Исаия 61:1

The Spirit of the Lord God is upon me "The Spirit of Jehovah is upon me" - The Septuagint, Vulgate, and St. Luke, (Luk 4:18), and a MS., and two old editions omit the word אדני Adonai, the Lord; which was probably added to the text through the superstition of the Jews, to prevent the pronunciation of the word יהוה Jehovah following. See Kennicott on the state of the printed Hebrew text, vol. i., p. 610. In most of Isaiah's prophecies there is a primary and secondary sense, or a remote subject illustrated by one that is near. The deliverance of the Jews from their captivity in Babylon is constantly used to shadow forth the salvation of men by Jesus Christ. Even the prophet himself is a typical person, and is sometimes intended to represent the great Savior. It is evident from Luk 4:18 that this is a prophecy of our blessed Lord and his preaching; and yet it is as evident that it primarily refers to Isaiah preaching the glad tidings of deliverance to the Jews. The opening of the prison "Perfect liberty" - פקח קוח pekach koach. Ten MSS. of Kennicott's, several of De Rossi's, and one of my own, with the Complutensian, have פקחקוח pekachkoach in one word; and so the Septuagint and Vulgate appear to have taken it: not merely opening of prisons, but every kind of liberty - complete redemption. The proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah. is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet. See Lev 25:9, etc. This was a year of general release of debts and obligations, of bondmen and bondwomen, of lands and possessions which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, (Luk 4:18, Luk 4:19), a text so manifestly relating to the institu…

MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11) is upon me; because . . . hath anointed me--quoted by Jesus as His credentials in preaching (Luk 4:18-21). The Spirit is upon Me in preaching, because Jehovah hath anointed Me from the womb (Luk 1:35), and at baptism, with the Spirit "without measure," and permanently "abiding" on Me (Isa 11:2; Joh 1:32; Joh 3:34; Psa 45:7; with which compare Kg1 1:39-40; Kg1 19:16; Exo 29:7). "Anointed" as Messiah, Prophet, Priest, and King. good tidings--as the word "gospel" means. the meek--rather, "the poor," as Luk 4:18 has it; that is, those afflicted with calamity, poor in circumstances and in spirit (Mat 11:5). proclaim liberty-- (Joh 8:31-36). Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Heb 2:15); also from the "liberty proclaimed" to all bond-servants in the year of jubilee (Isa 61:2; Lev 25:10; Jer 34:8-9). opening of the prison--The Hebrew rather is, "the most complete opening," namely, of the eyes to them that are bound, that is, deliverance from prison, for captives are as it were blind in the darkness of prison (Isa 14:17; Isa 35:5; Isa 42:7) [EWALD]. So Luk 4:18 and the Septuagint interpret it; Luk 4:18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised"; thus expressing the double "opening" implied; namely, that of the eyes (Joh 9:39), and that of the prison (Rom 6:18; Rom 7:24-25 Heb 2:15). His miracles were acted parables.

The Spirit of the Lord God is upon me,.... According to the Targum, these are the words of the prophet concerning himself; and so say Aben Ezra and Kimchi; but the latter elsewhere says (p) they are the words of the Messiah, who should say, "because the Lord hath anointed me", &c.; and another of their writers (q) is in a doubt about them; either, says he, they are the words of the prophet with respect to the Messiah, or the words of the prophet concerning himself; but there is no doubt but the Messiah himself is the person speaking, as appears from Luk 4:17, on whom the Spirit of God was; not his grace and gifts only, but the person of the Spirit, the third Person in the Trinity, equal with the Father and the Son; to whom several divine actions are ascribed, and to whom many things relating to Christ are attributed, and who is described as residing on him, and who, by the baptist, was seen upon him, Isa 11:2 the phrase denotes his continuance with him, whereby he was qualified, as man and Mediator, for his office: because the Lord hath anointed me to preach good tidings to the meek: not the Lord, the Spirit that was upon him, for Christ was anointed with the Holy Ghost; but Jehovah the, Father, he was the anointer of Christ, by whom he was anointed in some sense from everlasting, being invested by him with the office of Mediator, Pro 8:21 and in the fulness of time, in the human nature, at his birth and baptism, with the Holy Spirit, his gifts and grace, without measure, Psa 45:7, hence he has the name of Messiah or Anointed, and from him his people have the anointing which teacheth all things: and hereby he was qualified, as a prophet, to preach good tidings to the meek; such as are sensible of sin, and humbled for it; submit to the righteousness of Christ; ascribe al…

The words of Jehovah Himself pass over here into the words of another, whom He has appointed as the Mediator of His gracious counsel. "The Spirit of the Lord Jehovah is over me, because Jehovah hath anointed me, to bring glad tidings to sufferers, hath sent me to bind up broken-hearted ones, to proclaim liberty to those led captive, and emancipation to the fettered; to proclaim a year of grace from Jehovah, and a day of vengeance from our God; to comfort all that mourn; to put upon the mourners of Zion, to give them a head-dress for ashes, oil of joy for mourning, a wrapper of renown for an expiring spirit, that they may be called terebinths of righteousness, a planting of Jehovah for glorification." Who is the person speaking here? The Targum introduces the passage with נביּא אמר. Nearly all the modern commentators support this view. Even the closing remarks to Drechsler (iii. 381) express the opinion, that the prophet who exhibited to the church the summit of its glory in chapter 60, an evangelist of the rising from on high, an apocalyptist who sketches the painting which the New Testament apocalyptist is to carry out in detail, is here looking up to Jehovah with a grateful eye, and praising Him with joyful heart for his exalted commission. But this view, when looked at more closely, cannot possibly be sustained. It is open to the following objections: (1.) The prophet never speaks of himself as a prophet at any such length as this; on the contrary, with the exception of the closing words of Isa 57:21, "saith my God," he has always most studiously let his own person fall back into the shade. (2.) Wherever any other than Jehovah is represented as speaking, and as referring to his own calling, or his experience in connection with that calling, as in Isa 49:1., Isa 50:4.…

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 (Luk 4:17, Luk 4:18, Luk 4:21); 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, Isa 61:1. 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, Isa 11:1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove, descended upon him, Mat 3:16. 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 oi…

61:1-3 The servant here proclaims the good news that his ministry will restore Zion. The Lord Jesus applied these words to his own mission (Luke 4:18-19). 61:1 The presence of God’s Spirit ensures the success of the servant’s mission (see 11:1-5; 42:1). • The servant will restore and heal the marginalized poor and the brokenhearted (see 25:4).