John Calvin Commentary Isaiah 61

The Spirit of the Lord Jehovah. As Christ explains this passage with reference to Himself (Luke 4:18), commentators limit it to Him without hesitation and lay down this principle: that Christ is introduced as speaking, as if the whole passage related to Him alone. The Jews laugh at this, as an ill-advised application to Christ of that which is equally applicable to other prophets. My opinion is that this chapter is added as a seal to the former, to confirm what had previously been said about restoring the Church of Christ. For this purpose, Christ testifies that He has been anointed by God, in consequence of which He justly applies this prophecy to Himself; for He has exhibited clearly and openly what others have laid down in an obscure manner.

But this is not inconsistent with the application of this statement to other prophets whom the Lord has anointed. For they did not speak in their own name as individuals, or claim this authority for themselves, but were chiefly employed in pointing out the office of Christ, to whom belongs not only the publication of these things, but likewise their accomplishment. This chapter ought, therefore, to be understood in such a sense that Christ, who is the Head of the prophets, holds the chief place and alone makes all those revelations; but that Isaiah, and the other prophets, and the apostles, contribute their services to Christ, and each performs his part in making known Christ’s benefits. And thus we see that those things which Isaiah said would be accomplished by Christ have now been actually accomplished.

On that account Jehovah hath anointed me. This second clause is added as an exposition, for the first would have been somewhat obscure if he had said nothing about the purpose for which he was endowed with the Spirit of God. But now it is made far clearer by pointing out the use, when he declares that he discharges a public office, so that he may not be regarded as a private individual.

Whenever Scripture mentions the Spirit and says that he dwelleth in us (Romans 8:11; 1 Corinthians 3:16), let us not look upon it as something empty or unmeaning, but let us contemplate his power and efficacy. Thus, after having spoken of the Spirit of God, the Prophet next mentions the “anointing,” by which he means the faculties that flow from him, as Paul teaches that the gifts are indeed various, but the Spirit is one (1 Corinthians 12:4).

This passage ought to be carefully observed, for no man can claim right or authority to teach unless he shows that he has been prompted to it by the Spirit of God, as Paul also affirms that no man can call Jesus Lord, but by the Holy Ghost (1 Corinthians 12:3). But, it will be said, we see that almost all men boast of having the Spirit of God; for the Pope, the Anabaptists, and other heretics and fanatics have his name continually in their mouth, as if they were governed by him.

How, then, shall we judge that any man has been sent by God and is guided by his Spirit? By “anointing;” that is, if he is endowed with the gifts which are necessary for that office. If, therefore, having been appointed by the Lord, he abounds in the graces of the Spirit and the ability which the calling demands, he actually has the Spirit. And if he wishes to make profession of enjoying that teacher, and if he has no doctrine, let him be held as an impostor.

He hath sent me to preach. The Prophet does not claim for himself right and authority to teach, before he has shown that the Lord hath sent him. The authority is founded on his having been anointed, that is, furnished by God with necessary gifts. We ought not to hear him, therefore, as a private individual, but as a public minister who has come from heaven.

To the afflicted. Some render it, To the meek; and both ideas are conveyed by the word ענוים (gnanavim). But I preferred to adhere to the former signification, because the Prophet is speaking of captives and prisoners. Yet I think that he includes both; for he means those who, while they are altogether forsaken and abandoned, are also wretched in themselves.

Christ is promised to none but those who have been humbled and overwhelmed by a conviction of their distresses, who have no lofty pretensions, but keep themselves in humility and modesty. And hence we infer that Isaiah speaks literally of the Gospel; for the Law was given for the purpose of abasing proud hearts that swelled with vain confidence, but the Gospel is intended for the afflicted, that is, for those who know that they are destitute of everything good, that they may gather courage and support. For what purpose were prophets, apostles, and other ministers anointed and sent, but to cheer and comfort the afflicted by the doctrine of grace?

To bind up the broken in heart. Numerous are the metaphors which the Prophet employs for explaining more clearly the same thing. By binding up, he means nothing else than healing, but now he expresses something more than in the preceding clause; for he shows that the preaching of the word is not an empty sound, but a powerful medicine, the effect of which is felt, not by obdurate and hard-hearted men, but by wounded consciences.

To proclaim liberty to the captives. This also is the end of the Gospel, that those who are captives may be set at liberty. We are prisoners and captives, therefore, until we are set free (John 8:36) through the grace of Christ; and when Christ wishes to break asunder our chains, let us not refuse the grace that is offered to us.

It ought to be observed in general that the blessings which are here enumerated are bestowed upon us by heavenly doctrine, and that none are fit for the enjoyment of them but those who, conscious of their poverty, eagerly desire the assistance of Christ, as he himself says:

Come to me all you that labor and are heavy laden,
and I will relieve you. (Matthew 11:28)

To proclaim the year of the good-pleasure of Jehovah. Here he expressly mentions the time of bestowing such distinguished grace, in order to remove the doubts that might arise. We know by daily experience how numerous and diversified are the anxious cares that distract the heart. He affirms that he is the herald of future grace, the time of which he determines from the "good-pleasure" of God; for, as he was to be the Redeemer of the Church by free grace, so it was justly in his power to select the time.

Perhaps he alludes to the Jubilee (Leviticus 25:10), but undoubtedly he affirms that we must wait calmly and gently until it pleases God to stretch out his hand. Paul calls this year the time of fullness (Galatians 4:4). We have likewise seen that the Prophet says, Behold, now is the accepted time; behold, now is the day of salvation (Isaiah 49:8). Paul applies this to his own preaching; for, while the Lord addresses us by the Gospel, the door of heaven is thrown open to us, that we may now, as it were, enter into the possession of God’s benefits (2 Corinthians 6:2). We must not delay, therefore, but must eagerly avail ourselves of the time and the occasion when such distinguished blessings are offered to us.

And the day of vengeance to our God. But those expressions appear to be inconsistent with each other, namely, "The day of good-pleasure," and "The day of vengeance." Why did Isaiah join together things so opposite? Because God cannot deliver his Church without showing that he is a just judge, and without taking vengeance on the wicked. He therefore employs the term "good-pleasure," with reference to the elect, and the term "day of vengeance," with reference to the wicked, who do not cease to persecute the Church, and consequently must be punished when the Church is delivered. In like manner Paul also says, that It is righteous with God to grant relief to the afflicted, and to reward the enemies of believers who unjustly afflict them (2 Thessalonians 1:6); and the Jews could not expect a termination of their distresses until their enemies had been destroyed.

Yet we ought to observe the cause of our deliverance; for to his mercy alone, and not to our merits, or excellence, or industry, must it be ascribed. He appears, indeed, as I briefly remarked a little before, to allude to the Jubilee; but above all things we should attend to this, that our salvation lies entirely in the gracious will of God.

To comfort all that mourn. We ought to remember what we formerly remarked, that the end of the Gospel is, that we may be rescued from all evils, and that, having been restored to our former freedom, and all tears having been wiped from our eyes, we may partake of spiritual joy. And if we are not partakers of so great a benefit, it must be ascribed to our unbelief and ingratitude, by which we refuse and drive away God, who freely offers himself to us.

To appoint to the mourners in Zion. He proceeds with the same subject; for he means that the punishment which was to be inflicted on the people will be such that it still leaves room for forgiveness. And, to convince them of it more fully, he says that the Lord has charged him with this office, that he may proclaim this deliverance; and not to himself only, but also to others, until the chief messenger arrives, namely, Christ, who actually bestows and exhibits what God at that time commanded to be made known for a future period.

Yet he means that the “mourning” will not hinder God from giving cause for joy when he deems it proper; for “to appoint” has the same meaning as “to fix the time,” so that the tediousness of delay may not discourage them.

That I may give to them beauty for ashes. By the word give, he commends the efficacy of the prediction, so that they may be fully convinced of the event. The allusion is to the ancient customs of the Jews who, when any calamity pressed hard upon them, sprinkled ashes on their heads and wore sackcloth (Esther 4:3).

By these, he denotes the filth and mourning which necessarily attend the wretched condition of the people, and contrasts them with the joy and gladness they will have when they are restored to liberty. I think that we should not overlook the allusion contained in the words פאר (peer) and אפר (epher; ) for, by the mere transposition of letters, he intended to denote very different things and, by an elegant inversion, a change of condition.

Trees of righteousness. By these words, he points out the restoration of the people, as if he had said, “Whereas they had formerly been rooted out and resembled a dry stock, they will be planted and settled.” Thus, he reminds them that they should contemplate the divine power, so that, though they are slain and dead, they may still confidently hope that they will be restored so as to take root and to receive strength and increase.

From this, a universal doctrine ought to be drawn: namely, that there is no other way in which we are restored to life than when we are planted by the Lord. We are indeed called his “planting” because he elected us from the beginning (Ephesians 1:4). But there is also another kind of “planting” that follows the former: namely, the Calling, by which we are ingrafted through faith into Christ’s body.

The Lord does this by the agency and ministry of the Gospel, but it must be wholly ascribed to him, for it is he alone that giveth the increase (1 Corinthians 3:7). We must always bear in mind the emblematic meaning of the first deliverance as illustrating the spiritual kingdom of Christ.

He gives the appellation “trees of righteousness” to those in whom the justice of God or good order shines forth. Yet let us know that the Lord adopts us on this condition: that we will become new creatures and that true righteousness will reign in us.

And hence it follows that we are by nature depraved and corrupted, and cannot yield fruit in any other way than by being changed and planted by the Lord. This sets aside the vain and haughty opinion of the Papists who, by contriving either preparations or the aids of free will, claim what belongs to God alone; for if we are planted by the Lord, it follows that we are by nature dry and unfruitful.

To glorify him. This is the design of our “planting;” but we have already spoken of these things in expounding the twenty-first verse of the preceding chapter.

And they shall build the deserts of the age. He goes on to describe more fully that restoration of the Church, primarily so that the Jews may have confident hope of deliverance, because those promises appeared completely incredible. This is why he describes the benefit of redemption with such extensive and magnificent terms.

It is a mistake to suppose that these words, “the age” and “many ages,” refer to a future period, as if he had said that the building he speaks of will be firm and permanent. The Prophet's meaning was very different, for he shows (as I have explained elsewhere) that the long-continued ruins of the city will not prevent it from rising anew.

When the inhabitants of any city, scattered in all directions, have been absent for a very long time, there can be no hope of rebuilding it, just as no one today gives any thought to rebuilding Athens. Thus, when the Jews had been banished to a distant country, and Jerusalem had been forsaken for seventy years, who would have hoped that it would be rebuilt by its own citizens?

For this reason, Isaiah uses the terms “deserts of the age, ancient wildernesses, cities of desolation, wildernesses of many ages,” to show that all this cannot prevent the Lord from restoring the city to be inhabited by His elect at the proper time.

Yet these statements should also be applied to our time. Even if the Lord allows His Church, after it has fallen, to lie in ruins for a long time, and even if no hope of rebuilding it remains, we should still take heart from these promises.

For it is God’s special work to raise up and renew what was previously destroyed and seemed destined for eternal decay. We have, however, previously discussed these matters in the fifty-eighth chapter.

And strangers shall stand. He means that foreigners and strangers shall be ready to yield obedience to them. For, because they were at that time separated from the rest of the nations, no one was willing to assist them, and therefore he says that strangers stand; that is, they are ready to meet and assist them. Regarding what follows, about “feeding sheep” and “cultivating fields and vines,” these are metaphorical expressions. For the Prophet deals with the kingdom of Christ, which is spiritual, but through these figures describes its perfect happiness, so that we may understand it better from examples drawn from those things which are known to us. Therefore, let us understand that we shall be truly happy when Christ shall exercise His dominion over us; for in this way we shall also obtain, beyond expectation, many advantages of which the children of Adam are justly deprived.