assist with words him who is wearied (Isa_50:4); those whoare almost
despairing and destroyed he goes to spare and save, preserving the broken reed and expiring
wick (Isa_42:3); “to open blind eyes, to lead prisoners out of the prison, those who are
sitting in darkness out of the house of confinement,—this is what, above all, he has to do in
word and deed for his people (Isa_42:7; Isa_49:9).
4. After the prophet has represented the Servant of Jehovah, of whom he prophesies, as
speaking in such dramatic directness (as in Isa_49:1 ff; Isa_50:4 ff., and also 48:16 b.), one
could not expect that he would now place himself in the foreground and claim for himself
official attributes which he has set down as characteristic features in the picture of the
predicted One, who (as Vitringa well says) not merely proclaims but dispenses the new and
great gifts of God. For these reasons we (with Nagelsbach, Cheyne, Driver and Orelli)
consider that the Servant of Jehovah is the speaker here. (F. Delitzch, D. D.)
The speaker: probably the prophet himself
The speaker is not introduced by name. Therefore he may be the prophet himself, or he may be
the Servant. The present expositor, while feeling that the evidence is not conclusive against
either of these . . . inclines to think that there is, on the whole, less objection to its being the
prophet who speaks than to its being the Servant. But it is not a very important question which
is intended, for the Servant was representative of prophecy; and if it be the prophet who speaks
here, he also speaks with the conscience of the whole function and aim of the prophetic order.
That Jesus Christ fulfilled this programme does not decide the question one way or the other;
for a prophet so representative was as much the antetype and foreshadowing of Christ as the
Servant Himself was. On the whole, then, we must be content to feel about this passage, what we
must have already felt about many others in our prophecy, that the writer is more anxious to
place before us the whole range and ideal of the prophetic gift than to make clear in whom this
ideal is realized; and for the rest Jesus of Nazareth so plainly fulfilled it, that it becomes, indeed,
a very minor question to ask whom the writer may have intended as its first application. (Prof.
G. A. Smith, D. D.)

16. The lofty mission and its great results are not too lofty or great for our prophet, for Jeremiah
received his orifice in terms as large. That the prophet has not yet spoken at such length in his
own person is no reason why he should not do so now, especially as this is an occasion on which
he sums up and enforces the whole range of prophecy. (Prof. G. A. Smith, D. D.)
The Spirit in the Son of man
The fact that Christ’s earthly life became effectual through the ministry of the Holy Spirit within
Him, and not alone through the inherent virtue and power He brought with Him from His pre-
existent state, has become one of the commonplaces of theology; and yet how little do we realize
its true import, and cultivate that humility and dependence of soul which would distinguish us if
the great truth were ever in view! In spite of our formal adhesion to this doctrine, it seems still
strange to us that one whom we think of as holy and Divine should be indebted at every stage of
His earthly life to that inward mystic ministry which is so necessary to us because of our
sinfulness. We speak of the Holy Ghost as a Deliverer from inbred corruption, and are ready to
assume, quite unwarrantably, that where there is no corruption in the nature, the stimulating
forces and fervours of His benign indwelling are needless. We are accustomed to look upon this
ministry, which perpetuates in our souls the saving work of the Lord Jesus, as though it were a
special antidote to human depravity only. For the Spirit to abide moment by moment with Jesus
Christ, and work in His humanity, seems like painting the lily, gilding fine gold, and bleaching
the untrampled snow. But that is a mistaken view. When the universal Church shall have been
built up and consecrated to its high uses, it be “by the Spirit that God will dwell in the temple.
And the temple of Christ’s sacred flesh needed this same indwelling presence. The great
Sanctifier blends the essential forces of His personality into this Divinest type of goodness, to
show that goodness in even the only begotten Son is not self-originated. In the less mature
stages of Christ’s expanding humanity implicit and docile dependence on this inward leading
was the test of His entire acceptability to the Father. (T. G. Selby.)
The Spirit a compensation for the self-emptying of Jesus
The Spirit seems to have been given to compensate for that renunciation of power involved in
the mystery of the incarnation, and as an earnest of its coming restitution. The wonderful works
accomplished by the Son of Man took their rise, not so much in the superhuman qualities of His
personality as in the power of that Spirit with which He was anointed. Although there is no
clearly developed doctrine of the Spirit in the older portions of the Old Testament writings,
Isaiah at least in his day was made to see that the Messianic works of healing and deliverance
and redemption would flow out of that anointing by the Spirit which would single out the elect
Servant of the Lord from His fellows. And Peter enforces the same thought in the household of
Cornelius, declaring how that “God anointed Jesus with the Holy Ghost and with power, who
went about doing good and healing all that were oppressed of the devil.” His own experiences in
the Pentecost had taught Peter the secret of his Master’s power. Perhaps the discovery had come
to him through his own recent mastery over the pride and boastfulness of his nature, and may
have helped to confirm him in his new habits of childlike trust upon another. In the days of his
self-sufficiency it would have been quite impossible for Peter to believe that He who had been
supernaturally revealed as the very Son of God, and glorified by a strange transfiguration
splendour that seemed to make Him the fellow of the Most High, should need to achieve His
mighty, works by leaning upon another. Could Peter have been told that his Master’s marvellous

17. gifts were held upon this tenure, he might have looked upon it as an affront to the Divine dignity
of his hero, and have exclaimed, as about the death of shame, “Be it far from Thee, Lord.”
Sometimes Christ’s miracles are quoted as proofs of His Divine nature. They are certainly proofs
of His Divine authority, but they illustrate the energies of this attending Spirit rather than the
attributes of Christ’s own proper personality. Christ cast out devils and opened prison doors and
raised the dead, but it was by the power of the Holy Ghost alone. The tempter once tried to
induce Him to work in His own strength, in the power of His inherent Godhead, so that He
might undo and reverse the self-renouncing humility of His own incarnation, but in vain. All He
did was in loyalty to this inward Guide who made known to Him the will of the Father and gave
Him power for His appointed tasks. Fools that we are, we attempt much in our own strength,
but the Son in His humiliation received back His infinite forces of life and dominion only
through this Divine messenger from the Father. (T. G.Selby.)
A faithful Gospel ministry
I. THE ANOINTING OF THE HOLY SPIRIT MAKES A SUCCESSFUL GOSPEL MINISTRY. So
it was in Christ’s ministry.
II. THE SUBJECT-MATTER OF ALL FAITHFUL PREACHING.
1. A faithful minister preaches good tidings to all distressed consciences.
2. A faithful pastor comforts mourners in Zion.
3. A faithful watchman preaches a free Saviour to all the world. (R. M.McCheyne.)
A trite ministry
I. THE TRUE MINISTRY IS ALWAYS INSPIRED AND DIRECTED BY THE HOLY GHOST.
“The Spirit of the Lord is upon me.”
II. THE TRUE MINISTRY IS ANIMATED BY THE SUBLIMEST BENEVOLENCE. If you read
the statement given by the prophet, you will find throughout a tone of kindliness, benevolence,
sympathy, gentleness, pity, for all human sorrow. Therein may be known the true ministry of the
Gospel.
III. THE TRUE MINISTRY, WHETHER PUBLIC OR PRIVATE, NEVER SHRINKS FROM ITS
MORE AWFUL FUNCTIONS. Observe this sentence in the midst of the declarations of the text:
“To proclaim the day of vengeance of our God.” (J. Parker, D. D.)
To preach good tidings unto the meek
Jesus a Preacher of good tidings to the meek
I. THE WORK ITSELF IN WHICH THE SON OF GOD WAS EMPLOYED, and to which He was
called. “To preach good tidings.”
II. THE SPECIAL OBJECT OF THIS PART OF THE WORK. “The meek.” In the parallel place, it
reads “poor,” and the one explains the other. By the meek here is meant the poor in spirit, those
who, as being convinced by the law, have seen themselves to be poor, that they have nothing in
which they could stand before God as righteous, but look on themselves as wretched, and
miserable, and poor, and blind, and naked. And it is remarkable that our Saviour’s Sermon on
the Mount begins with good tidings to such persons (Mat_5:3). Our Lord preached to all who

18. heard Him promiscuously these good tidings, but in effect they were not good to any but to the
poor in spirit among them. (T. Boston.)
Jesus and the meek
I. CONSIDER THIS MEEKNESS AND POVERTY, AND SHOW WHO ARE THESE MEEK
POOR ONES. This meekness comprehends in it—
1. A pressing sense of utter emptiness in one’s self (Rom_7:18).
2. A pressing sense of sinfulness.
3. A pressing sense of misery by sin. Like the prodigal, they see themselves ready to perish
with hunger. Debt is a heavy burden to an honest heart, and filthiness to one that desires to
be clean. Their poverty presses them down.
4. A sense of utter inability to help one’s self. They find the sting in their conscience, but
cannot draw it out; guilt is a burden, but they cannot throw it off; lusts are strong and
uneasy, but they are not able to master them; and this presses them sore.
5. A sense of the absolute need of a Saviour, and of help from heaven.
6. A sense as to utter unworthiness of the Lord’s help; they see nothing which they have to
recommend them to the Lord’s help.
7. An earnest desire as to the supply of soul-wants (Mat_5:6).
8. A hearty contentment in submitting to any method of help which the Lord prescribes.
II. EXPLAIN THE GOOD TIDINGS OF THE GOSPEL, AND SHOW THAT THEY ARE GOOD
AND WELCOME TIDINGS TO SUCH PERSONS.
1. Gospel tidings are tidings of a complete salvation.
2. These tidings relate to a redemption, to a ransom paid (Gal_3:13).
3. To an indemnity, a pardon to criminals who will come to Jesus (Act_13:38-39).
4. To a glorious Physician of souls, who never fails to cure HIS patients.
5. These tidings are the tidings of a feast (Isa_25:6; Isa_55:2; Psa_22:26).
6. These tidings relate to a treasure (2Co_4:7).
7. To a marriage, a most happy match for poor sinners (Hos_2:19-20).
8. To a glorious victory (Isa_25:8; Rev_3:21).
9. To a most desirable peace (Eph_2:14).
III. SHOW HOW THIS GREAT WORK OF PREACHING IS, AND HATH BEEN, PERFORMED
BY CHRIST.
1. He performed this work under the Old Testament dispensation,
(1) Personally, by Himself in paradise (Gen_3:15).
(2) By His ambassador, in HIS name, the prophets, and ordinary teachers.
(3) By His written Word.
2. He preached, and preaches, under the New Testament dispensation.

19. (1) By His own personal preaching in the days of His flesh, when He went about among
the Jews, preaching to them as the Minister of the circumcision (Rom_15:8).
(2) By inspiring His apostles to preach and write the doctrines of salvation contained in
the New Testament, on whom He poured out His Spirit, and by their writings, they being
dead, yet speak to us from Him and by Him.
(3) By raising up and continuing always a Gospel ministry in the Church Eph_4:11-13;
Mat_28:20). (T. Boston.)
To bind up the broken-hearted
Jesus binds up the broken-hearted
I. INQUIRE WHAT IS THAT BROKENNESS OF HEART WHICH IS HERE MEANT. The
broken-heartedness is of two kinds.
1. Natural, arising from natural and carnal causes merely, which worketh 2Co_7:10). Many
who arc very whole-hearted in respect of sin, complain that their hearts and spirits are
broken by their crosses, afflictions, and ill-usage which they meet with in the world. Thus
Ahab, Haman, and Nabal, their hearts were broken with their respective crosses.
2. Religious, which arises from religious causes, namely, sin and its consequences. There is a
twofold religious breaking of heart.
(1) A mere legal one (Jer_23:29). When the heart is broken by the mere force of the law,
it is broken as a rock in pieces by a hammer, each part remaining hard and rocky still.
This breaks the heart for sin, but not from it.
(2) An evangelical one, when not only the law does its part, but the Gospel also breaks
the sinner’s heart (Zec_12:10).
II. INQUIRE WHAT IT IS IN AND ABOUT SIN WHICH BREAKS THE MAN’S HEART, WHO
IS THUS EVANGELICALLY BROKEN-HEARTED. There is—
1. The guilt of sin, by which he is bound over to the wrath of God.
2. The domineering power of sin, or its tyranny, by which he is led captive to 2:3. The
contrariety which is in sin to the holy nature and law of God.
4. The indwelling of sin, and, its cleaving so close to a person that he cannot shake it off
(Rom_7:24).
5. Sin’s mixing itself with all he does, even with his best duties Rom_7:21).
6. Frequent backslidings (Jer_31:18).
7. Desertions, hiding of the Lord’s face, and interruptions of the soul’s communion with God
(Isa_54:6; Lam_3:18; Lam_3:44).
8. A Christian’s sinfulness, with the bitter fruits springing from his sin Rom_7:19).
III. SHOW WHAT SORT OF A HEART A BROKEN HEART IS.
1. It is a contrite or bruised heart (Psa_51:17). Not only broken in pieces like a rock, but
broken to powder, and so fit to receive any impression. The heart is now kindly broken and
bruised betwixt the upper and nether mill-stones; the upper mill-stone of the law, a sense of
God’s wrath against sin; and the nether millstone of the Gospel, of Divine love, mercy, and
favour, manifested in word and providences.

20. 2. An aching heart (Act_2:37).
3. A shameful heart (Ezr_9:6; Psa_40:12).
4. A tender heart (Eze_36:26).
5. A rent heart (Joe_2:13).
6. A pliable heart.
7. A humble heart (Isa_57:15).
IV. SHOW HOW THE LORD CHRIST BINDS UP AND HEALS THE BROKEN-HEARTED. The
great Physician uses two sorts of bands for a broken heart: He binds them up with inner and
with outward bands.
1. With inner bands, which go nearest the sore, the pained broken heart. And these are two.
(1) The Spirit of adoption.
(2) Faith in Christ (the band of the covenant), which He works in the heart by His Spirit.
Faith is a healing band, for it knits the soul.
2. Outward bands. There are also two.
(1) His own word, especially the promises of the Gospel.
(2) His own seals of the covenant (Act_2:38). (T. Boston.)
Jesus and the broken-hearted
I. THERE ARE TWO KINDS OF BROKEN HEARTS—THE NATURAL AND THE SPIRITUAL.
They may be united. Often they are divided. Every broken heart becomes the subject of Jesus’
care, and is dear to Him, if for no other reason in the world but for this—because it is unhappy.
II. CHRIST WAS HIMSELF WELL TRAINED IN THE SCHOOL OF SUFFERING HEARTS,
THAT HE MIGHT LEARN TO BIND THE MOURNERS. All which goes to break men’s hearts
He felt. No wonder, then, that the bindings are what they are.
1. Delicate.
2. Very wise.
3. Sure and thorough.
There is no such thing as a half-cure in that treatment. No heart which has not known a breaking
knows, indeed, what strength is. (J. Vaughan, M. A.)
A broken heart
Many things are valuable when whole, which, being broken, are little worth; but it is otherwise
with the human heart. (R. Macculloch.)
To proclaim liberty to the captives
Jesus proclaims liberty to the captives
I. MEN’S NATURAL STATE. A state of captivity. They are captives to Satan 2Ti_2:26).

21. II. CHRIST’S WORK WITH RESPECT TO THEM. To proclaim liberty to them. (T. Boston.)
Liberty for Satan’s captives
I. SINNERS IN THEIR UNREGENERATE STATE ARE SATAN’S CAPTIVES.
II. JESUS CHRIST, WITH THE EXPRESS CONSENT OF HIS FATHER, HAS ISSUED HIS
ROYAL PROCLAMATION OF LIBERTY TO SATAN’S CAPTIVES. (R. Macculloch.)
The sinner’s captivity
The properties of it. It is—
1. A spiritual captivity, a captivity of the soul.
2. Universal. It extends to all the powers and faculties of the soul, the inner marl.
3. A hard and sore captivity.
4. A perpetual captivity. This conqueror will never quit his captives, unless they be taken
from him by Almighty power.
5. A voluntary captivity, and thus the more hopeless. Though they were taken in war, and
born captives, yet now he is their master by their own consent and choice, while they choose
to serve the devil, and cannot be brought to give themselves to the Lord. It is a bewitching
captivity. (R. Macculloch.)
The Gospel proclamation
1. It is a jubilee proclamation (Lev_25:10).
2. It is a conqueror’s proclamation to captives. Satan warred against mankind, he carried
them all captive into his own kingdom; and there was none to deliver out of his hand. But
King Jesus had engaged him, routed all his forces, overturned his kingdom, and taken the
kingdom to Himself Col_2:15; 1Jn_3:8). And now being settled on His throne, His royal
proclamation is issued, that Satan’s captives may again return into the kingdom of God. (R.
Macculloch.)
Liberty to the captive.
Our Lord Himself directs us to consider Him as speaking in these words.
I. THE DEPLORABLE OBJECTS HE REGARDS. Captives. This slavery—
1. So universal as to our species.
2. Dreadful in its operations upon the individual. Voluntary, and submitted to as though it
were a blessing rather than a curse.
4. Diversified as to the degree of its influence and the manner of its operations.
5. Cruel in its present effects and inconceivably more wretched in its final results. Men are
guilty as well as enslaved.

22. II. THE GRACIOUS DESIGN OF THE OFFICE WHICH HE SUSTAINS. To effect deliverance
for the captives. To this He is consecrated by the Spirit of the Lord.
1. By Him the claims of justice are perfectly satisfied.
2. Christ dissolves or breaks the power which leads us captive.
3. He induces the captive to accept deliverance when it is offered to him.
4. He renders their deliverance permanent, and prevents them from being again entangled
in the yoke of bondage.
III. THE CORRESPONDING MANNER IN WHICH HIS GRACIOUS DESIGN IS TO BE MADE
KNOWN. By proclamation.
1. It indicates that His office and its design are to be made universally known.
2. It is intended to excite universal attention—to create the most deep and lively interest. It
is a proclamation which at once demands and deserves attention.
3. It shows that deliverance is to be effected in a way perfectly consistent with the freedom of
human agency.
4. It is in such a way as to secure the glory of their deliverance to Him who thus proclaims it.
(Essex Congregational Remembrancer.)
Jesus the Liberator
It is a blessed name of Jesus, and as true as it is blessed—the Liberator. We can scarcely
conceive anything grander, or more delightful, than to be always going about making everything
free. To this end, Christ first liberated Himself.
1. As in Him there was no sin, He never indeed could know the worst of all bondage—the
bondage of the spirit to the flesh. But He did know the restraints of fear; He did feel the
harassing of indecision; He did experience the irksomeness of the sense of a body too narrow
for the largeness of His soul; and He did go through the contractions of all that is material,
and the mortifying conventionalities of life—for He was hungry, thirsty, weary, sad, and the
sport of fools. From all this Christ freed Himself—distinctly, progressively, He freed Himself.
Step by step, He led captivity captive. He made for Himself a spiritual body which, in its own
nature, and by the law of its being, soared at once beyond the trammels of humanity.
Therefore He is the Liberator, because He was once Himself the Prisoner.
2. And all Christ did, and all Christ was, upon this earth—His whole mission—was
essentially either to teach or to give liberty. His preaching was, for the most part, to change
the constraint of law into the largeness of love. Every word He said, in private or in public,
proved expansion.
3. When Christ burst through all the tombs—the moral tombs and the physical tombs in
which we all lay buried—and when He went out into life and glory, He was not Himself
alone—He was at that moment the covenanted Head of a mystical body, and all that body
rose with Him. If so be you have union with Christ, you are risen; bondage is past; you are
free. (J. Vaughan, M. A.)
The opening of the prison to them that are bound
Sinners worse than captives

23. 1. They are also prisoners. Every captive is not a prisoner, but all natural men, being Satan’s
captives, are held prisoners.
2. They are prisoners in chains, bound in the prison.
3. They are blinded too in their prison (compare Luk_4:18). It was a custom much used in
the Eastern nations to put out the eyes of some of their prisoners, adding this misery to their
imprisonment. So the Philistines did with Samson (Jdg_16:21); and. Nebuchadnezzar with
Zedekiah2Ki 25:7). This, in a spiritual sense, is the case of all prisoners in their natural state.
(T. Boston.)
Causes of sinners’ imprisonment
1. As debtors to Divine justice.
2. As malefactors condemned in law (Joh_3:18). (T. Boston.)
Satan’s bands
1. The band of prejudices.
2. Of ill company.
3. Of earthly-mindedness.
4. Of unbelief.
5. Of slothfulness.
6. Of delays (Act_24:25).
7. Of delusion (Isa_44:20; Rev_3:17).
8. Of divers lusts (2Ti_3:6). (T. Boston.)
Isaiah 61:2
To proclaim the acceptable year of the Lord
The year of Jubilee
It may be profitable to trace out the analogies between the year of jubilee which rejoiced the
hearts of Israel, and that more comprehensive era of which it was broadly typical, and which was
to bring gladness to all peoples unto the end of the dispensation, when the loving ministry of
God is finished.
1. The Jewish jubilee commenced at the close of the day of atonement. Is not this a very true
type of the way in which spiritual blessings are exclusively introduced to mankind? There
can be no jubilee for us, a race of lost and guilty rebels taken in arms, traitors convicted of
treason, unless an all-prevalent atonement had previously purchased our pardon.

24. 2. There was rest from exhausting labour. By a providential arrangement similar to that
which secured a double supply of manna on the sixth day, the land had unusual fertility in
the sixth year, so that in the seventh, which was the ordinary, and in the fiftieth, which was
the special sabbatical year, there was a suspension of the common duties of husbandry. Both
the land and labourers had rest, and yet the supply did not fail, for there was plenty in every
barn, and there was gladness in every heart. And, in a spiritual sense, is not rest for the
weary just what our spirits so fervently require—just what the Gospel has been itself inspired
to provide
3. The next blessing pertaining to the year of jubilee was the restoration of alienated
property. When a man, through misfortune or extravagance, had contracted liabilities that
were beyond his means, and had sold his possessions to discharge them, if he were not
himself able to redeem them, and if none of his kindred were at once wealthy and willing,
these possessions remained as the property of the creditor until the year of jubilee, and then
it was provided by the law that they should return to him who had parted from them for a
season. We, the whole race of us, had a bright inheritance once—God’s favour, God’s
fellowship, God’s image, all were ours by birth—but, alas! we alienated it by sin. We are not
ourselves able to redeem it. But, through infinite compassion, this our inheritance has not
been suffered to pass out of the family. Christ our kinsman, our elder brother, has paid down
the price, and has rescued this our heritage from the fangs of the harpies who would fain
have usurped it for their own. We had sold our birthright as a common thing, but it has been
redeemed, and it is offered to us without a price by a love that is surely without parallel. The
acceptable year did dawn upon the world indeed when it witnessed the birth of the Messiah,
and that sun, like that of Gideon, stood still at His bidding, and hasted not to go down until
now.
4. Another blessing which is mentioned in the history is the restoration of freedom. It seems
to have been a custom among the Hebrews, as among other Eastern nations, for a debtor
who had become hopelessly involved to sell himself to his creditors, in order that by his
personal service he might discharge the debt that he was otherwise unable to pay. Of course,
it was provided that for the amelioration of his condition, and for its termination in the year
of jubilee, the man was not to be a slave, but a hired servant and a soldier, and he was to
remain until the year of jubilee, and then he and his children should all go out and return
unto their possession. All sinners are in bondage, bound with the chain of their sins, led
captive by the devil at his will. How I delight to proclaim it in your hearing, “The year of
jubilee is come.” If the Son make you free, ye shall be free indeed. (W. M. Punshon.)
No light without a shadow
There is a tremendous alternative before men—acceptation or vengeance. When we speak of
vengeance in this connection, and as a Divine act, it must be understood not in a malignant and
revengeful sense, but in a judicial. It must be regarded as an act of eternal justice. We propose to
interrogate Nature and ask her what she has to tell us of this alternative. We would greatly
prefer to present Christ as the light of the world, but we know of no light without a shadow.
Observe, however, the terms in which the light and the shadow are expressed in the prophet’s
language. It is the “year” of acceptation, and only the “day” of vengeance. This is a very natural
description. The light always attracts us most: we scarcely think of the shadow. The idea of hell
is in accordance with the laws of nature, and cannot be eliminated from thought.
I. ANTITHESES BELONG TO THE FUNDAMENTAL NATURE OF THINGS; HENCE, ARE TO
BE FOUND EVEN IN FINALITIES. All positive things involve a corresponding negative; and are
comprehensible only by contrast with their negative. If you paint a picture all white, you have

25. nothing but a white washed canvas and no picture; it is only by contrast between lights and
shadows that you can give it expression and form. What is there in the world that has not its
corresponding negative? If there is light there is also darkness; if there is height there is also
depth; if there is joy there is also sorrow; if there is perfection there is also deformity; if there is
beauty there is also ugliness; if there is upward there is also downward; if there is heat there is
also cold; if there is good tilers is also bad; if there is reward there is also punishment; if there is
heaven there is also hell.
II. ALTERNATIVES ARE NECESSARY TO MORAL BEINGS. A moral being is one who has
power of choice; and there can be no choice except as between alternatives. Our whole life is a
choosing between alternatives. It would then, indeed, be singular if this choice was only possible
in matters of secondary importance, but eliminated from matters of the highest importance. If
there is no alternative over against heaven, then heaven is not a matter of choice; if not matter of
choice, then it must be arbitrarily conferred, and, there being no alternative, it must of necessity
be conferred arbitrarily upon good and bad alike.
III. THE LAW OF CONSEQUENCES REVEALS A HELL. Who can compute the consequences
of an act? It may be but momentary, yet consequences of the most momentous character are
entailed upon the world.
IV. THE LAW OF GROWTH REVEALS A HELL. Growth is of two kinds: by assimilation of
things without, and by development from within: the first, scientific people call by involution;
the second, by evolution. Sin grows, and grows by this double process. It assimilates with itself
the elements of evil around it. This is the law of its existence, which forecloses any prospect of
remedy from within. Moreover, sin grows by evolution. Sin propagates, and it propagates
nothing but itself. Hence it cannot become extinct. It must propagate itself in the soul for ever
unless some external power shall eliminate it. It cannot outgrow itself. The soul, therefore,
which is identified with sin, must partake of this eternal process. That there is an external
remedy we will confess: but we can readily perceive that the growing processes of sin must more
and more repel this remedy. The history of a sinning soul, then, unfolds an ever-diminishing
hope of reclamation.
V. THE EVIDENT TENDENCY OF CHARACTER TO ASSUME STABILITY IS INDICATIVE OF
A HELL. This final stability is what we call second nature—the outcome and ultimate form of the
plastic powers of the soul. Hence the welfare of the creature demands a limited probation. Man’s
happiness demands that he should be able to work towards an assured future: but the laws
which facilitate stability in goodness must also facilitate stability in evil. Hence it will be seen
why it is that the ambassadors of God are for ever proclaiming: “Now is the day of salvation,”
and warning you to “seek the Lord while He may be found.” Hence it is we are telling you that
the fittest time for giving yourselves to God is in your youth.
VI. CONCLUSION. Nature has told us there is a hell. Thus nature is a school-master to bring us
to Christ. (Southern Pulpit.)
Proclamation of acceptance and vengeance
Notice well the expression, “to proclaim, because a proclamation is the message of a king, and
where the word of a king is there is power. The Lord Jesus Christ came into the world to
announce the will of the King of kings. Nor let it be forgotten that a proclamation must be
treated with profound respect, not merely by receiving attention to its contents, but by gaining
obedience to its demands. There are three points in the proclamation worthy of our best
attention.

26. I. JESUS PROCLAIMS THE ACCEPTABLE YEAR OF THE LORD. There can be very little
question that this relates to the jubilee year. The reason for all the jubilee blessings was found in
the Lord.
II. THE DAY OF VENGEANCE OF OUR GOD.
1. Whenever there is a day of mercy to those who believe, it is always a day of responsibility
to those who reject it, and if they continue in that state it is a day of increased wrath to
unbelievers.
2. Another meaning of the text comes out in the fact that there is appointed a day of
vengeance for all the enemies of Christ, and this will happen in that bright future day for
which we are looking.
3. However, I consider that the chief meaning of the text lies in this—that “the day of
vengeance of our God” was that day when He made all the trangressions of His people to
meet upon the head of our great Surety.
Look at the instructive type by which this truth was taught to Israel of old. The year of jubilee
began with the day of atonement.
4. The day of vengeance, then, is intimately connected with the year of acceptance; and
mark, they must be so connected experimentally in the heart of all God’s people by the
teaching of the Holy Ghost, for whenever Christ comes to make us live, the law comes first to
kill us.
III. THE COMFORT FOR MOURNERS DERIVABLE FROM BOTH THESE THINGS. “To
comfort all that mourn.” Oh, ye mourners, what joy is here, joy because this is the year of
acceptance, and in the year of acceptance, or jubilee, men were set free and their lands were
restored without money. No man ever paid a penny of redemption money on the jubilee
morning: every man was free simply because jubilee was proclaimed: no merit was demanded,
no demur was offered, no delay allowed, no dispute permitted. Jubilee came, and the bondman
was free. And now, to-day, whosoever believeth in Jesus is saved, pardoned, freed, without
money, without merit, without preparation, simply because believeth. An equal joy-note rings
out from the other sentence concerning the day of vengeance. I f the day of vengeance took place
when our Lord died, then it is over. (C. H.Spurgeon.)
Preaching God’s judgment on sin
A member of the congregation, at the close of a sermon that lasted for an hour, and had been
preached amid a stillness most painful, nothing heard but the tones of the preacher, and during
the pauses the ticking of the clock—a sermon on the sad and awful issues of a sinful life, and the
glory and the joy of a life lived in Christ—and, if Dr. Dale intends to preach like that I shall not
come and hear him, for I cannot stand it; it goes through me.” I spoke to Dr. Dale afterwards
about the stillness and said it was simply awful. “Ah! yes, he said; “but it was more awful to me;
it is hard to preach like that, but it must be done.” (Gee. Barber, in Dr. Dale’s Life.)
To comfort all that mourn
Tears dried
Some seek to comfort by telling us that sorrow is wrong. They say that we should be brave and
not allow our feelings to become so deep. It is true there may be excessive grief, and so grief may
become sinful. But to say that we must not sorrow is to try to induce us to outrage our nature

27. and to deprive us of one of the most effectual means whereby God educates and purifies. Christ
is not come to deliver us from suffering, but to enable us to derive good from the suffering. How
does Christ “comfort all that mourn”?
I. BY HIMSELF BECOMING THE SUFFERER FOR US, TO TAKE AWAY SIN. Christ bore the
curse of it for us, and in doing this He removed the root of our mourning.
II. BY HIS SYMPATHY. He feels with us and for us, and by oneness with us in sorrow gives us
comfort. Sympathy means suffering along with another. Job spoke of it when he said, “Did I not
weep for him that was in trouble? was not my soul grieved for the poor?”
III. By showing us THE ORIGIN AND PURPOSE OF SUFFERING. Nowhere except in God’s
revelation in Christ do we learn how and why affliction and sorrow come upon us. Our Lord
Jesus Christ explains all. And His explanation goes down to the very root of the matter.
Suffering is necessary in order that we enter into the fulness of God’s love in the gift of His Son.
He who has received Christ as his Saviour is instructed, sanctified, made more meet for the
Master’s use, becomes more heavenly minded, by means of all the affliction through which his
Heavenly Father causes him to pass. To suffer in Christ is to live more deeply. “Love and sorrow
are the two conditions of a profound life.”
IV. BY ASSURING THOSE WHO BELIEVE THAT THEY SHALL BE EVERLASTINGLY WITH
HIM TO BEHOLD HIS GLORY. We learn—
1. That the comfort Christ imparts is effectual. It is not limited or partial. See how fully this
is set forth in the passage with which the text is connected. What variety of imagery is used
to picture to us the fulness and perfection of the remedy Christ brings for human guilt and
misery. The healing He effects is for our whole nature, for heart, mind and conscience. He
completely redeems and blesses.
2. The comfort Christ gives is enduring. It is no momentary or temporary assuaging of grief.
It will never fail, it will increase in its influence and power.
3. The comfort Christ bestows is offered to all and is adapted to all. “To comfort all that
mourn.” “All ye that labour,” etc. Whatever burden, whatever sorrow, there is in Him
comfort for all. (G. W.Humphreys, B. A.)
8. SBC 1-3, “Observe the breadth and comprehensiveness of this great announcement. It includes
all forms and classes of sorrow: "the poor"—the world’s sad and uniform majority; "the
brokenhearted"—all the children of sorrow; "the captives"—all upon whose soul ignorance or sin
had bound fetters; "the blind "—all who were insensible to the light and joy with which Christ’s
mercy had filled the world. He came to teach all who needed teaching, to heal all who needed
healing, to liberate all who were deprived of freedom. The misery that selfish men traded on,
that sentimental pity turned away from because it could not bear to look upon it, His strong,
healthy compassion went amongst; His hand was firm as His heart was tender. He had no
professional narrowness that excluded the pariahs of life. He assumed no Pharisaic superiority.
He seemed as if unconscious of Himself—a pure, ministering angel of God, bent only upon
pitying and saving others. Let us distinctly note His principles and motives.
I. Can we suppose that His natural tastes and sympathies were not hurt by such association? He
had no preference for squalor and poverty and misery for their own sakes. We may be sure that
all the human sensibilities and refinements of our Lord would be jarred and pained by His
contact with the poor, and yet we never hear of Him borrowing an excuse from His sensibilities.
II. Nor can we think of Him as insensible to the vices, the moral loathsomeness, of those to
whom He ministered. His sinless sensitive soul came into direct contact with the world’s

28. reprobates, whose every word was a blasphemy and every act a sin. He subjected Himself to the
unspeakable moral anguish of this: "endured the contradiction of sinners against Himself."
III. Nor did He throw the glamour of romance about the vices of the poor. He spake to them,
and of them, with a calm, clear, righteous judgment, without favour and without partiality. They
were not interesting because they were wicked. His pity was perfectly holy. Their misery touched
not His sentimentalism, but His deep, strong, holy compassion.
IV. In proclaiming His mission to the poor, our Lord began at the root of the world’s misery and
sin. All the mightiest social influences come from beneath, upwards. If we would make the tree
good, we must mend its root, not its upper branches. The religious system which is strong
enough and purifying enough to sanctify the poor will thereby most effectually influence the
rich.
H. Allon, Sermons at the Dedication of Union Chapel, Islington, p. 175.
I. The text declares that the true ministry is always inspired and directed by the Holy Ghost.
"The Spirit of the Lord God is upon me." The minister does not speak in his own name, or work
in his own strength. A ministry without the Holy Ghost is a cloud without water; a Church
without the Holy Ghost is a tree twice dead, that cannot too soon be plucked up by the roots.
That our service may be animated by the Holy Spirit, and should express Divine ideas and
purposes, is clear from the consideration that ours is not an earthly ministry contemplating
earthly matters. When we are working not for this world only, but for worlds we have never
seen, and which have been revealed to us by a Spirit which is not of this world, we have to be
careful that we work not in our own strength or after our own imagination, but clearly, steadily,
and constantly along the line of Divine inspiration.
II. The text shows us that the true ministry is animated by the sublimest benevolence. If you
read the statement given by the prophet, you will find throughout the statement a tone of
kindliness, benevolence, sympathy, gentleness, pity, for all human sorrow. Therein may be
known the true ministry of the Gospel. Suspect every ministry that is gloomy. The keynote of the
Gospel is joy; the watchword of the Gospel is liberty. Any ministry, public or private, that
increases our gloom is a ministry that never came out of yonder central Light that is the light of
the universe.
III. The text shows that the true ministry, whether public or private, never shrinks from its more
awful functions. Observe this sentence in the midst of the declarations of the text: "To proclaim
the day of vengeance of our God." There must yet be a day of vengeance in human history.
Without a day of vengeance human history would not be merely poetically incomplete, but
morally imperfect.
Parker, City Temple, 1870, p. 397.
References: Isa_61:2.—Spurgeon, Sermons, vol. xxiii., No. 1369; Preacher’s Monthly, vol. v.,
p. 44, and vol. ix., p. 50.
8. Charles Simeon, “CHRIST’S COMMISSION
Isa_61:1-3. 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 broken-hearted, to proclaim liberty to the captives,
and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the