Annotations Upon Isaiah, Chapter 61
CHAP. LXI.
VERSE 1. THE Spirit of the Lord God is upon me, &c. It is clear that the Prophet Iſaiah doth in expreſs tearms ſpeak this of himſelf. That the People might with the more confidence believe what he had ſaid to them, he aſſures them, that God had endued him with the Spirit of Propheſie, and had ſent him to foretel their deliverance out of Babylon, for the comfort of his poor People, when they ſhould be there in great affliction and miſery. The Spirit of the Lord God is upon me; that is, he hath poured forth the Spirit of Propheſie upon me, by the enabling whereof I ſpeak; becauſe the Lord hath anointed me; that is, conſecrated and ſet me apart to be his Prophet, and accordingly fitted me with gifts ſuitable thereto, whereof the anointing of Kings, Prieſts, and Prophets of old was a ſign; ſee the Notes, 1 Kings 19.15. to preach good tydings unto the meek; that is, the tydings of their deliverance out of Babylon; he hath ſent me to bind up (that is, to heal; ſee the Note, Pſal. 147.3.) the broken-hearted; that is, the poor broken-hearted Captives in Babylon. And ſo we muſt likewiſe underſtand all that follows, to proclaim liberty to the Captives, &c. Well, but now as clear it is alſo, that the Prophet ſpeaks this likewiſe as in the Perſon of Chriſt, of whom he was a Type; and that becauſe in the firſt Sermon our Saviour preached at Nazareth, having read this Text out of Iſaiah, he told his Hearers, that the Prophet ſpake thoſe words of him, Luke 4.21. This day is this Scripture fulfilled in your ears. And of him therefore principally this place muſt be underſtood. The Spirit of the Lord God is upon me; for which ſee the Note, Chap. 11.2. becauſe the Lord hath anointed me; that is, ſet me apart to the office of the Mediator, and abundantly fitted me for it, by the pouring forth of the gifts of his Spirit upon me, whereof the anointing of Kings, Prieſts, and Prophets was an outward ſign. But for this ſee the Note alſo, Pſal. 45.7. to Preach good tydings unto the Meek; or, as it is cited, Luke 4.18. out of the Septuagint (and they or both one and the ſame in effect) to Preach the Goſpel to the Poor; that is, to Men poor in Spirit, meekned and humbled with the ſight and ſenſe of their Sins, and the Miſeries they were obnoxious to by reaſon of their Sins; he hath ſent me to bind up the broken hearted; that is, to heal them, as it is expreſſed, Luke 4.18. To wit, by comforting them with the glad tydings of the Goſpel, to proclaim liberty to the Captives; See the Note, Chap. 42.7. And the opening of the Priſon to them that are bound; which laſt Clauſe ſeems to be rendred in Luke 4.18. and recovering of ſight to the Blind; the reaſon whereof Expoſitors uſually ſay, is, becauſe Men ſet free out of dark Priſons have as it were their Eyes opened thereby. But ſee the Notes, Chap. 42.7. and 49.9. Yea there is one Clauſe more in that place of Luke, where our Saviour is ſaid to have read this Text out of Iſaiah, which is not here; to ſet at liberty them that are bruiſed; of which therefore ſome ſay, that it had been added in the Margin of the Septuagint, by way of explaining the foregoing words, and ſo was read alſo by our Saviour.
Ver. 2. To proclaim the acceptable Year of the Lord, &c.] That is, the ſet time, when God would accept of his People into his favour again, which though it might be intended of the time appointed for the deliverance of his People out of Babylon; yet queſtionleſs it is principally meant of that ſet time, appointed by God (the Apoſtle calls it the fullneſs of time; Gal. 4 4.) Wherein God was pleaſed of his own free Grace, upon ſatisfaction made by Chriſt, to tender unto poor Sinners forgiveneſs of Sins and full Reconciliation with himſelf, by the Preaching of the Goſpel, which is indeed a time welcome and acceptable unto thoſe poor Souls, that lay groaning under a heavy burden of Sin; 1 Tim. 1.15. and Rom. 10.15. See the Note, Chap. 49.8. It is probable that in the words there is an alluſion to the year of Jubile, which was a Type of the Days of the Goſpel; for which ſee the Notes, Lev. 25.10. &c. And the day of Vengeance of our God; that is, the time when our God will take vengeance on the Babylonians, the Enemies of his people; or Myſtically when Chriſt will deſtroy the Spiritual Enemies of his People, Satan, Sin, and Death, and ſo reſcue his PeoPle out of their Bondage; See the Notes, Chap. 59.17, 18. Yet ſome underſtand it of the day of Judgment, when God will caſt all the Enemies of his Church, together with Satan, into Eternal Damnation: To comfort all that Mourn; to wit, with the glad tydings formerly mentioned: And to the ſame purpoſe are all the ſeveral Expreſſions added in the following Verſe.
Ver. 3. To appoint unto them that Mourn in Zion, to give unto them Beauty for Aſhes &c.] That is, goodly and beautiful Garments inſtead of Aſhes, wherein they ſat, and wherewith they ſprinkled themſelves in Times of Sorrow; See the Note, Chap. 58.5. The Oyl of Joy for Mourning; See the Note, Pſal. 45.7. and 104.15. The Garment of Praiſe for the Spirit of heavineſs; that is, ſuch Garments as Men are wont to praiſe for their Beauty and Bravery, or ſuch Garments as Men are wont to weare on Feſtivals and times of Triumph, when thy meet together to praiſe God for ſome great Mercies; that they might be called Trees of Righteouſneſs; that is, that thoſe that were as Trees cut down to the ground or ſpiritually dead, might ſprout up again and flouriſh, and both be, and be eſteemed a Righteous People; The planting of the Lord, that he might be Glorified; See the Note, Chap. 60.21.
Ver. 4. And they ſhall Build the old waſtes, &c.] See the Notes, Chap. 58.12. and 60 10.
Ver. 5. And Strangers ſhall ſtand and feed your Flocks, &c.] that is, you ſhall be in ſuch a proſperous condition, that the Heathens, whether taken in War, or bought, or hired by you, ſhall chearfully and readily ſerve you even in the meaneſt and moſt ſervile Imployments; and ſee alſo the Notes, Chap. 14.1, 2. But now as this is ſpoken with reſpect to the Days of the Goſpel; many Learned Expoſitors underſtand it thus, that even from amongſt the Gentiles many ſhould be raiſed up that ſhould be Teachers in the Church of Chriſt.
Ver. 6. But ye ſhall be named the Prieſts of the Lord, Men ſhall call you the Miniſters of our God, &c.] Some (I conceive without any juſt ground) would have this underſtood particularly of the Prieſts and Levites, thus, that they ſhould be no more deſpiſed and abuſed, as they had been in Babylon (it is like, above the other Captives) but that they ſhould be highly eſteemed amongſt the People, as the Prieſts of the Lord, and the Miniſters and Servants of God; for queſtionleſs the Prophet ſpeaks here, as before to the whole people of the Jews, and accordingly the intent of the words is to ſhew them, that however baſely they had been uſed and eſteemed in Babylon; yet, 1. When God delivered them from thence, they ſhould be honoured abroad, and in as great repute, as if they had been all Prieſts, a Holy People conſecrated to Gods Service, and in ſpecial favour with God; See the Notes, Exod. 19.6. And, 2. When they came to Embrace Chriſt in the Days of the Goſpel, they ſhould be advanced to be Prieſts unto God in a more peculiar and Spiritual manner, as it is ſaid, Revel. 1.6. That Chriſt hath made us Kings and Prieſts unto God and his Father, even to offer up Spiritual Sacrifices to him; ſee Rom. 12.1. and 15.16. Heb. 13.15. and 1 Pet. 2.5. Ye ſhall eat the Riches of the Gentiles; See the Notes, Chap. 60.5, 6, 7.1.16. and 45.15. And in their Glory ſhall ye boaſt your ſelves; that is, in their Riches, and all that ſhall be Glorious amongſt them, their Learning, Eloquence, Gifts, and Graces; and in a word, in all the Glory which from them ſhall redound to you: But ſee alſo the Notes, Chap. 49.18. and 60.9.
Ver. 7. For your ſhame you ſhall have double, &c.] That is, (as it is ſpoken to the Jews, with reſpect to their Captivity in Babylon) for the ſhame you underwent in the Land of your Captivity, ye ſhall have double Glory; that is, abundant Glory; ſee the Note, Chap. 40.2. (For this ſeems to be added with reference to the laſt Clauſe of the foregoing Verſe; And in their glory ſhall ye boaſt your ſelves) or a double portion for the Dammages and Loſſes ye had formerly ſuſtained. And thus ſome conceive that the following words are added by way of explaining theſe; and for confuſion they; that is the Jews (the perſon is changed as often, elſewhere in this Prophet) for the reproach they underwent, ſhall rejoyce in their Portion; that is, in their returning to, and poſſeſſing again that Land, which God had of old given them for their Portion and Inheritance; therefore in their Land they ſhall poſſeſs the double; that is, double Glory, as is before ſaid, or a double Portion in the Land; to wit, in regard of the extraordinary Bleſſing of God upon that which they enjoyed; or in regard of the large extent of each ones Portion, in compariſon of what they formerly held; becauſe there was but only a ſmall Remnant of them that returned, a Tenth of them only, Chap. 6.13. the greateſt part of them being waſted and deſtroyed, partly by the Sword and Famine in their own Land, before they were carried away Captives, and partly in their Captivity; by reaſon whereof they that returned had the Firſt-borns Portion, a double Portion; Everlaſting joy ſhall be unto them; See the Note, Chap. 35.10. Well, but now there was but only a beginning of the performance of this promiſe in the deliverance of Gods People out of Babylon, and their return home into their own Country; the perfect accompliſhment of it was under Chriſt in the Days of the Goſpel, partly in this World, but chiefly in Heaven: Referring it therefore to the Jews when they became the Church of Chriſt, we muſt thus underſtand this place; For your ſhame ye ſhall have double; that is, for the ſhame you have undergone amongſt your Enemies (whether the Babylonians, or thoſe that ſhall hate and deſpiſe you, both of the Jews and Gentiles, for your profeſſion of Chriſtianity and Preaching of the Goſpel; 1. Cor. 1.2, 3) You ſhall be abundantly recompenced, your Honour and Bliſs ſhall be double to what your Shame and Miſery was, and that particularly by the acceſs of the Gentiles, and the great Riches and Glory which they ſhall bring in to you, of which the Prophet had before ſpoken: And for confuſion they; that is, my People; ſhall rejoyce in their Portion; that is, in God, ſay ſome, who is the Portion of his people; or in the bringing in of the Gentiles to be one Church and People with them, ſay others; but I conceive it is generally meant of that abundant double Honour and Bliſs, which they ſhould enjoy inſtead of their former Shame and Miſery, in and through the Lord Chriſt, partly in this World, and eſpecially in Heaven; for under this the foregoing particulars, and any other that can be added, may be comprehended: Therefore in their Land, that is, in the Land of Iſrael, where the glad Tydings of Chriſt ſhould be Preached firſt amongſt them, and embraced by them; or, in the Land of the Gentiles, that did formerly reproach and deſpiſe them, the ſeveral Countries where the Gentiles ſhall embrace the Faith, and joyn themſelves to the Church of Chriſt; or in the Earth, which is indeed only the Inheritance of Believers; ſee the Notes, Pſal. 37.9.29. Or, in Heaven, ſay ſome, they ſhall poſſeſs the double; that is, the double Portion before promiſed them; Everlaſting joy ſhall be unto them; that is, not momentary Joy, as is the Joy of the wicked, but a laſting Joy, begun here in the joy of their Salvation and Eternal in Heaven.
Ver. 8. For I the Lord love Judgment, &c.] All the difficulty in this Verſe is to find out how it comes in, here in this place: Some take the words to be added, as a reaſon of the foregoing Promiſes made to his People, thus, For I the Lord love judgment, I hate Robbery for Burnt-Offering; that is, I ſo love equal, juſt, and upright dealing, that though Men ſhould being that which they have gotten by Robbery and Oppreſſion, and tender it to me in Sacrifices and Offerings, I ſhould loath and abhor them; and I will direct their work in truth; that is, and therefore I will faithfully and conſtantly reward my People, (for the word here rendered Work is often uſed for a Recompence, or Reward; See Chap, 40.10. Or, I will order all their Affairs ſo that they ſhall go on in a proſperous and ſucceſsful way. The drift of the words, they ſay, is this; that ſeeing he loved juſt, and hated all unjuſt dealing, he could not with Equity do otherwiſe but reward and proſper his faithful People; to wit, 1. Thoſe of the Jews in Babylon, that had under ſo long and grievous Sufferings continued faithful to him, and upright in his Service; Or, 2. Thoſe of the Gentiles, that ſhould ſo willingly offer themſelves, and all that they had to his Service. But then again others (I think moſt probably) hold that there is in theſe words a promiſe of a further Mercy, that God would confer upon his People; namely, that God would make them upright and ſincere in his Service: The ground of this promiſe is laid down in the firſt words; For I the Lord love Judgment, I hate Robbery for Burnt-Offering; that is, I love that which is juſt and right, and conſequently I hate all Hypocriſie and falſe dealing in my Worſhip and Service, ſuch as is now too uſual amongſt my People, that make nothing of Rapine and Robbery, ſo that they can cover it over with a ſhew of Devotion in my Service, and bring of that which they have thus wickedly gotten, and offer it in Sacrifice upon mine Altar: And then they ſay, the promiſe follows, made to his Redeemed People, of whom he had hitherto ſpoken; And I will direct their work in Truth; that is, I will make them upright and ſincere in my Worſhip, and in their whole Converſation; they ſhall not be as it is now, a wicked People, and then think to cloke that, with making a ſhew of Piety in bringing Offerings to mine Altar: And indeed obſervable it is, that under this promiſe there may be a hint given to Gods People, how they ought to be qualified, to make them capable of the Mercies here promiſed them: And I will make an Everlaſting Covenant with them; ſee the Note, Chap. 55.3.
Ver. 9. And their Seed ſhall be known among the Gentiles, and their Offſpring among the People, &c.] That is, The Poſterity of my Church and People ſhall be known, and be renowned and conſpicuous among the ſeveral Nations of the Gentiles. The drift therefore of theſe words is to ſhew, that though in the Babylonian Captivity, the Church and People ſhould be brought to a very low Ebb, yet they ſhould be multiplied, and be renowned all the World over; to wit, when the Gentiles ſhould be won to joyn themſelves to the Church of Chriſt, for though this promiſe concerning their being, known among the Gentiles, &c. began to be accompliſhed at the deliverance of the Jews out of Babylon; ſee the Note, Pſal. 126.2. yet its full accompliſhment was at the Calling of the Gentiles; when indeed thoſe that profeſſed the Faith of Chriſt, were, partly for their Holy and Righteous Converſation, and partly for the great things that God did for them, highly eſteemed and owned to be Gods peculiar People; all that ſee them ſhall acknowledg them, that they are the Seed which the Lord hath bleſſed; ſee the Note, Chap. 44.3.
Ver. 10. I will greatly reioyce in the Lord, my Soul ſhall be joyful in my God, &c.] The Church is here brought in triumphing and rejoycing in the Goodneſs of God to them, upon the Accompliſhment of thoſe great Mercies promiſed in the foregoing Verſes; to wit, their deliverance out of Babylon, and their Redemption by Chriſt; ſee the Note, Pſal. 34.2. For he hath Cloathed me with the Garments of Salvation; That is, with Salvation, as with a Garment; by the great Redemption and Salvation he hath wrought for me, he hath made me as Glorious in the Eyes of thoſe that behold me, as if I were Cloathed with the moſt Gorgeous and Glorious Apparel; and to the ſame purpoſe are the following words; He hath covered me with the Robe of Righteouſneſs; for by Righteouſneſs here nothing elſe is meant, but the diſcovery of Gods Goodneſs and Faithfulneſs in the Work of their Salvation; which indeed tended much to their Glory; ſee the Note, Chap. 51.6. Only now, as we intend it to that great work of our Salvation by Chriſt, begun here, but perfected in Heaven, it may be particularly applyed to that Evangelical Righteouſnes wherewith Chriſtians may be truly ſaid to be Cloathed; for which ſee the Note, Chap. 60.21. This I conceive is the true meaning of this place; yet I know there are ſome that would have nothing elſe intended thereby, but only this, that God had changed their Captive Garments into the joyful Attire of thoſe that are delivered out of Captivity.
Ver. 11. For as the Earth bringeth forth her Bud, and as the Garden cauſeth the things that are ſown in it to Spring forth, &c.] To wit, when the Winter is gone and the Spring is come; So the Lord God will cauſe Righteouſneſs and Praiſe to Spring forth before all the Nations; that is, ſo, though God may hide himſelf from his People for a time, yet when he begins to let the light of his Countenance ſhine forth favourably upon them again, he will cauſe your Land in the ſight of all Nations to abound with Righteouſneſs and Praiſe; that is, with the diſcovery of his Goodneſs and Faithfulneſs to you, and the Praiſe that ſhall thereupon be given to him; as if theſe things did grow and ſpring up every where out of the Earth; ſee the like expreſſion; Pſal. 72.3. and 85.11. The Land ſhall be covered with Righteouſneſs and Praiſe, as the Earth is with the Fruits that grow up in the Spring time. But ſee alſo the foregoing Note. The drift doubtleſs of theſe Expreſſions is to ſhew, that how impoſſible and incredible ſoever theſe things might ſeem, which the Prophet had promiſed, … yet that Almighty God that cauſed the Earth yearly to yield her Fruit, would likewiſe effect this great Change of which he had ſpoken.