Chapter Sixty-One

1–3. The wondrous healing and spiritually joyful character of the future ministry of the Messiah. 4–9. The state of those redeemed by the Messiah and the eternal spiritual joy of His kingdom. 10–11. Cries of joy and ecstasy from the depths of this triumphant Messianic kingdom, or the New Testament church.

Although this chapter, with its discourse about the character of the Messiah’s ministry in the church to be established by Him, retains some external connection with the previous chapter, in which the destinies of that same New Testament church were discussed, internally it is more closely linked to the earlier chapters, namely those in which the Messiah is spoken of, concerning His various conditions (humiliation and exaltation) and the character of His ministry, that is, chapters 42, 49, 50, and 53.

Isaiah 61:1. The Spirit of the Lord is upon Me, because the Lord has anointed Me; He has sent Me to bring good news to the poor, to heal the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; From verses 1–3. This is one of the clearest and most important messianic sections of the Book of the prophet Isaiah, the authenticity of which has been testified to by the Lord Jesus Christ Himself in His well-known sermon preached in the Nazareth synagogue (Luke 4:16-21). Despite this, some of the Hebrew rabbis (Targ.), and following them most modern rationalistic exegetes (Rosenmüller, Schegg, Braun, Hitzig, Ewald, Knobel, Klostermann etc.) find it possible to deny the messianic character of this section and claim that the prophet Isaiah speaks here of himself. But against such a clearly tendentious view, there rises up both the more honored Hebrew antiquity (Kimchi, the treatises—Midrash, Koheleth, Vaiqra rabba and others) and the entire ancient Christian patristic tradition (Saint Irenaeus of Lyons, Saint Cyril of Jerusalem, blessed Jerome, Saint John Chrysostom, blessed Theodoret and others) and the general character of the author of the book—the prophet Isaiah, who never sets forward his own person, and finally, a more detailed analysis of this very chapter, in connection with all the preceding and subsequent context of the discourse (For more detailed discussion, see I. Grigoriev “Prophecies of Isaiah concerning the Messiah and His Kingdom,” pp. 234–241, Kazan, 1902).

Isaiah 11:2. “The Spirit of the Lord is upon Me, because the Lord has anointed Me.” The correct understanding of both the “Spirit... of God” and the Person upon whom He rested is established by the clear sense of the preceding messianic passages from the Book of the prophet Isaiah, from which it is undoubtedly clear that these terms refer to the Triune Trinity: God the Father, as sending forth the Spirit; God the Son, as receiving Him; God the Holy Spirit, as descending upon the Son (at the time of baptism at the Jordan; Is.11:2; Isa 42:1; Isa 48:16; Isa 49:1-2). The biblical expression “anointed” derives its origin from the sacred image of “anointing,” or more precisely, “the pouring of oil on the head,” which served as a symbol of special divine sanctification of a person chosen for one or another theocratic-social service (king, high priest, prophet). In this example, the sign of such divine “election,” or “dedication” by God to the Messiah for service to mankind was the sending upon Him of the Holy Spirit. The literal fulfillment of this prophecy can be seen in the story of the Lord Jesus Christ’s baptism, when the Holy Spirit descended upon Him in the form of a dove (Matt 3:16; Acts 10:37-38). The purpose of this anointing, or the tasks of the Messiah’s ministry consist in “preaching good news to the poor”—in Greek, euangelizein ptōchois—purely New Testament terms, having a deep material and spiritual-moral sense (Luke 4:18; Matt 5:3-4; Luke 6:20-21 and others). “To heal the brokenhearted.” He, of whom the prophet Isaiah spoke earlier as the Meek and humble Servant, who will not break the “bruised reed” (Isa 42:3), will in particular show loving and tender care toward broken human hearts, upon which He will pour the healing balm of His true consolation (Isa 49:13). “To proclaim liberty to the captives and release to the prisoners,” or according to the LXX, “sight to the blind.” 79 “Release,” or more precisely—“remission,” by virtue of the usage of the Hebrew term here—points to one feature of the celebration of the jubilee year, when all debtors were released and the land returned to its original owner (Lev 25:10). An almost word-for-word expression of these thoughts was encountered in the prophet Isaiah earlier (Isa 42:7; Isa 49:9).

Isaiah 61:2. to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn, “To proclaim the year of the Lord’s favor and the day of vengeance of our God.” Here what attracts attention is the combination of two rather diverse properties of the Messiah: His loving mercy and punishing justice. However, this feature is well known from the depiction by the Psalmist, who expressively remarks about the Lord, that with Him “Mercy and truth will meet, Righteousness and peace will kiss each other” (Ps 84:11). In this case, the Messiah’s mercy will be poured out upon all the poor, suffering, humiliated and oppressed; while His punishing Justice will be directed against all presumptuous rich and unjust oppressors. In the very combination of such opposites, as “the year of favor” and “the day of vengeance,” one cannot but see the beloved technique of the prophet Isaiah—to speak in antitheses. The nearest determining parallel to the expression “the year of the Lord’s favor” can be the passage from chapter 50, where it speaks of the completion of the time of struggle and complete recompense for it (Isa 50:2), and to the term “the day of vengeance” the words of the subsequent context: “the day of vengeance in My heart and the year of My redeemed has come” (Isa 63:4). From all this should be concluded that by such synonymous terms is essentially defined one and the same time, namely, the period of the Savior’s earthly life, which was at the same time the time of justification and salvation for some, and the time of judgment and punishment for others (John 9:39).

Isaiah 61:3. to provide for those who mourn in Zion—to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the Lord, to display His glory. “To give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit.” The preaching of the Son of God will not be a voice crying in the wilderness, but will achieve positive results and give peace and rest to all who receive it. “Instead of ashes,” as a symbol of repentance and sorrow (2 Sam 13:19; Isa 47:1; Isa 52:1-2), the Messiah will bring a diadem adorning the head to Zion’s sufferers—a symbol of dominion, dignity, and elevation (Isa 28:5; Ezek 21:26). “Instead of mourning He will give her the oil of gladness,” with which the ancients anointed themselves in joyful occasions of life... “Instead of a faint spirit, He will give a glorious garment,” which will be their constant adornment. “The oil of gladness,” with which the redeemed will anoint themselves, and “the glorious garment,” in which the sufferers will clothe themselves, will serve as visible signs of the ineffably joyful disposition of the followers of the Messiah. “It can be said with great probability that the mentioned gifts pointed to the mysterious sacred acts granted by the Messiah Christ to the chosen flock for attaining heavenly bliss and for the fullness of inner life of the church” (I. Grigoriev. Cited work, p. 244). “Strong in righteousness, a planting of the Lord to display His glory.” People are weak and powerless by themselves; they become strong only through the support of Divine Righteousness (Isa 59:16). The words of this verse are an almost literal repetition of one of the concluding verses of the previous chapter: “Your people shall all be righteous; they shall possess the land forever—the shoot of My planting, the work of My hands, so that I might be glorified” (Isa 60:21).

Isaiah 61:4. They shall rebuild the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations. Isaiah 61:5. Strangers shall stand and feed your flocks, and foreigners shall be your plowmen and vinedressers; From verses 4–9 is spoken of the growth of the Messianic church, its universal character, eternal joy, and universal glorification. “They shall rebuild the ancient ruins, they shall raise up the former devastations... and strangers shall stand and feed your flocks, and foreigners shall be your plowmen and vinedressers.” In these vivid images, well known to us from the earlier accounts of that same prophet (Isa 44:26; Isa 49:8; Isa 58:1; Isa 60:10), obviously is revealed the thought of the wide growth and prosperity of the newly founded Messianic kingdom. In the interests of the unity of the Book of the prophet Isaiah, it is important to note that the text of verse 5 has an almost word-for-word parallel in the following words of chapter 14: “The house of Israel shall possess them on the land of the Lord as servants and as handmaids, and they shall take captive those who had taken them captive” (Isa 14:2). Such references have two-fold meaning: on one hand, they speak of the exaltation of spiritual Israel, which from being an object of hatred and derision among pagan nations will become an object of their respectful attention and even service; on the other hand, they, as it were, prophetically allude to that wondrous image which was so artistically revealed by Apostle Paul in his comparison of the Gentiles to a wild olive tree grafted into the stock of the Hebrew tree (Rom 11:17-21).

Isaiah 61:6. But you shall be called the priests of the Lord, you shall be named the ministers of our God; you shall enjoy the wealth of the nations, and in their riches you shall glory. “But you shall be called the priests of the Lord.” These words were first spoken by God to all Israel when the Sinai covenant was made (Exod 19:6). Now they are repeated by the prophet Isaiah, or more precisely, spoken by the Messiah through him, in application to the spiritual Israel of the new covenant; finally, when this covenant comes to pass, they are confirmed once more by Apostle Peter (1 Pet 2:9). Some wish to find in these words a special distinction of the Hebrew people for sacred service in the New Testament church; but this is incorrect, given the clear evidence of the subsequent context (Isa 66:20-21). “You shall enjoy the wealth of the nations, and in their riches you shall glory.” Repetition of what was said earlier (Isa 60:5-9).

Isaiah 61:7. Instead of your shame you shall have a double portion; instead of dishonor, they shall rejoice in their lot; therefore in their land they shall possess double; everlasting joy shall be theirs. In it there is spoken of the twofold honor of the once here on earth despised Israel, and of the eternal reward given to it there, in heaven (cf. Isa 60:15).

Isaiah 61:8. For I the Lord love justice, I hate robbery and wrongdoing; I will faithfully give them their recompense, and I will make an everlasting covenant with them; “For I, the Lord.” A very important indication, in the sense of establishing the subject of the discourse. From this it is evident that it could by no means have been the prophet Isaiah himself, who would never have dared to call himself the Lord. It could be, and truly was, only the Son of God, the Messiah, Who at the same time is both the Son of God and the true Lord. “I love justice and hate robbery and wrongdoing.” Without depriving these words of their basic ethical meaning, one can think that they have in mind a certain historical basis, namely those humiliations and oppressions which the Hebrew people suffered from various pagan nations, especially from the Babylonians (Isa 49:26), and for which now the Lord desires to render everyone just recompense. Such understanding of this passage is strengthened by the words of the immediately following verse.

Isaiah 61:9. Their offspring shall be known among the nations, and their descendants among the peoples; all who see them shall acknowledge that they are a people whom the Lord has blessed. “Their offspring shall be known among the nations, and their descendants among the peoples.” If formerly the Hebrew people were poor, unknown, humiliated and oppressed by other nations, with time the “offspring” of this Israel, its “spiritual descendants,” that is, Christianity, will be exalted and glorified. At the sight of this no one will remain in doubt that this is truly “a people whom the Lord has blessed.”

Isaiah 61:10. I will greatly rejoice in the Lord, my whole being shall exult in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels. Contemplation of such complete triumph and high glory of the New Testament Christ-bearing church fills the soul of the prophet with sacred ecstasy, and from the depths of his overflowing heart he sings a triumphal hymn to God, putting it in the mouth of the church itself. Examples of this kind occurred earlier as well (Isa 42:10; Isa 44:23; Isa 49:13). “I will greatly rejoice in the Lord...” Indicates the very highest degree of joy of the New Testament church, at the sight of such a multitude of members and such universal honor and such clear evidence of God’s favor (see verse 8). “My whole being shall exult in my God,” because He is the cause and source of the spiritual joy of the church. Involuntarily a comparison comes to mind with the similar words of another joyful New Testament song: “My soul magnifies the Lord, and my spirit rejoices in God my Savior” (Luke 1:46-47). “For He has clothed me with the garments of salvation, He has covered me with the robe of righteousness.” The image is taken, apparently, from a warrior clothed in battle armor; although the Hebrew term labuš—“garment of salvation”—points to the vesture of the high priest. In a figurative sense all of this signifies the gifts of grace of the Holy Spirit, granted in the sacraments of the church and conveying to the faithful who receive them with faith justification and salvation. “As a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.” The comparison of the church with a bridegroom and bride should be considered especially expressive and powerful, since at their wedding celebration everyone, even the poorest people, usually tries to appear in the finest and most elegant dress. In particular, the comparison of the Church of Christ with a bride is the subject of an entire psalm (Ps 44). It should be noted, finally, that the text of this verse gave the content to one of our liturgical prayers, at the vesting of a bishop.

Isaiah 61:11. For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the Lord God will cause righteousness and praise to spring up before all the nations. Comparing the New Testament church to the earth and a garden, the Lord, according to the words of blessed Theodoret, “showed the whole universe to have become a single garden of righteousness.” * * * Notes In the Slavonic translation—“to proclaim to the captives release and to the blind sight.” Translator’s note.