The Spirit of the Lord God is upon Me. Isaiah 61:1-8 The Speaker; probably the Servant of Jonah F. Delitzch, D. D. Who is the speaker here? The Targum prefaces the passage with the words, "The prophet says," and, except a few, all modern expositors make the author of this book of consolation to be the speaker who, after having (in chap. 55.) let the Church behold the summit of her glory, now, with grateful look directed to Jehovah and rejoicing in spirit, extols his grand commission. But this view is objectionable, for the following reasons — 1. Nowhere has the prophet yet spoken of himself as such in lengthy utterances, but rather (except in the closing words, "saith my God, in Isaiah 57:21 ) everywhere studiously kept himself in the background. 2. On the other hand, whenever another than Jehovah began to speak, and made reference to the work of his calling and his experiences connected therewith (as in Isaiah 49:1 ff., 50:4 ff.) it was in such eases this self-same Servant of Jehovah of whom and to whom Jehovah speaks (see Isaiah 42:1 ff., 52:13 on to end of 53.). 3. All that the person here speaking says of himself is again met with in the picture of the one unique Servant of Jehovah; he has been endowed with the Spirit of Jehovah ( Isaiah 42:1 ); Jehovah has sent him, and with him sent His Spirit ( Isaiah 48:16 ); he has a tongue that has been taught of God, to assist with words him who is wearied ( Isaiah 50:4 ); those who are almost despairing and destroyed he goes to spare and save, preserving the broken reed and expiring wick ( Isaiah 42:3 ); "to open blind eyes, to lead prisoners out of the prison, those who are sitting in darkness out of the house of confinement, — this is what, above all, he has to do in word and deed for his people ( Isaiah 42:7 ; Isaiah 49:9 ). 4. After the prophet has represented the Servant of Jehovah, of whom he prophesies, as speaking in such dramatic directness (as in Isaiah 49:1 ff., Isaiah 50:4 ff., and also Isaiah 48:16 b.), one could not expect that he would now place himself in the foreground and claim for himself official attributes which he has set down as characteristic features in the picture of the predicted One, who (as Vitringa well says) not merely proclaims but dispenses the new and great gifts of God. For these reasons we (with Nagelsbach, Cheyne, Driver and Orelli) consider that the Servant of Jehovah is the speaker here. ( F. Delitzch, D. D. ) The speaker: probably the prophet himself Prof. G. A. Smith, D. D., Prof. G. A. Smith, D. D. The speaker is not introduced by name. Therefore he may be the prophet himself, or he may be the Servant. The present expositor, while feeling that the evidence is not conclusive against either of these... inclines to think that there is, on the whole, less objection to its being the prophet who speaks than to its being the Servant. But it is not a very important question which is intended, for the Servant was representative of prophecy; and if it be the prophet who speaks here, he also speaks with the conscience of the whole function and aim of the prophetic order. That Jesus Christ fulfilled this programme does not decide the question one way or the other; for a prophet so representative was as much the antetype and foreshadowing of Christ as the Servant Himself was. On the whole, then, we must be content to feel about this passage, what we must have already felt about many others in our prophecy, that the writer is more anxious to place before us the whole range and ideal of the prophetic gift than to make clear in whom this ideal is realized; and for the rest Jesus of Nazareth so plainly fulfilled it, that it becomes, indeed, a very minor question to ask whom the writer may have intended as its first application. ( Prof. G. A. Smith, D. D. )The lofty mission and its great results are not too lofty or great for our prophet, for Jeremiah received his orifice in terms as large. That the prophet has not yet spoken at such length in his own person is no reason why he should not do so now, especially as this is an occasion on which he sums up and enforces the whole range of prophecy. ( Prof. G. A. Smith, D. D. ) The Spirit in the Son of man T. G. Selby. The fact that Christ's earthly life became effectual through the ministry of the Holy Spirit within Him, and not alone through the inherent virtue and power He brought with Him from His pre-existent state, has become one of the commonplaces of theology; and yet how little do we realize its true import, and cultivate that humility and dependence of soul which would distinguish us if the great truth were ever in view! In spite of our formal adhesion to this doctrine, it seems still strange to us that one whom we think of as holy and Divine should be indebted at every stage of His earthly life to that inward mystic ministry which is so necessary to us because of our sinfulness. We speak of the Holy Ghost as a Deliverer from inbred corruption, and are ready to assume, quite unwarrantably, that where there is no corruption in the nature, the stimulating forces and fervours of His benign indwelling are needless. We are accustomed to look upon this ministry, which perpetuates in our souls the saving work of the Lord Jesus, as though it were a special antidote to human depravity only. For the Spirit to abide moment by moment with Jesus Christ, and work in His humanity, seems like painting the lily, gilding fine gold, and bleaching the untrampled snow. But that is a mistaken view. When the universal Church shall have been built up and consecrated to its high uses, it be "by the Spirit that God will dwell in the temple. And the temple of Christ's sacred flesh needed this same indwelling presence. The great Sanctifier blends the essential forces of His personality into this Divinest type of goodness, to show that goodness in even the only begotten Son is not self-originated. In the less mature stages of Christ's expanding humanity implicit and docile dependence on this inward leading was the test of His entire acceptability to the Father. ( T. G. Selby. ) The Spirit a compensation for the self-emptying of Jesus T. G. Selby. The Spirit seems to have been given to compensate for that renunciation of power involved in the mystery of the incarnation, and as an earnest of its coming restitution. The wonderful works accomplished by the Son of Man took their rise, not so much in the superhuman qualities of His personality as in the power of that Spirit with which He was anointed. Although there is no clearly developed doctrine of the Spirit in the older portions of the Old Testament writings, Isaiah at least in his day was made to see that the Messianic works of healing and deliverance and redemption would flow out of that anointing by the Spirit which would single out the elect Servant of the Lord from His fellows. And Peter enforces the same thought in the household of Cornelius, declaring how that "God anointed Jesus with the Holy Ghost and with power, who went about doing good and healing all that were oppressed of the devil." His own experiences in the Pentecost had taught Peter the secret of his Master's power. Perhaps the discovery had come to him through his own recent mastery over the pride and boastfulness of his nature, and may have helped to confirm him in his new habits of childlike trust upon another. In the days of his self-sufficiency it would have been quite impossible for Peter to believe that He who had been supernaturally revealed as the very Son of God, and glorified by a strange transfiguration splendour that seemed to make Him the fellow of the Most High, should need to achieve His mighty, works by leaning upon another. Could Peter have been told that his Master's marvellous gifts were held upon this tenure, he might have looked upon it as an affront to the Divine dignity of his hero, and have exclaimed, as about the death of shame, "Be it far from Thee, Lord." Sometimes Christ's miracles are quoted as proofs of His Divine nature. They are certainly proofs of His Divine authority, but they illustrate the energies of this attending Spirit rather than the attributes of Christ's own proper personality. Christ cast out devils and opened prison doors and raised the dead, but it was by the power of the Holy Ghost alone. The tempter once tried to induce Him to work in His own strength, in the power of His inherent Godhead, so that He might undo and reverse the self-renouncing humility of His own incarnation, but in vain. All He did was in loyalty to this inward Guide who made known to Him the will of the Father and gave Him power for His appointed tasks. Fools that we are, we attempt much in our own strength, but the Son in His humiliation received back His infinite forces of life and dominion only through this Divine messenger from the Father. ( T. G. Selby. ) A faithful Gospel ministry R. M. McCheyne. I. THE ANOINTING OF THE HOLY SPIRIT MAKES A SUCCESSFUL GOSPEL MINISTRY. So it was in Christ's ministry. II. THE SUBJECT-MATTER OF ALL FAITHFUL PREACHING. 1. A faithful minister preaches good tidings to all distressed consciences. 2. A faithful pastor comforts mourners in Zion. 3. A faithful watchman preaches a free Saviour to all the world. ( R. M. McCheyne. ) A trite ministry J. Parker, D. D. I. THE TRUE MINISTRY IS ALWAYS INSPIRED AND DIRECTED BY THE HOLY GHOST. "The Spirit of the Lord is upon me." II. THE TRUE MINISTRY IS ANIMATED BY THE SUBLIMEST BENEVOLENCE. If you read the statement given by the prophet, you will find throughout a tone of kindliness, benevolence, sympathy, gentleness, pity, for all human sorrow. Therein may be known the true ministry of the Gospel. III. THE TRUE MINISTRY, WHETHER PUBLIC OR PRIVATE, NEVER SHRINKS FROM ITS MORE AWFUL FUNCTIONS. Observe this sentence in the midst of the declarations of the text: "To proclaim the day of vengeance of our God." ( J. Parker, D. D. ) To preach good tidings unto the meek. — Jesus a Preacher of good tidings to the meek T. Boston. I. THE WORK ITSELF IN WHICH THE SON OF GOD WAS EMPLOYED, and to which He was called. "To preach good tidings." II. THE SPECIAL OBJECT OF THIS PART OF THE WORK. "The meek." In the parallel place, it reads "poor," and the one explains the other. By the meek here is meant the poor in spirit, those who, as being convinced by the law, have seen themselves to be poor, that they have nothing in which they could stand before God as righteous, but look on themselves as wretched, and miserable, and poor, and blind, and naked. And it is remarkable that our Saviour's Sermon on the Mount begins with good tidings to such persons ( Matthew 5:3 ). Our Lord preached to all who heard Him promiscuously these good tidings, but in effect they were not good to any but to the poor in spirit among them. ( T. Boston. ) Jesus and the meek T. Boston. I. CONSIDER THIS MEEKNESS AND POVERTY, AND SHOW WHO ARE THESE MEEK POOR ONES. This meekness comprehends in it — 1. A pressing sense of utter emptiness in one's self ( Romans 7:18 ). 2. A pressing sense of sinfulness. 3. A pressing sense of misery by sin. Like the prodigal, they see themselves ready to perish with hunger. Debt is a heavy burden to an honest heart, and filthiness to one that desires to be clean. Their poverty presses them down. 4. A sense of utter inability to help one's self. They find the sting in their conscience, but cannot draw it out; guilt is a burden, but they cannot throw it off; lusts are strong and uneasy, but they are not able to master them; and this presses them sore. 5. A sense of the absolute need of a Saviour, and of help from heaven. 6. A sense as to utter unworthiness of the Lord's help; they see nothing which they have to recommend them to the Lord's help. 7. An earnest desire as to the supply of soul-wants ( Matthew 5:6 ). 8. A hearty contentment in submitting to any method of help which the Lord prescribes. II. EXPLAIN THE GOOD TIDINGS OF THE GOSPEL, AND SHOW THAT THEY ARE GOOD AND WELCOME TIDINGS TO SUCH PERSONS. 1. Gospel tidings are tidings of a complete salvation. 2. These tidings relate to a redemption, to a ransom paid ( Galatians 3:13 ). 3. To an indemnity, a pardon to criminals who will come to Jesus ( Acts 13:38, 39 ). 4. To a glorious Physician of souls, who never fails to cure HIS patients. 5. These tidings are the tidings of a feast ( Isaiah 25:6 ; Isaiah 55:2 ; Psalm 22:26 ). 6. These tidings relate to a treasure ( 2 Corinthians 4:7 ). 7. To a marriage, a most happy match for poor sinners ( Hosea 2:19, 20 ). 8. To a glorious victory ( Isaiah 25:8 ; Revelation 3:21 ). 9. To a most desirable peace ( Ephesians 2:14 ). III. SHOW HOW THIS GREAT WORK OF PREACHING IS, AND HATH BEEN, PERFORMED BY CHRIST. 1. He performed this work under the Old Testament dispensation, (1) Personally, by Himself in paradise ( Genesis 3:15 ). (2) By His ambassador, in HIS name, the prophets, and ordinary teachers. (3) By His written Word. 2. He preached, and preaches, under the New Testament dispensation.(1) By His own personal preaching in the days of His flesh, when He went about among the Jews, preaching to them as the Minister of the circumcision ( Romans 15:8 ).(2) By inspiring His apostles to preach and write the doctrines of salvation contained in the New Testament, on whom He poured out His Spirit, and by their writings, they being dead, yet speak to us from Him and by Him.(3) By raising up and continuing always a Gospel ministry in the Church ( Ephesians 4:11-13 ; Matthew 28:20 ). ( T. Boston. ) To bind up the broken-hearted. Jesus binds up the broken-hearted T. Boston. I. INQUIRE WHAT IS THAT BROKENNESS OF HEART WHICH IS HERE MEANT. The broken-heartedness is of two kinds. 1. Natural, arising from natural and carnal causes merely, which worketh death ( 2 Corinthians 7:10 ). Many who arc very whole-hearted in respect of sin, complain that their hearts and spirits are broken by their crosses, afflictions, and ill-usage which they meet with in the world. Thus Ahab, Haman, and Nabal, their hearts were broken with their respective crosses. 2. Religious, which arises from religious causes, namely, sin and its consequences. There is a twofold religious breaking of heart.(1) A mere legal one ( Jeremiah 23:29 ). When the heart is broken by the mere force of the law, it is broken as a rock in pieces by a hammer, each part remaining hard and rocky still. This breaks the heart for sin, but not from it.(2) An evangelical one, when not only the law does its part, but the Gospel also breaks the sinner's heart ( Zechariah 12:10 ). II. INQUIRE WHAT IT IS IN AND ABOUT SIN WHICH BREAKS THE MAN'S HEART, WHO IS THUS EVANGELICALLY BROKEN-HEARTED. There is — 1. The guilt of sin, by which he is bound over to the wrath of God. 2. The domineering power of sin, or its tyranny, by which he is led captive to 3. The contrariety which is in sin to the holy nature and law of God. 4. The indwelling of sin, and, its cleaving so close to a person that he cannot shake it off ( Romans 7:24 ). 5. Sin's mixing itself with all he does, even with his best duties ( Romans 7:21 ). 6. Frequent backslidings ( Jeremiah 31:18 ). 7. Desertions, hiding of the Lord's face, and interruptions of the soul's communion with God ( Isaiah 54:6 ; Lamentaions 3:18, 44). 8. A Christian's sinfulness, with the bitter fruits springing from his sin ( Romans 7:19 ). III. SHOW WHAT SORT OF A HEART A BROKEN HEART IS. 1. It is a contrite or bruised heart ( Psalm 51:17 ). Not only broken in pieces like a rock, but broken to powder, and so fit to receive any impression. The heart is now kindly broken and bruised betwixt the upper and nether mill-stones; the upper mill-stone of the law, a sense of God's wrath against sin; and the nether millstone of the Gospel, of Divine love, mercy, and favour, manifested in word and providences. 2. An aching heart ( Acts 2:37 ). 3. A shameful heart ( Ezra 9:6 ; Psalm 40:12 ). 4. A tender heart ( Ezekiel 36:26 ). 5. A rent heart ( Joel 2:13 ). 6. A pliable heart. 7. A humble heart ( Isaiah 57:15 ). IV. SHOW HOW THE LORD CHRIST BINDS UP AND HEALS THE BROKEN-HEARTED. The great Physician uses two sorts of bands for a broken heart: He binds them up with inner and with outward bands. 1. With inner bands, which go nearest the sore, the pained broken heart. And these are two. (1) The Spirit of adoption. (2) Faith in Christ (the band of the covenant), which He works in the heart by His Spirit. Faith is a healing band, for it knits the soul. 2. Outward bands. There are also two. (1) His own word, especially the promises of the Gospel. (2) His own seals of the covenant ( Acts 2:38 ). ( T. Boston. ) Jesus and the broken-hearted J. Vaughan, M. A. I. THERE ARE TWO KINDS OF BROKEN HEARTS — THE NATURAL AND THE SPIRITUAL. They may be united. Often they are divided. Every broken heart becomes the subject of Jesus' care, and is dear to Him, if for no other reason in the world but for this — because it is unhappy. II. CHRIST WAS HIMSELF WELL TRAINED IN THE SCHOOL OF SUFFERING HEARTS, THAT HE MIGHT LEARN TO BIND THE MOURNERS. All which goes to break men's hearts He felt. No wonder, then, that the bindings are what they are. 1. Delicate. 2. Very wise. 3. Sure and thorough.There is no such thing as a half-cure in that treatment. No heart which has not known a breaking knows, indeed, what strength is. ( J. Vaughan, M. A. ) A broken heart R. Macculloch. Many things are valuable when whole, which, being broken, are little worth; but it is otherwise with the human heart. ( R. Macculloch. ) To proclaim liberty to the captives. Jesus proclaims liberty to the captives T. Boston. I. MEN'S NATURAL STATE. A state of captivity. They are captives to Satan ( 2 Timothy 2:26 ). II. CHRIST'S WORK WITH RESPECT TO THEM. To proclaim liberty to them. ( T. Boston. ) Liberty for Satan's captives R. Macculloch. I. SINNERS IN THEIR UNREGENERATE STATE ARE SATAN'S CAPTIVES. II. JESUS CHRIST, WITH THE EXPRESS CONSENT OF HIS FATHER, HAS ISSUED HIS ROYAL PROCLAMATION OF LIBERTY TO SATAN'S CAPTIVES. ( R. Macculloch. ) The sinner's captivity R. Macculloch. The properties of it. It is — 1. A spiritual captivity, a captivity of the soul. 2. Universal. It extends to all the powers and faculties of the soul, the inner marl. 3. A hard and sore captivity. 4. A perpetual captivity. This conqueror will never quit his captives, unless they be taken from him by Almighty power. 5. A voluntary captivity, and thus the more hopeless. Though they were taken in war, and born captives, yet now he is their master by their own consent and choice, while they choose to serve the devil, and cannot be brought to give themselves to the Lord. It is a bewitching captivity. ( R. Macculloch. ) The Gospel proclamation R. Macculloch. 1. It is a jubilee proclamation ( Leviticus 25:10 ). 2. It is a conqueror's proclamation to captives. Satan warred against mankind, he carried them all captive into his own kingdom; and there was none to deliver out of his hand. But King Jesus had engaged him, routed all his forces, overturned his kingdom, and taken the kingdom to Himself ( Colossians 2:15 ; 1 John 3:8 ). And now being settled on His throne, His royal proclamation is issued, that Satan's captives may again return into the kingdom of God. ( R. Macculloch. ) Liberty to the captive. Essex Congregational Remembrancer. Our Lord Himself directs us to consider Him as speaking in these words. I. THE DEPLORABLE OBJECTS HE REGARDS. Captives. This slavery — 1. So universal as to our species. 2. Dreadful in its operations upon the individual. Voluntary, and submitted to as though it were a blessing rather than a curse. 4. Diversified as to the degree of its influence and the manner of its operations. 5. Cruel in its present effects and inconceivably more wretched in its final results. Men are guilty as well as enslaved. II. THE GRACIOUS DESIGN OF THE OFFICE WHICH HE SUSTAINS. To effect deliverance for the captives. To this He is consecrated by the Spirit of the Lord. 1. By Him the claims of justice are perfectly satisfied. 2. Christ dissolves or breaks the power which leads us captive. 3. He induces the captive to accept deliverance when it is offered to him. 4. He renders their deliverance permanent, and prevents them from being again entangled in the yoke of bondage. III. THE CORRESPONDING MANNER IN WHICH HIS GRACIOUS DESIGN IS TO BE MADE KNOWN. By proclamation. 1. It indicates that His office and its design are to be made universally known. 2. It is intended to excite universal attention — to create the most deep and lively interest. It is a proclamation which at once demands and deserves attention. 3. It shows that deliverance is to be effected in a way perfectly consistent with the freedom of human agency. 4. It is in such a way as to secure the glory of their deliverance to Him who thus proclaims it. ( Essex Congregational Remembrancer. ) Jesus the Liberator J. Vaughan, M. A. It is a blessed name of Jesus, and as true as it is blessed — the Liberator. We can scarcely conceive anything grander, or more delightful, than to be always going about making everything free. To this end, Christ first liberated Himself. 1. As in Him there was no sin, He never indeed could know the worst of all bondage — the bondage of the spirit to the flesh. But He did know the restraints of fear; He did feel the harassing of indecision; He did experience the irksomeness of the sense of a body too narrow for the largeness of His soul; and He did go through the contractions of all that is material, and the mortifying conventionalities of life — for He was hungry, thirsty, weary, sad, and the sport of fools. From all this Christ freed Himself — distinctly, progressively, He freed Himself. Step by step, He led captivity captive. He made for Himself a spiritual body which, in its own nature, and by the law of its being, soared at once beyond the trammels of humanity. Therefore He is the Liberator, because He was once Himself the Prisoner. 2. And all Christ did, and all Christ was, upon this earth — His whole mission — was essentially either to teach or to give liberty. His preaching was, for the most part, to change the constraint of law into the largeness of love. Every word He said, in private or in public, proved expansion. 3. When Christ burst through all the tombs — the moral tombs and the physical tombs in which we all lay buried — and when He went out into life and glory, He was not Himself alone — He was at that moment the covenanted Head of a mystical body, and all that body rose with Him. If so be you have union with Christ, you are risen; bondage is past; you are free. ( J. Vaughan, M. A. ) The opening of the prison to them that are bound. Sinners worse than captives T. Boston. 1. They are also prisoners. Every captive is not a prisoner, but all natural men, being Satan's captives, are held prisoners. 2. They are prisoners in chains, bound in the prison. 3. They are blinded too in their prison (compare Luke 4:18 ). It was a custom much used in the Eastern nations to put out the eyes of some of their prisoners, adding this misery to their imprisonment. So the Philistines did with Samson ( Judges 16:21 ); and. Nebuchadnezzar with Zedekiah ( 2 Kings 25:7 ). This, in a spiritual sense, is the case of all prisoners in their natural state. ( T. Boston. ) Causes of sinners' imprisonment T. Boston. 1. As debtors to Divine justice. 2. As malefactors condemned in law ( John 3:18 ). ( T. Boston. ) Satan's bands T. Boston. 1. The band of prejudices. 2. Of ill company. 3. Of earthly-mindedness. 4. Of unbelief. 5. Of slothfulness. 6. Of delays( Acts 24:25 ). 7. Of delusion ( Isaiah 44:20 ; Revelation 3:17 ). 8. Of divers lusts ( 2 Timothy 3:6 ). ( T. Boston. ) To proclaim the acceptable year of the Lord. Isaiah 61:2 The year of Jubilee W. M. Punshon. It may be profitable to trace out the analogies between the year of jubilee which rejoiced the hearts of Israel, and that more comprehensive era of which it was broadly typical, and which was to bring gladness to all peoples unto the end of the dispensation, when the loving ministry of God is finished. 1. The Jewish jubilee commenced at the close of the day of atonement. Is not this a very true type of the way in which spiritual blessings are exclusively introduced to mankind? There can be no jubilee for us, a race of lost and guilty rebels taken in arms, traitors convicted of treason, unless an all-prevalent atonement had previously purchased our pardon. 2. There was rest from exhausting labour. By a providential arrangement similar to that which secured a double supply of manna on the sixth day, the land had unusual fertility in the sixth year, so that in the seventh, which was the ordinary, and in the fiftieth, which was the special sabbatical year, there was a suspension of the common duties of husbandry. Both the land and labourers had rest, and yet the supply did not fail, for there was plenty in every barn, and there was gladness in every heart. And, in a spiritual sense, is not rest for the weary just what our spirits so fervently require — just what the Gospel has been itself inspired to provide 3. The next blessing pertaining to the year of jubilee was the restoration of alienated property. When a man, through misfortune or extravagance, had contracted liabilities that were beyond his means, and had sold his possessions to discharge them, if he were not himself able to redeem them, and if none of his kindred were at once wealthy and willing, these possessions remained as the property of the creditor until the year of jubilee, and then it was provided by the law that they should return to him who had parted from them for a season. We, the whole race of us, had a bright inheritance once — God's favour, God's fellowship, God's image, all were ours by birth — but, alas! we alienated it by sin. We are not ourselves able to redeem it. But, through infinite compassion, this our inheritance has not been suffered to pass out of the family. Christ our kinsman, our elder brother, has paid down the price, and has rescued this our heritage from the fangs of the harpies who would fain have usurped it for their own. We had sold our birthright as a common thing, but it has been redeemed, and it is offered to us without a price by a love that is surely without parallel. The acceptable year did dawn upon the world indeed when it witnessed the birth of the Messiah, and that sun, like that of Gideon, stood still at His bidding, and hasted not to go down until now. 4. Another blessing which is mentioned in the history is the restoration of freedom. It seems to have been a custom among the Hebrews, as among other Eastern nations, for a debtor who had become hopelessly involved to sell himself to his creditors, in order that by his personal service he might discharge the debt that he was otherwise unable to pay. Of course, it was provided that for the amelioration of his condition, and for its termination in the year of jubilee, the man was not to be a slave, but a hired servant and a soldier, and he was to remain until the year of jubilee, and then he and his children should all go out and return unto their possession. All sinners are in bondage, bound with the chain of their sins, led captive by the devil at his will. How I delight to proclaim it in your hearing, "The year of jubilee is come." If the Son make you free, ye shall be free indeed. ( W. M. Punshon. ) No light without a shadow Southern Pulpit. There is a tremendous alternative before men — acceptation or vengeance. When we speak of vengeance in this connection, and as a Divine act, it must be understood not in a malignant and revengeful sense, but in a judicial. It must be regarded as an act of eternal justice. We propose to interrogate Nature and ask her what she has to tell us of this alternative. We would greatly prefer to present Christ as the light of the world, but we know of no light without a shadow. Observe, however, the terms in which the light and the shadow are expressed in the prophet's language. It is the "year" of acceptation, and only the "day" of vengeance. This is a very natural description. The light always attracts us most: we scarcely think of the shadow. The idea of hell is in accordance with the laws of nature, and cannot be eliminated from thought. I. ANTITHESES BELONG TO THE FUNDAMENTAL NATURE OF THINGS; HENCE, ARE TO BE FOUND EVEN IN FINALITIES. All positive things involve a corresponding negative; and are comprehensible only by contrast with their negative. If you paint a picture all white, you have nothing but a white. washed canvas and no picture; it is only by contrast between lights and shadows that you can give it expression and form. What is there in the world that has not its corresponding negative? If there is light there is also darkness; if there is height there is also depth; if there is joy there is also sorrow; if there is perfection there is also deformity; if there is beauty there is also ugliness; if there is upward there is also downward; if there is heat there is also cold; if there is good tilers is also bad; if there is reward there is also punishment; if there is heaven there is also hell. II. ALTERNATIVES ARE NECESSARY TO MORAL BEINGS. A moral being is one who has power of choice; and there can be no choice except as between alternatives. Our whole life is a choosing between alternatives. It would then, indeed, be singular if this choice was only possible in matters of secondary importance, but eliminated from matters of the highest importance. If there is no alternative over against heaven, then heaven is not a matter of choice; if not matter of choice, then it must be arbitrarily conferred, and, there being no alternative, it must of necessity be conferred arbitrarily upon good and bad alike. III. THE LAW OF CONSEQUENCES REVEALS A HELL. Who can compute the consequences of an act? It may be but momentary, yet consequences of the most momentous character are entailed upon the world. IV. THE LAW OF GROWTH REVEALS A HELL. Growth is of two kinds: by assimilation of things without, and by development from within: the first, scientific people call by involution; the second, by evolution. Sin grows, and grows by this double process. It assimilates with itself the elements of evil around it. This is the law of its existence, which forecloses any prospect of remedy from within. Moreover, sin grows by evolution. Sin propagates, and it propagates nothing but itself. Hence it cannot become extinct. It must propagate itself in the soul for ever unless some external power shall eliminate it. It cannot outgrow itself. The soul, therefore, which is identified with sin, must partake of this eternal process. That there is an external remedy we will confess: but we can readily perceive that the growing processes of sin must more and more repel this remedy. The history of a sinning soul, then, unfolds an ever-diminishing hope of reclamation. V. THE EVIDENT TENDENCY OF CHARACTER TO ASSUME STABILITY IS INDICATIVE OF A HELL. This final stability is what we call second nature — the outcome and ultimate form of the plastic powers of the soul. Hence the welfare of the creature demands a limited probation. Man's happiness demands that he should be able to work towards an assured future: but the laws which facilitate stability in goodness must also facilitate stability in evil. Hence it will be seen why it is that the ambassadors of God are for ever proclaiming: "Now is the day of salvation," and warning you to "seek the Lord while He may be found." Hence it is we are telling you that the fittest time for giving yourselves to God is in your youth. VI. CONCLUSION. Nature has told us there is a hell. Thus nature is a school-master to bring us to Christ. ( Southern Pulpit. ) Proclamation of acceptance and vengeance Notice well the expression, "to proclaim, because a proclamation is the message of a king, and where the word of a king is there is power. The Lord Jesus Christ came into the world to announce the will of the King of kings. Nor let it be forgotten that a proclamation must be treated with profound respect, not merely by receiving attention to its contents, but by gaining obedience to its demands. There are three points in the proclamation worthy of our best attention. I. JESUS PROCLAIMS THE ACCEPTABLE YEAR OF THE LORD. There can be very little question that this relates to the jubilee year. The reason for all the jubilee blessings was found in the Lord. II. THE DAY OF VENGEANCE OF OUR GOD. 1. Whenever there is a day of mercy to those who believe, it is always a day of responsibility to those who reject it, and if they continue in that state it is a day of increased wrath to unbelievers. 2. Another mea

Benson Commentary Isaiah 61:1 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; Isaiah 61:1 . The Spirit of the Lord is upon me — To qualify me for effecting what is foretold and promised in the foregoing chapter. As Christ has applied this passage to himself, (see Luke 4:16 ,) and assured us that it was fulfilled in him, we may, with the utmost reason, conclude that he is here introduced by the prophet in his own person, and not that the prophet speaks of himself, as some have thought. Because, or rather, for, the Lord hath anointed me — Hath commissioned me with authority, qualified me with gifts, and set me apart, for the important offices here mentioned. Prophets, priests, and kings, among the Jews, were usually appointed and set apart to their several offices, as we have repeatedly seen, by anointing them with oil, which ceremony was used by the express command of God, and was intended to show, not only that the persons so anointed were called to, but were, or should be, qualified for, these offices, with suitable gifts and graces. But the anointing of Christ, who was to sustain offices incomparably more important, and productive of infinitely greater effects, was of another nature, he being anointed, not with external and corruptible oil, but with the eternal Spirit of the incorruptible God, which qualified him for every part of the great work to which he was called, beyond all others that were before him. Which Spirit he had without measure, John 3:34 ; and therefore is said ( Psalm 45:7 ; Hebrews 1:9 ) to be anointed with the oil of gladness above his fellows. To preach good tidings — Namely, tidings of salvation, of pardoning mercy, of renewing grace, and of eternal glory; unto the meek — Or, poor, as the words are rendered by the LXX., whom the evangelists follow Luke 4:18 ; Matthew 11:5 ; namely, to the penitent, the humble, and poor in spirit; to whom the tidings of a Redeemer, and of salvation through him, are indeed good tidings, faithful sayings, and worthy of all acceptation. These, and even the poor, as to worldly circumstances, are best disposed to receive the gospel, James 2:5 ; and then it is likely to profit them when it is received with meekness, as it ought to be. This relates to Christ’s prophetic office. To bind up the broken-hearted — To give relief and comfort to persons burdened and distressed with a sense of the guilt and power of their sins, and of the wrath of God, to which they are obnoxious. It is a metaphor taken from surgeons binding up wounds: see Isaiah 1:6 . This relates to Christ’s priestly office, his blood being the true expiation of sin, and the procuring cause of pardon and peace to the guilty. To proclaim liberty to the captives — Namely, liberty from the dominion and bondage of sin and Satan, of the world and the flesh, and from the slavish, tormenting fear of death and hell. This appertains to his kingly office. And those whom he, who is exalted to be a prince, as well as a Saviour, makes free, are free indeed; not only discharged from the miseries of captivity and bondage, 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, Leviticus 25:9 ; Leviticus 25:40 ; in allusion to which, it is here called the acceptable year of the Lord; the time in which men should find acceptance with God, which is the origin of their 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. Isaiah 61:2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; Isaiah 61:2-3 . And the day of vengeance of our God — Namely, on those who reject or neglect these gracious offers of mercy and salvation: they shall not only be left in their captivity, as they deserve to be, but shall be dealt with as enemies. We have the gospel summed up, Mark 16:16 , where that part of it, he that believeth shall be saved, proclaims the acceptable year of the Lord to those that will accept it; but the other part, he that believeth not shall be damned, proclaims the day of vengeance of our God; that vengeance that he will take on those that obey not the gospel of our Lord Jesus Christ, 2 Thessalonians 1:8 ; see also Hebrews 10:27-30 ; Matthew 24:21 ; Revelation 18:1 . The clause seems to have an especial reference to the time in which God punished the unbelieving and disobedient Jews by the destruction of Jerusalem, and the unparalleled calamities that came upon their nation. We find Christ, in several of his discourses, threatening them with the judgments of God for their rejecting him. And he calls the destruction of Jerusalem the days of vengeance, Luke 21:22 , the very expression made use of here. To comfort all that mourn — Either on account of their sins, or their sufferings, or the desolations and miseries of the spiritual Zion, his church; and who, mourning, seek to him, and not to the world, for comfort. He not only provides comfort for them, and proclaims it, but he applies and bestows it by giving them the Comforter. There is enough in him to comfort all that mourn, whatever their afflictions or sorrows may be; but this comfort is sure to them that mourn in Zion, that is, that sorrow after a godly sort, and apply by faith and prayer to God in Christ for relief and consolation. To appoint unto them beauty — Or rather, ornament, (as the Hebrew ??? more properly signifies,) for ashes. Bishop Lowth renders the clause, To give them a beautiful crown instead of ashes; the oil of gladness instead of sorrow; observing, “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.” The oil of joy — Which makes the face to shine, instead of that 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. The garments of praise — Such beautiful garments as were worn on thanksgiving days, instead of the spirit of heaviness. Hebrew, ??? , contraction, dimness, or obscurity; “open joys,” says Henry, “for secret mournings. Zion’s mourners keep the spirit of heaviness to themselves, and weep in secret; but the joy, with which they are recompensed, they are clothed with, as with a garment, in the eyes of others.” Observe, reader, 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. That they might be called trees of righteousness — That they might be righteous persons, deeply rooted by faith in the ground of gospel truth, solid and firm in sincerity, fortitude, and patience; ornaments to God’s vineyard, and bringing forth fruit suitable to the soil wherein they are planted. The planting of the Lord — Planted by that holy Lord who, being himself holy and righteous, would plant none but such: see on Isaiah 60:21 . That he might be glorified — Namely, by the fruit they bear; for herein is our heavenly Father glorified, that we bring forth much fruit. Isaiah 61:3 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. Isaiah 61:4 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. Isaiah 61:4-5 . They shall build the old wastes — See on chap. 58:12. As this is evidently to be understood of gospel times, the meaning seems to be, that the establishment of Christianity in the world should repair the decays of true religion, of genuine piety and virtue, which had been at a very low ebb, not only in the Gentile nations, which were all idolatrous, but also among the Jews, for many centuries. By the ministry of John the Baptist, of our Lord, and his apostles, many thousands of spiritual worshippers were raised up to God in Judea, and the adjacent parts; and when the ministers of the word were sent into the Gentile countries, the cities and provinces which had been as a wilderness, overrun with briers and thorns, became as Eden, and the deserts like the garden of the Lord: truth and grace, wisdom and piety, godliness and righteousness, with joy and gladness, were found therein, thanksgiving and the voice of melody, Isaiah 51:3 . And strangers — Namely, Gentiles, such as were not of the natural race of the Jews, but Gentile converts; shall stand — Ready to be at thy service; and feed your flocks — The churches, with the word of God. And the sons of the alien — The same with the strangers before mentioned, or their successors; shall be your ploughmen, &c. — Shall manage the whole work of God’s spiritual husbandry. See 1 Corinthians 3:6-9 . Isaiah 61:5 And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. Isaiah 61:6 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. Isaiah 61:6-7 . But ye shall be named the Priests, &c. — The whole body of you shall now be as near to God as the priests were formerly, and shall be a royal priesthood, 1 Peter 2:9 . This is most certainly true of all the faithful under the gospel; hence they have also their spiritual sacrifices, Romans 12:1 ; Hebrews 13:15-16 ; 1 Peter 2:5 . Ye shall eat the riches of the Gentiles — Partake of their plenty; and in their glory shall ye boast — You shall be highly advanced by the addition of all that is glorious in them. The LXX. render it, ?? ?? ?????? ????? ????????????? , you shall be wonderful, or the objects of admiration, through their riches; that is, by the glory which they shall bring to you, namely, in riches, parts, learning, chap. 60:5, 11. For your shame ye shall have double — Honour; though you have been little accounted of among the Gentiles, yet now you shall be highly esteemed by them; you shall have double damages. See on chap. 40:2. They shall rejoice in their portion — Namely, of honour, which God will give them. It is a repetition of that which is asserted in the former clause. Therefore, or, rather, because, they shall possess the double — Because of the doubling of their portion; everlasting joy shall be unto them — Joy that shall continue long here, and shall be everlasting hereafter. The meaning of this prediction seems to be, that though the first Christians should have a large share of shame or ignominy thrown upon them, yet their descendants should, in return, receive a double share of honour and glory. This accordingly came to pass: Christianity, from being considered as the greatest infamy, and being loaded with the greatest shame, came into the highest repute when Constantine became emperor, and received the highest honours that could possibly be paid, and was, as it were, loaded with glory, riches, and honour.” Isaiah 61:7 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. Isaiah 61:8 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. Isaiah 61:8-9 . For I the Lord love judgment — I will do them right, for I love justice in myself, and in them that practise it. I hate robbery for burnt- offerings — I hate all things gotten by injustice, though they be for sacrifice. As God will not accept of that which cost nothing, so much less of that which is the effect of rapine and oppression. And I will direct their work in truth — I will lead them so, that they shall do all things in sincerity. They shall do good works with good intentions, and to good ends: they shall love truth, and walk in truth, and serve God in spirit and truth. I will make an everlasting covenant with them — Though they have broken covenant with me, yet I will renew my ancient covenant made with their fathers, confirmed with the blood of the Messiah; and it shall be everlasting, never to be abrogated. And their seed shall be known among the Gentiles — 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. All shall acknowledge they are the seed which the Lord hath blessed — Such shall be the visible characters of God’s love to them, and of God’s grace in them. Isaiah 61:9 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. Isaiah 61:10 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. Isaiah 61:10 . I will greatly rejoice in the Lord — This is spoken in the person of the church, wherein she thankfully acknowledges God’s kindness to her in the fore-mentioned promises. My soul shall be joyful in my God — The expression here is varied, but the sense is the same with that in the former clause. He hath clothed me with the garments of salvation, &c. — With salvation as with a garment, and with righteousness as with a robe: 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 the bridegroom decketh himself with ornaments — Hebrew, ???? ??? ???? , as the bridegroom decketh himself with a priestly crown; so Bishop Lowth translates it, observing that it is “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, Exodus 29:6 . The bonnet or mitre of the priests also was made, as Moses expresses it, ‘for glory and for beauty,’ Exodus 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: ?? ??????? ????????????? ??????? ,” as a bridegroom exercising the priest’s office in a crown. Isaiah 61:11 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. Isaiah 61:11 . For as the earth bringeth forth, &c. — By this and the other metaphor here used, the church shows, not only the revival and restoration of her blessings, after they had been, as it were, dead and lost in the winter of affliction, but the great plenty and abundance of them that should spring forth and flourish: what had been as a wilderness should be as a paradise, referring to the effects of God’s grace and bounty. So the Lord will cause righteousness — That is, his great work of salvation; and praise — As the natural product and fruit of it; to spring forth — To break out and appear; before all nations — These things will not be done in a corner, but will be eminently conspicuous in the sight of all the world. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Isaiah 61:1 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; The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.