Me la he pasado terminando los días con una sensación de falta… luchando contra el sueño

y el cansancio para prolongar mi noche, deseando poder terminar algo que no he empezado,

buscando algo por empezar y terminar, algo que me arrope en plenitud y sentido. Desearía

no sentirme derrotado cada noche y extender a la mañana la misma sensación. Siento una

espina cerca del pecho, otras más en las sienes, que me obligan a dormir y querer olvidar,

pero que me impiden seguir adelante. Qué ganas de quedarme despierto, de arreglar todo,

pero sabiendo de antemano que no haré nada, que ya ni queda nada por hacer…

Isaiah 61: (bad) exposition

Theme: the anointed of Yahweh brings to the earth God’s mission to restore Zion in

righteousness.

1-3a: The mission of the anointed.

The Spirit of Yahweh God has been given through anointment: This image symbolizes the

divine consecration for a task. The anointed One is chosen by God and sent to fulfill His

will upon Zion. The Spirit here works as a principle that moves and vivifies the Messiah in

order to accomplish that for which He has been sent.

The Messiah – Christos is sent to Baser – Euangelisasthai: declare good news: the word

carried the idea of bringing favorable news, especially in the context of war (1 Chr. 10:9; 1

Kin. 1:42; 2 Sam. 18:31 etc.) and in the Psalms, the writer shouts declaring God’s

salvation: Psa. 40:9; 96:2; The anointed here is one who has been sent to announce God’s

vindication of those whom He Favors, His beloved people, who in this description are

identified with: the oppressed (meek KJV) – the poor, the weak or afflicted, usually
identified with those who have trusted in God (Psa. 9:18; 10:17; 69:32; 76:9). The image,

however, represents their social and economic position. In Amos they are the victims of the

rich who trample them and overlook their rights.

This announcing aspect stands at the top as the main task of the Christos, but it is followed

by actions that give the sense of what that good news really is (I wonder if it can even be

proposed that the next actions of the anointed one are the “how” this good news is

proclaimed, the grammatical construction does not really allow this, I suppose):

- Bind up the broken hearted: the heart here stands for the inner most part of the

human being that has been shattered and broken to pieces. The Messiah of Yahweh

looks out for them and restores them.

- Proclaim liberty to the captives: those who have been made captives in war, shall be

set in liberty.

- Release to the prisoners: these are those who have been tied with cords to a place

where they do not belong.

These last two statements relate to the next in a special sense: the year of the Lord’s favor

might be a reference to the year of Jubilee, when all who were slaves or prisoners were

supposed to be set at liberty (Lev. 25:8). Historically there is no evidence of this ever taking

place, it really stands as the Messianic force of Israel who looks up and waits for the

moment of release: the favor of God with his people is shown and expressed. However, this

is accompanied by a different kind of statement, which, though it seems contradictory,

simply complements and finishes what God is bringing up upon his people: “The day of

vengeance for our God”. The Messiah does not come only as the comforter, but as the
destroyer of the Antichrist (Benjamin). This does not imply a cheap dualism between

radical goodness and radical evil, but as the supreme victory of the goodness of God.

Almost like in a hurry, the poet brings it back to the main theme: The Anointed comforts

and provides for those who mourn. This comfort will be done by:

- Giving them a garland, a dress of joy in the moment when they were dressed in

ashes.

- Oil of gladness, the perfume for a celebration during the time of mourning.

- The mantle of praise, a dress of “self-esteem”, at the moment when their spirit was

on the ground.

Homiletical thoughts:

1. Let us not forget the Messianic mission. It has already been fulfilled when Jesus of

Nazareth read these words in a synagogue in Galilee, but its preaching must be repeated

with the same force throughout the whole world, this has not been fulfilled in many

people’s lives. Many still live with broken hearts, many are still in prisons and cannot find

release, and many are still prisoners of their mind, because the people that preach this same

message, still keep them in chains.

2. Many are prisoners not of their sin, but of the sin of others, not every scar has been self-

inflicted, and not every self-infliction has been premeditated. Let us preach against evil, but

to free the world from it, not to enslave it unto it. Let us preach to the people that we are

free, because of what the Jewish Messiah did, and everything else that the world can say,

has to be seen from this fact: we are not captives anymore. The truest thing about each one

of us is that God has called us his-her beloved child (Fuller).

3. The Messianic times bring, through judgement and favor a change from mourning into

joy. Even judgement is an element that discloses God’s faithfulness, it is the defeat of evil

and darkness.

3b-7: The restored people

The oppressed, broken hearted and captives, shall now be planted as oaks of righteousness

by the Lord. The phrase calls to mind a mighty tree, standing firm and unmovable (Psa.

1:3) in the righteousness of God, i. e., the fulfillment of God’s covenant with his people in

which the whole nation stands and is well established. This is the legitimacy in which the

people becomes God’s special nation. A nation that will become once again the planting of

the Lord in which his glory will be displayed. The mission of the God of the Bible is not

carried by a mighty display of power but through the medium of his creation working his

purposes: nature and history are the ways in which God shows his glory to all.

This restoration, however, not only looks at the present time and its blessings but knows

that deep inside, restoration means to bring history to the forefront and judge it in

righteousness. Restoration means bring justice and reconciliation to those who were left

behind in history, it is to rebuild the ruins of broken promises and plans. There is nothing

too far behind that the Messiah cannot reach, nor something too broken that cannot be

rebuild (Isa. 58:12).

In the same manner as they became the servants of other nations, they will now be

receiving foreigners as their laborers in the fields, but they will not become slaves or

second class people, but will share the land and themselves become the people of God and
servants of God1. And together the real purpose of Yahweh with Israel will finally be

fulfilled: a kingdom of priests to the Lord (Ex. 19:6). The wealth of nations will finally be

enjoyed by the people, poverty and need will be satisfied and no one will be above another.

This is not a picture of preying over the wealth of another nation, but of a fair use of that

with which God has blessed every nation.

Verse 7 is a textual mess that, with or without emendation, stands obscure and cryptic. But

in a general sense it is a statement of reward: out of your (or their) double shame and

dishonor, you (or they) shall receive a double blessing and joy in the land. The Messianic

age calls for a universal celebration of everlasting goodness and joy.

Homiletical thoughts

1. Righteousness is the foundation of every nation. Rules and laws stand only upon its

secure endurance. This “legitimacy” or faithfulness to a covenant grants the people an

opportunity to trust and respond also with righteousness and faithfulness to the covenant. It

is impossible to stand firm on something that is wavering. In God we can rest assured that

we have a citizenship in his kingdom, because of what the Messiah has done.

2. Looking ahead is necessary, but forgetting to look behind will make our sight blind.

There are many ruins upon which we have made new houses, many tears on which we have

made our joy, and many deaths on which we have made our life. The anxiety of rushing for

the better future blinds us from realizing that it might be built on yesterday’s and today’s

ruin. Other’s sorrow becomes our future joy. God sends his-her Messiah to give us a future,

1
This thought is simply unintelligible. There is complete ambiguity in its actual meaning. It might be referring
to the gentiles becoming servants of the people of Israel, but in a greater sense servants of God, which it is
also said of the Israelites in v. 6.
yes, but before He has to pause the march of time and rebuild the broken ruins of many

generations. Let us be a part of that reconstruction today, and part of the joy tomorrow.

3. The priestly kingdom is inclusive, or it is not the Messiah’s kingdom: this imply a

universal service of one to another, universal priesthood in which God is worshipped and

universal enjoyment of the goodness of the world.

4. This is more than a utopia; it is a mission. Notice how the poet and prophet portray the

Messianic age as the task of one who has been sent by the Lord. A mission that is now in

our hands. The only way to not take this as a naïve vision of some religious enthusiast, is to

actually go and continue the Messiah’s mission.

Isaiah 52

v. 1: Judah has to be prepared for the return. It is a message of comfort: you are ready to go

home, but there is a need for purity.

v. 2: The message of freedom for the captive. Sounds similar to 61.

Heb. 10:32

There is also a need to remember their history, how God was there with them.

v. 5: The problem was with the leaders. That is the reason why they were in captivity.

There was no reason why they had to go.

v. 6: A statement of “threat”. 3-6 is a weird interjection.

v. 7: Romans quotations. The use of “ba-sser” or “euangelisesthai” in the LXX.

Expressions of joy for the return.

v. 11-12: you will have a free way home, rejoice.

Last of the Servant Songs

52:13-15: Kenosis and exaltation. The shock of his disfigured face. The nations will be

startled and in unbelief.

Chapter 53 is an exposition of 52:13-15. Exaltation and humiliation.

53:1: Rom. 10 – the nations will be astonished and will not believe. But the prophets shall

go to the end of the world.

v. 2: The Servant will grow before God like a young plant out of a dried ground. Isa. 11:1.

The Servant will have no beauty; no one will desire his presence. 1 Sam. 16:18.

v. 3: He is despised and turned into a man of sorrows, ignored and held in no reputation.

v. 4: Mat. 8:17. This is not about sin, but about physical healing. 1 Pet. 2:24; Heb. 9:28.

v. 5: wounded – pierced.

v. 6: even though we were the sinners, he was punished. Rom. 3:21ff. He learned the

obedience and its cost for us, not for himself.

It was the Lord who put on him this guilt.

v. 7: Oppressed and afflicted in silence. The comparison to a lamb is the theme that the NT

writers take as essential.

v. 8: Taken under a perversion of justice. He submitted himself to the court. John 19:11.
Who could have imagined his future? No one would think that this was the destiny of the

Lord’s servant. The way they imagined the Messiah would not have matched what they

were seeing. John 10:17

v. 9: His grave and burial was honorable.

v. 10: The Lord allowed this suffering of his servant. However, his death would not be the

end, his offspring will live for generations.

v. 11: The servant will see a reason for his suffering in that he will bring the Lord’s

righteousness to all.

v. 12: Numbered among the transgressor, but bringing justice to all, and for that he is

exalted.

Isaiah 54: God loves Israel

v. 1: Gal. 5:27 – Israel should rejoice, for their desolation which will pass by. A bigger

kingdom will be made.

v. 2-3: The kingdom will be stretch forth to every place. The offspring of Judah will inherit

the whole world.

v. 5: The idea of marriage between God and Judah. Zech. 14:9.

v. 7-8: For God the captivity was a brief moment which preceded the blessing.

v. 9: Like the salvation of Noah.

v. 10: The faithfulness of God will not depart. Heb. 8; Mat. 26:26.
v. 11: The idea of the church already married to Christ, but waiting for the marrying feast.

This verse describes the dressing of the bride. Eph. 4:24; 2 Pet. 1:4.

v. 12: Rev. 21:11ff.

v. 13: In the city they will be instructed by the Lord himself.

v. 14: A place of justice, and peace. Acts 14:22. James 1:13.

v. 15: God will not be responsible for any suffering anymore.

v. 17: No people who is set against the people of God shall prosper. Rev. 2:10; Dan. 2:44;

Isaiah 55: an invitation.

To have (1-2)

To hear (3-5)

To heal (6-7)

To hold on (8-13)

v. 1: Acts 15:11; Rev. 22:17; Matt. 22. The price of life is paid, and you can come. Ps.

81:10; There is a physicality to this, that is impossible to ignore.

v. 2: Spending life in that which does not satisfy. There is no grace in the material world.

v. 3: Ps. 89 – The new covenant with Israel. Invited to partake of the promise. Jer. 3:3 – a

promised and sure return.

v. 4: The Davidic king will for a witness to the people of God’s faithfulness.

v. 5: A universal covenant: unknown nations will be gathered under the King. Isa. 2.
v. 6: There are ways in which God cannot be found. Acts 17:27. Ps. 32:6; Mat. 25:11; John

7:24; 8:21; 2 Cor. 6:5; Eph. 5:15.

v. 7: the way to search God is to change the wicked thoughts and actions. Ps. 103:11; There

is mercy in God to forgive.

v. 8-9: There is a radical difference between humanity and God. Jer. 29:11; Psa. 50:21; 2

Sam. 7:19. The strictness of God.

Both thoughts and ways are far different. That is why it is said to change their thoughts and

deeds.

v. 10-11: Luke 8:11 – The word of God is the seed and water. The word here is the fruitful

means by which God’s prophets are accomplished.

v. 12-13: The promise of return will delight the land and make the people joyful.

Isaiah 56

v. 1: Ps. 97:2; Ps. 55:7;

v. 2: The practice of justice. sim to ps. 1.

v. 4-5: The promise of entrance to the gentiles and eunuchs – those who had been left out.

Acts 8. The name is given in his house. 1 Pet. 4:15. A name for which to die. Better than

sons and daughters: interesting.

chrematidzo – call in Acts 11:26; Matt. 2:22; Acts 11:26.

v. 6: Here the view of the gentile is favorable, but he has to be in line with the law of the

Sabbath. This is very present in Matthew.

v. 7: The nations will bring their offerings to the altar in Jerusalem.

v. 8: John 7:16; The gentiles are now part of the flock.

9-12: completely different oracle of attack against the leaders of Judah. Ezek. 13:19;

34:2. It is strange that this oracle appears so late in the book, in a different context.

57:1 –

1-8: sin of idolatry condemned.

9-10: condemnation of former alliances.

11-16: forgot God and lies.

17ff: covetousness.

v. 1-2: this is an interesting verse. The righteous died to escape the calamity. This is not a

glorification of the dead, but as an escape from the future and more extreme suffering.

Micah 1:2; this is similar to Job.

v. 3ff: God exercising judgement against the unrighteous. Condemmnation of idolatry and

lies. The idolatry has always a subtext of social injustice.

v. 9: Making alliances with other nations. Probably the alliance of Ahaz with Assyria.

v. 11: lying and forgetting God; complete lack of wisdom. 2 Tim. 3:5. Because He was

silent, they thought it was okay.

v. 12ff: Covetousness. 64:6. Their form of righteousness was opposed to God.

v. 13: Let those alliances deliver you. But those who put their trust in God will have the

inheritance of God. Ps. 37:3-9.

v. 14-16: God’s anger will be turned away and blessings will follow to the remnant. Ps.

103:9; 130:3.

v. 17: It was the covetousness of the unrighteous who made God to be angry at the people.

Covetousness: riches gained by injustice.

v. 18: Even in their evil ways, He will come and heal them.

v. 19-21: Peace to his people, but no peace to the wicked.

Isaiah 58

v. 1: Shout the sin of Judah.

v. 2: Hypocritical worship. They take an apparent delight in coming near to the temple.

v. 3-4: They wanted God to notice their worship and fasting. In reality they look for their

own evil interests. Jer. 14:12-14. You cannot worship to demand me to notice it.

v. 5-7: God’s intention was not to afflict them with fasting. God’s intention in worship was

to show his purposes of freedom to all. ROSENZWEIG!! Mat. 25.

v. 8: When you realize this your light will shine in the midst of the world: the presence of

the Lord is then with you.

v. 9: If you know how to worship, the Lord will be there for you. Worship makes sense.

You can take away that attitude.

v. 10: The reward of giving: you will shine in the world.

v. 11: The Lord will lead you; you will be replenished; restored; Jer. 17:21-23.
v. 13: If you change your attitude, you can find delight in the Lord and he will give you his

inheritance.

Isaiah 59

1-8: sin is a wall between us and God.

9-15: confession

16-21: blessing

v. 1ff: Apostate Judah had built a wall between them and God. HE can save, but will not

save. Micah 6:12; 7:3; Prov. 6:16-19; Micah 3:9.

v. 5-6: The people compared to creeping animals.

Similar thoughts as in the first Isaiah. Prov. 2:15; Jer. 3:15.

v. 9: Confession. Justice and righteousness is far from the people. Isa. 28. They look for

salvation and justice but find none.

v. 12: the reason for this is their own guilt. Going away from God is their iniquity.

Again, the ground of iniquity is social injustice.

v. 15-16: God is displeased with the people and so, He entered into history to intervene.

v. 17-19: Yahweh as a mighty warrior taking vengeance for the innocent.

v. 20-21: The Messianic hope of Judah and the world. The Spirit and the Words of the Lord

will not depart.

Isaiah 60
v. 1-3: Mal. 4:2; Luke 1:78-79; The nations that live in darkness will receive your light that

comes from the Lord.

v. 4: Judah will be the gathering place for the whole earth.

v. 5ff: However, the difference between Jews and Gentiles is still visible. Gentiles bring

gifts to Judah. Jer. 3:17. In any case, the two will be one people.

v. 10: The kings will become servants: a complete reversal of their situation.

v. 11: Promise of safety in that new Jerusalem.

v. 14: The general relationship between Gentiles and Jews here, is marked by the idea of

oppression-liberation.

v. 16: you will feed on other nations.

v. 17: Everything will be changed: from the low to the high. Peace and righteousness will

lead you.

v. 18: after judgement, peace and praise will be your city.

v. 19-20: all is light, because the Lord is there.

v. 21-22: beautiful.

Isaiah 61

v. 1: Luke 4:18ff (LXX); Acts 10. The Messiah – anointed one. Consecration for a special

mission towards the poor, brokenhearted, captives and prisoners. Matt. 11.

v. 2-3: Favor: the year of Jubilee. Vengeance the complement. This would bring comfort to

the mourners in that their complete situation will be reversed.

v. 4: A time of reconstruction and reconciliation. 2 Cor. 5:17. What is the nature of the

reconstruction? It is not to forget the old times and destructions of old: nothing is wasted.

The reconstruction is to take the old and bring it the front to restore it.

v. 5-6: The contrast between Jews and Gentiles – ambivalent attitude. 1 Pet. 2:10.

The rest of the chapter has a covenantal language: righteousness – legitimacy and marriage.

No resolution, but reconciliation. The problem does not disappear, but it is made well.

Isaiah 62

v. 1: No rest until the vindication of Zion is done and shines like the morning and a burning

torch. His word will make his light to shine in Zion.

v. 2: the nations will acknowledge the glory of God’s action. This does not mean that the

Gentiles are included in the kingdom.

v. 3: Israel is the diadem of the Lord. Zech. 3:5; Job 29:14. Royal terms describe the

people.

v.4: 2 Kin. 21:1; The land in which God has his delight. Eph. 5:25.

v. 6: prophets shall be sent to announce and they will not be silent until the Messiah

finishes his work on Jerusalem.

v. 7: Give God no rest. It has an application with prayer.

v. 8-9: Your blessings will not be for others: no one will never take it away from you.

v. 10: 35:8. The way is ready.

v. 11: Luke 19:10;

v. 12: The new Israel of God - not the church. Never the church.

Isaiah 63

v. 1-2: A conqueror coming in red. Blood stained from defeating his enemies by himself. It

looks like a folk tale of a warrior coming in vengeance.

v. 7: The tone changes. This is another oracle of one praising the mercies and steadfast love

of God.

v. 8-9: The Lord himself decided to be their savior.

v. 10: Holy Spirit has nothing to do with the NT understanding.

The passage says that their rebellions made God made them remember and yearn for the

days when Moses led them.

v. 15: Asking God for mercy. Do not hold back your grace for us.

v. 16: Even if Abraham or Jacob does not know us, you are till our Father.

v. 17: Plea for mercy.

v. 18: We were in the land for a while, but others have destroyed us.

Isaiah gives no answer, simply presents himself before the Lord in anguish. There is no

answer to the theodicy, it simply presents a wound through which the light of faith gets in.

Isaiah 64

v. 1-4: It is probably the same oracle. A plea for God to come down and intervene in their

history, just as in other times He has done wonders, the wonders that no one has seen any

other God done.

v. 5-6: He knows that their iniquity has made that separation. He repeats the “certainty” that

good produces good, and evil produces evil.

v. 7: A complete desperate situation of being far from God.

v. 8: Even in that condition, The Lord is still a father unto them.

v. 9: This is the theme of the whole section: have mercy and turn away from anger.

v. 10-11: The destructed city and temple.

v. 12: Even in this situation, are you going to keep silent to our suffering? Are you going to

continue to add to our suffering?

Isaiah 65

v. 1: The people that did not call for Him, and those who did not seek for Him will be

found by Him. What a beautiful verse. Rom. 10:20-21.

v. 2ff: The people whom He had chosen turned out to be rebellious every time. Ezek. 20:28.

v. 4: The breaking of dietary laws.

In general, the passage is very similar to the common oracles of condemnation. 2 Kings

17:11; Hosea 4:13; Ezek. 6:13.

v. 8: Out of the wine a blessing will come forth. The wine will not be consumed for the

sake of that blessing.

v. 9: Messianic promise as in the rest of 2 Isa.

v. 11-16: the difference between those who serve the Lord, and those who do not.
v. 17: The eschatological promised future where God dwells among his people: the NT

reinterpretation of Isaiah had the same eschatological expectations. 2 Pet. 3; Rev. 21.

The place is painted as a land of prosperity for all: contrasted to the passages of the wealthy

oppressing the poor.

Isaiah 66

v. 1-2: Everything is God’s and his favor is upon the humble and contrite heart.

v. 3: Condemnation of the traditional worship.

v. 4: Punishment of those who ignore the commandments of God.

v. 5-6: Punishment to the ones who mock the righteous servants of God. The voice of God

sounds stronger than the noise of the world.

v. 7-8: The impossible is made possible by God. No one believes the future of God because

no one can see it: a nation can be made in one day.

v. 9: Fertility and joy in the land.

v. 10-11: Jerusalem is the mother for all the nations: from her they will be fed.

v. 12-13: Comfort and consolation will come from Jerusalem. The nations will flow unto

them to be at her bosom.

This passage has to be read not as a naïve utopia, but as historical dialectic: death, fire and

judgement in the midst of comfort.

v. 17: It is interesting that the reason for judgement here is the failure of performing

adequate sacrifices.
v. 18: the next step of the dialectic – the whole world in the glory of God.

v. 19: Messengers will go to all nations to announce the glory of God.

v. 20-21: The Gentiles will bring their offerings to the Lord and they shall be made priests.

v. 22: The righteous will remain forever in that new creation.

v. 23-24: The wicked become annihilated.