Isaiah 61:1

ow, bless ye Jehovah, all ye servants of Jehovah; Ye that stand in the house of Jehovah in the nights; Lift up your hands towards the sanctuary, And bless ye Jehovah." Second Chorus "Jehovah bless thee out of Sion; He that made heaven and earth." "Ye who stand in the place of the watch, in the house of the sanctuary of the Lord; and ye praise through the nights;" - says the Chaldee paraphrase on the second line. And this explains what is here particularly meant by proclaiming, or making remembrance of, the name of Jehovah: the form, which the watch made use of on these occasions, was always a short sentence, expressing some pious sentiment, of which Jehovah was the subject; and it is remarkable, that the custom in the east in this respect also still continues the very same; as appears by the example above given from Tavernier. And this observation leads to the explanation of an obscure passage in the Prophet Malachi, Mal 2:12 . "Jehovah will cut off the man that doeth this; The watchman and the answerer, from the tabernacles of Jacob; And him that presenteth an offering to Jehovah God of hosts." ער וענה er veoneh, the master and the scholar, says our translation, after the Vulgate: the son and the grandson, says the Syriac and Chaldee, as little to the purpose: Arias Montanus has given it vigilantem et respondentem, "the watchman and the answerer;" that is, the Levite and "him that presenteth an offering to Jehovah," that is, the priest. - L. Ye that make mention of the Lord, keep not silence. Is not this clause an address to the ministers of Christ, to continue in supplication for the conversion of the Jewish people? Kimchi seems to think that the watchmen are the interceding angels! Verse 9 But they that have gathered it shall eat it, and praise the Lord - This and the following line have reference to the law of Moses: "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil; but thou must eat them before the Lord thy God, in the place which the Lord thy God shall choose," Deu 12:17 , Deu 12:18 . "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years it shall be as uncircumcised unto you; it shall not be eaten of. But in the fourth year all the fruit thereof shall be holy to praise the Lord withal. And in the fifth year ye shall eat the fruit thereof," Lev 19:23-25 . This clearly explains the force of the expressions, "shall praise Jehovah," and "shall drink it in my sacred courts." Five MSS., one ancient, have יאכלוהו yocheluhu, they shall eat it, fully expressed: and so likewise ישתוהו yishtuhu, they shall drink it, is found in nineteen MSS., three of them ancient. - L. Verse 10 Of the people "For the people" - Before the word העם haam, the people, two MSS. insert יהוה Yehovah; one MS. adds the same word after; and eight MSS., three ancient, instead of העם haam, have יהוה Yehovah, and so likewise one edition. But though it makes a good sense either way, I believe it to be an interpolation, as the ancient Versions do not favor it. The Septuagint indeed read עמי ammi, my people. - L. Verse 11 Unto the end of the world - אל קצה הארץ el ketseh haarets - Instead of אל el, to, עד ad, Unto, is the reading of two of Kennicott's MSS.; and one of mine has מקצה mikketseh, "From the end of the earth." Behold, thy salvation cometh "Lo, thy Savior cometh" - So all the ancient Versions render the word ישעך yishech. Behold, his reward - See note on Isa 40:10 , Isa 40:11 . This reward he carries as it were in his hand. His work is before him - he perfectly knows what is to be done; and is perfectly able to do it. He will do what God should do, and what man cannot do; and men should be workers with him. Let no man fear that the promise shall not be fulfilled on account of its difficulty, its greatness, the hinderances in the way, or the unworthiness of the person to whom it is made. It is God's work; he is able to do it, and as willing as he is able. Verse 12 They shall call them - These characteristics seem to be put in their inverted order. - 1. God will not forsake them. 2. They shall be sought out. 3. They shall be redeemed. And, 4. Be in consequence a holy people. 1. When God calls, it is a proof that he has not forsaken. 2. When he seeks, it is a proof he is waiting to be gracious. 3. When the atonement is exhibited, all things are then ready. 4. And when that is received, holiness of heart and life is then to be kept continually in view, as this is the genuine work of God's Spirit; and without holiness none shall see the Lord. Introduction The prophet, (or rather the Church he represents), sees the great Deliverer, long promised and expected, making his appearance, after having crushed his enemies, like grapes in the wine-vat. The comparison suggests a lively idea of the wrath of Omnipotence, which its unhappy objects can no more resist than the grapes can resist the treader. Indeed, there is so much pathos, energy, and sublimity in this remarkable passage, as hardly any thing can be conceived to exceed. The period to which it refers must be the same with that predicted in the nineteenth chapter of the Revelation, some parts of which are expressed in the same terms with this, and plainly enough refer to the very sudden and total overthrow of Antichrist, and of all his adherents and auxiliaries, of which the destruction of Babylon, the capital of Chaldea, and of Bozra, the chief city of the Edomites, was the prototype, Isa 63:1-6 . At the seventh verse commences a penitential confession and supplication of the Jews, as uttered in their present dispersion, Isa 63:7-19 . The very remarkable passage with which this chapter begins seems to me to be, in a manner, detached from the rest, and to stand singly by itself; having no immediate connection with what goes before, or with what follows, otherwise than as it may pursue the general design, and stand in its proper place in the order of prophecy. It is by many learned interpreters supposed that Judas Maccabeus and his victories make the subject of it. What claim Judas can have to so great an honor will, I think, be very difficult to make out; or how the attributes of the great person introduced can possibly suit him. Could Judas call himself the announcer of righteousness, mighty to save? Could he talk of the day of vengeance being in his heart, and the year of his redeemed being come? or that his own arm wrought salvation for him? Besides, what were the great exploits of Judas in regard to the Idumeans? He overcame them in battle, and slew twenty thousand of them. And John Hyrcanus, his brother Simon's son and successor, who is called in to help out the accomplishment of the prophecy, gave them another defeat some time afterward, and compelled them by force to become proselytes to the Jewish religion, and to submit to circumcision: after which they were incorporated with the Jews, and became one people with them. Are these events adequate to the prophet's lofty prediction? Was it so great an action to win a battle with considerable slaughter of the enemy or to force a whole nation by dint of the sword into Judaism? or was the conversion of the Idumeans, however effected, and their admission into the Church of God, equivalent to a most grievous judgment and destruction, threatened in the severest terms? But here is another very material circumstance to be considered, which, I presume, entirely excludes Judas Maccabeus, and even the Idumeans, properly so called. For the Idumea of the prophet's time was quite a different country from that which Judas conquered. For during the Babylonish captivity the Nabatheans had driven the Edomites out of their country; who upon that took possession of the southern parts of Judea, and settled themselves there; that is, in the country of the whole tribe of Simeon and in half of that of Judah. See Prideaux, ad. an. 740 and 165. And the metropolis of the Edomites, and of the country thence called Idumea, which Judas took, was Hebron 1 Maccabees 5:65, not Bozrah. I conclude, therefore, that this prophecy has not the least relation to Judas Maccabeus. It may be asked, to whom, and to what event does it relate? I can only answer, that I know of no event in history to which, from its importance and circumstances, it can be applied: unless, perhaps, to the destruction of Jerusalem and the Jewish polity; which in the Gospel is called the coming of Christ and the days of vengeance, Mat 16:28 ; Luk 21:22 . But though this prophecy must have its accomplishment, there is no necessity for supposing that it has been already accomplished. There are prophecies, which intimate a great slaughter of the enemies of God and his people, which remain to be fulfilled; these in Ezekiel, chap. 38, and in the Revelation of St. John, Rev 20:1-15 , are called Gog and Magog. This prophecy of Isaiah may possibly refer to the same or the like event. We need not be at a loss to determine the person who is here introduced, as stained with treading the wine-press, if we consider how St. John in the Revelation has applied this image of the prophet, Rev 19:13

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

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.