(1) The Spirit of the Lord God is upon me . . .--We have obviously a new poem in the form of a soliloquy, and we ask, "Who is the speaker.?" The Jewish Targum and many modern critics hear only the voice of Isaiah. Guided by Isaiah 41:1; Isaiah 1:4-9, we recognise here, as there, the utterance of the ideal Servant of Jehovah. That view, it needs scarcely be said, is the one suggested to all Christian minds by our Lord's application of the passage to His own work in Luke 4:16-22. The opening words repeat what had been said by Jehovah of the Servant in Isaiah 42:1. The "anointing," as it stands, might be that of king (1 Samuel 9:16; 1 Samuel 10:1), or priest (Exodus 29:2; Leviticus 7:36), or prophet (1 Kings 19:16). As interpreted by its fulfilment, it may be held to include all three.
To preach good tidings . . .--Comp. Note on Isaiah 40:9. To this passage, more than any other, even than Isaiah 40:9, we may trace the use of the word "gospel" ("evangel," "good tidings") in our Lord's teaching and that of the Apostles. Claiming the promise as fulfilled in Himself, He became the great evangelist, and all who followed Him were called to the same office.
To bind up the broken-hearted . . .--The primary thought is that of a healing bandage applied to the heart's wounds. (Comp. 1:6), The Servant of Jehovah is the great physician as well as the evangelist.
The opening of the prison.--The LXX., adopted in Luke 4:18, gives "recovery of sight to the blind;" and as the verb is never used for the opening of a room or door, and is used in Isaiah 35:5; Isaiah 42:7, for the opening of the eyes, that is probably its meaning here.
Verses 1-3. - THE MISSION OF THE SERVANT OF THE LORD. The words of our Lord in Luke 4:21, "This day is this Scripture fulfilled in your ears," preclude the application of this passage to any other than the Lord himself. It is simply astonishing that some Christian commentators (Ewald, Hitzig, Knobel) have not seen the force of this argument, but, with the Jews, imagine the prophet to be speaking of his own ministry. It is contrary to the entire spirit of Isaiah's writings so to glorify himself, and specially unsuitable that, after having brought forward with such emphasis the Person of "the Servant" (Isaiah 42:1-8; Isaiah 49:1-12; Isaiah 1:4-9; Isaiah 52:13-15; Isaiah 53:1-12), he should proceed to take his place, and to "ascribe to himself those very same official attributes which he has already set forth as characteristic features in his portrait of the predicted One" (Delitzsch). Hence most recent commentators, whatever their school of thought, have acquiesced in the patristic interpretation, which regarded the Servant of Jehovah as here speaking of himself. Verse 1. - The Spirit of the Lord God is upon me; literally, the Spirit of the Lord Jehovah (Adonai Jehovah) is upon me. The Septuagint, the Vulgate, and one manuscript omit adonai. In the original announcement of "the Servant" it was stated that God had "put his Spirit upon him" (Isaiah 42:1). The sanctification of our Lord's human nature by the Holy Spirit is very explicitly taught in the Gospels (Matthew 1:20; Matthew 3:16; Matthew 4:1, etc.; Mark 1:10, 12; Luke 1:35; Luke 2:40; Luke 3:22; Luke 4:1, 14, 18-21, etc.; John 1:32, 33; John 3:34, etc.). The Lord hath anointed me. The "anointing" of Jesus was that sanctification of his human nature by the Holy Spirit, which commenced in the womb of the blessed Virgin (Luke 1:35), which continued as he grew to manhood (Luke 2:40, 52), which was openly manifested at his baptism, and never ceased till he took his body and soul with him into heaven. Of this spiritual anointing, all material unction, whether under the Law (Leviticus 8:10-12, 30; 1 Samuel 10:1; 1 Samuel 16:13; 1 Kings 1:39; 1 Kings 19:15, 16, etc.) or under the gospel (Mark 6:13; James 5:14), was symbolical or typical. To preach good tidings (comp. Isaiah 40:9; Isaiah 41:27; Isaiah 52:7; and Nahum 1:15). Unto the meek (see Matthew 5:5; Matthew 11:29; and comp. Isaiah 11:4; Isaiah 29:19). To bindup the broken-hearted (comp. Psalm 147:3, where this is declared to be the office of Jehovah himself). "Binding up" is an ordinary expression in Isaiah's writings for "healing" (see Isaiah 1:6; Isaiah 3:7; Isaiah 30:26). To proclaim liberty to the captives. This was one of the special offices of "the Servant" (see Isaiah 42:7). The "captivity" intended is doubtless that of sin. And the opening of the prison to them that are bound. St. Luke, following the Septuagint, has, "and recovering of sight to the blind." It is thought by some that the original Hebrew text has been corrupted. Others regard the Septuagint rendering as a paraphrase.
61:1-3 The prophets had the Holy Spirit of God at times, teaching them what to say, and causing them to say it; but Christ had the Spirit always, without measure, to qualify him, as man, for the work to which he was appointed. The poor are commonly best disposed to receive the gospel, Jas 2:5; and it is only likely to profit us when received with meekness. To such as are poor in spirit, Christ preached good tidings when he said, Blessed are the meek. Christ's satisfaction is accepted. By the dominion of sin in us, we are bound under the power of Satan; but the Son is ready, by his Spirit, to make us free; and then we shall be free indeed. Sin and Satan were to be destroyed; and Christ triumphed over them on his cross. But the children of men, who stand out against these offers, shall be dealt with as enemies. Christ was to be a Comforter, and so he is; he is sent to comfort all who mourn, and who seek to him, and not to the world, for comfort. He will do all this for his people, that they may abound in the fruits of righteousness, as the branches of God's planting. Neither the mercy of God, the atonement of Christ, nor the gospel of grace, profit the self-sufficient and proud. They must be humbled, and led to know their own character and wants, by the Holy Spirit, that they may see and feel their need of the sinner's Friend and Saviour. His doctrine contains glad tidings indeed to those who are humbled before God.
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 Luke 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, Isaiah 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, Proverbs 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, Psalm 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 all they have to the grace of God and have a mean opinion of themselves, and patiently bear every affliction: or "poor", as in Luke 4:18, the poor of this world, and as to their intellectuals, and spirit, who are sensible of their spiritual poverty, and seek the true riches, to these the Gospel is "good tidings"; and to such Christ preached good tidings concerning, the love, grace, and mercy of God; concerning peace, pardon, righteousness, life and salvation, by himself; concerning the kingdom of God, and the things appertaining to it:
he hath sent me to bind up the brokenhearted; whose hearts are smitten and made contrite by the Spirit and Word of God, and are truly humbled under a sense of sin; who are cut to the heart, have wounded spirits, and in great pain; these Christ binds up, by speaking comfortably to them; by applying his blood; by discovering the free and full pardon of their sins; and for this, as Mediator, he had a mission and commission from his Father; he came not of himself, but he sent him:
to proclaim liberty to the captives, and the opening, of the prison to them that are bound; to such who were captives to sin, Satan, and the law, and as it were prisoners to them, shut up by them, and in them, and held fast there; but Christ, as he is the author of liberty; obtains it for his people, and makes them free with it, so he proclaims it in the Gospel; a liberty from sin, from the damning and governing power of it; a freedom from the curse and condemnation of the law; a deliverance from Satan, as of a prey from the mighty, or as of prisoners from the prison house. The allusion is to the proclamation of liberty, in the year of jubilee, Leviticus 25:10. The Targum is,
"to the prisoners appear in light.''
It may be rendered, "open clear and full light to the prisoners" (r), so Aben Ezra interprets it; See Gill on Luke 4:18.
(p) Sepher Shorash. rad. (q) Ben Melech in loc. (r) "et vinctis visum acutissimum", Vitringa.
(1) The Spirit of the Lord God is upon me . . .--We have obviously a new poem in the form of a soliloquy, and we ask, "Who is the speaker.?" The Jewish Targum and many modern critics hear only the voice of Isaiah. Guided by Isaiah 41:1; Isaiah 1:4-9, we recognise here, as there, the utterance of the ideal Servant of Jehovah. That view, it needs scarcely be said, is the one suggested to all Christian minds by our Lord's application of the passage to His own work in Luke 4:16-22. The opening words repeat what had been said by Jehovah of the Servant in Isaiah 42:1. The "anointing," as it stands, might be that of king (1 Samuel 9:16; 1 Samuel 10:1), or priest (Exodus 29:2; Leviticus 7:36), or prophet (1 Kings 19:16). As interpreted by its fulfilment, it may be held to include all three.
To preach good tidings . . .--Comp. Note on Isaiah 40:9. To this passage, more than any other, even than Isaiah 40:9, we may trace the use of the word "gospel" ("evangel," "good tidings") in our Lord's teaching and that of the Apostles. Claiming the promise as fulfilled in Himself, He became the great evangelist, and all who followed Him were called to the same office.
To bind up the broken-hearted . . .--The primary thought is that of a healing bandage applied to the heart's wounds. (Comp. 1:6), The Servant of Jehovah is the great physician as well as the evangelist.
To proclaim liberty.--Phrase and thought are taken from the law of the Year of Jubilee (Leviticus 25:10; Ezekiel 46:17; Jeremiah 34:8).
The opening of the prison.--The LXX., adopted in Luke 4:18, gives "recovery of sight to the blind;" and as the verb is never used for the opening of a room or door, and is used in Isaiah 35:5; Isaiah 42:7, for the opening of the eyes, that is probably its meaning here.
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, Proverbs 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, Psalm 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 all they have to the grace of God and have a mean opinion of themselves, and patiently bear every affliction: or "poor", as in Luke 4:18, the poor of this world, and as to their intellectuals, and spirit, who are sensible of their spiritual poverty, and seek the true riches, to these the Gospel is "good tidings"; and to such Christ preached good tidings concerning, the love, grace, and mercy of God; concerning peace, pardon, righteousness, life and salvation, by himself; concerning the kingdom of God, and the things appertaining to it:
he hath sent me to bind up the brokenhearted; whose hearts are smitten and made contrite by the Spirit and Word of God, and are truly humbled under a sense of sin; who are cut to the heart, have wounded spirits, and in great pain; these Christ binds up, by speaking comfortably to them; by applying his blood; by discovering the free and full pardon of their sins; and for this, as Mediator, he had a mission and commission from his Father; he came not of himself, but he sent him:
to proclaim liberty to the captives, and the opening, of the prison to them that are bound; to such who were captives to sin, Satan, and the law, and as it were prisoners to them, shut up by them, and in them, and held fast there; but Christ, as he is the author of liberty; obtains it for his people, and makes them free with it, so he proclaims it in the Gospel; a liberty from sin, from the damning and governing power of it; a freedom from the curse and condemnation of the law; a deliverance from Satan, as of a prey from the mighty, or as of prisoners from the prison house. The allusion is to the proclamation of liberty, in the year of jubilee, Leviticus 25:10. The Targum is,
"to the prisoners appear in light.''
It may be rendered, "open clear and full light to the prisoners" (r), so Aben Ezra interprets it; See Gill on Luke 4:18.
(p) Sepher Shorash. rad. (q) Ben Melech in loc. (r) "et vinctis visum acutissimum", Vitringa.