Verse-by-Verse Bible Commentary
Isaiah 61:3

Clarke's Commentary

Verse Isaiah 61:3. To appoint unto them that mourn in Zion - "To impart gladness to the mourners of Zion"] A word necessary to the sense is certainly lost in this place, of which the ancient Versions have preserved no traces. Houbigant, by conjecture, inserts the word ששון sason, gladness, taken from the line next but one below, where it stands opposed to אבל ebel, sorrow or mourning, as the word lost here was to אבלי abeley, mourners: I follow him. - L.

Beauty for ashes - "A beautiful crown instead of ashes"] In times of mourning the Jews put on sackcloth, or coarse and sordid raiment, and spread dust and ashes on their heads; on the contrary, splendid clothing and ointment poured on the head were the signs of joy. "Feign thyself to be a mourner," says Joab to the woman of Tekoah, "and put on now mourning apparel, and anoint not thyself with oil," 2 Samuel 14:2. These customs are at large expressed in the Book of Judith: "She pulled off the sackcloth which she had on, and put off the garments of her widowhood, and washed her body all over with water and anointed herself with precious ointment, and braided the hair of her head, and put on a tire [mitre, marg.] upon it; and put on her garments of gladness;" Judith 10:3. - L.

פאר תחת אפר peer tachath ephar, glory for ashes; a paronomasia which the prophet often uses: a chaplet, crown, or other ornament of the head (for so the Vulgate renders the word here and in the both verse; in which last place the Septuagint agree in the same rendering,) instead of dust and ashes, which before covered it; and the costly ointments used on occasions of festivity, instead of the ensigns of sorrow. - L.

Trees of righteousness - "Trees approved"] Heb. oaks of righteousness or truth; that is, such as by their flourishing condition should show that they were indeed "the scion of God's planting, and the work of his hands;" under which images, in the preceding chapter, Isaiah 60:21, the true servants of God, in a highly improved state of the Church, were represented; that is, says Vitringa on that place, "commendable for the strength of their faith, their durability, and firmness."

Bridgeway Bible Commentary

Good news for the exiles (61:1-62:12)

God’s Spirit gives the prophet some good news to pass on to the Jews held captive in Babylon. They will be released to return to their land, but their captors will be punished (61:1-2). When they arrive in Jerusalem, they may be overcome with grief because of the ruin and devastation they see around them. But God will encourage and strengthen them so that they can rebuild their beloved city (3-4).
Foreigners will carry out the everyday duties for the Jews and contribute liberally to the national income. This will enable the Jews to concentrate on the more important matters of worshipping and serving God (5-6). God will give blessings to his people that are far beyond anything they have ever expected. In justice he will compensate them for the plundering they have suffered at the hands of their enemies (7-9).
In thanks the prophet praises God in advance for saving Israel and giving it glory, a glory that he likens to the beauty of wedding garments. As surely as seeds sprout and grow, so just as surely will God save Israel and bring praise to himself from people of all nations (10-11).
But at the time of writing, the prophet is still in Babylon and Israel has not yet been saved. The prophet will therefore not cease praying for Israel till it has been restored to its land in glory (62:1-3). The nation will then no longer be like an unfaithful wife living alone and in disgrace. Her husband still loves her and will take her back. As the deserted woman becomes happily married again, so the desolate nation will again rejoice in fellowship with Yahweh (4-5).
In Jerusalem watchmen wait expectantly for the first returning exiles. The prophet urges these watchmen to join him in unceasing prayer that God will soon fulfil his promise and bring his people back, never to be plundered again (6-9). He then commands people to go out and prepare the way for Israel’s release from Babylon and return to Jerusalem. Israel will again be known as the people whom God has redeemed (10-12).

Coffman's Commentaries on the Bible

"The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings to 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 year of Jehovah's favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified."

"The Spirit of the Lord Jehovah is upon me" This is a reference to the baptism of Christ (Matthew 3:16 f), upon which occasion the Spirit of God in the form of a dove descended and alighted upon Jesus, remaining upon him. Nothing like this is written of Isaiah. Jesus Christ alone possessed the Spirit of God without limitation (John 3:34).

Furthermore, as Hailey noted, "The message and work of the Speaker here far transcend those of a prophet, even Isaiah; they are characteristic of deity."Homer Hailey, p. 492. Also, as Rawlinson noted, "It is contrary to the entire spirit of Isaiah's writings for him to have glorified himself in such language as that which appears here."Pulpit Commentary, Vol. II, p. 414. Without any question whatever, we have here another passage like the others labeled "The Song of the Servant." This writer is happy to identify himself as among those mentioned by Kelley: "Some have interpreted these verses as a fifth Servant Song (Isaiah 42:1-4; Isaiah 49:1-6; Isaiah 50:4-9; Isaiah 52:13 to Isaiah 53:12)."Broadman Bible Commentary, p. 362. This interpretation is required by simple logic. The Suffering Servant is Christ; this passage refers to Christ; therefore, the passage refers to the Suffering Servant, regardless of the fact that the title does not appear in the passage!

"To preach the gospel to the poor (the meek in the ASV)" Our Lord referred to this paragraph when he replied to John the Baptist's inquiry, "Art thou he that should come, or look we for another"? (Matthew 11:3-4), again identifying himself as the speaker here.

To the generation of the exiles in Babylon who first received Isaiah's prophecy, the dramatic import of these words is that God would release them from their Babylonian bondage; but when Christ applied these words to himself, that bondage had ended long ago; and it was evident that Christ referred to an even greater deliverance of men, their deliverance from the captivity and bondage of sin. Our Lord did not come to earth on a mission of getting people out of jail!

"The opening of the prison to them that are bound" "This must be interpreted spiritually, as John the Baptist had to learn."New Bible Commentary Revised, p. 622. There is no record of Jesus' having procured the release of anyone from an actual prison.

"The year of Jehovah's favor" This is a reference to the year of Jubilee; and from this has come the recognition that the reign of Messiah is the earth's "Jubilee" from the darkness of paganism.

"The planting of Jehovah" This identifies the "trees of righteousness" in the passage as members of the body of Christ (See Isaiah 60:21).

Barnes' Notes on the Whole Bible

To appoint unto them - Hebrew, ‘To place;’ that is, to place happiness before them; to give them joy arid consolation.

That mourn in Zion - (See the notes at Isaiah 1:8). The mourners in Zion mean those who dwelt in Jerusalem; then all those who are connected with the church of God - his poor and afflicted people.

To give unto them beauty for ashes - In the Hebrew there is here a beautiful paronomasia, which cannot be transferred to our language - אפר תחת פאר pe'ēr tachath 'êpher. The word rendered ‘beauty’ (פאר pe'ēr) means properly a head-dress, turban, tiara, or diadem; and the idea is, that the Redeemer would impart to his mourning people such an ornament instead of the ashes which in their grief they were accustomed to easy on their heads. For the use of the word, see Isaiah 3:20; Isaiah 61:10; Exodus 39:29; Ezekiel 24:17-23. It was common among the Orientals to east dust and ashes upon their heads in time of mourning, and as expressive of their grief (compare the notes at Isaiah 57:5; 2 Samuel 13:19).

The oil of joy - The oil of joy denotes that which was symbolic or expressive of joy. Oil or ointment was employed on occasions of festivity and joy (see the notes at Isaiah 57:9); but its use was abstained from in times of public calamity or grief (see 2 Samuel 14:2).

The garment of praise - That is, the garment or clothing which shall be expresive of praise or gratitude instead of that which shall indicate grief.

For the spirit of heaviness. - Instead of a heavy, burdened, and oppressed spirit. The word used here (כהה kēhâh), usually means faint, feeble, weak (see the notes at Isaiah 42:3). It is applied to a lamp about to go out Isaiah 42:3; to eyes bedimmed, or dull 1 Samuel 3:2; to a faint or pale color Leviticus 13:39. Here it denotes those of a faint and desponding heart. These expressions are figurative, and are taken from the custom which prevailed more in Oriental countries than elsewhere - and which is founded in nature - of expressing the emotions of the mind by the manner of apparel. These customs are stated in the book of Judith. She ‘pulled off the sackcloth which she had on, and pus off the garments of her widowhood, and washed her body all over with water, and anointed herself with precious ointment, and braided the hair of her head, and put on a tire upon it (Greek, μιτρε mitre), and put on her garments of gladness wherewith she was clad during the life of Manasses her husband. And she took sandals upon her feet, and put about her her bracelets, and her chains, and her rings, and her ear-rings, and all her ornaments, and decked herself bravely to allure the eyes of all men that should see her’ Isaiah 10:3-4.

That they might be called - That is, those who had mourned in Zion.

Trees of righteousness - In the Hebrew, ‘Oaks,’ or terebinth trees. By their being oaks of righteousness is meant people distinguished for righteousness or justice. The Septuagint renders it, Γενεαὶ Geneai - ‘Generations;’ Jerome, Fortes - ‘Strong;’ the Chaldee, ‘Princes;’ the Syriac, ‘Rams;’ but the word properly denotes the oak, or the terebinth tree - a lofty, strong, and magnificent tree. It is not uncommon to represent people by trees (see Isaiah 1:29-30; Psalms 92:12-14):

The righteous shall flourish like the palm-tree;

He shall grow like a cedar in Lebanon,

Those that be planted in the house of the Lord,

Shall flourish in the courts of our God.

They shall still bring forth fruit in old age;

They shall be fat and flourishing.

See also the beautiful description in Psalms 1:3, and in Jeremiah 17:8. The idea here is, that they who had been oppressed and borne down by calamity and by a sense of sin, would become vigorous and strong; and would be such as aptly to be compared to majestic trees with far-spreading branches - an image everywhere of that which is truly beautiful.

The planting of the Lord - Those whom Yahweh had truly planted; that is, those who were under his care and culture (see the notes at Isaiah 60:21). The same figure is used by the Saviour. ‘Every plant which my heavenly Father hath not planted shall be rooted up’ Matthew 15:13.

That he might be glorified - (See the notes at Isaiah 60:21).

Calvin's Commentary on the Bible

3.To appoint to the mourners in Zion. He proceeds with the same subject; for he means that the punishment which was to be inflicted on the people shall be such as still to leave room for forgiveness. And, in order more fully to convince them of it, he says that the Lord has charged him with this office, that he may proclaim this deliverance; and not to himself only, but also to others, till the chief messenger arrive, namely, Christ, who actually bestows and exhibits what God at that time commanded to be made known for a future period. Yet he means that the “mourning” shall not hinder God from giving ground of joy, when he shall think proper; for “to appoint” has the same meaning as “to fix the time,” that the tediousness of delay may not discourage them.

That I may give to them beauty for ashes. By the word, give he speaks with commendation of the efficacy of the prediction, that they may be fully convinced of the event. The allusion is to the ancient customs of the Jews, who, when any calamity pressed hard upon them, sprinkled ashes on their heads, and wore sackcloth. (Esther 4:3) By these he denotes the filth and mourning which necessarily attend the wretched condition of the people, and contrasts them with the joy and gladness which they shall have when they are restored to liberty. I think that we ought not to pass by the allusion contained in the words פאר (peer) and אפר (epher;) for, by the mere transposition of letters, he intended to denote very different things, and, by an elegant inversion, a change of condition.

Trees of righteousness. By these words he points out the restoration of the people; as if he had said, “Whereas they had formerly been rooted out and resembled a dry stock, they shall be planted and settled.” Thus he reminds them that they ought to contemplate the divine power, so that, though they are slain and dead, still they may confidently hope that they shall be restored so as to take root and to receive strength and increase. From this ought to be drawn a universal doctrine, namely, that there is no other way in which we are restored to life than when we are planted by the Lord. We are indeed called his “planting,” because he elected us from the beginning. (Ephesians 1:4) But there is also another kind of “planting” which follows the former, namely, the Calling, by which we are ingrafted through faith into Christ’s body. The Lord does this by the agency and ministry of the Gospel; but it must be wholly ascribed to him, for “it is he alone that giveth the increase.” (1 Corinthians 3:7) We must always bear in mind the emblematical meaning of the first deliverance as illustrating the spiritual kingdom of Christ,.

He gives the appellation of “trees of righteousness” to those in whom the justice of God or good order shines forth. Yet let us know that the Lord adopts us on this condition, that we shall become new creatures, and that true righteousness shall reign in us. And hence it follows that we are by nature depraved and corrupted, and cannot yield fruit in any other way than by being changed and planted by the Lord. This sets aside the vain and haughty opinion of the Papists, who, by contriving either preparations or the aids of free will, claim what belongs to God alone; for if we are planted by the Lord, it follows that we are by nature dry and unfruitful.

To glorify him. This is the design of our “planting;“ but we have already spoken of these things in expounding the twenty-first verse of the preceding chapter.

Smith's Bible Commentary

Shall we turn now in our Bibles to Isaiah 61:1-11 .

We are told in the New Testament that the Old Testament prophets many times wrote of things that they did not really understand. Earnestly desiring, really, to look into these things, but they wrote as the Spirit of God inspired them. And so we find that quite often, the Old Testament prophets did not clearly understand the work of God in creating the body of Christ, the church, from among the Gentiles. Paul the apostle in talking about the church and Christ in us, the hope of glory, said that it was a mystery that was hid from the beginning of time but is now revealed. And so it is something that was not revealed until the New Testament writings and the epistles. It was something that was more or less hid from the Old Testament writers.

Now in their prophecies concerning the work and the ministry of Jesus Christ, quite often both aspects of the coming of Christ would be more or less mixed together in a single phrase or in a prophecy. So they would be prophesying of aspects of the first coming of Jesus Christ and also would go right in and prophesy of the aspects of the second coming of Jesus Christ, right in the same sentence or paragraph. And they did not really clearly see the distinction between... Well, they really didn't see the two comings of Christ. And thus it was a mystery to them the things that they wrote because they seem to be so incongruous. They spoke of the glorious reign of the Messiah and of the kingdom, sitting upon the throne of David and all of the earth flowing unto Jerusalem and all. And then they spoke about Him being despised, rejected, a man of sorrows, acquainted with griefs, and they just really didn't themselves understand these things of which they wrote.

For they were written for our sakes. Now with Daniel, when he was seeking further understanding, the Lord said, "Just seal it up, Daniel. It's for the time of the end. It's not really given to you to understand these things. You just wrote them, you've done your job. That's good now. But in the last days knowledge will be increased. I will give the understanding of these things. These things are written for a generation that is to come. Not written for your understanding, but for the generation that is to come and they will be understanding these things." So that as we look now at the Bible prophecies with the advantage of our history, and we can look back now and see the coming of Christ, we can see Him despised and rejected, and we can now look towards the second coming of Christ and as we see these things beginning to take place in the world around us, we say, "Oh, well that's what Daniel was talking about. Oh yes, I can see that now." And it begins to unfold to us in these days. So as we get into the sixty-first chapter of Isaiah, the prophecy concerning Jesus Christ, he actually just merges both the comings of Christ into one prophecy.

But Jesus, because He understood the two aspects of His coming, when He in the synagogue of Nazareth, turned to the prophecy of Isaiah and read this particular passage, stopped in what is right the middle of verse Isaiah 61:2 in our Bible. And at that point, He closed the scroll and said, "Today this scripture is fulfilled in your eyes" ( Luke 4:21 ). He didn't go on, because if you go on you are then dealing with the aspects of the second coming of Jesus Christ. Now that wasn't fulfilled that day. That won't be fulfilled until He comes again. So understanding and discerning His ministry in His first coming, He stopped right in what is the middle of the prophecy here in Isaiah for us and said, "Today this scripture is fulfilled in your eyes." So what was fulfilled and what is yet to be fulfilled? This is what was fulfilled:

The spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek ( Isaiah 61:1 );

Now in a restricted sense, this prophecy is of Jesus Christ and His ministry, who was anointed by the Spirit and went about preaching the good tidings to the meek. You remember when John the Baptist was in prison and John did not understand the prophecies concerning Jesus Christ. John was expecting Him to establish the kingdom momentarily. And when John was sitting there in prison for a while, he started getting impatient and he sent his disciples to Jesus and he said, "Are you the One that we're to look for? Or shall we start looking for someone else?" In other words, "When You going to get the show on the road? Tired of this prison life." And he was... He knew that Jesus was the One because he testified of Jesus that the Lord had told him whoever he saw the Spirit descending upon and remaining, that that was the One. And John testified of the Spirit of God descending upon Christ and resting upon Him there at His baptism. So he knew He was the One, and yet because Jesus wasn't moving right into the kingdom and setting up the kingdom and throwing out the Romans and all of this, he said, "Are you the One or shall we look for another?" And Jesus did not directly answer John's inquisition. But instead in that same hour, He healed many of the sick and He opened up the blind eyes and caused the lame to walk and so forth. And then He said to his disciples, "Just go tell John what you have seen-how that the blind have had their eyes opened, the deaf hear, the lame are walking, and to the poor the gospel is being preached. I'm fulfilling the prophecies, John. You know the Word. You know the scriptures. I'm doing the things that the scriptures said. You don't need a direct answer; yes, I am the Messiah. Just go back and tell John the things that you see. John knows the scriptures well enough. He'll know that I am the One. You don't need to look for anybody else."

"But the Spirit of the Lord God is upon Me. For the Lord has anointed Me to preach the gospel to the meek." As Jesus said, "He did not come to call the righteous, but the sinners to repentance. For they that are whole need not the physician, but they that are sick" ( Mark 2:17 ). "The Son of man has come to seek and to save that which was lost" ( Luke 19:10 ).

I am interested in observing the ministry of Jesus Christ, His attitude towards those who were acknowledged, confessed sinners, and His attitude towards those self-righteous individuals. To the woman that was brought to Him caught in the very act of adultery, He shows great tenderness, understanding and grace. "Woman, where are your accusers?" "Sir, I guess I don't have any." "Well, neither do I condemn thee, go thy way, sin no more" ( John 8:11 ). Oh, how tender He deals with her.

To the woman of Samaria there at the well. Now she wasn't the most moral woman around. She had been married to five different men. And then finally decided marriage wasn't for her and so she was just living with a man. Some of those who think they are so modern today, that stuff has been going on for a long time. People have been immoral from the beginning. And yet Jesus in His dealing with her was so gracious, revealing to her His identity. For she said, "I know that when the Messiah comes, He's going to teach us all things." And He said, "Woman, I that speak to thee am He" ( John 4:25-26 ). Oh, the attitude of Christ towards the sinner was always beautiful. He had good news for sinning man and those that confessed and were aware of their sinful state.

To those who were righteous in themselves, He had nothing but words of vilification. He was harsh with them. "Woe unto you, scribes, Pharisees, hypocrites!" Boy, did He denounce them. If you think, "Gentle Jesus, meek and mild, look upon this little child," you better think again and read Matthew's gospel twenty-two. And you'll see His attitude towards the self-righteous, self-sufficient. But, "The Spirit of the Lord is upon Me; He's anointed Me to preach the good tidings to the meek."

he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound ( Isaiah 61:1 );

Now I believe that this particular portion of the verse refers to the ministry of Christ to those who had died before He came. "To open the prison to those that are bound." For we are told by Peter that Christ preached to those souls that were in prison. Paul tells us that He who has ascended is the same One who first of all descended into the lower parts of the earth. And when He ascended, He led the captives from their captivity. You see, from the time even before Abraham, there were those men of the Old Testament who were accounted righteous because of their faith in God. Abraham became more or less the figurehead for those who believe and had faith in God. And they were waiting for the promises of God.

Hebrews 11:1-40 tells us that "they all died in faith, not having received the promise, but seeing it afar off, they embraced it" ( Hebrews 11:13 ). They held on to it. They claimed, "I'm only a stranger and a pilgrim here. I'm only passing through. This isn't my life. This isn't where it's at. I'm looking for a city which has foundation whose maker and builder is God." They were looking for the glorious kingdom of God. And they all died in faith believing the kingdom and God to establish that kingdom. They all died in faith not having received the promise. "God having reserved something better for us that they, apart from us, couldn't be brought into the completed state" ( Hebrews 11:40 ). It was impossible that the blood of bulls and goats could put away their sin. That took the sacrifice of Jesus Christ upon the cross. So the blood sacrifices that they had made according to the old covenant covered their sin, but did not put it away. And they had to wait for the sacrifice of Jesus Christ before they could enter in to that heavenly scene.

So we are told by Peter that when Jesus died He descended into hell. He tells us the purpose of His going there, to preach to those souls that were in prison that one time were disobedient. But they believed and trusted in God. And Paul tells us when He ascended, He led the captives from their captivity. And Matthew's gospel, chapter 27, tells us that when He arose from the dead, many of the graves of the saints were open and they were seen walking in the streets of Jerusalem after His resurrection from the dead. They were released from the prison. So a part of the first coming was to release from the prison those that were bound by death. For Jesus said, "I am the resurrection, and the life. He that believeth on Me, though he were dead, yet he's going to live. And he who lives and believes in Me shall never die" ( John 11:25-26 ).

We will have a transition that is necessary. This corruption must put on incorruption. This mortal must put on immortality. And I know that when this earthly tabernacle is dissolved, I have a new building of God, a house that is not made with hands that is eternal in the heavens. And while I am still in this dumb old tent, I groan earnestly, desiring to move out.

You know, it's hard to get out of bed in the morning anymore. Dumb left foot of mine starting to pain first thing in the morning. I've got to walk for a few steps to get the thing operating. I never thought I'd reach this age. Hard to walk in the morning. What a tent. Wearing out. But oh, thank God, I have a building of God that's not made with hands, that's eternal in the heavens. One of these days I'm not going to die; I'm going to move from the tent into that glorious building of God. The mansion that He's prepared for me.

So to finish the aspects of His first coming:

To proclaim the acceptable year of the LORD ( Isaiah 61:2 ),

This is the accepted day. God's accepted time for your salvation. At this point, Jesus closed the scroll because these things dealt with the first aspect of His coming. Now Isaiah, not really seeing the two comings, goes right on and he declares,

and the day of vengeance of our God ( Isaiah 61:2 );

Well, that's not going to take place until yet future. God's vengeance and wrath is going to be poured out upon this earth. As the seals are opened, the judgments of God are going to begin to fall and the earth will enter into that period known as the Great Tribulation. And we read where the men, the chief men of the earth and the captains and so forth, will call to the rocks and the mountains and say, "Fall on us and hide us from the face of the Lamb, for His day of wrath has come" ( Revelation 6:16-17 ). The day of the vengeance of our God.

Well, that won't take place until a yet future time during the Great Tribulation, and I think that it is totally inconsistent with God and the nature of God and the work of Jesus Christ to think that the church would be here during the time that God pours out His wrath upon the earth. In fact, Paul tells us in Rom 5:9 that we have not been appointed unto wrath. He tells us again in First Thessalonians Isa 5:9 that we've not been appointed unto wrath. And I think it's totally inconsistent with the nature of God to think that Christ having borne the wrath of God for our sin, that we would somehow have to face the wrath of God during the Great Tribulation.

Now as a child of God, as long as I'm in this alien world, I'm going to have tribulation. Jesus said, "In this world you will have tribulation. But be of good cheer, for I have overcome the world" ( John 16:33 ). Now if you were of the world, the world would love you because you'd be a part of their whole system. Because you're not of the world, they hate you. And if they haven't received Me, they're not going to receive you. They hated Me; they're going to hate you. The servant isn't greater than his Lord.

And so as a child of God walking in fellowship with God in this alien world, I can expect to have tribulation. It's not going to be easy. However, I shall surely not face the wrath of God, the Great Tribulation. And the whole vast difference is the tribulation that I face comes from Satan. The tribulation that the world is going to face comes from the vengeance of God who has declared, "Vengeance is Mine; I will repay, saith the Lord" ( Romans 12:19 ).

So, "To proclaim the day of the vengeance of our God,"

and to comfort all that mourn ( Isaiah 61:2 );

Moving into the Kingdom Age.

To appoint unto them that mourn in Zion, to give them the beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called Trees of righteousness, The planting of the LORD, that he may be glorified. For they shall build the old wastes ( Isaiah 61:3-4 ),

The rebuilding that will go on in that land.

they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations ( Isaiah 61:4 ).

And, of course, we see a beginning of that today. But what we see today is not really the fulfillment of this particular passage in Isaiah, because Isaiah here is going on into the Kingdom Age. That which... so much of that which is being built up now is going to be destroyed. Unfortunately, Israel is going to be the central battlefield of two more major battles. Probably the biggest and bloodiest battles in the history of the world are yet to be fought in that land. And so much of that marvellous building that is going on there today will be destroyed in the wars that are yet to come upon this nation. But this particular prophecy goes out into the Kingdom Age as they rebuild the waste and the waste cities and the desolations of many generations.

And strangers shall stand and feed your flocks ( Isaiah 61:5 ),

As God restores the nation Israel. Now you hear a lot of people and even ministers who talk about the final restitution of all things, "God is going to finally save everybody. Nobody will be lost. Even Satan will repent and be brought back as a child." That is not what the Bible teaches when it speaks of the final restitution. In the final restitution, God is talking about His restitution of the nation of Israel as His people. They have been put away as an unfaithful wife and God is going to bring them back again, even as is depicted graphically in the prophecy of Hosea.

When God said, "Go out and take a wife," and he married this wife and she bore him a couple of children. She bore another child and called it Loammi. "That's not my kid." And she finally just went out and became a prostitute. Her life was marred and ruined as she made love with anybody who would come along. God finally said to Hosea, "Go find your wife and take her again and buy her. Redeem her. She's gone into slavery. Redeem her. Wash her up. Clean her up and take her as your wife again." So God spoke then through that graphic illustration of how He would bring Israel again back into a relationship with Him. For He will love her as a wife and be a husband unto them. And this goes into that area, "The stranger shall stand and feed your flocks."

and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God ( Isaiah 61:5-6 ):

The word minister is servant. I think that it's important that we remember that. We so oftentimes use that as a title of great distinction. "Oh, he's a minister." You're saying he's a slave. That's great. We ought to think of it as that. Sometimes I think, "Well, I'm a minister, you know. Give me a ten percent discount, after all, you know." And we think if I'm a minister I should have special privileges. I'm a minister. I should get in front of the line. Or I'm a... And that is totally incongruous with the true aspect of the word minister and the idea of ministry as Jesus spoke of it. He said if you're going to be chief, then learn to be the servant of all. And He taught the servanthood. He took and put a towel around Himself. Tied a towel around Himself and He went around and washed the disciples' feet. "If I being your Lord have become your servant, then learn to be servants." And so the beautiful privilege we have of serving God by serving one another. "Inasmuch as you've done it unto the least of these My brethren, you've done it unto Me" ( Matthew 25:40 ). Giving a cup of cold water, serving in the name of the Lord. God rewards us for His service. "Whatsoever you do in word or deed, do all to the glory of God" ( Colossians 3:17 ). Do it as unto the Lord, knowing that of the Lord you're going to receive your reward. And so the glorious thing to be called.

Now in the book of Revelation in chapter 1, as He is giving the opening remarks, in speaking of Jesus Christ, he said, "Who hath redeemed us with His blood. Who hath made us kings and priests unto our God" ( Revelation 1:6 ). More literally, a kingdom of priests unto our God. So that is going to be a part of the ministry and the work of the church in the Kingdom Age is that we will be priests unto our God. In the fifth chapter of the book of Revelation, when Jesus takes the scroll out of the right hand of the Father and they sing the new song, it is, "Thou art worthy to take the scroll and loose the seals: for Thou was slain, and hath redeemed us by Thy blood out of all of the nations, tribes, tongues and people. And hath made us unto our God [again] a kingdom of priests: and we shall reign with Thee upon the earth" ( Revelation 5:9-10 ). And so looking forward to the glorious Kingdom Age, the place of the church will be as a kingdom of priests reigning with the Lord upon the earth.

And so, "You shall be named the Priests of the Lord: men shall call you the Ministers of our God."

ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame [talking again to Israel, the shame that they've gone through] ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD has blessed ( Isaiah 61:6-9 ).

The universal recognition of God's grace and mercy as He restores the nation Israel to that favored nation status.

I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness ( Isaiah 61:10 ),

This is the response, actually, to these glorious promises of God of restoration. "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He's covered me with the robe of righteousness."

as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels. For as the earth brings forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations ( Isaiah 61:10-11 ).

Oh, that glorious day of the Lord. How we anticipate and look for it. As I look around the world today and I see the things that are happening, I pray with John, "Even so, come quickly, Lord Jesus" ( Revelation 22:20 ).

This week they'll be sharing with you some of the things that the scientists are now dabbling in genetic engineering, and some of the goals that the chief geneticists have declared for genetic engineering. And some of the things that they're starting to do now, shocking things. Some of the creatures that they're beginning to create through genetic engineering. It's really shocking things that are happening in the world today. And you wonder, how far will God allow these things to go? It seems that man in the past has perhaps had periods of genetic engineering. It isn't... Man has arisen to tremendous scientific levels in the past. But whenever man seems to get to a point in development, especially as they move into the area of genetic engineering, God says, "That's it," and He cuts it off. Even as before the flood there were these creatures that were upon the earth, the giants, men of renown through genetic engineering, and God wiped them out and started all over again with Noah. You've got some very interesting things to consider this week as they share with us some of the past and some of the future from a scientific standpoint.

"

Dr. Constable's Expository Notes

The mission of the Anointed One 61:1-3

These two chapters begin with an introduction of the Servant (Messiah) and His mission. Some scholars regard Isaiah 61:1-3 as a fifth Servant Song. [Note: E.g., Robert B. Chisholm Jr., "The Christological Fulfillment of Isaiah’s Servant Songs," Bibliotheca Sacra 163:652 (October-December 2006):401-4), regard 61:1-3.] That the Servant of the Servant Songs is the same person as the Anointed One (Messiah) of chapter 11, is clear from what Isaiah wrote about Him.

"The Anointed One now appears for the second time. As in the second Servant Song (Isaiah 49:1-6), he speaks in his own person about himself and his God-given ministry." [Note: Motyer, p. 499.]

Dr. Constable's Expository Notes

Fifth, proclaiming good news means He would give joy to the mourners among the Israelites in place of their sorrows. Sixth, it means they would become a blessing like large trees are, flourishing in righteousness by demonstrating the saving and enabling grace of God, and so glorifying Him. God’s righteousness would make them strong and durable.

Gill's Exposition of the Whole Bible

To appoint unto them that mourn in Zion,.... Or, "to the mourners of Zion" u; such who are of Zion, belong to the church of God, and mourn for the corruptions in Zion's doctrines; for the perversion, abuse, and neglect of Zion's ordinances; for the disorders and divisions in Zion; for the declensions there, as to the exercise of grace, and the power of godliness; for the few instances of conversions there, or few additions to it; for the carelessness, ease, and lukewarmness of many professors in Zion; and for their unbecoming lives and conversations. Now one part of Christ's work is to "appoint" comfort to such; he has appointed it in counsel and covenant from eternity; made provision for it in the blessings and promises of his grace; he has "set" w or put it in the ministry of the word; be has ordered his ministering servants to speak comfortably to his people; yea, by his Spirit he "puts" comfort into the hearts of them, who through their unbelief refuse to be comforted; and he has fixed a time when he will arise and have mercy on Zion, and bring her into a better state than she is now in, when there will be none of these causes of complaint and mourning:

to give unto them beauty for ashes; in the Hebrew text there is a beautiful play on words, which cannot be so well expressed in our language, "to give peer for epher" x; in times of mourning, it was usual to put on sackcloth and ashes, Esther 4:1, instead of this, Christ gives his mourners the beautiful garments of salvation, and the robe of his righteousness, and the graces of his Spirit, and his gracious presence, together with his word and ordinances, and sometimes a large number of converts; all which, as they are ornamental to his people, they yield them joy, peace, and comfort: and this is a beauty that is not natural to them, but is of grace; not acquired, but given; not fictitious, but real; is perfect and complete, lasting and durable, and desired by Christ himself, who gives it:

the oil of joy for mourning; oil used to be poured on the heads of persons at entertainments and festivals, and at times of rejoicing; and so is opposed to the state of mourners, who might not be anointed, as the Jewish commentators observe; see Psalms 23:5 the grace of the Spirit without measure, with which Christ was anointed, is called "the oil of gladness", Psalms 45:7 and of the same nature, though not of the same measure, is the grace which saints have from Christ; the effect of which is joy and gladness, even joy unspeakable, and full of glory; which is had in believing in Christ, and through a hope of eternal life by him; hence we read of the joy of faith, and of the rejoicing of hope: this oil is Christ's gift, and not to be bought with money; this holy unction comes from him; this golden oil is conveyed from him, through the golden pipes of the word and ordinances; is very valuable, of great price, and to be desired; and, being had, cannot be lost; it is the anointing that abides:

the garment of praise for the spirit of heaviness; such as is in persons under afflictions, or under a sense of sin, a load of guilt, and expectation of wrath; such as have heavy hearts, contrite and contracted y ones, as the word is observed to signify; for as joy enlarges the heart, sorrow contracts it; instead of which, a garment of praise, or an honourable one, is given; alluding to persons putting on of raiment suitable to their characters and circumstances, at seasons of rejoicing, such as weddings, and the like, Ecclesiastes 9:7 by which may be meant here the robe of Christ's righteousness later mentioned, Isaiah 61:10 so called because worthy of praise, for the preferableness of it to all others, being the best robe; for its perfection and purity; for the fragrancy and acceptableness of it to God, and for its eternal duration; also, because it occasions and excites praise in such on whom it is put; and such likewise shall have praise of God hereafter, when on account of it they shall be received into his kingdom and glory:

that they might be called trees of righteousness; that is, that the mourners in Zion, having all these things done for them, and bestowed on them, might be called, or be, or appear to be, like "trees" that are well planted; whose root is in Christ, whose sap is the Spirit and his grace, and whose fruit are good works; and that they might appear to be good trees, and of a good growth and stature, and be laden with the fruits of righteousness, and be truly righteous persons, made so by the imputation of Christ's righteousness to them: "the planting of the Lord"; planted by him in Christ, and in his church, and so never to be rooted out:

that he might be glorified; by their fruitfulness and good works,

John 15:8 or that he might glorify himself, or get himself glory by them; John 15:8- :.

u לאבלי ציון "lugentibus Sionis", Junius Tremellius, Piscator Vitrtnga. So Syr. w לשום "ad ponendum" Montanus "ut ponerem" Munster Pagninus. x פאר תחת אפר the Targum and Vulgate Latin version render it a "crown for ashes" and the word is used for the tire of the head in

Ezekiel 24:17. The Syriac and Arabic versions read, "for ashes sweet ointment", or "oil of gladness", joining it to the next clause; and mention being made of oil or ointment there, Fortunatus Scacchus thinks the allusion is to crowns of roses and, lilies moistened with, ointment of myrrh, and like ointment, which used to be wore at nuptial solemnities; and so opposed to ashes put on the head in times of mourning, which falling from thence, and moistened with tears on the cheeks, were clotted there, and so expressed the miserable condition they were in; but these things the reverse. See his Sacror. Eleaoehr. Myrothec. I. 1. c. 28. col. 139. y תחת רוח כהה "pro spiritu stricto", Montanus, Paganinus; "loco spiritus contracti", Junius Tremellius, Piscator "constricto", Vatablus.

Henry's Complete Commentary on the Bible

      1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;   2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;   3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

      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 (Luke 4:17; Luke 4:18; Luke 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,Isaiah 61:1; Isaiah 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, Isaiah 11:1-3; Isaiah 11:1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove, descended upon him,Matthew 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 (James 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 (Leviticus 25:9; Leviticus 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, 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, Colossians 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, Mark 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,2 Thessalonians 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 (Psalms 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 (Isaiah 61:3; Isaiah 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,Hebrews 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,Isaiah 60:21; Isaiah 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.