Day 216, Isaiah 61-64

In Second Isaiah the LORD's Servant is the personified people of Isaiah; here in Third Isaiah the "me" seems to also be an individual who has been gifted with a prophetic message—"good news" (61:1)-- that is able to "bind up the brokenhearted" and "comfort all who mourn" (61:2). His word is not entirely of comfort. The Servant brings a message of judgment—"the day of vengeance of our God"—at the same time he proclaims "the year of the LORD's favor." This is the often neglected "year of jubilee," which was supposed to take place every fifty years (see Leviticus 25:10). In the year of jubilee land that had been sold was to be returned to its original owner, slaves were to be redeemed, and debts cancelled. The point of this passage is the message of the Servant will bring about a complete transformation of society, and in that transformation the people of Israel will take on its true function in the world and become
"priests of the LORD" (61:6), and the nations, which had hitherto been hostile or indifferent, will acknowledge and honor obedient Israel as a people chosen by God (61:9).
It is little wonder that when Jesus sought to identify himself and place his ministry in the context of Israel's sacred history he uses this passage from Isaiah, which begins with the words "the spirit of the LORD God is upon me; because he has anointed me. . . ." Jesus reads this text (verses 1-2a) on the Sabbath when he appears in the synagogue in his hometown of Nazareth. Then he speaks those remarkable words—"Today this scripture has been fulfilled in your hearing." He clearly regards this prophecy as pointing directly to himself and defining his mission as prophet and messiah. (You will find the story in Luke 4:16-21.)
The prophets of the Old Testament were anointed with the spirit and given a message from God that addressed the circumstances of the covenant people in their own time. They were given prophetic insight to know and proclaim the will of God. The kings and judges of Israel were also anointed with the spirit to fulfill a particular function in the life of Israel. They were called to rescue the people—almost always militarily—from some situation, and they were given "messianic" power to do it—charisma, power, the sense of being the chosen one. They knew that God was with them, and that knowledge gave them strength and authority. They were messiahs—the word means simply "anointed one"—anointed by the spirit of God with power to deliver the people from their enemies.
Jesus was given both prophetic insight and messianic power—but his calling was to be more that either prophet or military leader. When Jesus quotes this passage from Isaiah 61 in the synagogue at Nazareth he makes an interesting addition to Isaiah's text. He says: The LORD "has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free" (again see Luke 4:16-21). Not only does he have a prophetic message to bring—"good news to the poor"—but also he also has a messianic task to perform—"recovery of the sight to the blind"—which the rabbis of his time considered the greatest of miracles. He is called to bring light to the nation and to those blinded by sin. He is both prophet and Messiah—empowered to save individuals in all sorts of bondage and to transform society.
(We read these passages in the prophets the Old Testament to find out—Who is Jesus?—a question that would be impossible to answer without them.)
One of the marks of God's messengers is "prophetic stubbornness"—we will see it demonstrated again and again in their writings. In our reading for today the prophet says that "for Zion's sake" he "will not keep silent" (62:1). He will continue to announce to the people that God is about to "marry" their desolate land and vindicate Israel. He not only speaks on God's behalf to the people; he speaks on the people's behalf to God. He has "posted sentinels," he says, upon the walls of Jerusalem, not only to tell good tidings to its inhabitants, but to "remind the LORD" to "take no rest and give him no rest until he establishes Jerusalem, and makes it renowned throughout the earth" (62:6-7). Truth-telling is a prophet's calling, so prophetic stubbornness is also "prophetic boldness." In our reading the prophet even dares to scold the LORD for his negligence and carelessness because he makes the people "stray
from [his] ways," and hardens their hearts so that they do not fear him (63:17).
Our reading ends with the expressed desire of the prophet that God "would tear open the heaven and come down"--manifest his power in thunder, lightning and fire as he had on Mount Sinai (64:1). The LORD has hidden himself because of the people's indifference and sinfulness. And the yet the bold prophet ventures to remind the Lord that his people are after all only what he made them--"We are the clay," he says, "and you are the potter; we are all the work of your hand" (64:8). Then to prophetic boldness is added "prophetic impatience." The prophet now calls the LORD to consider the situation. His "holy cities have become a wilderness". His "holy and beautiful house where [the people's] ancestors praised [him] has been burned with fire." After all this, the impatient prophet asks—"Will you still restrain yourself and punish us so severely? (64:11-12). Isn't enough, enough. Why doesn't God hurry up and come down?