The Spirit of the Lord GOD is on me; because the LORD has anointed me to preach good tidings to the meek; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
spirit
Isaiah 11:2-5 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; …
Isaiah 42:1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.
Isaiah 59:21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.
anointed
Psalm 2:6 Yet have I set my king upon my holy hill of Zion.
Psalm 45:7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
Daniel 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
to preach
Isaiah 52:9 Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
Psalm 22:26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Psalm 25:9 The meek will he guide in judgment: and the meek will he teach his way.
to bind
Isaiah 57:15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
Isaiah 66:2 For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
Psalm 34:18 The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.
to proclaim.
Isaiah 42:7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.
Isaiah 49:9,24,25 That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places…
Psalm 102:20 To hear the groaning of the prisoner; to loose those that are appointed to death;
because the LORD has anointed Me
Anointing in the biblical context often refers to the consecration of someone for a holy purpose, such as kings, priests, and prophets (e.g., 1 Samuel 10:1, Exodus 28:41). This anointing is a divine appointment, indicating that the individual is set apart for God's mission. In the New Testament, Jesus is recognized as the Anointed One, the Messiah (Christos in Greek), fulfilling the roles of prophet, priest, and king.
to preach good news to the poor
The "good news" or gospel is central to the mission of Jesus. The poor, in this context, can refer to those who are economically disadvantaged, but also to those who are spiritually impoverished and in need of God's grace. This aligns with Jesus' ministry, where He often reached out to the marginalized and oppressed (e.g., Matthew 5:3, Luke 6:20). The proclamation of good news is a key aspect of the Kingdom of God.
He has sent Me to bind up the brokenhearted
This phrase speaks to the compassionate nature of the Messiah's mission. The brokenhearted are those who are suffering from grief, loss, or despair. The imagery of binding up suggests healing and restoration. This reflects God's concern for the emotional and spiritual well-being of His people, as seen in passages like Psalm 147:3. Jesus' ministry was marked by acts of healing and comfort.
to proclaim liberty to the captives
Liberty to the captives can be understood both literally and metaphorically. In the historical context, it may refer to the release of those in physical bondage or exile. Spiritually, it signifies freedom from sin and its consequences. This is echoed in the New Testament, where Jesus offers deliverance from spiritual captivity (e.g., John 8:36, Romans 6:18).
and freedom to the prisoners
Similar to the previous phrase, this speaks to liberation. The prisoners may represent those bound by sin, guilt, or spiritual oppression. The promise of freedom is a recurring theme in Scripture, highlighting God's desire to release His people from all forms of bondage (e.g., Galatians 5:1). Jesus' death and resurrection are the ultimate fulfillment of this promise, offering eternal freedom to believers.
• The passage begins with the Messiah acknowledging the immediate presence and empowerment of the Holy Spirit. Isaiah earlier foretold, “The Spirit of the LORD will rest on Him” (Isaiah 11:2), and at Jesus’ baptism “the Holy Spirit descended on Him in bodily form like a dove” (Luke 3:22).
• This divine anointing is not symbolic only; it is literal, confirming that everything that follows is accomplished through God’s own power (see Acts 10:38).
• The Trinity is on display: the Father sends, the Spirit empowers, and the Son carries out the mission.
• “Anointed” identifies the Christ (“Messiah” means Anointed One). Psalm 2:2 and Acts 4:27 both connect this anointing to Jesus.
• Old‐covenant kings, priests, and prophets were anointed with oil; the Messiah is anointed with the Spirit Himself. Hebrews 1:9 affirms, “God, Your God, has anointed You with the oil of gladness beyond Your companions.”
• This anointing declares divine approval and confers authority to carry out redemptive work.
• The “good news” is the gospel—restoration, forgiveness, and eternal life. Jesus applied these words to Himself in Luke 4:18–21, then immediately preached salvation in Galilee.
• “The poor” includes:
– Those materially destitute (Psalm 72:13).
– The spiritually humble who know their need (Matthew 5:3).
• Fulfillment came as Jesus welcomed lepers (Luke 17:11–19), tax collectors (Luke 19:1–10), and outcasts, declaring, “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20).
• “Bind up” pictures a physician bandaging wounds. God promises, “He heals the brokenhearted and binds up their wounds” (Psalm 147:3).
• Jesus personally comforted mourners (Luke 7:11–15), restored the ashamed (John 8:11), and invited all who are weary to find rest in Him (Matthew 11:28-30).
• Every heart shattered by sin, loss, or guilt finds wholeness through Christ (2 Corinthians 1:3-4).
• Captivity ultimately refers to bondage to sin and Satan (John 8:34-36). By His cross and resurrection, Jesus “led captives in His train” (Ephesians 4:8) and breaks every chain (Romans 6:18).
• The message also echoed Israel’s historical release from exile (Jeremiah 34:8). The same God who opened Babylon’s gates frees souls today.
• Liberty is announced, won, and guaranteed by the Messiah alone (Galatians 5:1).
• Isaiah earlier spoke of the Servant “to open blind eyes, to bring prisoners out of the dungeon” (Isaiah 42:7).
• Paul describes conversion as being turned “from darkness to light and from the power of Satan to God” (Acts 26:18).
• Whether the chains are literal, emotional, or spiritual, Christ unlocks the door (Psalm 146:7; Colossians 1:13).
The Spirit empowers, the Father anoints, and the Son proclaims and accomplishes a total rescue. Isaiah 61:1 foretells a Messiah who preaches the gospel, mends broken hearts, and liberates every captive. Jesus of Nazareth publicly embraced this mission and still fulfills it today, offering real healing and true freedom to all who trust Him.
LXI.(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 (1Samuel 9:16; 1Samuel 10:1), or priest (Exodus 29:2; Leviticus 7:36), or prophet (1Kings 19:16). As interpreted by its fulfilment, it may be held to include all three. . . .
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 bind up 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.