Messiah's Jubilee

INTRO

The prophet Isaiah offered a prophetic word for Israel as they faced Babylonian captivity and the time when they would be freed. Also, Isaiah’s prophecy addresses their coming time in Jerusalem, eventually painting a picture of how beautiful the new Jerusalem will be when Christ reigns as King.

What is seen in these specific chapters can be described as a pattern of sin and redemption, but it also describes a significant hypocrisy on the part of the people. This hypocrisy became the barrier between the people of Israel and the Lord God. Chapter 59 serves as the before picture while chapter 60 transitions to the after picture in word and spirit. The Lord is portrayed as the light of the nation of Israel, who accepted their relationship with the Lord. The Lord includes Israel and other nations in the salvation He offers. In verses 10-14 of chapter 60, Israel and the nations come together as they serve Israel and rebuild Jerusalem. The nations in this context are the Gentiles. In verses 15-18 there is a transformation, and in verses 19-22 an image of the Lord as our light is given. Isaiah 59 was written as the before description of Israel and the nations before the Babylonian captivity, while chapter 60 describes Israel and the nations after redemption has taken place.

TEACHING

Isaiah 61:1-11: Chapter 61 can be considered as an extremely significant prophetic chapter. The language within this chapter references the Anointed One. Isaiah was communicating to the people who physically heard his message, but the Lord was the one speaking through Isaiah in this chapter. From our context, Immanuel, “God with us,” is our Suffering Servant who takes away our sins so we have access to God. Immanuel serves as our bridge to God. Chapters 40—66 use the language of comfort, deliverance, and setting people free. These chapters contain an ongoing message about “My servant”—He was chosen, He suffered, and He became the Anointed One. There are words of comfort in Isaiah 41 that reference the servant of the Lord. In Isaiah 53 the Servant that has been bringing justice to the nations has now become the Suffering Servant. In Isaiah 61 this Suffering Servant now becomes the Anointed One. We are able to define specific roles at each of these transitions. The question that might arise is what does this have to do with people in Babylonian captivity. Constable explains, “As Cyrus was the Lord’s anointed to set the Israelites free from Babylonian captivity, so the Servant Messiah is His Anointed to set them free from their captivity to sin. He is the great Warrior behind this section who will achieve for Israel all that the Lord promised. The word ‘glory,’ in one form or another, occurs at least 23 times in chapters 60—66.”¹

For those hearing the prophecy of Isaiah at that time, this suffering servant could have referred to Cyrus. But the conclusion from examination of Scripture, especially with chapter 53 dealing with the specific suffering, was there had to be more to the Suffering Servant. Therefore, Cyrus was not the suffering servant mentioned.

Verse 1 emphasizes the Trinity and was the passage Christ read in the synagogue (Luke 4:18). After Christ read verse 1 and the first part of verse 2, He stopped and sat down. Jesus then explained that on that day, these words had been fulfilled in Him. Isaiah prophesied about the coming Messiah—Christ fulfilled that prophecy. The remainder of verse 2 addresses the second coming of Christ, which was yet to come, the day of God’s vengeance. Isaiah 34:8; 35:4; and 63:4 reference the remnant holding on until the Messiah’s return. Constable explains, “When Jesus Christ read this passage in the Nazareth synagogue and claimed that He fulfilled it, He stopped reading after ‘the favorable year of Yahweh’ and did not read ‘and the day of vengeance of our God’ (Luke 4:18-19). He meant He was the Anointed One of whom Isaiah spoke, and He had come to bring salvation. The day of salvation had begun (Isaiah 49:8; 2 Corinthians 6:2).”²

The end times are referenced in Matthew 23:39 when Christ stated we would not see Him until we say “He who comes in the name of the Lord is the blessed One!” The prophet Zechariah prophesied that the people would mourn and cry out (Zechariah 12:10). The connection to Isaiah 61 is in the reference of the anointed one coming to aid those who cry out to the Lord as they mourn. Christ will comfort those who mourn and provide for all those who mourn in Zion by restoring and blessing them.

Constable further explains, “However, the day of vengeance would not begin until much later, specifically at the end of the Tribulation when He will return (Isaiah 34:8; 35:4; 63:4; Daniel 7:21, 24-27; Micah 5:15; 1 Peter 1:11; Revelation 12:13-17; 19:15-20) … announcing good news means the Anointed One would comfort those who mourn because they believe their sins have doomed them (Isaiah 12; 40:1-2; 49:13; Matthew 5:3-4). God would accept them in spite of their sin because of the Servant’s work.”³

The people are to proclaim the year of the Lord’s favor. The list of those who would be ministered to by the Redeemer are the poor, the captives, the blind, and the oppressed to proclaim the year of God’s favor. The purpose of the Messiah’s return was to bring good news to the poor, freedom to the captives, sight to the blind, and freedom from oppression. The purpose was to proclaim and establish the year of the Lord’s favor, the jubilee year, when all debts are canceled. The implication was a new beginning for the nations.

CLOSING

These verses fit in the category of an “already but not yet” prophecy. Where these verses connect with us, it becomes our job to go to these audiences—the poor, the blind, the captives, and the oppressed—to share that the Messiah will be coming. The message of these verses is life changing.