TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 61:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
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 oil of gladness above his fellows. He has sent me; our Lord Jesus did not go unsent; he had a commission from him that is the fountain of power; the Father sent him and gave him commandment. This is a great satisfaction to us, that, whatever Christ said, he had a warrant from heaven for; his doctrine was not his, but his that sent him.
III.What the work was to which he was appointed and ordained.
1.He was to be a preacher, was to execute the office of a prophet. So well pleased was he with the good-will God showed towards men through him that he would himself be the preacher of it, that an honour might thereby be put upon the ministry of the gospel and the faith of the saints might be confirmed and encouraged. He must preach good tidings (so gospel signified) to the meek, to the penitent, and humble, and poor in spirit; to them the tidings of a Redeemer will be indeed good tidings, pure gospel, faithful sayings, and worthy of all acceptation. The poor are commonly best disposed to receive the gospel (Jam 2:5), and it is likely to profit us when it is received with meekness, as it ought to be; to such Christ preached good tidings when he said, Blessed are the meek.
2.He was to be a healer. He was sent to bind up the broken-hearted, as pained limbs are rolled to give them ease, as broken bones and bleeding wounds are bound up, that they may knit and close again. Those whose hearts are broken for sin, who are truly humbled under the sense of guilt and dread of wrath, are furnished in the gospel of Christ with that which will make them easy and silence their fears. Those only who have experienced the pains of a penitential contrition may expect the pleasure of divine cordials and consolations.
3.He was to be a deliverer. He was sent as a prophet to preach, as a priest to heal, and as a king to issue out proclamations and those of two kinds: - (1.) Proclamations of peace to his friends: He shall proclaim liberty to the captives (as Cyrus did to the Jews in captivity) and the opening of the prison to those that were bound. Whereas, by the guilt of sin, we are bound over to the justice of God, are his lawful captives, sold for sin till payment be made of that great debt, Christ lets us know that he has made satisfaction to divine justice for that debt, that his satisfaction is accepted, and if we will plead that, and depend upon it, and make over ourselves and all we have to him, in a grateful sense of the kindness he has done us, we may be faith sue out our pardon and take the comfort of it; there is, and shall be, no condemnation to us. And whereas, by the dominion of sin in us, we are bound under the power of Satan, sold under sin, Christ lets us know that he has conquered Satan, has destroyed him that had the power of death and his works, and provided for us grace sufficient to enable us to shake off the yoke of sin and to loose ourselves from those bands of our neck. The Son is ready by his Spirit to make us free; and then we shall be free indeed, not only discharged from the miseries of captivity, but advanced to all the immunities and dignities of citizens. This is the gospel proclamation, and it is like the blowing of the jubilee-trumpet, which proclaimed the great year of release (Lev 25:9, Lev 25:40), in allusion to which it is here called the acceptable year of the Lord, the time of our acceptance with God, which is the origin of our liberties; or it is called the year of the Lord because it publishes his free grace, to his own glory, and an acceptable year because it brings glad tidings to us, and what cannot but be very acceptable to those who know the capacities and necessities of their own souls. (2.) Proclamations of war against his enemies. Christ proclaims the day of vengeance of our God, the vengeance he takes, [1.] On sin and Satan, death and hell, and all the powers of darkness, that were to be destroyed in order to our deliverances; these Christ triumphed over in his cross, having spoiled and weakened them, shamed them, and made a show of them openly, therein taking vengeance on them for all the injury they had done both to God and man, Col 2:15. [2.] On those of the children of men that stand it out against those fair offers. They shall not only be left, as they deserve, in their captivity, but be dealt with as enemies; we have the gospel summed up, Mar 16:16, where that part of it, He that believes shall be saved, proclaims the acceptable year of the Lord to those that will accept of it; but the other part, He that believes not shall be damned, proclaims the day of vengeance of our God, that vengeance which he will take on those that obey not the gospel of Jesus Christ, Th2 1:8.
4.He was to be a comforter, and so he is as preacher, healer, and deliverer; he is sent to comfort all who mourn, and who, mourning, seek to him, and not to the world, for comfort. Christ not only provides comfort for them, and proclaims it, but he applies it to them; he does by his Spirit comfort them. There is enough in him to comfort all who mourn, whatever their sore or sorrow is; but this comfort is sure to those who mourn in Zion, who sorrow after a godly sort, according to God, for his residence is in Zion, - who mourn because of Zion's calamities and desolations, and mingle their tears by a holy sympathy with those of all God's suffering people, though they themselves are not in trouble; such tears God has a bottle for (Psa 56:8), such mourners he has comfort in store for. As blessings out of Zion are spiritual blessings, so mourners in Zion are holy mourners, such as carry their sorrows to the throne of grace (for in Zion was the mercy-seat) and pour them out as Hannah did before the Lord. To such as these Christ has appointed by his gospel, and will give by his Spirit (Isa 61:3), those consolations which will not only support them under their sorrows, but turn them into songs of praise. He will give them,
(1.)Beauty for ashes. Whereas they lay in ashes, as was usual in times of great mourning, they shall not only be raised out of their dust, but made to look pleasant. Note, The holy cheerfulness of Christians is their beauty and a great ornament to their profession. Here is an elegant paronomasia in the original: He will give them pheer - beauty, for epher - ashes; he will turn their sorrow into joy as quickly and as easily as you can transpose a letter; for he speaks, and it is done.
(2.)The oil of joy, which make the face to shine, instead of mourning, which disfigures the countenance and makes it unlovely. this oil of joy the saints have from that oil of gladness with which Christ himself was anointed above his fellows, Heb 1:9.
(3.)The garments of praise, such beautiful garments as were worn on thanksgiving-days, instead of the spirit of heaviness, dimness, or contraction - open joys for secret mournings. The spirit of heaviness they keep to themselves (Zion's mourners weep in secret); but the joy they are recompensed with they are clothed with as with a garment in the eye of others. Observe, Where God gives the oil of joy he gives the garment of praise. Those comforts which come from God dispose the heart to, and enlarge the heart in, thanksgivings to God. Whatever we have the joy of God must have the praise and glory of.
5.He was to be a planter; for the church is God's husbandry. Therefore he will do all this for his people, will cure their wounds, release them out of bondage, and comfort them in their sorrows, that they may be called trees of righteousness, the planting of the Lord, that they may be such and be acknowledged to be such, that they may be ornaments to God's vineyard and may be fruitful in the fruits of righteousness, as the branches of God's planting, Isa 60:21. All that Christ does for us is to make us God's people, and some way serviceable to him as living trees, planted in the house of the Lord, and flourishing in the courts of our God; and all this that he may be glorified - that we may be brought to glorify him by a sincere devotion and an exemplary conversation (for herein is our Father glorified, that we bring broth much fruit), that others also may take occasion from God's favour shining on his people, and his grace shining in them, to praise him, and that he may be for ever glorified in his saints.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 3-5) And they shall be called in her strong justices, the plantation of the Lord, to glorify. And they shall build the ancient places that were waste, and shall raise up the desolate cities, that were destroyed for generations and generations. And strangers shall stand and shall feed your flocks: and the sons of strangers shall be your husbandmen and your vinedressers. LXX: And they shall be called the generations of justice: the planting of the Lord to glory. And they shall build everlasting desolate places, which were previously deserted, they shall be raised up and renew deserted cities, desolate in generations, and foreigners shall come, and they shall feed your sheep, and the plowmen and vintners of other nations. After the Apostles, and the apostolic men have taken on the spirit of ashes and mourning, the oil of joy, and the garment, or according to the Septuagint, the robe of glory and praise: then they shall be called the generations of righteousness, the glorious planting of the Lord. Or according to the Hebrew, the strong ones, strong with the justice of God, or (according to Al. ut) the planting of the Lord for glorification: so that when they have been glorified, or they themselves have glorified the Lord, they shall build deserted cities from ancient times, and raise up ancient ruins, both the people of Judah and all the nations, who will have not only the knowledge of building and restoring cities, but they shall also be excellent shepherds, so that the old shepherds, to whom God had spoken through Ezekiel saying: O shepherds of Israel, do the shepherds feed themselves and not the sheep? (Ezek. 34:2) Let them hear with the apostle Peter: 'Feed my sheep' (John 21:17). And in a wondrous way, they shall move from being stone workers and shepherds to being farmers, that is, ploughmen and vintners, so that they may say with the Apostle: 'We are God's building, we are God's farm' (1 Corinthians 3:9). Finally, the Savior asks the scribes and Pharisees, the vintners and farmers of the Jews, what he should do to the evil vintners and farmers. And they answered: 'He will destroy the evil ones and give the vineyard to other farmers' (Matthew 21:41). He said to them: 'The kingdom of God will be taken away from you and given to a nation that will produce its fruit' (ibid., 43). These matters do not require interpretation. For how many of the leaders of the Churches are from the Jews, not from foreigners and people of foreign nations? They, who formerly served idols and were strangers to the covenant of God and outsiders to his promises, now lead the Churches and tame the stubborn hearts of the gentiles, previously untamed, to bear the fruits of faith; so that they may multiply the sowing of the Lord's teaching through the abundance of good works.
Being God by nature, the Only Begotten is the holy of holies, and he sanctifies all creation and so originates from the holy Father with the Holy Spirit proceeding from him and sending in the power from above to those on earth who recognize him. How was he sanctified? For he is God and man equally; he gives the Spirit to creation but receives the Spirit on account of being human.…“Acceptable” is that year in which we were received, when we took kinship with him, having our sins washed away through holy baptism and becoming partakers of the divine nature through the sharing of the Holy Spirit. Or “acceptable” is the year in which he revealed his glory through the divine miracle attesting the message. We received the time for salvation gladly … the day of reckoning is none other than the time of his dwelling among us in which the reckoning has been given by him to those believing in him through the promise in hope.… For the Savior himself said, “Now is the judgment of this world, now is the prince of the world cast out.” The time of reckoning, then, is in this manner, when Christ illuminated the world.
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Summary
Isaiah 61:3 stands as a profound declaration of divine transformation, promising a radical reversal for those experiencing deep sorrow and spiritual oppression. It vividly portrays God's active intervention to replace mourning with joy, desolation with beauty, and despair with praise, ultimately establishing His people as flourishing "trees of righteousness." This verse encapsulates God's compassionate heart and His redemptive purpose to restore and honor the afflicted, ensuring that their transformed lives bring ultimate glory to the Lord.
Context
Literary Context
Isaiah 61:3 is an integral part of a profound Messianic prophecy that begins in Isaiah 61:1. The preceding verses introduce the "Spirit of the Lord GOD" upon the Anointed One, whose mission is 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; to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn" (Isaiah 61:1-2). Verse 3 elaborates on how this comfort and restoration will manifest, detailing the specific divine exchanges God will make. This passage is part of the "Book of Consolation" (chapters Isaiah 40-66), which shifts from themes of judgment to messages of hope, restoration, and the future glory of Israel and the nations, culminating in a vision of a renewed covenant and a transformed people.
Historical & Cultural Context
The primary audience for this prophecy was likely the Jewish exiles in Babylon, who were mourning the destruction of Jerusalem, the temple, and their national identity. Their land lay desolate, and their spiritual condition was one of deep grief and despair, symbolized by "ashes" and "heaviness." Culturally, mourning rituals often involved sitting in ashes, tearing clothes, and refraining from anointing with oil—all outward signs of deep sorrow, humility, and desolation. The promise of "beauty for ashes," "oil of joy for mourning," and a "garment of praise" directly counters these cultural expressions of grief, promising a complete reversal of their fortunes and a restoration of honor, dignity, and celebration. "Zion" in this context represents not only the physical city of Jerusalem but also the spiritual heart of God's people, the community of faith that was suffering under oppression and exile.
Key Themes
This verse powerfully articulates several core themes central to the book of Isaiah and broader biblical theology. Firstly, it highlights Divine Exchange and Transformation, where God actively intervenes to replace human suffering and despair with His divine gifts of beauty, joy, and praise. This is not merely a superficial change but a profound spiritual and emotional renewal. Secondly, the theme of Comfort and Restoration is prominent, emphasizing God's compassionate nature to heal the brokenhearted and lift the oppressed. The promise to "comfort all that mourn" (Isaiah 61:2) finds its specific fulfillment in the provisions of verse 3. Thirdly, the verse underscores Purposeful Redemption, as the transformed individuals are not just comforted for their own sake but are called "trees of righteousness, the planting of the LORD." This imagery, reminiscent of the righteous person flourishing like a tree by streams of water in Psalm 1:3, signifies stability, fruitfulness, and a divinely ordained identity. Finally, the ultimate theme is God's Glory, as the entire process of transformation is orchestrated "that he might be glorified." The restored lives of God's people serve as a living testament to His power, faithfulness, and redemptive love, bringing honor and praise to His name, much like the call to bear much fruit for God's glory in John 15:8.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to lament" (H57), this word describes a state of deep sorrow, grief, and mourning. It refers to those who are experiencing profound emotional distress, often associated with loss, desolation, or spiritual brokenness. In this context, it speaks to the raw, visceral pain of the exiles and all who suffer under oppression or spiritual heaviness.
This term signifies an embellishment, specifically referring to a fancy head-dress or turban (H6287). It denotes honor, celebration, and adornment, standing in stark contrast to the ashes of mourning. The exchange of pe'er for ashes (H665, ʼêpher) indicates a complete reversal from humiliation and grief to dignity, festivity, and renewed status.
This word describes something "feeble, obscure," or "dim" (H3544). When applied to the spirit (rûwach, H7307), it refers to a faint, oppressed, or despondent spirit—a deep spiritual weariness or depression. The promise of a "garment of praise" for this "spirit of heaviness" highlights God's power to lift the deepest forms of spiritual despondency and replace them with vibrant adoration.
Verse Breakdown
"To appoint unto them that mourn in Zion,"
This opening phrase establishes the specific recipients of God's grace: those who are grieving and sorrowful, particularly within the community of faith ("in Zion"). The verb "to appoint" (H7760, sûwm) implies a deliberate, sovereign act of God, a divine decree to bestow something upon these afflicted ones.
"to give unto them beauty for ashes,"
This is the first of three powerful exchanges. "Ashes" (H665, ʼêpher) symbolize deep mourning, repentance, and desolation, often sprinkled on the head as a sign of grief. "Beauty" (H6287, pᵉʼêr) refers to a ceremonial head-dress or turban, worn for celebration and honor. This exchange signifies a complete reversal from humiliation and sorrow to honor, dignity, and renewed life.
"the oil of joy for mourning,"
The second exchange. Mourners typically refrained from anointing themselves with oil, a sign of festivity and well-being. The "oil of joy" (H8081, shemen of H8342, sâsôwn) symbolizes gladness, prosperity, and the anointing of God's presence, replacing the outward signs of sorrow (H60, ʼêbel). It speaks to an inner spiritual delight that displaces grief.
"the garment of praise for the spirit of heaviness;"
The third exchange. "Spirit of heaviness" (H7307, rûwach of H3544, kêheh) describes a dim, faint, or oppressed spirit, a state of deep despondency or depression. The "garment of praise" (H4594, maʻăṭeh of H8416, tᵉhillâh) refers to a festive robe, replacing the sackcloth worn during mourning. This signifies a fundamental shift in attitude and disposition, from despair to heartfelt adoration and gratitude towards God.
"that they might be called trees of righteousness, the planting of the LORD,"
This clause reveals the transformed identity and purpose of those who receive God's restorative work. "Trees of righteousness" (H352, ʼayil of H6664, tsedeq) is a powerful metaphor for stability, strength, and fruitfulness, rooted in God's character. Being "the planting" (H4302, maṭṭâʻ) "of the LORD" (H3068, Yᵉhôvâh) emphasizes their divine origin and establishment, indicating that their flourishing is entirely God's work and for His purposes.
"that he might be glorified."
This final clause states the ultimate purpose of this divine transformation. The restored lives of God's people, flourishing in righteousness, become living testimonies to His power, goodness, and faithfulness. Their transformation brings honor, renown, and worship to God's name, fulfilling His overarching plan to reveal His glory through His people.
Literary Devices
Isaiah 61:3 is rich with Symbolism and Metaphor, particularly in its use of contrasting imagery. "Ashes," "mourning," and "spirit of heaviness" are powerful symbols of desolation, grief, and spiritual oppression. These are juxtaposed with "beauty," "oil of joy," and "garment of praise," which symbolize honor, celebration, and spiritual vitality. This creates a strong Antithesis or Contrast, highlighting the radical nature of God's transformative work. The phrase "trees of righteousness, the planting of the LORD" is a profound Metaphor that conveys stability, growth, fruitfulness, and divine ownership. It also employs Parallelism in the repeated structure of "X for Y," emphasizing the divine exchange and the comprehensive nature of God's restoration. The entire verse uses vivid, sensory language to paint a picture of profound spiritual and emotional renewal.
Theological and Thematic Connections
Isaiah 61:3 profoundly illustrates God's character as the ultimate Comforter and Restorer. It reveals His deep compassion for the brokenhearted and His sovereign power to reverse conditions of despair. The divine exchange described—beauty for ashes, joy for mourning, praise for heaviness—is not merely a superficial change but a deep, spiritual transformation that redefines identity and purpose. This verse speaks to the eschatological hope of a new heaven and new earth where sorrow will be no more, but it also provides a present reality for believers who experience the Holy Spirit's work of comfort and renewal. It emphasizes that God's redemptive work always has a purpose: to produce righteousness in His people and to bring glory to His name, demonstrating His faithfulness and power to a watching world.
Reflection and Application
Isaiah 61:3 offers profound hope and practical encouragement for every individual facing grief, depression, spiritual weariness, or any form of deep sorrow. It assures us that God is not distant from our suffering but actively seeks to intervene and transform our deepest pains. We are invited to bring our "ashes," our "mourning," and our "spirit of heaviness" to Him, trusting that He desires to exchange them for His "beauty," "oil of joy," and "garment of praise." This transformation is a testament to His restorative power and a call for us to embrace a new identity as "trees of righteousness," rooted in Him and bearing fruit that brings Him glory. Our transformed lives, marked by joy and praise despite past or present struggles, become powerful witnesses to God's unfailing love and redemptive work in the world, inspiring hope in others and demonstrating the living reality of His presence.
Questions for Reflection
FAQ
Who are "them that mourn in Zion" in this verse?
"Them that mourn in Zion" primarily refers to the Jewish people who were grieving the destruction of Jerusalem and their exile in Babylon, experiencing profound national and spiritual distress. However, in a broader sense, it encompasses all who are brokenhearted, oppressed, and spiritually heavy, whether due to personal suffering, societal injustice, or the weight of sin. The prophecy extends beyond its immediate historical context to include all who genuinely mourn and seek God's comfort, particularly those within the community of faith, the spiritual "Zion."
What is the significance of the "exchanges" (beauty for ashes, oil of joy for mourning, garment of praise for the spirit of heaviness)?
These exchanges are highly symbolic and signify a complete and radical reversal of fortunes, from deep sorrow and humiliation to honor, joy, and celebration. "Ashes" (H665, ʼêpher) were a sign of mourning and repentance, while "beauty" (H6287, pᵉʼêr) refers to a festive turban or head-dress. The absence of oil (H8081, shemen) was a sign of mourning, whereas "oil of joy" (H8342, sâsôwn) signifies gladness and festivity. "Sackcloth" was worn for a "spirit of heaviness" (H3544, kêheh), while a "garment of praise" (H8416, tᵉhillâh) represents festive attire and a transformed heart of worship. Together, they illustrate God's comprehensive power to transform outward signs of grief and inner spiritual despondency into expressions of divine favor, inner delight, and active worship. This divine exchange is a hallmark of God's redemptive work, turning sorrow into profound spiritual blessing.
How does this verse apply to believers today?
For believers today, Isaiah 61:3 is a powerful promise of spiritual restoration and emotional healing through Christ. It assures us that God is actively involved in our suffering and desires to bring profound transformation to our lives. When we experience grief, depression, anxiety, or spiritual brokenness, we can look to this verse as a divine promise that God offers to exchange our pain for His peace, our sorrow for His joy, and our despair for His praise. It calls us to trust in His restorative power and to live out our transformed identity as "trees of righteousness," bearing fruit that glorifies Him. This verse reminds us that even in our darkest moments, God's ultimate purpose for us is one of flourishing and a life that reflects His glory, as promised in Romans 8:28.
Christ-Centered Fulfillment
Isaiah 61:3 finds its ultimate and most profound fulfillment in the person and ministry of Jesus Christ. When Jesus began His public ministry, He entered the synagogue in Nazareth and read directly from Isaiah 61:1-2, declaring, "This day is this scripture fulfilled in your ears" (Luke 4:21). Jesus is the Anointed One (the Messiah) upon whom the Spirit of the Lord rests, sent to bring good news to the poor, bind up the brokenhearted, proclaim liberty to the captives, and comfort all who mourn. His ministry was characterized by precisely these exchanges: He brought healing to the sick, forgiveness to sinners, hope to the despairing, and life to the dead. Through His sacrifice on the cross, Jesus took upon Himself the "ashes" of humanity's sin and sorrow, offering in return the "beauty" of His righteousness and the "oil of joy" of the Holy Spirit. The "garment of praise" is given to those who, through faith in Him, are delivered from the "spirit of heaviness" of sin and condemnation, receiving instead the joy of salvation and the freedom to worship God. Believers, through union with Christ, become "trees of righteousness," not by their own efforts, but as "the planting of the LORD," rooted and established in Him (Colossians 2:7). This transformation, wrought by Christ and empowered by the Holy Spirit, ultimately serves "that he might be glorified," as our lives become living testimonies to the redemptive power of the Lamb of God (John 1:29) who conquered death and sorrow.