These chapters explain the character of the Israelites following the Lord's provision of salvation for them. The salvation in view is the redemption that the Servant would provide in His first and second advents.693It includes deliverance from the power of sin as well as deliverance from the penalty of sin. Chapter 60 presented the blessings that Israel would enjoy in the future, as a city lit by the rising sun. Chapter 61 begins by introducing the One who would bring those blessings, the sun that lights that city.
These two chapters begin with an introduction of the Servant (Messiah) and His mission. That the Servant of the Servant Songs is the same person as the Anointed One (Messiah) of chapter 11 is clear from what Isaiah wrote about Him.
"The Anointed One now appears for the second time. As in the second Servant Song (49:1-6), he speaks in his own person about himself and his God-given ministry."694
61:1 Isaiah spoke for the Messiah, as is clear from what he said about Him (cf. 49:1; 50:4). The Spirit of sovereign Yahweh would be upon Him (cf. 11:2; 48:16).695This indicates that He would possess supernatural wisdom and capacity (cf. Gen. 41:38; Exod. 31:3; Num. 11:17, 29) and that He would be able to bring justice and righteousness to the earth through His spoken word (cf. 11:2; 32:15-16; 42:1; 44:3; 48:16; 59:21). His possession of the Spirit is a result of God's anointing Him for His mission. He would need divine enablement by the Spirit to fulfill it (cf. 1 Sam. 10:1, 6-7; 16:3; 2 Sam. 23:1-7; Matt. 3:16-17). This Anointed One would do the Servant's work.
The mission of the Anointed One would be to announce good news to distressed people (cf. Ps. 25:16-21; Matt. 9:12-13; Mark 2:17; Luke 5:31-32). In other occurrences of this verb, it is the hope of Israel that is in view, specifically deliverance from Babylon and deliverance from sin (cf. 40:9; 41:27; 52:7; 60:6). What announcing good news to the afflicted means follows (through verse 3). First, it means He would mend the hearts of those so broken by life that they despair of having any hope. Second, it means the Anointed One would liberate those so enslaved that they could not break free (cf. 1:27; 11:3-5). Captives are in bondage to another person, and prisoners are bound to a place.
61:2 Third, proclaiming good news means He would bring, for God, a year of favor and a day of vengeance. God's favor would last much longer than His vengeance. A prolonged time of blessing is in view and a short time of punishment for oppressors.
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 that He was the Anointed One of whom Isaiah spoke and that He had come to bring salvation. The day of salvation had begun (cf. 49:8; 2 Cor. 6:2). However, the day of vengeance would not begin until later, specifically at the end of the Tribulation when He will return (cf. 34:8; 35:4; 63:4; Dan. 7:21, 24-25; Mic. 5:15; Rev. 12:13-17; 19:15-20).696
Fourth, it means the Anointed One would comfort those who mourn because they believe their sins have doomed them (cf. ch. 12; 40:1-2; 49:13; Matt. 5:3-4). God would accept them in spite of their sin because of the Servant's work.
61:3 Fifth, proclaiming good news means He would give joy to the mourners among the Israelites in place of their sorrows. Sixth, it means they would become like large trees, flourishing in righteousness by demonstrating the saving and enabling grace of God and so glorifying Him. God's righteousness would make them strong and durable.
The Anointed One would fulfill God's ancient promises to Israel.
61:4 Those who formerly mourned in Israel because of their downtrodden and depraved conditions would rebuild their land, which others had destroyed. These destructions had come on Israel because of her sins. God predicted that the cities that opposed His people would suffer destruction and never rise again (cf. 13:19-22; 34:8-17). But the cities and land of His people, though terribly destroyed throughout history, would be rebuilt (in the Millennium).
61:5 Flocks and crops would again flourish in the Promised Land, and the Israelites would be so blessed that their former Gentile oppressors would serve even Israelite farmers.
61:6 However, the Israelites would not oppress their former oppressors. Rather than tilling the land and tending flocks the Israelites would serve in the exalted position of being priests of Yahweh. They would mediate between God and the Gentiles. As the priests in Israel lived off the contributions of their fellow Israelites in the past, so all the Israelites would live off the contributions of the Gentiles in the future. The nation would finally become the kingdom of priests that God intended it to be (cf. Exod. 19:6; Deut. 33:10).
61:7 Instead of the shame that Israel suffered formerly because of God's judgments on her, she would enjoy the double portion of blessing bestowed on the favored firstborn son in Israelite society (cf. Deut. 21:17). As God's firstborn son, Israel would enter into her promised bountiful and joyful inheritance (Exod. 4:22).
61:8 Israel could count on these promises because of who Yahweh is: a lover of justice (faithful to His promises to Israel) and a hater of iniquitous robbery (Israel's enemies taking what did not belong to them). God would give Israel her inheritance and would make a new, everlasting covenant with her (cf. 49:8; 55:5; Jer. 31:31; 32:40; Ezek. 16:60; 37:25-26; Mal. 3:1-2; Matt. 26:27-28; Heb. 9:11-22; 13:20).
61:9 The physical seed of Abraham would continue to exist and to be identifiable as Israel, as God promised the patriarch and his descendants (Gen. 12:1-3). Furthermore, Israel would be a witness to the rest of the earth's population. Thus all the earth would be able to worship and praise Yahweh.
61:10 Isaiah now spoke for Zion that rejoiced in the Lord for the gifts that He would give her in the future. Yahweh will have clothed her in garments of salvation and wrapped her in a robe of righteousness, like a bride for her wedding day. Salvation is unto righteousness. Israel's joy in that day (the Millennium) will be like that of a bride on her wedding day adorned with a turban and jewels.
61:11 Finally the harvest of righteousness that the Lord planted in Israel, when He redeemed her by the Servant's work, would come to fruition (cf. 55:10-11). With that righteousness will come praise not only from Israel but from the whole earth.
It seemed to Isaiah's audience that the promises in chapter 60 could hardly come to pass since the Babylonian exile was still ahead of them. The Lord assured them that He would surely fulfill these promises.
"Much of this chapter speaks of preparation being made for the coming of the Lord and for the restoration of His people, thus expanding the thoughts in 40:3-5, 9."697
62:1 Evidently God is the speaker (cf. v. 6). He assured His people that even though they thought He had been silent to their prayers for deliverance (cf. 42:14; 45:15-19; 57:11; 64:12; 65:6), He would indeed provide righteousness and salvation for them. He would do it for the love of His people, for Zion's sake.
62:2 All the Gentiles would see Israel's righteousness and her reflected glory. Her new name, that sovereign Yahweh would give her, would identify the change in her character (cf. Gen. 32:28).
"So often in the OT a new name (v. 2) is the pledge of divine action to change the status or character of a person (cf., e.g., Gen 17:5, 15[; John 1:42])."698
62:3 The Lord would make Jerusalem as a beautiful crown fit for a king that He would hold carefully in His hand.
62:4 The new name promised in verse 2 would be Hephzibah (My delight is in her; cf. 2 Kings 21:1) and Beulah (Married). These names would replace former designations of Israel's condition: Azubah (Forsaken; cf. 1 Kings 22:42) and Shemamah (Desolate). These new names would reflect God's delight in His people and His uniting them with their land.
62:5 Future generations of Israelites would be married to the Promised Land in the sense that they would not leave it. From a different perspective, the Lord Himself would be Israel's bridegroom and would rejoice over her as a bridegroom rejoices over his bride.
"In all that Israel was to endure, what a source of comfort God's pet name for them: My-Delight-Is-in-Her' (v. 4) must have been. It is still true today. When circumstances and failure and blighted hopes combine to convince us that our name is Forsaken,' that is the hour to hear the whisper of the Bridegroom to his Bride (cf. 2 Cor. 11:2; Eph. 5:27; Rev. 21:2, 9), with the name that it is his alone to give and hers alone to hear."699
62:6 The Lord revealed that He had appointed watchmen whose job it was to remind Him of His promises to Israel so He would not forget them (cf. 36:3; 2 Sam. 18:6; 1 Kings 4:3; Luke 2:36-38). Obviously the Lord does not forget His promises, but this assurance, in the language of the common practice of the day, underscored the fact that He would not forget. The watchmen in view may be angels and or human intercessors (cf. Dan. 4:13; Luke 11:5-10; 18:1-8).
62:7 These watchmen were to give the Lord no rest, to keep reminding Him, until He fulfilled what He had promised, namely, making Jerusalem an object of praise in the earth (in the Millennium; cf. Matt. 6:10).
62:8 Not only did the Lord promise that enemies would never again invade the Promised Land and rob His people of their hard-earned food and drink, but He confirmed His promise with an oath. He swore by Himself, the highest authority, specifically by His right hand that would personally execute His will and by His strong arm that would powerfully accomplish His plan.
62:9 Unlike the days of Gideon (Judg. 6), when the Israelites grew their grain only to have it stolen at harvest time, they would harvest and eat what they had sown. They would drink the wine that they harvested in the security of the Lord's sanctuary as an act of worship.
Having learned of the mission of the Anointed One to bring salvation to Israel, and having received promises of benefits that would accompany His salvation, the Israelites needed to believe these promises in spite of impending exile in Babylon. This pericope concludes the section of Isaiah dealing with the revelation of future glory (chs. 60-62; cf. 40:1-11; 52:1-12).
62:10 With now familiar figures for preparing a highway (cf. 7:3; 11:16; 19:23; 33:8; 35:8; 36:2; 49:11; 59:7), Isaiah called on God's people to plan for the fulfillment of the promised redemption, return to the land, and Gentile worship. They should not just wait passively but should take steps to express and to bolster their faith in these promises.
62:11 By proclaiming to the end of the earth that Yahweh would save the Israelites, the Lord was guaranteeing that He would do it. This was not just a private promise to Israel but one that the world could anticipate. Here the prophet personified salvation as the Anointed One. When the Anointed One came, salvation would come. He would receive a reward from Yahweh for saving His people as well as retribution, His people themselves. Consequently everyone needed to get ready.
62:12 Then the nations would call the Israelites the holy people (in standing and state; cf. Exod. 19:6; Deut. 7:6), those whom Yahweh had redeemed (physically and spiritually) and sought out. They would refer to Jerusalem as the city that the Lord had not forsaken. In short, Yahweh would restore His people's relationship with Himself.
