King James Version
Isaiah 61
11 verses with commentary
The Year of the Lord's Favor
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;
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This prophetic passage, which Jesus read in the Nazareth synagogue and declared fulfilled (Luke 4:17-21), describes the Spirit-anointed Messiah's mission. 'The Spirit of the Lord GOD is upon me'—divine empowerment for ministry. 'Anointed me'—mashach, the root of Messiah (anointed one), designating Him for prophetic, priestly, and kingly service. His mission includes: 'preach good tidings unto the meek'—announcing the gospel (euangelion) to the humble and poor; 'bind up the brokenhearted'—healing emotional and spiritual wounds; 'proclaim liberty to the captives'—spiritual freedom from sin's bondage; 'the opening of the prison to them that are bound'—releasing those imprisoned by sin, Satan, and death. This is Christ's job description—bringing holistic salvation.
To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;
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The Servant's mission to 'proclaim the acceptable year of the LORD, and the day of vengeance of our God' combines mercy (acceptable year - Jubilee release) with judgment (vengeance). Jesus quoted this in Luke 4:19 but stopped mid-verse - reading only 'acceptable year,' not 'day of vengeance,' because His first advent brings grace, His second brings judgment. This establishes two comings separated by church age.
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.
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Continuing Christ's mission statement, God promises to provide specific remedies: "To appoint unto them that mourn in Zion, beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness." Three exchanges demonstrate complete transformation. "Beauty for ashes" (peer tachat epher)—the Hebrew peer means a headdress or turban, replacing the ashes of mourning (Job 42:6, Daniel 9:3). "Oil of joy for mourning"—anointing oil symbolized gladness and festivity (Psalm 23:5, 45:7), replacing grief. "Garment of praise for spirit of heaviness"—clothing represents one's outward expression, replacing despair (ruach kehah—dimmed, faint spirit) with praise. The result: "that they might be called trees of righteousness, the planting of the LORD, that he might be glorified." The Hebrew elei hatsedek (oaks/trees of righteousness) pictures strength, stability, and flourishing (Psalm 1:3, 92:12-14). From a Reformed perspective, this describes the regenerate believer's transformation. Christ exchanges our sin for His righteousness (2 Corinthians 5:21), our sorrow for His joy (John 15:11, 16:22), our despair for praise. We become living monuments to God's transforming grace, planted by Him, rooted in righteousness, existing for His glory.
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.
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The promise continues: "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." Three parallel phrases emphasize comprehensive rebuilding. The Hebrew charaboth olam (old wastes), shomemoth rishonim (former desolations), and shomemoth dor vador (desolations of generation and generation) stress that what has been destroyed for extensive time will be reconstructed. This is not merely physical rebuilding but spiritual and social restoration. From a Reformed perspective, this describes the church's mission of restoration. Through gospel proclamation and faithful living, believers rebuild what sin destroyed—restored relationships with God and neighbor, renewed communities characterized by justice and mercy, reformed cultures reflecting biblical values. Christ is the master builder (Matthew 16:18, 1 Corinthians 3:10-11) who through His people reconstructs what Adam's fall demolished. Individual converts are ruins rebuilt (Ephesians 2:1-10), and corporately the church represents humanity's restoration to God's original intent.
And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.
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The role reversal continues: "And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers." In the ancient world, conquered peoples performed agricultural labor for their conquerors. Here the pattern reverses—foreigners willingly serve Israel, performing necessary but humble work. The Hebrew zarim (strangers) and nekar (aliens/foreigners) emphasize their outsider status. From a Reformed perspective, this doesn't teach ethnic superiority but prophesies Gentile believers gladly serving Christ's kingdom. Those formerly alienated from God's covenants (Ephesians 2:12-13) become willing servants in the household of faith. The imagery of feeding flocks, plowing, and dressing vines represents essential kingdom work—pastoral care, preparation of hearts for gospel seed, and cultivating spiritual fruit. Gentile believers don't merely receive blessing but actively participate in building God's kingdom, performing vital service alongside Jewish believers in the one body of Christ (Ephesians 2:14-22).
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.
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The identity transformation is profound: "But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God." Israel receives priestly identity—kohanim Adonai (priests of the LORD) and mesharetei Eloheinu (ministers of our God). This fulfills Exodus 19:6: "ye shall be unto me a kingdom of priests." Peter applies this to the church: "ye are a chosen generation, a royal priesthood" (1 Peter 2:9). All believers receive priestly status, offering spiritual sacrifices (1 Peter 2:5, Hebrews 13:15-16) and mediating God's presence to the world. The material blessing follows: "ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves." This isn't exploitation but the nations bringing their wealth and glory into God's kingdom (Isaiah 60:5-6, 11, Revelation 21:24-26). "Boast" (titmaru) can mean "exchange" or "glory in"—believers glory in God's work among the nations. From a Reformed perspective, this describes the believer's dual identity: priests to God and recipients of comprehensive blessing—spiritual and material, individual and corporate.
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.
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God promises comprehensive restoration: "For your shame ye shall have double; and for confusion they shall rejoice in their portion." The double-for-single exchange reverses Job's experience—he received double restoration after suffering (Job 42:10). "Shame" (bosheth) and "confusion" (kelimah) describe humiliation and disgrace. Instead comes "double" blessing and rejoicing in their inheritance (cheleq). The verse continues: "therefore in their land they shall possess the double: everlasting joy shall be unto them." Simchat olam (everlasting joy) emphasizes permanent, not temporary, gladness. The double possession likely means comprehensive blessing—temporal and eternal, material and spiritual. From a Reformed perspective, this illustrates the principle of overwhelming grace—God doesn't merely balance accounts but lavishes super-abundant blessing on the redeemed (Ephesians 1:7-8, Romans 5:20). Christ endured ultimate shame (Hebrews 12:2) so believers receive ultimate glory (Romans 8:17-18, 2 Corinthians 4:17). The temporary suffering of this age is incomparable to the eternal weight of glory awaiting believers.
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.
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God explains His motivation: "For I the LORD love judgment, I hate robbery for burnt offering." The emphatic "I the LORD" (ani Adonai) grounds this in God's character. He loves mishpat (judgment/justice) and hates gazal be'olah (robbery in/for burnt offering)—offerings obtained through oppression or injustice. This echoes the prophetic critique of worship divorced from ethics (Isaiah 1:11-17, Amos 5:21-24, Micah 6:6-8). The verse continues: "and I will direct their work in truth, and I will make an everlasting covenant with them." God promises to direct their work (peulah) in truth (emeth)—faithful, reliable guidance. The "everlasting covenant" (berith olam) refers to the new covenant promised in Jeremiah 31:31-34, Ezekiel 36:25-27, realized in Christ's blood (Luke 22:20, Hebrews 8-10). From a Reformed perspective, this reveals God's covenant faithfulness grounded in His unchanging character. He loves justice, hates hypocrisy, and establishes an eternal covenant not based on human works but His faithful promise. The new covenant is everlasting because it depends on Christ's finished work, not our performance.
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.
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The covenant blessings extend to descendants: "And their seed shall be known among the Gentiles, and their offspring among the people." The Hebrew zera (seed) and tse'etsa'eihem (offspring) emphasize generational blessing. Their identity among the nations will be unmistakable. Why? "All that see them shall acknowledge them, that they are the seed which the LORD hath blessed." The Hebrew nakar (acknowledge/recognize) suggests undeniable recognition. The blessing is evident and attributed to God. From a Reformed perspective, this doesn't teach hereditary salvation but describes the visible impact of God's covenant faithfulness. Believers' descendants, when regenerated by the Spirit, display evident blessing that others recognize as divine work. The promise also applies to spiritual descendants—those who come to faith through believers' witness (1 Corinthians 4:15, Philemon 10). The church's generational faithfulness creates visible testimony to God's blessing, attracting others to faith (Matthew 5:16). This fulfills the Abrahamic promise that through Abraham's seed all nations would be blessed (Genesis 22:18, Galatians 3:8, 16).
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. decketh: Heb. decketh as a priest
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The exclamation 'I will greatly rejoice in the LORD, my soul shall be joyful in my God' expresses exuberant worship arising from experienced salvation. The reason: 'he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness.' This imagery depicts imputed righteousness - God clothes naked sinners with Christ's perfect righteousness. The bridal language (bridegroom/bride) celebrates covenant union.
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.
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The chapter concludes with beautiful imagery: "For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth." The agricultural metaphors emphasize natural, inevitable growth—when seed is planted in good soil, growth follows necessarily. The application: "so the Lord GOD will cause righteousness and praise to spring forth before all the nations." Just as growth in nature is certain given proper conditions, so God's production of righteousness (tsedaqah) and praise (tehillah) among nations is certain and inevitable. The Hebrew tsimach (spring forth/sprout) suggests organic, vigorous growth. From a Reformed perspective, this illustrates the doctrine of perseverance and the certainty of God's purposes. When God plants His word in hearts prepared by the Spirit, fruit inevitably follows (Matthew 13:23, John 15:5). The promise is comprehensive—not just individual salvation but righteousness and praise springing forth before all nations. God's redemptive purposes will certainly be accomplished (Isaiah 55:10-11), producing a harvest of righteous worshipers from every nation.