Introduction

Isaiah 61 is a complex passage filled with poetic imagery and prophecy concerning God’s purposes in bringing about restoration and ultimately salvation. God’s covenant faithfulness is expressed in imagery of an anointed messenger who is commissioned to preach the good news of God’s plan to bring deliverance and healing to a broken-hearted people in mourning. With the poetic imagery comes questions as to the identity of the anointed messenger, the work of the anointed messenger, and the character of God as He reveals His plan of restoration and blessing for those who receive the message of His good news. While Isiah 61 envisions restoration and blessing for Israel, it is not a message simply meant to communicate physical restoration of a nation but the reality of an everlasting kingdom of righteousness. This paper will attempt to show that Isiah 61 is an eschatological and messianic message meant to provide hope and comfort for not just ethnic Israel, but true Israel, all who hope in God who establishes His kingdom through His Messiah.

Exposition

Verses 1-3:

This section introduces the anointed messenger and highlights the purpose of his anointing and the content of his message which is good news of healing, freedom, and restoration for God’s glory. There is also an emphasis on emotional and spiritual renewal. Yet, one of the first questions which must be addressed is the issue of the identity of the messenger.

The Identity of the Anointed One:

As seen in verse 1a, the context of, and content of, the messenger’s anointing is the Spirit of God being upon him. Alec Motyer recognizes this as the second appearance of the anointed one in that the context of this servant song is tied to the preceding context of Isaiah 59:21, where the endowment of the Spirit and the Word of Yahweh is given with this God-given ministry.[1] The anointing may be literal or figurative, and while the identity of the messenger remains anonymous, the first-person pronoun indicates at some level it is the prophet Isaiah. The identity of the person God anoints and sends out to proclaim good news is a central interpretive issue, and as Gary Smith notes, “The Aramaic Targum and many commentators today identify this person as the prophet Isaiah…”[2] At an initial level, this seems to be the clear interpretation of the identity of the anointed messenger, for Isaiah is proclaiming this good news, and had been proclaiming hope of a covenant faithfulness and newness, as seen in chapter 55, for example.

However, there is room for a deeper understanding and interpretation of the identity of this anointed messenger, and it is recognized in context of the concept of anointing. Smith goes on to argue that the identity of this anointed one has been recognized as Jesus Christ in a long-standing tradition in both Qumran literature and the New Testament, “…it is not surprising to find that in 1QMelchizedek in the Qumran literature and the New Testament (Luke 4:18-19) connected this person to the Messiah and the ministry of Jesus.”[3] Ben Witherington rightly notes the importance of this text in understanding Luke’s portrayal of Jesus.[4] While he notes the importance the role of anointing plays in understanding Isaiah 61 in its own right in light of other prophets, such as Samuel, who was literally anointed, he makes the distinction that this anointing is different because this one is the anointing of Yahweh, seeing this anointing in light of the anointing spoken of in Isaiah 59:3, where the offspring of the servant receives the Spirit. [5]

There is a way in which this anointing must transcend the prophet Isaiah, even if it applies to him in the immediate context of his office given by Yahweh. Witherington suggests that this passage does lend itself to this parallel understanding of this figure as immediate prophet while also recognizing that it prompted messianic ideas which are seen in the Qumran understanding of this passage, “…the first person figure speaks and acts like a prophet. Nevertheless, the Qumran use of the passage suggests that it prompted messianic ideas (cf. 11Q13 where it is the duty of messiah to proclaim the year of jubilee, as Jesus does here and 4Q521).[6] And it is upon these grounds that interpreters such as Smith conclude that ultimately this figure was not to be understood as Isaiah, “Since the prophet operated within Israelite history and the figure in 61:1-3 functions within the eschatological era described in chapters 60-62, this person cannot refer to the prophet Isaiah, ‘Trito-Isaiah,’ or some ruler (Artaxerxes) in the past.”[7]

While it is appropriate to analyze the identity of the anointed one from the perspective of the context of Isaiah, it is also important to consider the identity of the Anointed One from the larger perspective of Scripture. One of the unique considerations is that, as Luke records, Jesus himself identified with this Anointed One and his messianic ministry in Luke 4:16-21. The anointing by the Spirit is arguably the most important attribute associated with the concept of the messiah which is recognized in Isiah 61:1a. This is something Edward Meadors notes in light of the implicit messianology in Q material, showing how this relates to a comparative look at the text in both the Hebrew Masoretic and the Greek Septuagint, both of which present an anointed messenger who has been anointed by God rather than man, “the simple fact that must be emphasized that Luke 7:22//Matt 11:4-6 implies Jesus’ anointing by the Spirit, the single most important messianic attribute (Isa 11:2; 42:1), since in voicing these words Jesus assumes the role of Isaiah’s anointed herald:

Isaiah 61:1a (MT)

רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה

אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי

Isaiah 61:1a (LXX)

πνεῦμα κυρίου ἐπ᾽ ἐμέ οὗ εἵνεκεν ἔχρισέν με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με.”[8]

Meadors goes on to note that in view of the text’s tradition history, Jesus’ association with Isaiah 61:1-3 signals something special, namely something eschatological.[9] However, others see this passage not in terms of direct Christological expectation, but rather in terms of concrete issues of a community in trouble, and what we are to see is a human agent authorized to do Yahweh’s transformative work.[10] While this is true, it certainly provides expectation for more than localized community concern. In response to the claim that seeing Christological expectation is simply working from an appeal to the gospels, interaction with the logical consequences of Jesus self-identification with this passage is in order. Motyer argues that Jesus’ seeking out this passage at the start of his ministry validates the understanding that without appeal to the gospels Isaiah put forth and displayed a Messianic figure.[11]

The point being that from both a textural and interpretive historical perspective, this anointing in Isaiah 61:1a is understood to be related to the messianic work of which the rest of the message contains, and this work being understood to be largely eschatological even in light of it having something to say to a community in trouble. With this in mind, the work of the anointed one will be the focus of the next section.

The Work of the Anointed One:

Moving on to V1b: We see the purpose of this anointing is the proclamation of a multifaceted message of good news to the afflicted, brokenhearted, and bound. Not unrelated to the question of the anointed one’s identity is the role and ministry of this messenger. To this point one must ask how the role and ministry of this anointed messenger relates to the rest of the message of Isaiah. Andrew Abernethy argues that based on the work at hand, the role is primarily of that of a prophet, “While I agree that Isaiah 61:1-3 draws to mind a wide range of earlier figures and features in the book’s message, we can say more than that this is a ‘composite figure’. The task of this agent is quite specialized around the mission of proclamation. It seems fitting to understand this figure primarily as a prophetic messenger.”[12] The point being that in this passage the work of proclamation is uniquely emphasized. In a way, the role is contextualized by the work of one who proclaims Yahweh’s message.

Therefore, even with expectations of a Messiah, the role is not necessarily one of military might or salvation Davidic messianic concepts might produce. In this line of thought, one cannot escape the fact that there is tension with this prophet’s anointing largely ignoring kingship while describing the work, as John Goldingay notes, “Isaiah 56-66 develops the emphasis on the way Israel will draw people to itself, to Jerusalem and to Yahweh, and ignores David; the point is underscored by the prophet’s testimony to anointing (Is 61:1). Isaiah thus constitutes a microcosm of the complex scriptural attitude to monarchy to messianism…And Jesus both accepts the idea that he is the Messiah and warns that it is misleading.”[13] While earlier images Isaiah communicates put forth a David like figure (11:10; 52-53), in this passage the figure is not described as a ruler, but first as a prophet and proclaimer. Interestingly, Goldingay sees this prophetic task as including urging Yahweh to act in faithfulness and deliverance.[14] This may make sense considering the prophet is Isaiah, but it makes less sense when one considers the prophet as the Messiah, one who is anointed/endowed with the Spirit and commissioned by God to actually bring about God’s salvation. As Andrew Davis rightly notes, men may anoint with oil, but only God can anoint with the Holy Spirit.[15]

However, considering the work the prophet must do, there is a way in which the prophet Isaiah is the one who at some level performed this work, and as Walter Brueggeman puts it, “The one anointed is to ‘gospel’ the world of Judaism.”[16] Clearly Isaiah was the anointed proclaimer of this gospel to Israel in his time. And in this same line of thought, Luke records Jesus as identifying with this ministry of preaching good news in Luke 7:22, which is grounded in Isaiah 61. Jesus had the full anointing which was promised to the Messiah, and this anointing was to proclaim good news to the poor, both the physically and spiritually poor.[17]

Once again, the identity of the messenger influences one’s understanding of the scope of the completion of this message proclaimed. There is evidence of a historical interpretation which recognizes even the preaching work of this prophet being eschatological, yet it is important to note that proclaiming of good news is not all this figure has been appointed and anointed to do. The good news includes the sending of the anointed one to bind up the broken hearted and to open the prisons for those bound. This point is supported by the fact that the Qumran fragment 4Q521 demonstrates a messianic expectation with its conflation of the eschatological expectations and the preaching of glad tidings and healing expressed in Isaiah 61. As Meadors notes, “This text reveals the historical certainty that some Jews contemporary with Jesus associated the apocalyptic return of the Lord with the release of captives, healing of the blind…”[18]

It is for this reason that understanding this oracle as having been fulfilled or even intended to be fulfilled by Isaiah alone is problematic. This is something Wegner recognizes when he states, “Isaiah 59:16 is the context for Isaiah 60:1-3: God has determined to deliver his people, but there is no one in Israel capable of bringing about physical and spiritual deliverance. Only the Messiah would be able to accomplish it, but, in the meantime, Isaiah will declare God’s message of deliverance until Messiah comes.”[19] This appears to be the correct balance of seeing how Isaiah the prophet is in part the anointed one who is to proclaim good news, yet the true Anointed One who could bring about such healing and salvation is the Messiah who was to come.

In the context of a deported Israel taken captive in Babylon, Isaiah’s audience would have understood the prophet’s message in terms of a restored remnant who will rebuild the promised land, and in this way they would have understood the prophet’s word concerning healing and freedom.[20] Interestingly, Smith understands the audience to be, at a minimum, some mistreated and oppressed righteous remnant, and not necessarily those in or returning from a physical exile, and states that the overall content of chapter 61 signifies a time shortly before the establishment of the kingdom of God.[21] Yet, at some level, the Hebrew is to be understood as good news and release being proclaimed to those being taken captive.[22] In line with this concept, Motyer recognizes the connection to the great “manumission” of Leviticus where freedom is proclaimed in the Year of Jubilee, and in this context Isaiah is proclaiming freedom to captives, prisoners, and debtors, release of every sort, including release from darkness.[23]

Looking to V2a: The messenger’s proclamation is in relation to God’s favor symbolized in the phrase “year of the Lord’s favor”. However, with this year of favor comes the day of vengeance, and comfort for those who mourn. The year of the Lord’s favor is tied to the concept of Jubilee as alluded to above. The Hebrew word used here, which is translated as favor, is the word רָצוֹן, which is has its root in the Hebrew word רָעָה, which has a range of meanings such as to take pleasure in, desire, attend to, and even aim or striving.[24] This is interesting if indeed, as many conclude, that this favor is associated with the concept of Jubilee, then it points to the fact that it is God who is intentional to bring about this freedom on account of His pleasure and desire to attend to His people in need.

In contrast to this concept of favor there is the day of vengeance, which implies judgement and the wrath of God. And while there is a contrast in the attitude of the Lord either being of favor or vengeance, there is a clear expression of divine intentionality in both cases. As Motyer observes, “In contrast to year, day expresses the sharp and quickly accomplished work of vengeance. Again, what the Lord purposes to do, the Anointed One proclaims (cf. 59:17)…divine intention is accomplished by the Anointed One.”[25] So, whether it is the judgment or the blessing, they are both grounded in God doing what He intends to do through the anointed one.

However, as we see in V2b: Comfort is an emotional design element of the message for those who mourn, namely Israel in light of present judgement and for those who mourn in general yet will be comforted by God’s salvation. While Israel may be the first order audience, it follows that this message is intended to bring comfort for all who can relate to the themes of broken heartedness, oppression, poverty, indebtedness, and captivity, whether physical or spiritual. The message is meant to have a true impact on those who receive it. This is important because the good news is not only meant to proclaim what shall be, but in its very proclamation it brings with it comfort from God who has favor, and who is intentional to send the anointed messenger, whose very message brings comfort and a type of healing and restoration.

This idea is fleshed out further in V3a where imagery of restoration is used by way exchange - ashes being exchanged for headdresses, mourning for gladness, and faint spirits for garments of praise. All of these are contrasting themes having to do with deeply emotional states of existence as those who have been oppressed, stricken, and in some way, judged by God. The imagery is that of ashes, which are a common OT sign of mourning, being exchanged with a headdress, which gives the imagery of one wearing a crown of honor. Interestingly, the idea of wearing a garment of praise is to imagine being completely wrapped or enveloped in praise to God.[26] Edward Young notes that the reference for headdress or garland here probably refers to diadems, or gold or silver circles, and is the same Hebrew word, פְּאֵ֜ר, which is used in Exodus 39:28 and Ezekiel 24:17.[27] And the imagery of V3b: Oaks of righteousness invokes thoughts of the established salvation of God for the glory of God, which appears to be a now individualized application of Isaiah 60:21.[28]

It is important to see this section as a critical component of the foundation of all else said in this oracle, for it sets the stage for what is to be expected on account of who communicates and intends to accomplish these things. As John Oswalt notes, the person is not simply a messenger, but the one who will accomplish what is promised, “This person is not merely going to tell of the divine grace that will enable all of this (61:1-2). He is going to be that grace so that ‘they may be called trees of righteousness. Thus, this person is to be identified with that person, the Lord himself. That being so, this is a further revelation of the Messiah that the book has been pointing to throughout, and this segment is indeed the center of the chiasm in 56-66.”[29]

Verses 4-7

Restoration:

This section presents an emphasis on physical and social restoration with the restoration of cities once destroyed, land possessed and blessed, and elevated status among nations. In V4, the oracle foretells of the reversal of long-term destruction of which those who mourn will bring about. Robert Alter’s translation with commentary notes that the reason the oracle speaks of ancient ruins is because the ruins were made in 586 B.C.E., well over a century before this prophecy, and therefore, from the poet’s perspective these ruined cities are ancient.[30]

And in V5, which builds off of this restoration theme, the oracle foretells of the labor of others being to the benefit of those who mourned in Zion, namely other nations serving Israel in agricultural ways. Those who once worked to destroy now work to bless and serve Israel. What seems to have been only inherited destruction and shame will now be restored and blessed. Motyer takes this to mean something beyond simply a return from exile, and rather points to a bigger idea of true restoration and recovery as he states, “As has been the case from 49:1 onwards, the picture of the return from Babylon into a desolate country is a motif for greater recovery, i.e. entrance into the true kingdom of God, the land of spiritual inheritance which every breakdown of the past is mended no matter how long-standing.”[31]

While it appears at some level this section is meant to communicate the possibility of a future physical restoration, the imagery also allows for the perspective Motyer shares as there has been a type of disassociation and need for spiritual reconciliation on account of Israel’s idolatry. In V6, there is also a spiritual leadership which will accompany the elevated state of Israel over the nations. Robert Alter argues, however, that this verse should not be taken literally as in the people of Israel will be called priests, but that, “The point is that all the people will now enjoy an intimate relationship with God in the Temple…”[32] The overall point seems to be, however, that with the freedom found in others doing the manual labor and menial tasks, Israel is imagined to be free to devote themselves to God in a way in which they never have before. John Oswalt argues that this section really is about the amazing reversal that God is going to orchestrate where once foreigners came to destroy Israel’s home and place of worship but now, they come to rebuild it, and while the nations may join in and worship with Israel, if they will not, they will be committed to servitude, and if not to that, then to destruction.[33]

And to the idea of Israel eating of the wealth of nations and boasting in their glory, both verse six and seven seem to be related by way of this radical inversion as noted by Oswalt. In V7 the shame of loss and bondage is replaced and overcome by the greatness of their inheritance and everlasting joy. A key word Brueggemann zeros in on is the word “instead”, which he notes is related to this concept of radical reversal where Israel had been “doubly” humiliated, “now this rehabilitated Judaism is to enjoy a double portion of well-being…The notion of ‘double portion’ is apparently a characteristic way in that ancient rhetoric to express privilege, special well-being, and abundance…”[34] The main point is clear: God is the one who will bring about this restoration and He is the one who will bring about this complete change and reversal of destruction, mourning, and shame.

Verses 8-9

Justice & Judgement:

The attention turns now to the character and nature of the Lord and how He will make a new covenant with the people of God by which He will bless them in sight of the world. There is a change in voice and in V8a: the first-person changes to the Lord from the messenger speaking, highlighting God’s delighting in what is right, including His righteous judgement upon Israel. As Calvin notes, “He not only confirms what he has promised in the name of the Lord, but likewise exhorts the Jews to repent, and shows whence they ought to expect salvation...Under the word judgment he includes all that is just and equitable; for he contrasts this word with the useless inventions of the Jews, by which they thought they had satisfied God...”[35] God does not simply reveal the fact that He loves justice, as the English translation might seem to communicate, but He loves His own righteous judgement as the Hebrew word under the translated English word justice is actually judgment. It is the Hebrew word [36]מִשְׁפָּט, which has its root in the word שָׁפַט, which has a wide range of applications, including the legal form of judgement in deciding a case, condemnation and punishment of evil, and God’s ultimate and final judgement.[37]

In light of this, V8b does not seem to be in contrast to the Lord loving justice, when it says He hates wrong, but it seems to be in agreement with this concept of judgement. If the text is simply meaning to communicate that God loves justice as in what is right, then it could be understood to mean that the hating of wrong is in contrast to loving what is right. However, the sounder interpretation would be that God’s hating of wrong is connected to His loving of justice, which ultimately is His judgement, and this wrong He hates certainly would include what brought His righteous judgment upon Israel.

Covenant Promise:

What is it that God hates? He hates the idolatry and, as Calvin put it earlier, the useless inventions of Israel upon which they built their comfort and belief that they had in fact satisfied God. However, the robbery and wrong spoken of here is rendered in the MT to include the concept of robbery in burnt offering.[38] On this point, Calvin notes, “And hate robbery in the burnt-offering. By a single part he figuratively denotes all hypocritical worship of God; and under ‘burnt-offering’ is included every kind of sacrifice.”[39] However, there is room to see that God also hates the evil done to His people in the destruction of the aforementioned ancient ruins, which will be rebuilt and it is in this light that God promises to make recompense and to restore their honor before all the nations.

Motyer sees the connection to the faithfulness of God in this statement in that, just as the burnt-offering was all or nothing, and while God required unreserved commitment from His people, and anything less was robbery, God himself will hold nothing back in agreement with His own standards.[40] The nature of the covenant is the same nature of God’s commitment, an everlasting covenant in light of an everlasting commitment to bring ultimate salvation to His people by His grace.

And in V9: Following the covenantal promise, there is an explicit generational surety confirmed by God which will be publicly acknowledged. It is worth highlighting the importance of this covenant promise in that it is tied to a public knowledge and honor which brings glory to the Lord. As John Trap notes, “What a shame was it to those flagitious Jews that it should be asked, ‘Are these the people of Jehovah?’ (Ezek. XXXV. 20).”[41] But now this would no longer be the case. It will be to the praise and glory of God that His people will no longer be oppressed, scattered, and in obscurity, but they will be blessed. And this blessing is unmistakably the result of God’s grace and the repentance of Israel as Smith observes, “God’s blessing will mark these people as unique…The second half of the verse reemphasizes the special relationship between the Israelites and God. It will be seen, recognized, and acknowledged as a direct result of the blessing of God…God’s marvelous work among the righteous, holy, and repentant Israelites. ”[42] As in the larger message of all of Scripture, all salvation, deliverance, and ultimate restoration is a work of a sovereign God who calls people to repentance and covenant relationship.

Verses 10-11

Who Brings Salvation:

All of this builds towards a grand image of praise and salvation with which the chapter comes to an end. This praise is to God and is an expression of both personal and general salvation and the associated glory and beauty of God’s salvation. Beginning in V10a, the first-person changes back to the messenger who praises God from the depths of their being with rejoicing in light of the salvation with which God has covered him. Interestingly, it is at the point that it becomes clearer that the messenger is not simply the prophet Isaiah. While Robert Alter does not go as far as to recognize the identity of the messenger being the Messiah here, he does note that the “Hebrew uses a verb yekhahein, that literally means to ‘minister as a priest’.”[43] Who is it that minsters like a priest and brings salvation but the Messiah, the true Anointed One?

Davis recognizes that the switch to first person is now Jesus speaking, who is robbed and equipped to be the savior of the world.[44] However, Wegner is less convinced that this is the Messiah speaking, “While some scholars contend that the person speaking is the Messiah (Motyer 199:380; Childs 2001:506; etc.), it is more common to argue that the speaker is Zion or the remnant personified (Oswalt 1998:574; Blenkinsopp 2003:230-231; etc.).[45] And to add a third consideration, Calvin takes this to be the personification of the Church, which was yet far off but based on the comparison of the bride and the bridegroom, it is the Church who “having been received into favor with her husband, she shines with amazing lustre.”[46]

While a possible interpretation, it seems more consistent to say that the first Anointed One of 61:1 is the same speaker now, and that is the one with whom Christ the Messiah identified. This is the conclusion Witherington comes to as well, “Verse 10 returns to the individual introduced in v.1, who can only rejoice over all this announcement. He says he has been clothed with the garments of salvation and the robe of righteousness…”[47] While he goes on to note the possibility of it being a new voice, he at this point goes into commentary on how Luke 4 shows the ministry of Jesus Christ is in fulfillment of Isaiah 61 and that Jesus was “the One who is to come”.[48] That said, one is justified in seeing the speaker in verse 10 as the Messiah both from an internal consistency of the passage referring back to verse one, the Hebrew verb signifying being adorned and acting as a priest, and looking back from the ministry and self-identification of Jesus as the Anointed One. The point that is clear is that salvation, which is inseparable from righteousness, is provided by God alone, and in this there is clear occasion for a celebratory ceremony accompanying this transformation.

Righteousness & Praise:

The oracle ends with imagery of life-giving salvation leading to praise, all at the hand of God. In V11: It is explicit that it is the Lord who will cause spiritual reawakening not unlike when a seed is planted; the fertile and life-giving soil causes life and growth, so too will God cause spiritual life and growth resulting in worldwide righteousness and praise. This is a clear sign of God’s redemptive purposes accomplishing what they were intending: widespread salvation bringing righteousness, hope, and praise. Calvin once again sees the realization of this in the Church, which puts on display the righteousness of Christ and redemption of God’s people, where he says praise is the proper response because such a benefit ought to be accompanied by thanksgiving, and that the end of righteousness is that glory may be given to God. [49] All of this paints a picture of God who intends to establish a new kingdom, an everlasting kingdom for His glory and the good of those who trust in and obey Him.

Integration of Passage into Larger Message of Isaiah

The book of Isaiah is an important book for the identity of the people of Israel as it contains detailed descriptions of divine judgement towards their idolatry, yet at the same time provides comfort and expectation of God’s continued covenant faithfulness, and in this way provides hope for Israel’s eschatological identity. Not only is Isaiah important for the people of Israel as it relates to their covenant relationship with their God who is holy, but it provides expectation of one who will bring salvation, and for this reason it is a book that provides a broad message of God’s redemptive purposes. For this reason, it is no surprise that there are over 400 quotations or allusions to Isiah in the NT.[50]

One of the clear themes or messages in the book of Isaiah is the idea of God establishing a kingdom of righteousness and justice, and this is seen in chapters nine and eleven where in chapter nine we see the messianic expectation of a child being born who will be established as one who rules on the throne of David and upon whose shoulders the government will rest. In chapter eleven there is a similar promise made in line with the idea of kingdom establishment which is founded in righteousness, justice, and peace. Interestingly, both of these passages have references to divine anointing. In chapter nine the one who will rule is identified as one who is to be called almighty God (9:6), and in chapter eleven he will have the Spirit of the LORD resting upon him (11:2). In this way chapter 61:1 is not a new concept, but finds its meaning already established much earlier in the message of Isaiah.

In the same line of thought, there is additional coherence with the concept of what God will bring about in the future in the establishing a kingdom where peace, restoration, and blessing are realized in the new Jerusalem where houses are built, offspring will be blessed, and God’s chosen people will be filled with gladness as seen in Isaiah 65:17-25. Yet, even beyond all of this the message of Isiah 61 echoes the larger message of Isaiah in that it presents a picture of a holy and righteous and sovereign God who judges rightly, and who will graciously bring salvation to sinners he calls to repentance, not just Israel, but the world (Isaiah 19). Yet this salvation also includes a clear picture of a God who vindicates, defends, and exacts vengeance on all who do evil.

More specifically, Isaiah 61 relates to the promise of the return of the Lord who brings with him salvation and the eschatological reality of His promises fulfilled. While there is debate concerning the relationship of the suffering servant from Isaiah 49-55 to the anointed one of Isiah 60-61 as those Abernathy notes similarities differences[51], there remains a clear connection that God will provide not only the message of salvation, a Messiah who will secure salvation through his ministry, but God will also bring about the final realization of salvation in from an eschatological perspective. Hamilton is helpful on this point, “If the nation’s immediate future is decreed-as Yahweh announces the exile and return through his prophet Isaiah-how should Isaiah’s own generation respond? That is the question Isaiah answers in chapters 56-66…The center of Isaiah’s theology is the glory of God in salvation through judgement.[52] And with this there is a poetic connection between the image of an oak whose leaves whither and a garden without water in Isaiah 1:29-30 and Isaiah 61:3; 11 where Israel shall be oaks of righteousness and righteousness will be caused by God to sprout up as a garden sprouts up vegetation.

Theological Reflections

There are a number of theological concepts worth exploring and or reflecting on in this passage of Isaiah 61. While there are more than a dozen which could be highlighted, for the sake of time only two will be included in these reflections. These include the clear presentation of the anointing of the Spirit and Messianic expectations, and the concept of mercy and bestowed righteousness.

Anointing of the Spirit & Messianic Expectations:

Within the book of Isaiah there are a number of instances where the Spirit’s anointing is expressed in addition to it being a major theme here is Isaiah 61. Some of these instances are seen in Isaiah 11:2, and 42:1, as well as in 59:21, which tells of the Spirit of God being upon Israel in relation to His covenant. In the case of 42:1 and 61:1 they both relate to the servant’s endowment of the Spirit. But as Thomas Schreiner notes, “What is remarkable is that in chapter 11 the Spirit-endowed one brings in the new creation, which as was argued above, is the same blessing brought by the servant of the Lord in chapters 40-60.”[53] The point is that a consistent theological concept is all that is accomplished in Isaiah’s proclamation of redemption is by way and through the empowerment of the Spirit of God. God’s intention is to bring about and establish His Kingdom, a true and final restoration and salvation.

It is at this point that it is worth looking to Luke 4 for insight into the fulfillment of Messianic expectation as Jesus identifies as the Anointed One of Isaiah 61:1. This is something Stanley Porter points out in light of how Jesus responds to the question of whether or not he was the Messiah, “Jesus responds to the inquiry by summarizing his activities, including quoting part of Isa 61…Jesus’ interpretation includes both the physical healing of those afflicted, something expected from the Messiah, and the spiritual healing of sinners through forgiveness.”[54]

Looking back at Isaiah from the NT perspective, we see that one is justified in seeing this work in relation to the endowment of the Holy Spirit in particular. Looking to the ministry of Jesus we see a particular outpouring of the Holy Spirit which is tied to the fulfillment of the ministry of the servant presented in Isaiah. This is seen in John 7:37-39, where Jesus is referring to Isaiah 12 and Isaiah 44 in saying that those who believe in him as the Scripture says, were to receive the Spirit. This is made even more explicit in Acts 2:33 which states through Christ who received the Holy Spirit from the Father enabled the promised Holy Spirit to be received and poured out on believers.

With this in mind, it seems that through the helpful lens of the NT, we see that what Isaiah was communicating was the expectation of the Anointed One who would bring about God’s ultimate salvation, and this salvation could not be accomplished apart from the presence and endowment of the Holy Spirit. This is what Schreiner recognizes as part of the eschatological understanding of Isaiah’s Spirit endowed servant. He states, “The Spirit is the eschatological Spirit who brings eschatological salvation…showing that the new creation cannot arrive apart from Spirit or apart from the servant of the Lord…The Spirit is poured out when Jesus is glorified, and the coming of the Spirit signals the arrival of the last days, the fulfillment of God’s saving promises.”[55] In these ways it is recognized that this oracle communicates more than simply a physical restoration of an exiled Israel. As has been noted, what Luke elaborates on is not Jesus’ exposition of Isaiah 61:1, but his claim that the promise had been fulfilled in him, as in the great covenant promises given to Israel were realized in Jesus.[56]

Mercy & Bestowed Righteousness:

As to the theological concept of mercy and bestowed righteousness, we see the hope of the good news the messenger is to proclaim is largely predicated upon the mercy and tenderness of God who appoints the anointed one to bring good news to the poor and to liberate captives according to the favor of God. In light of the larger context of Isaiah we know that God’s favor is not in response to Israel’s moral performance, but in spite of their moral failures. And though God has allowed them to be punished, He does not leave them there, but rather makes way for their becoming righteous according to His doing as the text says, “…that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified (Isa. 61:3).”

There is something to be noted concerning how this theological concept of mercy and bestowed righteousness is connected to God’s covenant faithfulness as is shown in 61:8. It is in light of God’s covenant faithfulness which we are to understand His mercy and bestowed righteousness. This is something made clear in the NT as well which is at the same time grounded in the OT. This is something Michael Horton recognizes in both Isa. 61 and the NT, “The servant people will be righteous in the servant himself, ‘for he has clothed me with garments of salvation; he has clothed me with the robe of righteousness…’”[57] The coming of Christ, the Anointed One who identifies as the One who was to come, and as the Anointed One of Isaiah 61:1, is the one through whom both Jew and Gentile receive mercy and righteousness.

Application

There are a few points of reflection which are helpful in outing how one might find application in this passage. First, considering the exegetical observations, there are several clear themes which are applicable for believers in all times. Those themes include God’s intentionality in anointing and commissioning his messenger, first in the prophet Isaiah who would communicate the truths of God’s faithfulness and intentional grace to the nation of Israel, giving them hope even in the midst of judgement. Yet, considering how this passage fits with the overall message of Isaiah, and how Jesus identified himself as the Anointed One this passage promised, it is clear that the application goes beyond expectation of a temporal restoration for Israel, and points to the establishment of the True Kingdom of God through the Messiah. If Jesus is the Anointed One, which Scripture communicates, then this message of hope was not simply a message of physical restoration for the nation of Israel alone, but a message of God’s intentionality in sending the Anointed One, the Messiah who would heal and free God’s people according to His definite plan and mercy. As Abernethy states, “Where will this kingdom be? God’s kingdom will stretch over the entire universe…Isaiah’s kingdom vision bears witness to the remarkable news that God, the king, has come in Jesus.”[58]

God will not leave or forsake His people, for He will always, with great intentionality, accomplish what He sets out to do; to cause a chosen and righteous people to bring Him glory forever. Expounding on this point, there is also clear application in that this passage communicates that God can be trusted to bring about the ultimate salvation of His people for His glory, which will result righteousness, joy, and praise without end. And His purposes are realized in Jesus Christ who is the one robbed in salvation and righteousness, and therefore, Jew and Gentile both are to look to Him as God’s Anointed One for their being established in righteousness according to God’s causal activity in freeing those who once were captives in darkness and mourning. Yet, while there is certainly fulfillment realized in Christ’s first advent, there is still yet a full and ultimate eschatological fulfillment of this oracle yet to come. In this there will be a realization and ultimate promise fulfillment of God’s everlasting covenant with all who trust in Him.

Works Cited

Abernethy, Andrew T. NSBT - The Book of Isaiah and God's Kingdom: A Thematic-Theological Approach. Downers Grove: InterVarsity Press, 2016.

Alter, Robert. The Hebrew Bible: A Translation with Commentary: The Prophets. Vol. II. III vols. New York: W. W. Horton & Company, 2019.

Brueggemann, Walter. Westminster Bible Companion: Isaiah 40-66. Louisville: Westminster John Knox Press, 1998.

Calvin, John. Commentary on The Book of The Prophet Isaiah: 33–66. Vol. VIII. XXIII vols. Grand Rapids: Baker Books, 2009.

Davis, Andrew M. Christ-Centered Exposition: Exaulting Christ in Isaiah. Nashville: B&H Publishing Group, 2017.

Goldingay, John. The Theology of the Book of Isaiah. InterVarsity Press: Downers Grove, 2014.

Grogan, Geoffrey W. Isaiah. Vol. 6, in The Expositior's Bible Commentary: Proverbs-Isaiah, edited by Tremper Longman III, & David E. Garland. Grand Rapids: Zondervan, 2008.

Hamilton Jr., James M. God's Glory in Salvation Through Judgment: A Biblical Theology. Wheaton : Crossway , 2010.

Horton, Michael. The Christian Faith: A Systematic Theology for Pilgrims On the Way. Grand Rapids: Zondervan , 2011.

Meadors, Edward P. "The "Messianic" Implications of the Q Material." Journal of Bibilcal Literature 118, no. 2 (June 1999): 253-278.

Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993.

Oren, Martin R. "The Land Promise Biblically and Theologically Understood." In Progressive Covenantal Theology: Charting a Course Between Dispensational and Covenant Theologies, edited by Stephen J. Wellhum, & Brent E. Parker, 255-274. Nashville: B&H Academic, 2016.

Ortlund JR., Raymond C. Preaching the Word: Isaiah. Edited by R. Kent Hughes. Wheaton: Crossway, 2005.

Oswallt, John N. The Holy One of Israel: Studies in the Book of Isaiah. United Kingdom: Cascade Books, 2014.

Porter, Stanley E. "The Messiah in Luke and Acts: Forgiveness for the Captives." In The Messiah in the Old and New Testaments, edited by Stanley E. Porter, 144-164. Grand Rapids: Eerdmans, 2007.

Schreiner, Thomas R. "Luke." In ESV Expository Commentary Vol. VIII: Matthew-Luke. Wheaton: Crossway, 2021.

—. The King In His Beauty: A Biblical Theology of the Old and New Testaments. Grand Rapids : Baker Academic, 2013.

Smith, Gary V. Interpreting The Prophetic Books. Grand Rapids: Kregel Publications, 2014.

—. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture - Isaiah 40-66. Vol. 15B. Nashville: B&H Publishing, 2009.

Sproul, R.C. Luke: An Expositional Commentary. Sanford Florida: Reformation Trust Publishing, 2020.

Stein, Robert H. The New American Commentary: An Exegetical and Theological Expostion of Holy Scripture NIV Text - Luke. Nashville: Broadman Press, 1992.

The Brown-Driver-Brigs Hebrew and English Lexicon. Peabody: Hendrickson, 2020.

The Hebrew-English Interlinear ESV Old Testament: Biblica Hebraica Stuttgartensia, English Standard Version.Wheaton: Crossway, 2014.

Trapp, John. Commentary On The Old & New Testaments: Proverbs-Daniel. Vol. III. IV vols. Eureka: Tanski Publications, 1997.

Wegner, Paul D. Tyndale Old Testament Commentaries: Isaiah. Downers Grove: InterVarsity Press, 2021.

Witherington III, Ben. ISAIAH OLD AND NEW: Exegesis, Intertextuality, and Hermenuitics. Minneapolis: Fortress Press, 2017.

Young, Edward J. The Book of Isaiah: The English Text, WIth Introduction, Exposiiton, And Notes. Grand Rapids : Eerdmans Publishing Company, 2001.

[1] Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993. 499.

[2] Smith, Gary V. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture - Isaiah 40-66. Vol. 15B. Nashville: B&H Publishing, 2009. 630.

[3] Ibid. 631.

[4] Witherington III, Ben. ISAIAH OLD AND NEW: Exegesis, Intertextuality, and Hermenuitics. Minneapolis: Fortress Press, 2017. 302.

[5] Ibid. 304.

[6] Ibid. 304.

[7] Smith, Gary V. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture - Isaiah 40-66. Vol. 15B. Nashville: B&H Publishing, 2009. 631.

[8] Meadors, Edward P. "The "Messianic" Implications of the Q Material." Journal of Bibilcal Literature 118, no. 2 (June 1999): 253-278. 258-259.

[9] Ibid 259.

[10] Brueggemann, Walter. Westminster Bible Companion: Isaiah 40-66. Louisville: Westminster John Knox Press, 1998. 213-214.

[11] Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993. 499.

[12] Abernethy, Andrew T. NSBT - The Book of Isaiah and God's Kingdom: A Thematic-Theological Approach. Downers Grove: InterVarsity Press, 2016. 162.

[13] Goldingay, John. The Theology of the Book of Isaiah. InterVarsity Press: Downers Grove, 2014. 142.

[14] Ibid. 95.

[15] Davis, Andrew M. Christ-Centered Exposition: Exaulting Christ in Isaiah. Nashville: B&H Publishing Group, 2017. 362.

[16] Brueggemann, Walter. Westminster Bible Companion: Isaiah 40-66. Louisville: Westminster John Knox Press, 1998. 214.

[17] Sproul, R.C. Luke: An Expositional Commentary. Sanford Florida: Reformation Trust Publishing, 2020. 108.

[18] Meadors, Edward P. "The "Messianic" Implications of the Q Material." Journal of Bibilcal Literature 118, no. 2 (June 1999): 253-278. 258.

[19] Wegner, Paul D. Tyndale Old Testament Commentaries: Isaiah. Downers Grove: InterVarsity Press, 2021. 440.

[20] Davis, Andrew M. Christ-Centered Exposition: Exaulting Christ in Isaiah. Nashville: B&H Publishing Group, 2017. 363.

[21] Smith, Gary V. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture - Isaiah 40-66. Vol. 15B. Nashville: B&H Publishing, 2009. 633–634.

[22] The Hebrew-English Interlinear ESV Old Testament: Biblica Hebraica Stuttgartensia, English Standard Version.Wheaton: Crossway, 2014. 1574.

[23] Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993. 500.

[24] The Brown-Driver-Brigs Hebrew and English Lexicon. Peabody: Hendrickson, 2020. 946.

[25] Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993. 500.

[26] Wegner, Paul D. Tyndale Old Testament Commentaries: Isaiah. Downers Grove: InterVarsity Press, 2021. 443.

[27] Young, Edward J. The Book of Isaiah: The English Text, WIth Introduction, Exposiiton, And Notes. Grand Rapids : Eerdmans Publishing Company, 2001. 165.

[28] Grogan, Geoffrey W. Isaiah. Vol. 6, in The Expositior's Bible Commentary: Proverbs-Isaiah, edited by Tremper Longman III, & David E. Garland. Grand Rapids: Zondervan, 2008. 840.

[29] Oswallt, John N. The Holy One of Israel: Studies in the Book of Isaiah. United Kingdom: Cascade Books, 2014. 158.

[30] Alter, Robert. The Hebrew Bible: A Translation with Commentary: The Prophets. Vol. II. III vols. New York: W. W. Horton & Company, 2019. 826.

[31] Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993. 501.

[32] Alter, Robert. The Hebrew Bible: A Translation with Commentary: The Prophets. Vol. II. III vols. New York: W. W. Horton & Company, 2019. 827.

[33] Oswallt, John N. The Holy One of Israel: Studies in the Book of Isaiah. United Kingdom: Cascade Books, 2014. 159.

[34] Brueggemann, Walter. Westminster Bible Companion: Isaiah 40-66. Louisville: Westminster John Knox Press, 1998. 216.

[35] Calvin, John. Commentary on The Book of The Prophet Isaiah: 33–66. Vol. VIII. XXIII vols. Grand Rapids: Baker Books, 2009. 313.

[36] The Hebrew-English Interlinear ESV Old Testament: Biblica Hebraica Stuttgartensia, English Standard Version.Wheaton: Crossway, 2014. 1574. 1575.

[37] The Brown-Driver-Brigs Hebrew and English Lexicon. Peabody: Hendrickson, 2020. 1047.

[38] Alter, Robert. The Hebrew Bible: A Translation with Commentary: The Prophets. Vol. II. III vols. New York: W. W. Horton & Company, 2019. 828.

[39] Calvin, John. Commentary on The Book of The Prophet Isaiah: 33–66. Vol. VIII. XXIII vols. Grand Rapids: Baker Books, 2009. 313.

[40] Motyer, Alec J. The Prophecy of Isaiah. Downers Grove: InterVarsity Press, 1993. 503.

[41] Trapp, John. Commentary On The Old & New Testaments: Proverbs-Daniel. Vol. III. IV vols. Eureka: Tanski Publications, 1997. 430-431.

[42] Smith, Gary V. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture - Isaiah 40-66. Vol. 15B. Nashville: B&H Publishing, 2009. 641.

[43] Alter, Robert. The Hebrew Bible: A Translation with Commentary: The Prophets. Vol. II. III vols. New York: W. W. Horton & Company, 2019. 828.

[44] Davis, Andrew M. Christ-Centered Exposition: Exaulting Christ in Isaiah. Nashville: B&H Publishing Group, 2017. 364.

[45] Wegner, Paul D. Tyndale Old Testament Commentaries: Isaiah. Downers Grove: InterVarsity Press, 2021. 445.

[46] Calvin, John. Commentary on The Book of The Prophet Isaiah: 33–66. Vol. VIII. XXIII vols. Grand Rapids: Baker Books, 2009. 316.

[47] Witherington III, Ben. ISAIAH OLD AND NEW: Exegesis, Intertextuality, and Hermenuitics. Minneapolis: Fortress Press, 2017. 306.

[48] Ibid. 313.

[49] Calvin, John. Commentary on The Book of The Prophet Isaiah: 33–66. Vol. VIII. XXIII vols. Grand Rapids: Baker Books, 2009. 317.

[50] Witherington III, Ben. ISAIAH OLD AND NEW: Exegesis, Intertextuality, and Hermenuitics. Minneapolis: Fortress Press, 2017. 2.

[51] Abernethy, Andrew T. NSBT - The Book of Isaiah and God's Kingdom: A Thematic-Theological Approach. Downers Grove: InterVarsity Press, 2016. 161.

[52] Hamilton Jr., James M. God's Glory in Salvation Through Judgment: A Biblical Theology. Wheaton : Crossway , 2010. 210-211.

[53] Schreiner Thomas R. The King In His Beauty: A Biblical Theology of the Old and New Testaments. Grand Rapids : Baker Academic, 2013.344.

[54] Porter, Stanley E. "The Messiah in Luke and Acts: Forgiveness for the Captives." In The Messiah in the Old and New Testaments, edited by Stanley E. Porter, 144-164. Grand Rapids: Eerdmans, 2007. 153.

[55] Ibid. 345.

[56] Schreiner, Thomas R. "Luke." In ESV Expository Commentary Vol. VIII: Matthew-Luke. Wheaton: Crossway, 2021. 784.

[57] Horton, Michael. The Christian Faith: A Systematic Theology for Pilgrims On the Way. Grand Rapids: Zondervan , 2011. 456.

[58] Abernethy, Andrew T. NSBT - The Book of Isaiah and God's Kingdom: A Thematic-Theological Approach. Downers Grove: InterVarsity Press, 2016. 200.