61:1 Isaiah 60 painted a glowing picture of Zion’s future glory, and here we are introduced to the one who will bring this about. Thus this is another picture of Immanuel—the Prince of Peace, the Servant, the King.110 The concept of the Spirit of God resting on someone usually implies gifting for a particular situation, as seen in Joseph’s capacity to deal with the crisis in Egypt (Gen. 41:38), in Bezalel’s endowment to construct the tent in the desert (Ex. 31:2–3), and in Moses himself (Num. 11:17). Here, especially echoing Isaiah 11:2, the Anointed One will speak words in the power of the Spirit to bring about transformation. Filling with the Spirit and anointing come together here, as they do in the establishment of David’s kingship (1 Sam. 16:13). At the end of his life, David again celebrates the anointing and the words that the Spirit speaks through him (2 Sam. 23:1–2). Spirit-filled words will never be ineffective but will accomplish what they announce (Isa. 55:11). The figure here not only preaches but is himself the one who liberates.

The language here recalls the Year of Jubilee, which saw the proclaiming of liberty throughout the land (Lev. 25:10) and the canceling of debts (Lev. 25:35–55). The “poor” are not only the economically disadvantaged but those who are victims and downtrodden; ultimately, they represent all men before they come to Christ. The “brokenhearted” are also in the end all who live in a fallen and broken world. Release from prison is not only return from exile, which the anointed Cyrus accomplishes (Isa. 45:1), but freedom from sin and death, which the servant accomplishes (52:13–53:12). Jesus declares at the start of his public ministry that no one else has fulfilled these words—but he will.

61:2 What is to be proclaimed is developed more fully in this verse as a year of favor and a day of vengeance. Some have wanted to see these terms as expressing an extended period of mercy and a short, sharp time of judgment. This should probably not be pressed too far, as in the passage on Edom (34:8–9), for example, the terms appear to be interchangeable. When Jesus uses this passage at the beginning of his ministry, he stops reading at the “year of the Lord’s favor” (cf. Luke 4:19), although nearing the end of his earthly ministry he speaks of “days of vengeance” (cf. Luke 21:22). Here, while judgment is announced, the focus is on grace and “comfort” (Isa. 40:1).

61:3 The mourners are here further defined as “those who mourn in Zion,” which suggests that they mourn not only for their sin but also for Zion. Such mourning is powerfully expressed in the book of Lamentations but is also a continuing theme today, as God’s people mourn for the vestiges of sin in the church. Both of these causes of mourning will ultimately be removed because of the work of the Anointed One. The imagery of clothing is used again to suggest the transformation of attitude. The time for mourning is over; the ashes of sorrow and penitence will be replaced by a beautiful headdress, symbolizing joy and smelling of beautiful oil. The “garment of praise” expresses a total attitude of thanksgiving, replacing a depressed heart.

The result of this transformation will be reflected in a new name (“oaks of righteousness”) reflecting a new status, as with Jacob’s change of name to Israel (Gen. 32:28). This reflects Isaiah 1:29–31, in which sinful Zion—and especially her leaders—are described as oaks that wither because they are symbols of pride (cf. 57:5). Here, planted in righteousness, these oaks are evidence of the Lord’s planting and sustaining; they reflect his glory and give him praise.

61:4 The initial fulfillment of this verse is the return of the exiles: first, the early pioneers return, then Ezra and Nehemiah, who rebuild the temple and the city walls and then the city itself. However, as always from chapter 40 onward, the return from Babylon is a foretaste of greater things yet to come. Unlike Babylon (14:22–23), the city of God will rise from the ashes and continue. More fully, this is “Zion . . . the city of the living God, the heavenly Jerusalem” (Heb. 12:22), founded on the rock of ages and secure to all eternity, representing the people of God throughout the ages and across the world.

61:5 The promises, however, are not limited to restoration but include expansion throughout the nations. At first sight it seems as if other nations are to be subjugated to Israel and serve her in menial occupations. However, comparing this verse with Isaiah 56:3, it appears that the meaning is rather that foreigners will be welcomed as part of the covenant community. The gospel originates with Israel but begins to expand at Christ’s first advent to include people from all nations.

61:6 The role of Israel as a priestly nation (Ex. 19:6), as mediators between God and humanity, will increasingly become a reality. Paul relates this to the spread of the gospel as he speaks of “the priestly service of the gospel of God” (Rom. 15:16) and of himself as a “minister of Christ Jesus to the Gentiles”; Peter likewise speaks of all God’s people as priests (1 Pet. 2:9). The verb “ministers” is used of the service of Levites (Num. 3:6–8) and occurs again in Isaiah 66:21.

The “wealth of the nations” has already been mentioned in 60:6–9, and here it becomes part of the new Zion. Again, Romans 15:27 speaks of blessings both spiritual and material; this emphasizes the glorious destiny of all the people of God and of mutual sharing in all these benefits.

61:7 “Shame” here probably includes the disgrace of exile, but it goes far beyond that referent to encompass the reproach of the curse of sin and death. This probably echoes Isaiah 26:8, in which God speaks of destroying death and removing his people’s shame. Jesus took that shame upon himself at the cross (Heb. 12:2). The “double portion” probably refers to the inheritance of the firstborn (Deut. 21:17), a principle seen also in the possession of land, which refers ultimately to the new creation. This is no temporary state but will continue for all eternity.

61:8 As so often, Isaiah links these promises with the character of the Lord, who is not only just but indeed a lover of justice. This is paralleled by the statement that the Lord “hates robbery and wrong,” which in the MT reads “robbery in burnt offering.”111 The MT echoes Isaiah 1:13 in describing the obnoxious mixture of hypocritical religion and social injustice so frequently portrayed in the early chapters of the book. In a later generation, Malachi condemns similar abuses (Mal. 1:8). If true commitment is lacking, no punctilious observance of rituals—even those prescribed by God—will suffice. But God remains committed to his people: the eternal covenant guarantees eternal blessing.

61:9 Because of the work of the servant (Isa. 53:10), future generations will be recognizably God’s people. This does not mean they will gloat as the nations realize how wrong they have been but rather that the revelation given originally to Israel will bless the whole world (Rom. 11:15). In this way the original promises to Abraham will be abundantly fulfilled.

61:10 The chapter concludes with a joyful song of praise; characteristically, the prophet follows an announcement of the mighty acts of God by a hymn (cf. Isa. 12:1–6; 42:10–13; 49:13–21; 54:1–17). Some argue that this is the same speaker as the Anointed One, as the song refers to salvation fully accomplished. It seems more probable, however, that this is a blend of rejoicing in final salvation and of anticipation in the present. Thus the singer is Zion, responding to the salvation already accomplished (which foreshadows the fuller glories still to come). The rejoicing is not primarily in the blessings but in the Giver of those benefits.

The joy here is full and overflowing. The imagery of clothes expresses the totality of the salvation, which covers all our sin and need and allows us to approach the eternal throne. Just as the divine warrior is dressed in his righteousness (59:16–17), so he gives said righteousness to his people. This is cause for rejoicing, as attaining full righteousness is far beyond our human efforts.

The festivity of the occasion is heightened by the use of wedding imagery, which is also linked with priestly imagery. Again, the joy is not over the wedding clothes but because of the one who gives them. In a similar way Paul reflects on the mystery of marriage, which points to the even greater mystery of Christ and the church, giving himself to make her a glorious bride “without spot or wrinkle” (Eph. 5:25–27).

61:11 In a creation image recalling Isaiah 55:10, God guarantees that righteousness will prevail as surely as the soil bears fruit and a garden is cultivated (cf. 45:8). This also recalls 4:2, which speaks of restored Israel and indeed of the Messiah, who will restore her. Again, this will be a cause for praise. The chapter begins and ends with the “Lord God,” the sovereign King who will cause all of these wonderful things to occur.