Isaiah 61:1-3
Having discussed Isaiah 42:1ff in the previous article, we now turn to Isa 61:1-3. These two passages have a good deal in common, both in terms of the Messianic interpretation that was given to them, and how they were applied to Jesus in the earliest strands of the Gospel Tradition. Indeed, a strong argument can be made that they are rooted in the actual historical tradition much more than in the early Christian interpretation of that tradition. This is especially so in the case of Isa 61:1ff, as we consider how this passage may have been applied by Jesus to himself, in ways that scarcely continued at all in subsequent Christian thought.
While Isa 40:3 and 42:1ff are part of so-called Deutero-Isaiah (chaps. 40–55), 61:1-3 is part of the following chapters (56–66) that many scholars regard as a separate (and later) work, customarily referred to as Trito-Isaiah (“Third Isaiah”). Because the message of these poems tends to assume a post-exilic setting, focusing on the future destiny of Judah/Jerusalem following the restoration/return of the people to the Land, Trito-Isaiah is usually dated to the (early) post-exilic period (i.e., the 5th [or late 6th] century B.C.). Even if this critical assessment is correct, the poems in chaps. 56-66 clearly draw upon (and develop) many Isaian (and Deutero-Isaian) themes. In particular, there are many points in common between chapters 40-55 and 56-66.
If we treat chapters 56-66 as a distinct work (or division within the larger Isaian corpus), then chaps. 60-62 are at the heart of that work. Indeed, it would seem that 61:1-3 lies at the very center of the Trito-Isaian poems (cf. Blenkinsopp, pp. ). Chapters 60 and 62 each present a prophetic vision of the glorious destiny for Judah and Jerusalem in the coming New Age. As the people continue to return from exile (60:4ff, 9), so also the surrounding nations will bring tribute and pay homage to the new kingdom. God’s people, centered in Jerusalem, will experience a blessing and prosperity greater than anything before.
However, as chapter 61 makes clear, this glorious New Age had not yet been fully realized in the post-exilic period. Much of the territory (of Judah and Jerusalem) still lay in ruins and needs to be rebuilt (v. 4), a scenario which accords well with a mid-5th century setting, prior to the work inaugurated by Nehemiah (after 445 B.C.). Moreover, the context of vv. 1-3 and 8-9 suggests that there was considerable poverty, as well as widespread injustice and oppression in the land at the time. Again, this fits the vivid portrait in Nehemiah 5:1-5 (cf. Blenkinsopp, p. 224). In the glorious New Age of Israel’s restoration, there is no place for such poverty and injustice.
If we are to consider the structure of chapter 61, it may be treated as a poem with two strophes; each strophe has two parts: (1) announcement of the prophet’s role in establishing the ‘new covenant’ (vv. 1-3, 8-9), and (2) a prophetic hymn-like declaration of the glorious destiny of Judah/Jerusalem (vv. 4-7, 10-11). Each strophe presents a different aspect of these themes. In vv. 1-3, the focus is on the Spirit-empowered prophet, while the ‘new covenant’ itself is only mentioned directly in vv. 8-9. It is specifically referred to as an “eternal covenant” —literally, a “binding agreement (into the) distant (future)” (<l*ou tyr!B=). Technically, this means that the agreement is perpetual and does not require any future ratification or renewal.
The connection between the Spirit-inspired prophet and the covenant is made explicit in 59:21, the verse immediately preceding chaps. 60-62:
“And (for) me [i.e. for my part], this (is) my binding (agreement) [tyr!B=] with them, says YHWH: my Spirit that is upon you, and my words that I have set in your mouth, shall not depart from your mouth, and from (the) mouth of your seed, and from (the) mouth of (the) seed of your seed, (so) says YHWH, from now until (the) distant (future).”
The promise is that there will be a continuous line of inspired prophets, lasting into the far distant future (<l*ou), and this promise is an essential part of the new covenant (“binding [agreement]”) between YHWH and His people. The scope of this prophetic dynasty, taken together with the passages promising the ‘pouring out’ of the Spirit upon the entire people (cf. 32:15; 44:3, etc), strongly suggests what may be referred to as a ‘democratization’ of the ancient prophetic principle. If Moses is the primary prophetic figure-type in view (cf. below), then is it too much to imagine that Moses’ expressed wish in Numbers 11:29 (that all of God’s people would be prophets) finds its fulfillment in the New Age?
In our previous discussion on Isa 42:1ff (see the article and supplemental note), I mentioned that there are two plausible ways of understanding the “servant”, based on the Deutero-Isaian context and the traditions involved:
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- The collective interpretation: the “servant” is the people of Israel/Judah in the New Age of restoration; the Spirit is poured out upon the entire people (cf. above), who function as the inspired messenger(s) of YHWH to the other nations.
- The figure-type of Moses: the “servant” is a specially-appointed prophet patterned after Moses (Deut 18:15-19), who leads God’s people out of exile and serves as mediator of the (new) covenant.
Sound arguments can be made for both lines of interpretation, at least in regard to the “servant” of 42:1ff. In the case of the anointed prophet-figure in 61:1ff, however, it does seem that a specific individual is in view. Certain evidence suggests that here, too, it is a prophet following in the pattern of Moses. The wording of 59:21 (cf. above), which is unquestionably related to 61:1, resembles that of Deut 18:18, in which YHWH declares that “I will give [i.e. put] my words in his mouth”. We find the same Deuteronomic phrasing applied to the prophet Jeremiah (in 1:9), and the idea that God’s word will not “depart” (vb vWm) from the prophet’s mouth may be an echo of Joshua 1:8, with the declaration that the Instruction (Torah) of YHWH will not “depart” (same verb) from Joshua’s mouth.
Moses was the supreme Prophet in Israel’s history, due to his role in receiving the Torah from YHWH, and then communicating it to the people. In so doing, he functioned as the mediator of the covenant, especially in the period following the Golden Calf incident (cf. the complex narrative in Exodus 19-34). For more on the original context and setting of Isaiah 61:1-3, consult the supplemental daily notes on the passage.
Jewish Interpretation of Isaiah 61:1-3
By all accounts, the prophecies in chapters 60-62, regarding the glorious destiny of Judah/Jerusalem, were never fulfilled in the early post-exilic period (nor in the centuries to follow). It was thus natural that these prophetic poems would be given a Messianic interpretation by Israelites and Jews in the first centuries B.C./A.D. According to this line of interpretation, the promises would finally be realized in the time of the Messiah. The primary Messianic figure-type was the royal Davidic ruler—that is, a future ruler from the line of David, who will serve as God’s representative in establishing a restored Israelite Kingdom (centered at Jerusalem) and in judging/subduing the surrounding nations. On this figure-type, cp. Parts 6–8 of my earlier series “Yeshua the Anointed”.
However, the “anointed” figure in Isa 61:1ff is not a king, but a prophet—one who brings a message (from YHWH) to the people. The “servant” in 42:1ff exercises a judicial and law-giving function that would be more fitting of a ruler, and yet there too the emphasis is prophetic, rather than royal. The personage of Moses embraces both aspects—judge/lawgiver and prophet—and, as I have discussed, the prophetic figure-type in view may be the “prophet like Moses” promised in Deut 18:15-19.
If we turn to the Jewish writings of the first centuries B.C./A.D., specific references or allusions to Isa 61:1ff are actually quite rare. However, there are at least two Qumran texts which give us some indication of how the passage may have been understood by Jews at the time. The first text is 4Q521, sometimes referred to as the “Messianic Apocalypse”. It is the reasonably well-preserved fragment 2 (cols. 2 & 3) which has most intrigued scholars. The surviving portion of column 2 begins (lines 1-2):
“[for the heav]ens and the earth will hear {i.e. listen} to his anointed (one), [and all wh]ich (is) in them will not turn (away) from the commands of his holy (one)s.”
The ancient idea of the universe (heavens and earth) obeying God’s word has joined the religious-ethical concept of faithfulness to the Torah (and to the Community)—both are aspects of a single dynamic which is about to come more clearly into view at the end-time. Indeed, the context suggests an eschatological orientation, and that the “anointed (one)” is a Messianic figure who is (about) to appear. This is confirmed by a careful reading of the remainder of the fragment.
Following the exhortation in lines 3-4, the remaining lines (5-14) record a promise of what God will do for his people, inspired by Isaiah 61:1ff, blended with a citation of Psalm 146:7-8, and allusions to eschatological/Messianic passages such as Daniel 7. In applying this chain of Scripture passages, it is clear that the “poor” and suffering ones are synonymous with the pious and devout ones (<yd!ys!j&)—the faithful Community in the midst of the wicked and corrupt world. It is they who receive the “good news” proclaimed by the Anointed herald of Isa 61:1ff. These associations are worked out in the wording of lines 5-7:
“For my Lord will consider the devout (one)s and will call the righteous/faithful (one)s by name, and his Spirit will hover upon the poor/afflicted (one)s, and he will renew with his strength the (one)s firm (in trust). For he will give weight to {i.e. honor} the devout (one)s (by putting them) upon the seat of a kingdom unto (the Ages)…”
What follows in lines 8-9 echoes Psalm 146:7-8, referring to the freeing of prisoners, opening eyes, straightening the twisted, etc. Unfortunately there is a gap in line 10, but it indicates an imminent eschatological expectation: God is about to “do weighty (thing)s which have not (yet) been” (line 11). These deeds of deliverance will, it seems, be performed by an Anointed representative, such as is mentioned in line 1, identified with the herald of Isa 61:
“…according to that which he spoke, [for] he will heal the wounded (one)s, and will make (one)s dead to live (again), and will bring (good) news for the poor/afflicted (one)s…” (lines 11-12)
To this, in the badly preserved third column of same fragment, is added an allusion to Malachi 4:5-6 [Hebrew 3:23-24] and the end-time role of “Elijah” as the Messenger who prepares things for God’s appearance on earth to bring the Judgment (3:1ff). This suggests that the Anointed herald of Isa 61:1ff is being interpreted according to the figure-type of Elijah, rather than Moses (cf. above). The miracle-working power accords better with the Elijah-traditions, especially the association with raising the dead (col. 2, line 12)—a connection that continues throughout Jewish tradition (cf. 1 Kings 17:17-24; Sirach 48:5, [11]; m. Sota 9; j. Sheqalim 3:3; Pesikta de R. Kahana 76a). By the end of the 1st century A.D., resurrection came to be connected with the appearance of the Messiah generally (2 Baruch 30:2; 2/4 Esdras 7).
The second text is 11QMelchizedek [11Q13], another fragmentary work with eschatological and Messianic significance. There appear to be two Messianic figures who feature in this text. The first is Melchizedek, understood as a heavenly deliverer, perhaps to be identified with the angel Michael, who will defeat the forces of evil, and thus free God’s people from the power of Belial (col. 2, lines 1-14, 25; col. 3 + frags. 5 & 7). The second figure is an anointed herald who announces the good news of this salvation (col. 2, lines 15-20ff).
The chief Scripture reference is Isa 52:7, but filtered through the framework of Isa 61:1ff (along with a citation of Dan 9:25). The herald is a Messiah, and specifically one who is “anointed of the Spirit”. The Hebrew term for this prophetic herald is the verbal noun rC@b^m=, from the root rc^B* (cf. above), literally “(one) bringing (good) news”. This word occurs in 11QMelchizedek col. 2, line 18—
“and the (one) bringing (good) news i[s] (the) Anointed of the Spir[it]”
where, as noted above, the herald may be understood as an end-time prophet according to the figure-type of Elijah. However, in 4Q377 (frag. 2, col. 2, line 11), the prophetic herald (rcbm) is specifically identified with Moses.
Isaiah 61:1-3 in the Gospel Tradition
Luke 4:16-30
Isaiah 61:1ff features prominently in the Lukan version (4:16-30) of the episode at Nazareth (Mk 6:1-6a; Matt 13:53-58). Because Luke’s version contains details not found in Mark-Matthew, and because it is located at a different point in the Synoptic narrative (at the very beginning of Jesus’ public ministry), some commentators have posited that there were two such (historical) episodes at Nazareth. However, this is extremely unlikely. The Gospels know of only one such episode, the basic outline of which is consistent. Moreover, Luke’s version (v. 23) essentially confirms that the location of the episode in Mark-Matthew is correct; Jesus has been working in Galilee (centered at Capernaum) long enough for his deeds to have become well known in Nazareth.
This suggests that Luke has changed the location of the episode, setting it at the beginning of Jesus’ ministry, for a distinct literary (and theological) purpose. Several factors may explain the change. First, moving the episode to this earlier point facilitates a natural connection with the Nazareth setting of the Infancy narrative (chaps. 1-2). Second, the episode vividly illustrates Jesus’ practice of visiting the synagogues and teaching the people there (v. 15); the main Synoptic narrative uses a different episode for this purpose (Mk 1:21-28 par), which Luke includes as well, immediately following the Nazareth scene (vv. 31-37). Third, if the citation of Isa 61:1-2 is an authentic part of the historical tradition received by Luke, then it would have been natural for him to include it at the beginning of Jesus’ ministry, following the baptism and temptation scenes.
On this point, Luke clearly connects the Spirit-anointing of the Herald in Isa 61:1 with the descent of the Spirit at Jesus’ baptism (3:22 par). Luke’s Gospel gives special emphasis to the role of the Spirit in Jesus’ ministry, part of a thematic focus that relates to the central place of the Spirit in the narratives of Acts. In Jesus’ public ministry, he provides the type-pattern and example for the apostles, walking about under the guidance of the Spirit, and ministering under its power. There are key references to this in 4:1 (cp. Mk 1:12), and again following the Temptation scene (and immediately prior to the Nazareth episode), in 4:14. The Isaian “anointing” by the Spirit thus applies most fittingly to the ministry of Jesus.
If we accept the historical authenticity of the Lukan version of the episode (with its citation of Isa 61:1-2), then it must be admitted that Jesus specifically identified himself as the anointed Herald of Isa 61:1ff. The Scripture as Luke presents it does not match the Hebrew text that Jesus would have read out loud (at the historical level, vv. 17ff). It follows the LXX, but in an adapted form, omitting two phrases, and interpolating part of 58:6 between verses 1 and 2. This is best understood as an interpretive literary adaptation on the part of the Gospel writer. Even so, it may be seen as accurately representing the manner in which Jesus fulfills the prophecy. Indeed, the adapted LXX version found in vv. 18-19 of the Lukan episode provides a much better fit to the reality of Jesus’ Galilean ministry than does the Hebrew text. The distinctive features of this version may be summarized as follows:
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- the phrase “to bind (the wounds) of (the one)s broken of heart” (bl@-yr@B=v=n]l= vb)j&l^, LXX i)a/sqai tou\$ tou\$ suntetrimme/nou$ th=| kardi/a|) has been omitted
- the Greek reads tufloi=$ a)na/bleyin (“seeing again [i.e. new sight] for [the] blind”) instead of the Hebrew “opening up for (the one)s bound (in prison)” (j^oq-jq^P* <yr!Wsa&l)
- the phrase a)postei=lai teqrausme/nou$ e)n a)fe/sei (“to send forth in release (the one)s having been broken” comes from Isa 58:6d (LXX), though it generally matches the thought in 61:1 as well
- the citation has left out the phrase “and a day of vengeance for our God” (LXX kai\ h(me/ran a)ntapodo/sew$), which provides the (negative) judgment-parallel to the (positive) “year of favor for YHWH” (LXX “year of the Lord [favorably] received”, e)niauto\n kuri/ou dekto\n).
These changes emphasize certain aspects of Jesus’ ministry:
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- Jesus’ proclamation stresses the coming of salvation (“year of the Lord’s favor”), giving this aspect of the end-time message priority over that of judgment (“day of God’s vengeance”)
- The double-use of the term a&fesi$ (“release”) brings out the idea of release (same word, a&fesi$) from the bondage of sin (i.e., forgiveness from sin), which was so important in Jesus’ teaching
- The LXX reference to giving sight to the blind (cf. also Isa 35:5 and Psalm 146:7-8) allows the passage to be applied to the healing miracles performed by Jesus (cf. below).
The Lukan context clearly understands the anointed Herald of Isa 61:1ff as a Messianic prophet, and one, it seems, that is generally patterned after the figure of Elijah (cf. the discussion above, esp. as related to the Qumran text 4Q521). Jesus certainly identifies himself as a prophet in verse 24 (cp. Mk 6:4 par), and the Scripture examples he cites in vv. 25-27 come from the Elijah and Elisha narratives (1 Kings 17:9-10; 18:1; 2 Kings 7:3-10). As it happens, Elisha is the only Old Testament prophet who is anointed—a ritual action which represents his inheritance of the prophetic spirit of Elijah (1 Kings 19:16; 2 Kings 2:9-10ff), much as happened in the case of Moses’ prophetic spirit in Numbers 11:16-17ff.
Luke 7:18-23 par
Jesus identifies himself with the Herald of Isa 61:1ff in a second passage—the “Q” tradition of Matt 11:2-6 / Lk 7:18-23. Again the Scripture is cited in relation to the Galilean ministry of Jesus, demonstrating that his work was the fulfillment of Messianic prophecies. However, here, instead of a more or less direct quotation of Isa 61:1ff, Jesus provides a loose application of different Isaian texts: along with Isa 61:1, there are allusions to Isa 26:19 and 35:5.
The historical and narrative context of this episode also relates more directly to the Messianic identity of Jesus. John the Baptist sends messengers to Jesus, to ask him if he is “the (one who is) coming” (o( e)rxo/meno$). That participial expression is tied to the earlier saying by the Baptist regarding the “(one who) comes” (3:16 par). The Lukan wording of this saying generally follows Mark (1:7); however, in Matthew the substantive participle (o( e)rxo/meno$, “the [one] coming”) is used, as also in John 1:15, 27. It must be regarded essentially as a Messianic title, most likely referring to the coming Messenger of Malachi 3:1ff, understood in an eschatological (and Messianic) sense. For more on this, cf. my earlier article in the series “Yeshua the Anointed”.
While in prison, John the Baptist apparently had developed some doubt as to whether Jesus truly was the fulfillment of this coming eschatological/Messianic figure. Jesus does not answer the Baptist’s question directly; in a manner that seems to have been typical of his approach, Jesus neither affirms nor denies the identification per se, but rather redirects the questioner to a deeper understanding of the situation (compare his response to the disciples’ question in Acts 1:6-7). It is as if he is saying: observe and judge for yourselves, based on what you see taking place in my ministry (vv. 21-22a). And Jesus summarizes his ministry work (verse 22) by alluding to Isa 61:1ff (along with other Isaian texts):
The primary focus is on the healing miracles performed by Jesus (verse 21), including raising the dead (the episode immediately preceding, in vv. 10-17). No such miracles are mentioned in the original Hebrew of Isa 61:1-3, but (as noted above) the LXX of verse 1 includes the idea of the blind receiving sight again. Interestingly, in the Qumran text 4Q521 (see above), Isa 61:1-2 is similarly connected with the blind receiving sight (cf. Psalm 146:7-8), and also with the raising of the dead. This text, along with the Gospel tradition here, strongly suggests that, by the first century A.D., the anointed Herald of Isa 61:1ff was being interpreted as a Messianic prophet according to the figure type of the “Elijah who is to come” (Mal 3:1ff; 4:5-6; cf. Mk 9:11-13 par; Lk 9:8; Jn 1:21ff). This pattern of the Spirit-empowered, miracle-working Prophet certainly fits the Galilean ministry of Jesus, as recorded in the Synoptic Gospels. Indeed, there are many signs that, during this period, Jesus was identified (and identified himself) as a Messianic Prophet according to the Elijah figure-type.
At the same time, there are other passages in the Gospel tradition where this Elijah-role is explicitly given to John the Baptist (including by Jesus in the Matthean version of this “Q” material, 11:14). The historical and traditional aspects of this Messianic question are complex, and I discuss them at length in other notes and articles; cf. especially Part 3 of the series “Yeshua the Anointed”. The identity of Jesus as a Messianic Prophet, according to the types of Moses and Elijah both, will be discussed further on in this series, when we come to the Transfiguration episode.