Isaiah 61 commentary

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

Promises are here made to the Jews returned out of captivity, which extend to all those who, through grace, are delivered out of spiritual thraldom. An unholy soul is like a city that is broken down, and has no walls, like a house in ruins; but by the power of Christ's gospel and grace, it is fitted to be a habitation of God, through the Spirit. When, by the grace of God, we attain to holy indifference as to the affairs of this world; when, though our hands are employed about them, our hearts are not entangled with them, but preserved entire for God and his service, then the sons of the alien are our ploughmen and vine-dressers. Those whom He sets at liberty, he sets to work. His service is perfect freedom; it is the greatest honour. All believers are made, to our God, kings and priests; and always ought to conduct themselves as such. Those who have the Lord for their portion, have reason to say, that they have worthy portion, and to rejoice in it. In the fulness of heaven's joys we shall receive more than double for all our services and sufferings. God desires truth, and therefore hates all injustice. Nor will it justify any man's robbery to say, it was for burnt-offerings; and that robbery is most hateful which is under this pretence. Let the children of godly parents be such, that all may see the fruits of a good education; an answer to the prayers for them, in the fruit of God's blessing.

Those only shall be clothed with the garments of salvation hereafter, that are covered with the robe of Christ's righteousness now, and by the sanctification of the Spirit have God's image renewed upon them. These blessings shall spring forth for ages to come, as the fruits of the earth. So duly, so constantly, and with such advantage to mankind, will the Lord God cause righteousness and praise to spring forth. They shall spread far; the great salvation shall be published and proclaimed, to the ends of the earth. Let us be earnest in prayer, that the Lord God may cause that righteousness to spring forth among us, which constitutes the excellence and glory of the Christian profession.

CHAPTER 61

Is 61:1-11. Messiah's Offices: Restoration of Israel.

Messiah announces His twofold commission to bring gospel mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (Is 61:1-9); the language can be applied to Isaiah, comforting by his prophecies the exiles in Babylon, only in a subordinate sense.

1. is upon me; because ... hath anointed me--quoted by Jesus as His credentials in preaching (Lu 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Lu 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Is 11:2; Joh 1:32; 3:34; Psa 45:7; with which compare 1Ki 1:39, 40; 19:16; Ex 29:7). "Anointed" as Messiah, Prophet, Priest, and King.

good tidings--as the word "gospel" means.

the meek--rather, "the poor," as Lu 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mt 11:5).

proclaim liberty--(Joh 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (He 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Is 61:2; Le 25:10; Jr 34:8, 9).

opening of the prison--The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Is 14:17; 35:5; 42:7) [Ewald]. So Lu 4:18 and the Septuagint interpret it; Lu 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Joh 9:39), and that of the prison (Ro 6:18; 7:24, 25; He 2:15). His miracles were acted parables.

2. acceptable year--the year of jubilee on which "liberty was proclaimed to the captives" (Is 61:1; 2Co 6:2).

day of vengeance--The "acceptable time of grace" is a "year"; the time of "vengeance" but "a day" (so Is 34:8; 63:4; Mal 4:1). Jesus (Lu 4:20, 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 (Re 6:10; 19:2).

all that mourn--The "all" seems to include the spiritual Israelite mourners, as well as the literal, who are in Is 61:3 called "them that mourn in Zion," and to whom Is 57:18 refers.

3. To appoint ... to give--The double verb, with the one and the same accusative, imparts glowing vehemence to the style.

beauty for ashes--There is a play on the sound and meaning of the Hebrew words, peer, epher, literally, "ornamental headdress" or tiara (Eze 24:17), worn in times of joy, instead of a headdress of "ashes," cast on the head in mourning (2Sa 13:19).

oil of joy--Perfumed ointment was poured on the guests at joyous feasts (Psa 23:5; 45:7, 8; Am 6:6). On occasions of grief its use was laid aside (2Sa 14:2).

garment of praise--bright-colored garments, indicative of thankfulness, instead of those that indicate despondency, as sackcloth (Joh 16:20).

trees of righteousness--Hebrew, terebinth trees; symbolical of men strong in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (Is 1:29, 30; 42:3; 1Ki 14:15; Psa 1:3; 92:12-14; Jr 17:8).

planting of ... Lord--(See on Is 60:21).

that he might be glorified--(Joh 15:8).

4. old wastes--Jerusalem and the cities of Judah which long lay in ruins (see on Is 58:12).

5. stand--shall wait on you as servants (Is 14:1, 2; 60:10).

6. But ye--as contrasted with the "strangers." Ye shall have no need to attend to your flocks and lands: strangers will do that for you; your exclusive business will be the service of Jehovah as His "priests" (Ex 19:6, which remains yet to be realized; compare as to the spiritual Israel, Is 66:21; 1Pe 2:5, 9; Re 1:6; 5:10).

Ministers--(Eze 44:11).

eat ... riches of ... Gentiles--(Is 60:5-11).

in their glory ... boast yourselves--rather, "in their splendor ye shall be substituted in their stead"; ye shall substitute yourselves [Maurer].

7. double--Instead of your past share, ye shall have not merely as much, but "double" as much reward (Is 40:2; Zec 9:12; compare the third clause in this verse).

confusion--rather, "humiliation," or "contumely."

rejoice--They shall celebrate with jubilation their portion [Maurer]. Transition from the second to the third person.

in their land--marking the reference to literal Israel, not to the Church at large.

everlasting joy--(Is 35:10).

8. judgment--justice, which requires that I should restore My people, and give them double in compensation for their sufferings.

robbery for burnt offering--rather, from a different Hebrew root, the spoil of iniquity [Horsley]. So in Job 5:6. Hating, as I do, the rapine, combined with iniquity, perpetrated on My people by their enemies, I will vindicate Israel.

direct ... work in truth--rather, "I will give them the reward of their work" (compare Is 40:10, Margin; Is 49:4, Margin; Is 62:11, Margin) in faithfulness.

9. known--honorably; shall be illustrious (Psa 67:2).

people--rather, "peoples."

seed ... blessed--(Is 65:23).

10. Zion (Is 61:3) gives thanks for God's returning favor (compare Lu 1:46, 47; Ha 3:18).

salvation ... righteousness--inseparably connected together. The "robe" is a loose mantle thrown over the other parts of the dress (Psa 132:9, 16; 149:4; Re 21:2; 19:8).

decketh himself with ornaments--rather "maketh himself a priestly headdress," that is, a magnificent headdress, such as was worn by the high priest, namely, a miter and a plate, or crown of gold worn in front of it [Aquila, &c.]; appropriate to the "kingdom of priests," dedicated to the offering of spiritual sacrifices to God continually (Ex 19:6; Re 5:10; 20:6).

jewels--rather, "ornaments" in general [Barnes].

11. (Is 45:8, 55:10, 11; Psa 72:3; 85:11).

bud--the tender shoots.

praise--(Is 60:18; 62:7).

The Spirit of the Lord God is upon me "The Spirit of Jehovah is upon me" - The Septuagint, Vulgate, and St. Luke, (Luk 4:18), and a MS., and two old editions omit the word אדני Adonai, the Lord; which was probably added to the text through the superstition of the Jews, to prevent the pronunciation of the word יהוה Jehovah following. See Kennicott on the state of the printed Hebrew text, vol. i., p. 610.

In most of Isaiah's prophecies there is a primary and secondary sense, or a remote subject illustrated by one that is near. The deliverance of the Jews from their captivity in Babylon is constantly used to shadow forth the salvation of men by Jesus Christ. Even the prophet himself is a typical person, and is sometimes intended to represent the great Savior. It is evident from Luk 4:18 that this is a prophecy of our blessed Lord and his preaching; and yet it is as evident that it primarily refers to Isaiah preaching the glad tidings of deliverance to the Jews.

The opening of the prison "Perfect liberty" - פקח קוח pekach koach. Ten MSS. of Kennicott's, several of De Rossi's, and one of my own, with the Complutensian, have פקחקוח pekachkoach in one word; and so the Septuagint and Vulgate appear to have taken it: not merely opening of prisons, but every kind of liberty - complete redemption.

The proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah. is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet. See Lev 25:9, etc. This was a year of general release of debts and obligations, of bondmen and bondwomen, of lands and possessions which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, (Luk 4:18, Luk 4:19), a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution.

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," 2Sam 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;" chap. 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" - Hebrews 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, Isa 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."

"And they that spring from thee" - A word is lost here likewise. After ובנו ubanu, "they shall build," add ממך mimmecha, they that spring from thee. Four MSS. have it so, (two of them ancient), and one of mine has it in the margin, and it is confirmed by Isa 58:12, where the sentence is the very same, this word being here added. Kimchi makes the same remark: "the word ממך mimmecha is omitted here; but is found in Isa 58:12."

The desolations of many generations - It seems that these words cannot refer to the Jews in the Balbylonish captivity, for they were not there many generations; but it may refer to their dispersions and state of ruin since the advent of our Lord; and consequently this may be a promise of the restoration of the Jewish people.

Strangers shall - feed your flocks - Gentiles shall first preach to you the salvation of Christ, and feed with Divine knowledge the Jewish congregations.

For your shame "Instead of your shame" - The translation of this verse, which is very confused, and probably corrupted in the Hebrew, is taken from the Syriac Version; except that the latter has not expressed the word משנה mishneh, double, in the first place. Five MSS. add the conjunction ו vau to שמחת simchath. The Syriac reads תרנו taronnu, and תירשו tirashu, in the second person, "ye shall rejoice, ye shall inherit. "And for להם lahem, to them, two MSS., (one of them ancient), three of De Rossi's, and the Syriac, read לכם lachem, to you, in the second person likewise.

The Version of the Septuagint is imperfect in this place; the first half of the verse is entirely omitted in all the printed copies. It is supplied by MSS. Pachom. and 1. D. 2 in the following manner: - Αντι της αισχυνης ὑμων της διπλης, Και αντι της εντροπης αγαλλιασεται ἡ μερις αυτων· Δια τουτο την γην αυτων εκ δευτερου- "Instead of your shame ye shall have double,

And instead of your confusion their portion shall rejoice;

Therefore, they shall possess their land a second time."

In which the two MSS. agree, except that 1. D. 2 has by mistake ἡμερας, day, for ἡ μερις, the part. And Cod. Marchal., in the margin, has pretty nearly the same supplement as from Theodotion. - L.

I hate robbery for burnt-offering "Who hate rapine and iniquity" - The Syriac, and Chaldee prefix the conjunction ו vau, instead of the preposition ב beth, to עולה olah, which they render iniquity or oppression; and so the Septuagint, αδικιας. The difference lies in the punctuation; בעולה beolah, in a burnt-offering בעולה beavelah, in iniquity. The letters are the same in both words. Five of De Rossi's MSS. confirm this reading.

Their seed shall be known among the Gentiles - Both Jews and Gentiles are to make but one fold under one shepherd, Christ Jesus. But still, notwithstanding this, they may retain their peculiarity and national distinction; so that though they are known to be Christians, yet they shall appear to be converted Jews. After their conversion to Christianity this will necessarily be the case for a long time. Strange nations are not so speedily amalgamated, as to lose their peculiar cast of features, and other national distinctions.

I will greatly rejoice in the Lord - These may be the words of the Jews now converted, and brought into the Church of Christ, and with the Gentiles made fellow heirs of the blessings of the new covenant.

As a bridegroom decketh himself with ornaments "As the bridegroom decketh himself with a priestly crown" - An allusion to the magnificent dress of the high priest, when performing his functions; and particularly to the mitre, and crown or plate of gold on the front of it, Exo 29:6. The bonnet or mitre of the priests also was made, as Moses expresses it, "for glory and for beauty, "Exo 28:40. It is difficult to give its full force to the prophet's metaphor in another language. The version of Aquila and Symmachus comes nearest to it: ὡς νυμφιον ἱερατευομενον στεφανῳ· "as a bridegroom decked with a priestly crown." - L.

The Lord God "The Lord Jehovah" - "אדני Adonai, the Lord, makes the line longer than the preceding and following; and the Septuagint, Alexandrian, (and MSS. Pachom. and 1. D. II.), and Arabic, do not so render it. Hence it seems to be interpolated." - Dr. Jubb. Three MSS. have it not. See the note on Isa 61:1 (note). Both words אדני יהוה Adonai Jehovah, are wanting in one of my MSS.; but are supplied in the margin by a later hand.

Upon me - Though the prophet may speak of himself, yet it is principally to be understood of Christ. Anointed - Set me apart, both capacitating him with gifts, and commissioning him with authority; and yet more, as it is applied to Christ, a power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay, Christ alone among the prophets hath obtained this name, Psal 45:7. The prophet describes first, who Christ is, and then what are his offices. Liberty - This appertains to Christ's kingly office, whereby he proclaims liberty from the dominion of sin, and from the fear of hell.

Vengeance - It being necessary, that where God will deliver his people, he should take vengeance on their enemies; principally on the enemies of his church, and the spiritual ones chiefly, Satan, sin, and death.

Ashes - By ashes understand whatever is proper for days of mourning, as by beauty whatever may become times of rejoicing. Oil of joy - He calls it oil of joy in allusion to those anointings they were wont to use in times of joy, gladness for heaviness; and it is called a garment in allusion to their festival ornaments, for they had garments appropriated to their conditions, some suitable to times of rejoicing, and some to times of mourning. Called - That they may be so. Trees - That they shall be firm, solid, and well rooted, being by faith engrafted into Christ, and bringing forth fruit suitable to the soil wherein they are planted.

Strangers - Gentiles, such as are not of the natural race of the Jews, but Gentile converts. Or, such as shall have no more than an outward profession. Stand - Ready to be at thy service. Flocks - The churches with the word of God. Plow - men - Shall manage the whole work of God's spiritual husbandry.

The priests - The whole body of them shall now be as near to God as the priests were formerly, and shall be a royal priesthood. This is most certainly true of all the faithful under the gospel.

Double - Honour. Portion - Of honour, that God will give them.

Love judgment - I will do them right, for I love justice in myself, and in them that practise it. Robbery - All things gotten by injustice, though it be for sacrifice. Direct - I will lead them so, that they shall do all things in sincerity. Everlasting covenant - Though you have broken covenant with me, yet I will renew my ancient covenant made with your fathers, confirmed with the blood of Christ, and it shall be everlasting, never to be abrogated.

Shall be - That is, eminently a promise of the increase of the church; such shall be their prosperity, and multiplying, that they shall be known abroad by their great increase; or else, the meaning is, the church shall have a seed of the Gentiles, whereas the church has been confined to one corner of the world, now it shall remain in one nation alone no more, but shall fill all the nations of the earth. Hath blessed - There shall be such visible characters of God's love to them, and of God's grace in them.

I will - This is spoken in the person of the church. Garments, &c. - With salvation as with a garment, and with righteousness as with a robe.

Righteousness - His great work of salvation shall break out and appear. Praise - As the natural product, and fruit of it.

1 THe spirit of the LORD 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 .

As it were to accomplish that which is foretold, and promised in the foregoing Chapter, whereby this appears to be either the Holy-Ghost, see on, 1 King, 18. 12. or the Spirit of Prophecy; i. e. the gift of Prophecy; so we are often to understand by the Spirit, viz. The gifts, as the Spirit upon Sampson, viz. The gift of valor, & courage and strength, see, 1 Cor. 12. 4. &c. Though the Prophet may speak this of himself in Person, yet that it is principally understood of Christ, is evident, because he applieth this Text unto himself, Luke 4. 18. being the first text he preached upon after his Baptism, at which time the Holy Ghost did descend upon him in a visible shape, of which that Iohn, who Baptized him, was an ocular witness, Iohn 1. 32, 33▪ and so making good the truth of this Prophecy; and it is said to rest upon, and dwell in him, according as it is prophecied, ch. 11. 2. & 42. 1.

Set me apart. i e. both capacitating him with Gifts, and commissionating him with Authority, and yet more, as it is applied to Christ, a Power to make all effectual, from whence he hath also the name of Messiah among the Hebrews, and of Christ among the Greeks; nay Christ alone among the Prophets hath obtained this name, Psal. 45. 7. and the Prophet seems here to describe, first, who Christ is, and then what are his Offices, this being the usual Ceremony for the designing Persons to the Offices of Prophets, Priests, and Kings, as hath been diverse times shewen, in all which respects it doth most eminently belong to Christ, so that the Prophet doth hereby intimate both the final cause of his unction, viz. that he should execute these Offices to which he was anointed, and the effect of it; that unction being upon him as the head, it would flow from thence to his members, and so is an unction more peculiar to them, and in a more general way it hath respect unto all the faithful, 2 Cor. 1. 21, 22. 1 Iohn 2. 20, 27.

Being meant of Christ, this relates to his Prophetical Office. Literally this points at the good news that Isaiah brought of Cyrus his being raised up to bring them out of Babylon, now they are become meek and humble, but if it be thus taken, it must be understood of his Prophecies left behind him, for he died many years before the Captivity. But they chiefly signify the good tidings of the Gospel, that discovers Christ come in the flesh to redeem poor sinners from the Captivity of sin, and Satan, such as are meek, and humble, or afflicted, as the word signifies, because ordinarily afflictions make men meek, and humble, called also the Poor, and our Saviour expresseth it by that word, Luke 4. 18. To these the Gospel, these good tidings are brought, Mat. 11. 5. Whether by Poor you understand, 1. The Gentile void of all Grace, and Salvation, or tenders of it till now. Or, 2. Properly so called, indigent and needy Persons, of which sort were the greatest number that followed Christ, of which the reason might be, because Christ preached the contempt of the World, and Riches, which the Poor would therefore sooner embrace, and the Rich more likely to oppose. Or, 3. The Poor in Spirit.

Now follow several particular expressions to describe the same thing that he mentioned before more generally, a Metaphor taken from Chirurgions, that carefully and tenderly roll up▪ a broken bone, Hos. 6. 1. and this relates to Christs Priestly Office.

The heart dejected, and broken with sorrow, I am sent to ease their pains, whose Consciences are wounded with a sense of Gods wrath.

Those Captives in Babylon, but principally to Satan, that they shall be delivered, and this appertains to Christs Kingly Office, whereby he proclaims liberty from the Dominion, and Bondage of sin, and from the Fear▪ and Terrour of Hell. See ch. 42. 7.

i. e. Supposing them to be in chains, and fetters, yet they should be delivered, though in the greatest bondage: the further explication of these things will be found upon Luke 4. 18. Because there are some passages expresly mentioned here.

Marginal references: Luke 4. 18.

2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God, to comfort all that mourn .

To declare, as it respects the Jews, that their liberty is at hand.

Viz. the happy age of Gods grace, either which will be grateful, and welcome news to them, or acceptable to God, a time wherein it pleaseth him to favour them, but this must be understood of a farther extent than to Babylon, and rather unto Mankind in Jesus Christ. Gal. 4. 4. and Tit. 3. 4. called a time of Gods good will in that Angelical song, Luke 2. 14. On the account of those good tidings which the Angel brought, v. 10. 11. called so possibly from the arbitrariness, and good pleasure of God having no respect to any satisfaction from man.

Not precisely, as if Christ preached but one year, the mistake of some Ancients mentioned, and r[illegible: 1+ letters]uted by Irenaeus, lib. 2. ch. 38. But for time indefinitely, and may include the whole time of preaching the Gospel. See Rom. 10. 15. which I take to be the meaning of that now, 2 Cor. 6. 2. and probably hath a pertinent allusion to the year of Iubile, which was a general release proclaimed by sound of Trumpet, which relates also here to the word Proclaiming, Lev. 25. 10.

Viz. on Babylon, it being necessary, that where God will deliver his People, he should take vengeance on their enemies; but mystically, and principally on the enemies of his Church, and the Spiritual ones chiefly, viz. Satan, Sin, and Death.

Either by reason of their sufferings, or of their sins, Mat. 11. 28. Or, the miseries of Sion. See on ch. 57. 18.

3 To appoint unto them that mourn in Zion , to give unto them beauty for ashes , the oyl 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 .

Supple it. Viz. Comfort, or Joy, or else it may refer to those Accusative cases following, Beauty, Oyl, Garments.

Put by a Metonymy for the Jews. q. d. among the Jews; and they for the Church of God, or, according to the Hebrew For Zion.

By ashes understand whatever is most proper for days of mourning, as Sackcloth sprinkled with Ashes, and these ashes which were sprinkled on their heads, mixing themselves with their tears, would render them of a woful Aspect, which was wont to be the habit of Mourners, as by Beauty whatever may be beautiful, or become times of rejoycing.

The sense is the same with the former, he calls it Oyl of joy in allusion to those anointings they were wont to use in times of joy, Psal. 104. 15. and also the same with what follows, viz. Gladness for heaviness, gladness brings forth Praise to God; and it is called a Garment in allusion to their Festival Ornaments, for they had Garments appropriated to their conditions, some suitable to times of rejoycing, and some to times of mourning, or else an allusion to comely garments; and the spirit of heaviness, because heaviness doth oppress, and debase the Spirits. It is all but an elegant description of the same thing by a three-fold Antithesis.

That is, that they may be so, as it is usually expressed. Ch 58. 12. & 60. 18. they shall be acknowledged so, v. 9.

He ascribes Righteousness to Trees, understanding thereby Persons by a Metaphor, by which he means, that they shall be firm, solid, and well rooted, being by faith engrafted into Christ, and bringing sorth fruit suitable to the Soil wherein they are planted, that had been as dry trees, see on Isa. 56. 3. viz. the Church, the Vineyard of God, and the hand by which they were planted, as in the next words.

Planted by the holy Lord, who being himself holy, and righteous, would plant none but such, which notes also their soundness, and stability, an allusion to that passage in Moses his Song, Exod. 15. 17.

Either in that glory which he should conser upon them, or that glory he may expect and receive from them, that so it may be evident whose handy work it was. See ch. 60. 21.

4 And they shall build the old wasts, they shall raise up the former desolations, and they shall repair the wast cities, the desolations of many generations .

See ch. 58. 12. As it is applied to Gospel times, the meaning may be, that Gentilism, which was as a wilderness overgrown with Briars, and Thorns, shall be cultivated, and those Cities, and Provinces of the Gentiles, that lay as it were wast, void of all true Religion, shall now by the Ministry of the Word, be edified in the true worship of God.

Marginal references: Chap. 58. 12.

5 And strangers shall stand and feed your flocks , and the sons of the alien shall be your plowmen, and your vine-dressers .

Viz. Gentiles, such as are not of the natural race of the Jews, but Gentile Converts. Or, such as shall have no more then an outward profession, strangers to the true work of Grace.

Ready to be at thy service, a like expression, ch. 48. 13.

The Churches with the word of God.

The same with strangers, or their successours.

As the words describe the prosperous estate of the Jews, the meaning of them is, that they should be in such a flourishing and prosperous condition, that without their own labour, they should have all inferiour offices executed, either by slaves taken in War, or by Persons hired for reward, which they should have Riches and Wealth enough to accomplish; But as they principally relate to the spiritual State of the Church, so probably by Strangers we may understand Converted Gentiles with their Successors meant by the Sons of Aliens, which should be ready to discharge all Offices for the advan[illegible: 1+ letters]age of the Church feeding the Flocks, viz. the Churches of Christ wi[illegible: 1+ letters]h the Word of God, and should manage the whole work of God's Spiritual Husbandry therein; see 1 Cor. 3. 6, 7, 8, 9. Or, by Strangers may be meant Members of the Church onely by an outward Profession, even they shall be some way serviceable to her in ordinary and inferiour matters: The Earth shall help the Woman, Rev. 12. 16.

6 But ye shall be named the priests of the LORD: men shall call you the ministers of God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast your selves.

For your part, ye emphatically shall be as Priests, Either, 1. For [illegible: 1 word], as the Priests of old were plentifully provided for without their labour, so shall you by the labour of Strangers: Or, 2. For Countenance, you shall be every whereas greatly valued as the Priests were wont to be; you shall be esteemed as Princes; for so the word is often used, the word Priest being applied not onely to the Sacred Function, but to one that was of great note among the People, and was supplied with all necessaries from others, without any labour of his own. Thus David's Sons were called Priests, or Princes: Or rather, 3. For Priviledge, the whole body of them shall now be as peculiar, and as near to God as the Priests were formerly, and shall be a Royal Priesthood, 1 Pet. 2. 9. This is most certainly true of all the faithful under the Gospel; hence they have also their Spiritual Sacrifices, Rom. 12. 1. Heb. 13. 15, 16. 1 Pet. 2. 5.

It relates to the Riches of the Gentiles, which did consist most in Flocks, and Herds: Or, what you eat shall be purchased by the Riches of the Gentiles.

You shall exalt your selves, or be renowned by others. The LXX render it, you shall be wonderful, or to admiration; or, grow high by the access of that glory, which they shall bring unto you, viz. in Riches, Parts, Learning, Chap. 60. 5, 11.

Marginal references: 1 Pet. 2. 5, 9. Rev. 1. 6. & 5. 10.; Chap. 60. 6, 16.

7. For your shame ye shall have double ; and for confusion they shall rejoyce in their portion : therefore in their Land they shall possess the double: everlasting joy shall be unto them.

See on Chap. 40. 2. Supple honour; though you have been little accompted of among your Enemies, yet now you shall be greatly in their esteem, Zech. 9. 12. you shall have double damages.

viz. of honour, that God will give them, the same thing with the former; or, in their Inheritance, which God shall restore to them; and that either, 1. For worth and value through God's blessing upon it: Or 2. For room and space, and that possibly by reason of the few that will return to inhabit there, viz. onely a tenth part, Chap. 6. 13. Or, that which he shall give them out of their Enemies Land.

Or rather, Because, being rendred as a reason of their rejoycing, because of the doubling of their portion, in which sense it is taken, Chap. 16. 14.

Of long continuance here, and everlasting hereafter; or, to be perpetually remembred on their Anniversary Festivals; though this had its accomplishment in their return from Babylon, yet was it most signally made good in that great change for the better, which they should find in the Gospel-state in the enlargement of Christ's Kingdom, and encrease of his People, with whom they should ever rejoyce together.

8 For I the LORD love judgment , I hate robbery for burnt-offerings, and I will direct their work in truth , and I will make an everlasting covenant with them.

q. d. They have suffered a great deal of hardship under their Enemies, and I will do them Right, for I love Justice in my self, and in them that practise it: Or, he gives a reason why he will recompense those Strangers that did▪ so freely minister to his People.

All things gotten by injustice, though it be for Sacrifice: As God will not accept of that which cost nothing; so much less of that which is the Effect of Rapin, and Oppression; a foundation, whereon most of our Abbies and Monasteries were built, viz. to expiate some great Crimes. And thus by making God a Receiver, they did interpretatively make him a Confederate.

Either I will lead, and guide them so, that they shall do all things in sincerity; they shall do good works, and to good Ends; they shall now love Truth, and walk in Truth, and serve him in Spirit and Truth: Or, I will reward them; or, I will make their work stable and firm. Truth notes stability; see the Notes on Chap. 16. 5. (work being here put metonymically for the reward of work) proportionably to their work.

q. d. Though you have broken Covenant with me, and I have seemed to forsake you in giving you up to Captivity, yet I will renew my ancient Covenant made with your Fathers, confirmed with the blood of Christ, and it shall be everlasting, never to be abrogated, viz. it shall be continued in the Gentiles that shall come in your rooms, that for breach of Covenant were broken off.

Marginal references: Chap. 1. 13.; Or, recompense. Heb. give, Ezek. 7. 3.

9 And their seed shall be among the Gentiles , and their off-spring among the People: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed .

i. e. Eminently, a promise of the encrease of the Church; such shall be their prosperity, and multiplying, that they shall be known abroad by their great encrease; or else, the meaning is, the Church shall have a seed of the Gentiles, the borders of the Church shall be enlarged, whereas it hath been confined as it were to one corner of the world, now it shall remain in one Nation alone no more, but shall fill all the Nations of the Earth.

They shall be known to be the seed of Abraham, partly by their holy conversation, and partly by their exceeding blessings, it being the seed that the Lord had so often promised to bless: There shall be such visible Characters of God's love to them, & of God's grace in them.

10 I will greatly rejoyce in the LORD , my soul shall be joyful in my God ; for he hath clothed me with the garments of salvation , he hath covered me with the robe of righteousness , as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

This by a Prosopopoeia is spoken in the Person of the Church, wherein she doth thankfully acknowledge God's kindness to her in the forementioned promises expressed here in the greatness of her affection with reference both to her present deliverance from Babylon and to the happiness of her Gospel state.

Or because of the Lord, or of the goodness of the Lord towards me, an usual form of gratulation. 1. Sam. 2. 1. and Hab. 3. 18. and Luk. 1. 47. or thus, I will not rejoice so much in my deliverance, as in the Lord.

This clause is to the same purpose, save only she varies the expression, q. d. Yea I do it with my whole Soul.

With Salvation, as with a garment, so in the next with righteousness, as with a Robe, the meaning is the Salvation, that God will work for me, will render me as beautiful, and considerable, as they are, that are clothed with the richest garments, as Bridegrooms usually are, and Brides with their Jewels, or as venerable, as Kings in their Princely Robes, my Sac-cloath will now be turned into Robes or, I shall be compassed about with glory, as garments do compass the body.

i. e. Either with the fruits, and effects of his Love, and many Favours to the Church, in which sense Righteousness is taken, Psa. 112. 3, 4, 9. comp. with 2 Cor. 9. 9. and chap. 51. 6, 8. she should see the Righteousness of God in fulfilling all these promises. Or that Righteousness of Christ imputed to us, which we are said to put on, Rom. 13. 14. or those graces imparted to us, and acted in an holy life.

Marginal references: Heb. de[illegible: 1+ letters]keth as a priest.

11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth : so the Lord GOD will cause righteousness and praise to spring forth before all Nations .

By this and the other Metaphor he shews not only the reviving of the blessings of the Church after they had been as it were dead in the winter of affliction, but the great plenty, and abundance of blessings that should break forth; that which had been as a wilderness, shall be as a Paradise, pointing at the effects of his grace, and bounty.

i. e. His great work of Salvation shall break out and appear.

As the natural product, and fruit of it, his own glory being the Principal end of making his Righteousness to appear and manifest its self.

These things will not be done in a Corner, but will be eminently conspicuous in the sight of all the world, for which purpose those Hymns penned by the godly will ever be famous in the Churches of Christ to all ages, as of Moses, Hannah, Mary, Zechary, Simeon, &c.

Marginal references: Chap. 45. [illegible: 1+ letters].

Isa 61:1-3

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 נביּא אמר. 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 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” (יען from ענה, intention, purpose; here equivalent to אשׁר יען) “Jehovah hath anointed me” (mâs 'ōthı̄, more emphatic than meshâchanı̄), notwithstanding the fact that mâshach 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 Yehovâh) is the same as in Isa 50:4-9. On bissēr, εὐαγγελίζειν (-εσθαι). He comes to put a bandage on the hearts’ wounds of those who are broken-hearted: ל חבשׁ (חבּשׁ) as in Eze 34:4; Psa 147:3; cf., ל רפא (רפּא); ל הצדיק. דרור קרא 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 shenath hadderōr (Eze 46:17); deror from dârar, 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. Peqach-qōăch is written like two words (see at Isa 2:20). The Targum translates it as if peqach were an imperative: “Come to the light,” probably meaning undo the bands. But qōăch is not a Hebrew word; for the qı̄chōth 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 peqachqōăch as one word (of the form פּתלתּל, שׁחרחר), in the sense of throwing open, viz., the prison. But as pâqach is never used like pâthach (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 peqachqōăch 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 καὶ τυφλοῖς ἀνάβλεψιν, as if the reading had been ולעורים (Psa 146:8). Again, he is sent to promise with a loud proclamation a year of good pleasure (râtsōn: syn. yeshū‛âh) 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 long continuance (Isa 57:15). The 'ăbhēlı̄m, 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, לשׂוּם ... לתת, he corrects himself, because what he brings is not merely a diadem, to which the word sūm (to set) would apply, but an abundant supply of manifold gifts, to which only a general word like nâthan (to give) is appropriate. Instead of אפר, the ashes of mourning or repentance laid upon the head, he brings פּאר, 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 משׁחך there with אתי משׁח 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” (אילי: 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).

Isa 61:4-6

Even in Isa 61:3 with להם וקרא a perfect was introduced in the place of the infinitives of the object, and affirmed what was to be accomplished through the mediation of the Servant of Jehovah. The second turn in the address, which follows in Isa 61:4-9, continues the use of such perfects, which afterwards pass into futures. But the whole is still governed by the commencement in Isa 61:1. The Servant of Jehovah celebrates the glorious office committed to him, and expounds the substance of the gospel given him to proclaim. It points to the restoration of the promised land, and to the elevation of Israel, after its purification in the furnace of judgment, to great honour and dignity in the midst of the world of nations. “And they will build up wastes of the olden time, raise up desolations of the forefathers, and renew desolate cities, desolations of former generations. And strangers stand and feed your flocks, and foreigners become your ploughmen and vinedressers. But ye will be called priests of Jehovah; Servants of our God, will men say to you: ye will eat the riches of the nations, and pride yourselves in their glory.” The desolations and wastes of ‛ōlâm and dōr vâdōr, i.e., of ages remote and near (Isa 58:12), are not confined to what had lain in ruins during the seventy years of the captivity. The land will be so thickly populated, that the former places of abode will not suffice (Isa 49:19-20); so that places must be referred to which are lying waste beyond the present bounds of the promised land (Isa 54:3), and which will be rebuilt, raised up, and renewed by those who return from exile, and indeed by the latest generations (Isa 58:12, מםּ; cf., Isa 60:14). Chōrebh, in the sense of desolation, is a word belonging to the alter period of the language (Zeph., Jer., and Ezek.). The rebuilding naturally suggests the thought of assistance on the part of the heathen (Isa 60:10). But the prophet expresses the fact that they will enter into the service of Israel (Isa 61:5), in a new and different form. They “stand there” (viz., at their posts ready for service, ‛al-mish - martâm, 2Ch 7:6), “and feed your flocks” (צאן singularetantum, cf., Gen 30:43), and foreigners are your ploughmen and vinedressers. Israel is now, in the midst of the heathen who have entered into the congregation of Jehovah and become the people of God (ch Isa 19:25), what the Aaronites formerly were in the midst of Israel itself. It stands upon the height of its primary destination to be a kingdom of priests (Exo 19:6). They are called “priests of Jehovah,” and the heathen call them “servants of our God;” for even the heathen speak with believing reverence of the God, to whom Israel renders priestly service, as “our God.” This reads as if the restored Israelites were to stand in the same relation to the converted heathen as the clergy to the laity; but it is evident, from Isa 66:21, that the prophet has no such hierarchical separation as this in his mind. All that we can safely infer from his prophecy is, that the nationality of Israel will not be swallowed up by the entrance of the heathen into the community of the God of revelation. The people created by Jehovah, to serve as the vehicle of the promise of salvation and the instrument in preparing the way for salvation, will also render Him special service, even after that salvation has been really effected. At the same time, we cannot take the attitude, which is here assigned to the people of sacred history after it has become the teacher of the nations, viz., as the leader of its worship also, and shape it into any clear and definite form that shall be reconcilable with the New Testament spirit of liberty and the abolition of all national party-walls. The Old Testament prophet utters New Testament prophecies in an Old Testament form. Even when he continues to say, “Ye will eat the riches of the Gentiles, and pride yourselves in their glory,” i.e., be proud of the glorious things which have passed from their possession into yours, this is merely colouring intended to strike the eye, which admits of explanation on the ground that he saw the future in the mirror of the present, as a complete inversion of the relation in which the two had stood before. The figures present themselves to him in the form of contrasts. The New Testament apostle, on the other hand, says in Rom 11:12 that the conversion of all Israel to Christ will be “the riches of the Gentiles.” But if even then the Gentile church should act according to the words of the same apostle in Rom 15:27, and show her gratitude to the people whose spiritual debtor she is, by ministering to them in carnal things, all that the prophet has promised here will be amply fulfilled. We cannot adopt the explanation proposed by Hitzig, Stier, etc., “and changing with them, ye enter into their glory” (hithyammēr from yâmar = mūr, Hiph.: hēmı̄r, Jer 2:11; lit., to exchange with one another, to enter into one another’s places); for yâmar = ‛âmar (cf., yâchad = 'âchad; yâsham = 'âsham; yâlaph = 'âlaph), to press upwards, to rise up (related to tâmar, see at Isa 17:9; sâmar, Symm. ὀρθοτριχεῖν, possibly also ‛âmar with the hithpael hith‛ammēr, lxx καταδυναστεύειν), yields a much simpler and more appropriate meaning. From this verb we have hith'ammēr in Psa 94:4, “to lift one’s self up (proudly),” and here hithyammēr; and it is in this way that the word has been explained by Jerome (superbietis), and possibly by the lxx (θαυμασθήσεσθε, in the sense of spectabiles eritis), by the Targum, and the Syriac, as well as by most of the ancient and modern expositors.

Isa 61:7-9

The shame of banishment will then be changed into an excess of joy, and honourable distinction. “Instead of shame ye will have double, and (instead)of insult they rejoice at their portion: thus in their land they will possess double; everlasting joy will they have. For I Jehovah love right, hate robbery in wickedness; and give them their reward in faithfulness, and conclude an everlasting covenant with them. And their family will be known among the nations, and their offspring in the midst of the nations: all who see them will recognise them, for they are a family that Jehovah hath blessed.” The enigmatical first half of Isa 61:7 is explained in Isa 61:2, where mishneh is shown to consist of double possession in the land of their inheritance, which has not only been restored to them, but extended far beyond the borders of their former possession; and yârōnnū chelqâm (cf., Isa 65:14) denotes excessive rejoicing in the ground and soil belonging to them (according to the appointment of Jehovah): chelqâm as in Mic 2:4; and mishneh as equivalent not to כבוד משׁנה, but to ירשּׁה משׁנה. Taking this to be the relation between Isa 61:7 and Isa 61:7, the meaning of lâkhēn is not, “therefore, because they have hitherto suffered shame and reproach;” but what is promised in Isa 61:7 is unfolded according to its practical results, the effects consequent upon its fulfilment being placed in the foreground; so that there is less to astonish us in the elliptically brief form of Isa 61:7 which needed explanation. The transition from the form of address to that of declaration is the same as in Isa 1:29; Isa 31:6; Isa 52:14-15. וּכלמּה is a concise expression for כלמה ותחת, just as וּתהלּתי in Isa 48:9 is for תהלתי וּלמען. Chelqâm is either the accusative of the object, according to the construction of רנּן, which occurs in Psa 51:16; or what I prefer, looking at חמה in Isa 42:25, and וּזבחיך in Isa 43:23, an adverbial accusative = בחלקם. The lxx, Jerome, and Saad. render the clause, in opposition to the accents, “instead of your double shame and reproach;” but in that case the principal words of the clause would read הלקכם תּרנּוּ. The explanation adopted by the Targum, Saad., and Jerome, “shame on the part of those who rejoice in their portion,” is absolutely impossible. The great majority of the modern commentators adopt essentially the same explanation of Isa 61:7 as we have done, and even A. E. Kimchi does the same. Hahn’s modification, “instead of your shame is the double their portion, and (instead) of the insult this, that they will rejoice,” forces a meaning upon the syntax which is absolutely impossible. The reason for the gracious recompense for the wrong endured is given in Isa 61:8, “Jehovah loves the right,” which the enemies of Israel have so shamefully abused. “He hates בּעולה גזל, i.e., not rapinam in holocausto (as Jerome, Talmud b. Succa 30 a, Luther, and others render it; Eng. ver. “robbery for burnt-offering”) - for what object would there be in mentioning sacrifices here, seeing that only heathen sacrifices could be intended, and there would be something worse than gâzēl to condemn in them? - but robbery, or, strictly speaking, “something robbed in or with knavery” (lxx, Targ., Syr., Saad.), which calls to mind at once the cruel robbery or spoiling that Israel had sustained from the Chaldeans, its bōzezı̄m (Isa 42:24) - a robbery which passed all bounds. עולה is softened from עולה (from עול, עול), like עלתה in Job 5:16, and עולת in Psa 58:3 and Psa 64:7; though it is doubtful whether the punctuation assumes the latter, as the Targum does, and not rather the meaning holocaustum supported by the Talmud. For the very reason, therefore, that Israel had been so grievously ill-treated by the instruments of punishment employed by Jehovah, He would give those who had been ill-treated their due reward, after He had made the evil, which He had not approved, subservient to His own salutary purposes. פּעלּה is the reward of work in Lev 19:13, of hardship in Eze 29:20; here it is the reward of suffering. This reward He would give בּאמת, exactly as He had promised, without the slightest deduction. The posterity of those who have been ill-treated and insulted will be honourably known (נודע as in Pro 31:23) in the world of nations, and men will need only to catch sight of them to recognise them (by prominent marks of blessing), for they are a family blessed of God. כּי, not quod (because), although it might have this meaning, but nam (for), as in Gen 27:23, since hikkı̄r includes the meaning agnoscere (to recognise).

Isa 61:10-11

This is the joyful calling of the Servant of Jehovah to be the messenger of such promises of God to His people. “Joyfully I rejoice in Jehovah; my soul shall be joyful in my God, that He hath given me garments of salvation to put on, hath wrapped me in the robe of righteousness, as a bridegroom who wears the turban like a priest, and as a bride who puts on her jewellery. For like the land which brings forth its sprouts, and as a garde which causes the things sown in it to sprout up; so the Lord Jehovah bringeth righteousness to sprouting, and renown before all nations.” The Targum precedes this last turn with “Thus saith Jerusalem.” But as Isa 61:4-9 are a development of the glorious prospects, the realization of which has to be effected through the instrumentality of the person speaking in Isa 61:1-3 both in word and deed, the speaker here is certainly the same as there. Nor is it even the fact that he is here supposed to commence speaking again; but he is simply continuing his address by expressing at the close, as he did at the beginning, the relation in which he stands in his own person to the approaching elevation of His people. Exalted joy, which impels him to exult, is what he experiences in Jehovah his God (בּ denoting the ground and orbit of his experience): for the future, which so abounds in grace, and which he has to proclaim as a prophet and as the evangelist of Israel, and of which he has to lay the foundation as the mediator of Israel, and in which he is destined to participate as being himself an Israelite, consists entirely of salvation and righteousness; so that he, the bearer and messenger of the divine counsels of grace, appears to himself as one to whom Jehovah has given clothes of salvation to put on, and whom He has wrapped in the robe of righteousness. Tsedâqâh (righteousness), looked at from the evangelical side of the idea which it expresses, is here the parallel word to yeshū‛âh (salvation). The figurative representation of both by different articles of dress is similar to Isa 59:17 : yâ‛at, which only occurs here, is synonymous with ‛âtâh, from which comes ma‛ăteh, a wrapper or cloak (Isa 61:3). He appears to himself, as he stands there hoping such things for his people, and preaching such things to his people, to resemble a bridegroom, who makes his turban in priestly style, i.e., who winds it round his head after the fashion of the priestly migbâ‛ōth (Exo 29:9), which are called פּארים in Exo 39:28 (cf., Eze 44:18). Rashi and others think of the mitsnepheth of the high priest, which was of purple-blue; but יכהן does not imply anything beyond the migba‛âh, a tall mitra, which was formed by twisting a long linen band round the head so as to make it stand up in a point. כּהן is by no means equivalent to kōnēn, or hēkhı̄n, as Hitzig and Hahn suppose, since the verb kâhan = kūn only survives in kōhēn. Kı̄hēn is a denom., and signifies to act or play the priest; it is construed here with the accusative פּאר, which is either the accusative of more precise definition (“who play the priest in a turban;” A. ὡς νύμφιον ἱερατευόμενον στεφάνῳ), or what would answer better to the parallel member, “who makes the turban like a priest.” As often as he receives the word of promise into his heart and takes it into his mouth, it is to him like the turban of a bridegroom, or like the jewellery which a bride puts on (ta‛deh, kal, as in Hos 2:15). For the substance of the promise is nothing but salvation and renown, which Jehovah causes to sprout up before all nations, just as the earth causes its vegetation to sprout, or a garden its seed (כ as a preposition in both instances, instar followed by attributive clauses; see Isa 8:22). The word in the mouth of the servant of Jehovah is the seed, out of which great things are developed before all the world. The ground and soil ('erets) of this development is mankind; the enclosed garden therein (gannâh) is the church; and the great things themselves are tsedâqâh, as the true inward nature of His church, and tehillâh as its outward manifestation. The force which causes the seed to germinate is Jehovah; but the bearer of the seed is the servant of Jehovah, and the ground of his festive rejoicing is the fact that he is able to scatter the seed of so gracious and glorious a future.

The Office of the Messiah. (b. c. 706.)

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 iv. 17, 18, 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, v. 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, ch. xi. 1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove, descended upon him, Matt. iii. 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. ii. 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 by 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. xxv. 9, 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, Col. ii. 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 xvi. 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 Thess. i. 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 (Ps. lvi. 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 (v. 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. i. 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, ch. lx. 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 forth 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.

The Office of the Messiah; The Prosperity of the Church. (b. c. 706.)

4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. 5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vinedressers. 6 But ye shall be named the Priests of the Lord : men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. 7 For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. 8 For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. 9 And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed.

Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the gospel church, and all believers, who through grace are delivered out of spiritual thraldom; for they are capable of being spiritually applied.

I. It is promised that their houses shall be rebuilt (v. 4), that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up. The setting up of Christianity in the world repaired the decays of natural religion and raised up those desolations both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Christ's gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of God through the Spirit. And they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve God, both in building up ourselves to his glory and in helping to build up his church on earth.

II. Those that were so lately servants themselves, working for their oppressors and lying at their mercy, shall now have servants to do their work for them and be at their command, not of their brethren (they are all the Lord's freemen), but of the strangers, and the sons of the alien, who shall keep their sheep, till their ground, and dress their gardens, the ancient employments of Abel, Cain, and Adam: Strangers shall feed your flocks, v. 5. When, by the grace of God, we attain to a holy indifference as to all the affairs of this world, buying as though we possessed not—when, though our hands are employed about them, our hearts are not entangled with them, but reserved entire for God and his service—then the sons of the alien are our ploughmen and vine-dressers.

III. They shall not only be released out of their captivity, but highly preferred and honourably employed (v. 6): "While the strangers are keeping your flocks, you shall be keeping the charge of the sanctuary; instead of being slaves to your task-masters, you shall be named the priests of the Lord, a high and holy calling." Priests were princes' peers, and in Hebrew were called by the same name. You shall be the ministers of our God, as the Levites were. Note, Those whom God sets at liberty he sets to work; he delivers them out of the hands of their enemies that they may serve him, Luke i. 74, 75; Ps. cxvi. 16. But his service is perfect freedom, nay, it is the greatest honour. When God brought Israel out of Egypt he took them to be to him a kingdom of priests, Exod. xix. 6. And the gospel church is a royal priesthood, 1 Pet. ii. 9. All believers are made to our God kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with holiness to the Lord written upon their foreheads, that men may call them the priests of the Lord.

IV. The wealth and honour of the Gentile converts shall redound to the benefit and credit of the church, v. 6. The Gentiles shall be brought into the church. Those that were strangers shall become fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of God and used in his service; and the priests, the Lord's ministers, shall have the advantage of it. It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Christians, to see the Gentiles serving the interests of God's kingdom. 1. They shall eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honourably presented to them, as gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall hoard the riches of the Gentiles, and treasure them," but, "You shall eat them;" for there is nothing better in riches than to use them and to do good with them. 2. They shall boast themselves in their glory. Whatever was the honour of the Gentiles converts before their conversion—their nobility, estates, learning, virtue, or places of trust and power—it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion—their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them—shall be very much for the glory of God and therefore all good men shall glory in it.

V. They shall have abundance of comfort and satisfaction in their own bosoms, v. 7. The Jews no doubt were thus privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming. Much more do all those rejoice whom Christ has brought into the glorious liberty of God's children, especially when the privileges of their adoption shall be completed in the resurrection of the body. 1. They shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of God) they shall have the comfort of it, and a heart to rejoice in it, Eccl. iii. 13. Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion in their land, their own land, the holy land, Immanuel's land, and therefore they shall rejoice in it, having so lately known what it was to be strangers in a strange land. Those that have God and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it. 2. Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in God and the eternal joy they hope for in heaven. 3. This shall be a double recompence to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: "For your shame you shall have double honour, and in your land you shall possess double wealth, to what you lost; the blessing of God upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received. You shall be owned not only as God's sons, but as his first-born (Exod. iv. 22), and therefore entitled to a double portion." As the miseries of their captivity were so great that in them they are said to have received double for all their sins (ch. xl. 2), so the joys of their return shall be so great that in them they shall receive double for all their shame. The former is applicable to the fulness of Christ's satisfaction, in which God received double for all our sins; the latter to the fulness of heaven's joys, in which we shall receive more than double for all our services and sufferings. Job's case illustrates this: when God turned again his captivity, he gave him twice as much as he had before.

VI. God will be their faithful guide and a God in covenant with them (v. 8): I will direct their work in truth. God by his providence will order their affairs for the best, according to the word of his truth. He will guide them in the ways of true prosperity, by the rules of true policy. He will by his grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him. God desires truth in the inward parts; and, if we do our works in truth, he will make an everlasting covenant with us; for to those that walk before him and are upright he will certainly be a God all-sufficient. Now, as a reason both of this and of the foregoing promise, that God will recompense to them double for their shame, those words come in, in the former part of the verse, I the Lord love judgment. He loves that judgment should be done among men, both between magistrates and subjects and between neighbour and neighbour, and therefore he hates all injustice; and, when wrongs are done to his people by their oppressors and persecutors, he is displeased with them, not only because they are done to his people, but because they are wrongs, and against the eternal rules of equity. If men do not do justice, he loves to do judgment himself in giving redress to those that suffer wrong and punishing those that do wrong. God pleads his people's injured cause, not only because he is jealous for them, but because he is jealous for justice. To illustrate this, it is added that he hates robbery for burnt-offering. He hates injustice even in his own people, who honour him with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if he hates robbery when it is for burnt-offerings to himself, much more when it is for burnt-offerings to idols, and when not only his people are robbed of their estates, but he is robbed of his offerings. It is a truth much to the honour of God that ritual services will never atone for the violation of moral precepts, nor will it justify any man's robbery to say, "It was for burnt-offerings," or Corban—It is a gift. Behold, to obey is better than sacrifice, to do justly and love mercy better than thousands of rams; nay, that robbery is most of all hateful to God which is covered with this pretence, for it makes the righteous God to be the patron of unrighteousness. Some make this a reason of the rejection of the Jews upon the bringing in of the Gentiles (v. 6), because they were so corrupt in their morals, and, while they tithed mint and cummin, made nothing of judgment and mercy (Matt. xxiii. 23), whereas God loves judgment and insists upon that, and he hates both robbery for burnt offerings and burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows' houses. Others read these words thus: I hate rapine by iniquity, that is, the spoil which the enemies of God's people had unjustly made of them; God hated this, and therefore would reckon with them for it.

VII. God will entail a blessing upon their posterity after them (v. 9): Their seed (the children of those persons themselves that are now the blessed of the Lord, or their successors in profession, the church's seed) shall be accounted to the Lord for a generation, Ps. xxii. 30. 1. They shall signalize themselves and make their neighbours to take notice of them: They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be Christ's disciples. And, they thus distinguishing themselves, God shall dignify them, by making them the blessings of their age and instruments of his glory, and by giving them remarkable tokens of his favour, which shall make them eminent and gain them respect from all about them. Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that God will make them known, by the fulfilling of that promise to them, that the generation of the upright shall be blessed. 2. God shall have the glory of this, for every one shall attribute it to the blessing of God; all that see them shall see so much of the grace of God in them, and his favour towards them, that they shall acknowledge them to be the seed which the Lord has blessed and doth bless, for it includes both. See what it is to be blessed of God. Whatever good appears in any it must be taken notice of as the fruit of God's blessing and he must be glorified in it.

The Prosperity of the Church. (b. c. 706.)

10 I will greatly rejoice in the Lord , my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. 11 For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New-Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God's honour, 1. In the beginning of this good work, the clothing of the church with righteousness and salvation, v. 10. Upon this account I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Luke i. 46, 47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The clean linen is the righteousness of saints, Rev. xix. 8. Observe how these two are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself. The brightness of the sun itself is compared to them. Ps. xix. 5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God's grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God's favour and by the sanctification of the Spirit have God's image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, v. 11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, ch. xxiii. 18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are—righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it.

CHAP. LXI.

Ver. 1. THe Spirit of the Lord God is upon me] Chriſt had graciouſly promiſed to accompliſh his peoples happineſſe in its due time, chap. 60.22. Here he ſheweth how and when he will do it, viz. by himſelf, anointed and appointed by his heavenly Father to be Meſſiah the Prince, Dan. 9.25. Chriſt the Lord, Acts 4.26. Prieſt, Prophet, and King of his Church, a Saviour ex Profeſſo, conſecrated as the Prieſts of old were, firſt with oyle, and then with blood: So was he, 1. By the holy Spirit, inviſibly at the firſt inſtant of his conception, and viſibly, at his Baptiſm. 2. By his own blood ſprinkled upon him at his Circumciſion, but eſpecially at his Paſſion, which was another Baptiſm, Matth. 20.23. Luke 12.50.

Becauſe the Lord hath anointed me] Prae conſortibus & proconſortibus, Pſal. 45.7. Above thy fellows and alſo for thy fellows, as ſome render that text; See Joh. 1.33. & 3.34. Luke 4.18. Acts 10.38. Heb. 1.8. with Pſal. 105.15. 2 Cor. 1.21, 22. 1 Joh. 2.20, 27. Only unto every one of us is given grace according to the meaſure, of the gift of Chriſt, Epheſ. 4.7. but God gave not the Spirit unto him by meaſure, Job. 3.34. he had it in an abundant and tranſcendent manner, good meaſure, preſſed down ſhaken together and running over, even as much as his humane nature was capable of. Let the Saints love him for this, Cant. 1.2. and labour to be more and more made partakers of his holineſſe: for of his fulneſſe we all receive grace for grace Joh. 1.16. a perſection in ſome ſort anſwerable to Chriſts own perfection. There are that obſerve in this text (and not amiſſe) the Myſtery of the holy Trinity: viz. God the Father anointing his Son Chriſt, with the Holy Ghoſt. See the like at Chriſts baptiſm, Mat. 3.16. with the Note there.

To preach good tidings to the meck] To preach: this referreth to Chriſts Prophetical Office; as doth binding up the broken-hearted to his Prieſtly, and proclaiming liberty to the captives, to his Kingly Office. To theſe three offices as God, he was conſecrated, (ſet apart for a Mediator, as Exod. 30.30) and as Man, he was qualified, as before. That which Chriſt came to preach was good tydings, goodſpe[illegible: 1 letter] or Goſpel, as we call it, the beſt news that ever came into the world, Luke 2.10. This he came and preached not in his own perſon only, but by his Prophets and Apoſtles, Epheſ. 2.17. in whom he ſpake, 2 Cor. 13.3. and before all whom himſelf preached the firſt Goſpel to our firſt parents, Gen. 3.15. even the Goſpel of grace.

Ʋnto the meek] Or lowly: for humility and meekneſs are ſ[illegible: 1 letter]rores collactancae, twin-ſiſters. Theſe are thoſe poor that are Goſpellized, viz. the poor in ſpirit, ſenſible of their utter indigency and nothingneſſe, Matth. 5.3. whereby alſo our Saviour proveth himſelf to John's diſciples, ſent unto him for the purpoſe, to be the true Meſſiah, foreſhewed by Iſaiah, and foreſhadowed in him, Matth. 11.5. Luke 7.22.

He hath ſent me to bind up the broken hearted] This Chriſt doth as a fit Highprieſt, ſenſible of our miſeries, Heb. 4.15. He hath manum medicam, he is the true Samaritan:Pungit & ungit ut ſanct. not the Phyſician only but the Chirurgion of his people, cataplaſmans & obligans, plaiſtering and binding up their wounds given them by the Devil, (that wicked chief,) then when the Prieſt and the Levite (the Law) had paſſed them by, and yeilded them no help at all.

The broken-hearted] Broken with the ſence of ſin and fear of wrath; ſo broken, as if all their bones were rattling within their skin. This was Davids caſe, Pſal. 51.8. and this he pleads, as one in caſe and capacity for mercy, ver. 17. he knew well enough, that God poureth not the oyl of his mercy, ſave only into broken veſſels: for whole veſſels are full veſſels, and ſo this precious liquor would run over, and be ſpilt upon the ground.

To proclaim liberty to the captives] Liberty from the tyranny of ſin, and terror of Hell. This Chriſt doth as a King, with great power, Joh. 8.32, 34. Rom. 6.17, 18. Col. 1.13. 2 Tim. 2.26.

And the opening of the priſon] i. e. Of Hell, called here koach of lakach to receive: becauſe it is capacious, and ſtill taking in more company; ſic infernus dicicitur ab inferendo, ut aliqui volunt.

Ver. 2. To proclaim the acceptable year of the Lord] The new and true Jubilee or year of releaſment, called here in the Hebrew the year of good-will, like as the Elect are called the men of Gods good-will, Luke 2.14. This year is now, 2 Cor. 6.2. and the preſent now muſt be embraced and improved; ſith God is but a while with men in the opportunities of grace; which opportunities are headlong, and once paſt, irrecoverable.

And the day of vengeance of our God] Tribulation to them that trouble his people, 2 Theſ. 1.6, 7. Gog and Magog ſhall down in that day; all Hamans be hanged up at that feaſt royal, at the laſt day eſpecially, Luke 19.27.

To comfort all that mourn] This, Chriſt did both by word and deed: and this muſt all his Miniſters do: comfort the feeble-minded, 1 Theſ. 5.14. not burdening mens conſciences with humane traditions and merit of works. Popery is a doctrine of deſperation.Apud Hebraeos ornatus eſt in verbis. [non-Latin text not transcribed] & [non-Latin text not transcribed]

Ver. 3. To appoint unto them that mourn in Zion] Here is ſhewed how it is that Chriſt comforteth his people, ſc. by clearing up their conſciences from the ſtain and ſting of ſin, and by healing their natures, cauſing them to grow in grace as trees of righteouſneſs, well rooted and well fruited.

[non-Latin text not transcribed] To appoint unto them] ſc. Comfort, as ver, 2.

To give unto them beauty for aſhes] Cidarim pro cinere, luſum pro luctus, riſum pro rictu, &c. to turn all their ſighing into ſinging, all their muſing into muſick, all their ſadneſs into gladneſs, all their tears into triumphs. But then thoſe that would rejoyce with joy unſpeakable, muſt ſtir up ſighes that are unutterable: for even Chriſt himſelf favos poſt fella guſtavit, taſted firſt of the ſower, and then of the ſweet.

That they may be called] Have the comfort and the credit of growing Chriſtians, full of goodneſs, and filled with all knowledge, able alſo to admoniſh one another, as were thoſe Romans, chap. 15.14. to their eternal commendation. See Joh. 15.5, 8. Philip. 1.11.

That he might be glorified] As indeed he is by one gracious action performed by a fruitful Chriſtian, more then by all his works of Creation and Providence.

Ver. 4. And they ſhall build the old waſts] Deſolationes ſaeculi, the Gentiles that have long lain forlorn and deſolate, as ruinated houſes, or the wild waſte, ſhall, by the Apoſtles and other Doctours of the Church, be brought to Chriſt, and built up in holineſs.

And they ſhall repair] The ſame thing is four ſeveral times ſaid over for better aſſurance: and to ſet forth the miracle.

Ver. 5. And ſtrangers ſhall ſtand and feed your flocks] i. e. Shall be very well pleaſe to ſerve you, ſo they may ſerve the true God with you: yea, being proſelyted, they ſhall become eminent Paſtours and Teachers of the Goſpel; ſuch as were Juſtin Martyr, Cyprian, Auſtin, &c.

Shall be your plow-men] See 1 Cor. 3.9.

Ver. 6. But ye ſhall be named the Prieſts of the Lord] Or, Princes of the Lord, as the word is uſed, 2 Sam. 8.18. See Exod. 19.6. Rev. 1.6. 1 Pet. 2.9. Rom. 12.1. Heb. 13.15.

Ye ſhall eat the riches of the Gentiles] Ye ſhall have the double honour of countenance and maintenance.

Ver. 7. For your ſhame ye ſhall have double] i. e. Plentiful reparation, double dammages, as Job had, chap. 42.10, 12.

And for confuſion they ſhall rejoyce] Your grief ſhall be turned into joy as our Saviour ſomewhere ſaith: See Mat. 5.12.

Everlaſting joy ſhall be unto them] They ſhall be everlaſtingly merry: not ſo much for the double honour done to themſelves, as for the enlargement of Gods Kingdom, and the increaſe of his people: with whom they ſhall ſpiritually rejoyce and reign for ever.

Ver. 8. For I the Lord love Judgement, &c.] One rendreth it roundly thus, For I the Lord love right; I hate rapine by iniquity: q. d. Therefore I will right and repay the wrongs and dammages done to my people. Neither is it for any one to think to expiate his bad deeds by his good, to ſet off with God, and to make him amends. In the times of Popery indeed men were taught ſo to do; they were perſwaded that God would accept rapinam in holocauſtum, and they practiſed accordingly: as did the French Fury Brunhildis, who founded many Colledges: and our King Stephen who built many Monaſteries: eo ſcilicet beneficio maleficia ſua expiaverunt, ſaith mine Author. How much better Selymus the great Turk,Turk. hiſt. fol. 567. who being on his death-bed moved by Pyrrhus his favourite, to beſtow the great wealth taken from the Perſian Merchants in divers places of his Empire, upon ſome notable Hoſpital for relief of the poor, refuſed ſo to do, and forthwith commanded reſtitution thereof to be made to the right owners.

And I will direct their work in truth] i. e. In ſincerity: there ſhall be good actions and good aimes; which two make a good Chriſtian. Some render the words thus, And I will give them according to their work in truth; making in truth to be Gods oath: q. d. Truly and without all doubt, I will perform my promiſes: you have mine Oath and my Covenant both, for your better aſſurance.

Ver. 9. And their ſeed ſhall be known among the Gentiles] i. e. Shall be noted and noticed for eximious and exemplary: non aliundè noſcibiles quàm ex vitae emendatione, as it was ſaid of the Primitive Chriſtians, famous among the very Heathens,Tertul. ad Scapul. for their holy converſation. Pliny giveth a very honourable teſtimony of their innocency, in his ſecond Epiſtle to Trajan. Thoſe that ſtood with the Lamb had his Fathers name in their foreheads, Rev. 14. they led convincing lives, ſo that their friends could never ſufficiently praiſe them, not their foes juſtly find any fault with them. Such a one was Luther, Bucer, Bradford, &c. Chriſtians ſhould ſhine as lamps, ſhew forth the power of godlineſs in their whole practice, do more then others poſſibly can do, Matth. 5.47. that all may ſee and ſay, Theſe are the ſeed that the Lord hath bleſſed, theſe are his darlings, his earthly Angels. What a ſhame was it to thoſe flagitious Jews that it ſhould be asked Are theſe the people of Jehovah? Ezek. 35.20. And the like to profligate Profeſſours, that Papiſts ſhould ſay, Are theſe your new Goſpelers? For certain, (ſaid One when be had read Chriſts Sermon in the Mount) Either this is not Goſpel, or we are not right Goſpelers.Linaker.

Ver. 10. I will greatly rejoyce in the Lord] Me beatam! quare dolerem? O happy am I, ſaid the Church; why ſhould I be troubled at ought: why ſhould not I over-abound exceedingly with joy, who have ſuch rich and precious promiſes! gaudium in re, gaudium in ſpe; gaudium de poſſeſſione, gaudium de promiſſione, &c. i. e. Joy in hope, and joy in hand: joy in poſſeſſion, and joy in reverſion, &c. as Bernard ſweetly. When once a ſoul enjoyeth God, it is quiet (as a Bee that is got into her hive, or a Bird got into her neſt, or the Dove into the Ark) nay it is triumphant, as more then a conquerour.

For he hath cloathed me with the garments of ſalvation] By ſalvation and righteouſneſſe, Hierom here underſtandeth Chriſt our Saviour and Juſtifier, whom we are bidden alſo to put on, Rom. 13.14. Gal. 3.27, Rev. 12.1.

[non-Latin text not transcribed]. Aquila. As a Bridegroom decketh himſelf with ornaments] Tanquam sponſum qui ſacerdotem reſert ornatu (ſo Piſcator rendreth it) as a Bridegroom bravely arrayed, like a Prieſt, Os humeroſque Deo ſimilis.

And as a Bride adorneth her ſelf with jewels] Mundo ſuo, with her ornaments, habiliments, Heb. implements. The Church is here compared to a Bridegroom for her ſtrength and conſtancy, ſaith Cyril: and again to a Bride for her fruitfulneſs, beauty and glory,There is in this verſe a double elegancy in the Hebrew that cannot be engliſhed. here begun, and hereafter to be perfected.

Ver. 11. For as the earth bringeth forth her bud] Hic rurſum loquitur Chriſtus, ſaith Piſcator, here Chriſt ſpeaketh again, giving us to underſtand that piety is planted by God in the hearts of his people. We are Gods husbandry, ſaith the Apoſtle, See Mark. 3.26, 27, 28. The Church is Chriſts garden, Cant. 5.1. Howbeit it is with holy affections, as with exotique noble plants: this Countrey is not ſo kindly for them, being but a ſtepmother to them; therefore muſt they be much watered and cheriſhed, &c. We have a gracious Promiſe that our hearts ſhall be like watered gardens, chap. 58.11. and that if we quench not the Spirit, but quicken and cheriſh it, there ſhall flow out of our belly, that is, out of the boſom and bottom of our ſouls ſhall flow rivers of living water, Joh. 7.38. better than thoſe that watred the garden of Eden; ſo that we ſhall be filled with the fruits of righteouſneſs which are by Jeſus Chriſt unto the glory and praiſe of God, Philip. 1.11.