Chapter 61

1 The office of Christ. 4 The forwardness, 7 and blessings of the faithful.

1. The Spirit. This is one of the most striking chapters of the book of Isaiah. For every Christian this is clearly a Messianic prophecy, one that Jesus applied to Himself in His home town of Nazareth (see on Luke 4:16–21). The speaker is Christ, in His role as God’s Servant (see on Isa. 41:8). The subject matter of ch. 61 is closely related to that of ch. 60 (compare ch. 61:3 with ch. 60:9, 15, 18, 20, 21).

Ancient Jewish expositors recognized the Messianic import of this and many other passages in Isaiah. Verses 1–3 present a graphic picture of what the Messiah was to have accomplished for His people Israel as individuals and as a nation. Because of their rejection of Jesus as the Messiah (see pp. 30–33), however, the nation as such forfeited the ministry and favor of Messiah.

Anointed me. Heb. mashach, from which is derived the noun mashiach, “anointed one,” or “Messiah” (see on Ps. 2:2; Matt. 1:1; Luke 4:18). Mashach might thus appropriately be translated, “made me Messiah.” At the ceremony of anointing, an individual was set apart for some particular office or mission. Aaron was anointed by Moses to be high priest (Ex. 40:13). Both Saul and David were anointed by Samuel (1 Sam. 10:1; 16:13). Elijah was to anoint Jehu as king and Elisha as prophet (1 Kings 19:16). Christ was to be anointed by God the Father (Ps. 45:7) through the Holy Spirit (Acts 10:38) at the time of His baptism (Mark 1:10; Luke 3:21, 22).

To preach. The great work of Christ on earth was to proclaim the “good tidings,” or “good news,” of salvation (see on Mark 1:1). After His anointing, Jesus went about from place to place preaching His message of forgiveness and acceptance with God (Luke 4:14, 15, 21, 31, 43, 44; 5:32; 6:20; 8:1; etc.).

The meek. Following the LXX, NT writers read “the poor” (see on Luke 4:18; cf. Matt. 11:5). Christ’s message was for the poor and the meek in spirit (Matt. 5:3, 5). Jesus Himself was “meek and lowly in heart” (Matt. 11:29), and those who came to Him were to become like Him (see 1 John 3:1–3).

To bind up. Jesus came to assuage the suffering of those who are grieved and weary of their burden of sin (see on Matt. 5:3; Matt. 11:28–30; Luke 4:18). Christ is the Great Physician, who came to heal the hearts and souls of men.

To proclaim liberty. Men who yield to sin become its captives and slaves (John 8:34; Rom. 6:16). Christ came to free men from the bondage of evil and to make them free in Him (John 8:36; Rom. 6:1–23; 8:2, 15, 21). The phrase itself and the thought it expresses are taken from the proclamation made in the year of jubilee (Lev. 25:10; Jer. 34:8; Eze. 46:17). See on Luke 4:18.

Opening of the prison. Literally, “restoring the sight,” as in the LXX, or, “recovering of sight,” as in Luke 4:18. The Hebrew verb paqach is never used in the sense of opening a door, but exclusively of the restoring of sight to the blind and of hearing to the deaf (Isa. 35:5; 42:7; etc.). In ch. 42:1, 7, the Lord’s Servant—Messiah—was to do the very work here foretold.

2. The acceptable year. Literally, “the year of the favor [shown by God to men].” This refers to the manifestation of God’s saving grace as seen in the life and ministry of our Saviour (see on Luke 4:19).

The day of vengeance. The contrast is between “favor” for those who accept Messiah and “vengeance” upon those who reject Him. In the synagogue at Nazareth Christ ended His reading of Isaiah with the words preceding this clause (see on Luke 4:18). Jerusalem was indeed to see “days of vengeance” (Luke 21:22), but only because the Jews rejected Christ and His message of salvation (Matt. 21:43, 44; 23:36–38). The destruction of Jerusalem was a type of the great, final day of vengeance (see on Matt. 24:3).

All that mourn. That is, for their own sins (see on Matt. 5:4) and the sins of others (Ps. 119:53, 136; Jer. 13:17; Eze. 9:4; 2 Cor. 2:1; 12:21; 2 Peter 2:8).

3. Mourn. See on v. 2.

Beauty. Literally, “headdress,” “coronet,” or “garland,” such as that worn by a bridegroom or a victor in battle. A coronet of joy was to take the place of the ashes that had been sprinkled upon the head in token of penitence and grief (see ch. 58:5).

Oil of joy. Compare Ps. 45:7, where a similar phrase is used of Christ. In times of mourning and fasting the Hebrews refrained from the use of anointing oils (Dan. 10:3; cf. Matt. 6:17). Now every indication of sorrow was to be put away, and God’s people were to bedeck themselves as for an occasion of festivity and joy. Their garments of mourning were to be replaced by those used for gala occasions (see Zech. 3:3–5; cf. Luke 15:22).

Spirit of heaviness. Or, as we would say today, “disheartened spirit.”

Trees of righteousness. In the OT, trees are often used figuratively of people (see on Ps. 1:3); here, of God’s ransomed ones. They would be righteous because they had put on His likeness and been re-created in His image (see on Isa. 60:1).

The planting. See on ch. 60:21.

Might be glorified. God is honored when His children bear the fruits of righteousness and reveal in their lives His own traits of character (John 15:8; Gal. 5:22, 23).

4. Build the old wastes. See on ch. 58:12.

5. Strangers. That is, Gentiles (see on ch. 56:6). Those who had once been enemies of Israel would become friends. Those who had once laid the land waste would cooperate with Israel in its restoration. Compare ch. 14:1, 2. Israel would lead out in the work, and their Gentile converts would assist (see on chs. 14:1, 2; 56:6–8; 60:3–10).

6. Priests. The sons of Aaron were dedicated to the service of the Lord (Ex. 40:13–15). Isaiah here foretells the ministry of all of God’s people, as a “kingdom of priests,” in the great task of bringing the Gentiles to a knowledge of the true God (Ex. 19:6; 1 Peter 2:5–9; see pp. 28–30).

Riches. Heb. chel, the same word translated “forces” in ch. 60:5 (see comment there; see also Rom. 15:27; 1 Cor. 9:11).

In their glory. Or, “in their riches” (RSV). The riches of the Gentiles bring honor to the cause of God (see on Isa. 60:5, 6, 16; Rev. 21:24).

7. Double. After Job’s affliction God rewarded him with twice as much as he had had before (Job 42:10). God’s people had suffered, it seemed to them, twice as much as they deserved, but God would amply reward them (see Isa. 40:2; Zech. 9:12; cf. Jer. 16:18; Rev. 18:6).

Confusion. Instead of confusion and reproach, God would give them joy. The tables would be turned. Whereas they had once been oppressed and despised, they would now be honored and exalted. In vs. 7–9 Isaiah speaks of Israel, rather than to Israel, as in vs. 5, 6.

8. I hate robbery. Isaiah here seems to return to the thought of ch. 1:11–17. God respects justice, mercy, and love (Ps. 11:7; Micah 6:8), but rejects utterly the mere form of worship (see on Isa. 1:11; 2 Tim. 3:5; cf. John 4:23, 24). None but those who have “clean hands, and a pure heart,” who walk uprightly, work righteousness, and speak the truth in their hearts, will “dwell” in His “holy hill” (Ps. 24:3–5; 15:1–5; see on Matt. 7:21–27).

Work. Heb.peФullah, literally, “a reward [for work performed].” Compare Lev. 19:13 and Eze. 29:20, where the same word is used, and where recompense for labor is clearly implied by the context. God will grant reward in strict accord with merit (see on Matt. 20:1–16).

Covenant. See on Isa. 55:3; Jer. 31:31, 33.

9. Their seed. That is, “their posterity.”

Known. That is, known well and favorably (see Ps. 76:1; Prov. 31:23). Men will recognize that God’s people are especially blessed and favored by Heaven (see Deut. 4:6–8; 28:10; pp. 28, 29).

The Gentiles. Literally, “the nations” (see pp. 28–30).

10. Greatly rejoice. Zion returns thanksgiving and praise to God for the wonderful favors bestowed upon her. God has graciously removed her shame and made her to appear glorious in the eyes of the world (chs. 49:13–23; 54:1–8; see on chs. 54:5–7; 61:7).

Garments of salvation. These “garments” represent the perfect character of Christ (4T 88) that His people are to wear, even in this life (COL 319; see on Matt. 22:1–14). They stand in sharp contrast with our own “filthy rags” (see on Isa. 64:6).

Ornaments. From the same word translated “beauty” in v. 3 (see comment there).

As a bride. See on ch. 49:18.

11. Her bud. Sin has made the earth desolate and waste, but it will not always remain so. The gospel of God’s grace will cause the desert places to spring into bloom and to bear fruits of righteousness to the glory of God (see on Isa. 61:3; Gal. 5:22, 23). Compare Isaiah’s parable of the vineyard (see ch. 5:1–7; cf. chs. 32:15, 16; 35:1, 2; 41:18, 19; 43:19–21; 44:3, 4; 55:12, 13).

Ellen G. White comments

1–11DA 458

1     GW 49; ML 118; Te 287; 6T 54, 225; 9T 107, 202

1, 2 DA 34, 217, 237; MH 35, 423; PK 689; 7T 138

1–3AA 224; FE 371

1–4CH 530

2     DA 240

3     AH 17; COL 214; DA 301; GC 650; PK 724; SC 67; 6T 86; 7T 22; 8T 42, 243; 9T 287

4     MH 406; PK 677; 6T 126

6–9MH 406

8     FE 353; GW 450; MM 125; Te 232; 7T 179

10   COL 206; PK 668; 2T 453; 5T 472, 510; 8T 42 9T 114, 182

11   COL 63; Ed 104; GC 301; GW 29; MH 406; PK 733; PP 342; 6T 419