Blog Post #14 Liberation Thematic Study Isaiah 61

Historical Cultural Context

One question that is important to consider in order for developing the theme of liberation is how literally the ancient audience would have taken the actions described in Isaiah. An examination of the literary context has explored the vast array of imagery used by the prophet; does this mean the whole passage would have been taken figuratively? Would the Israelites have expected this liberation as a real, practical freedom? Would they have expected this to lead to a restored city and community? When would they have expected this to happen? A study of the historical context of the passage will perhaps aid modern readers in understanding answers to these questions.

Post-Exile

Most scholars consider the date of Isaiah 61 to be in the post-exile period of around 525BC (Waltke, 845). The return of the Israelites from Babylon and the restoration of their community and city spans a period of about a century (775) with Isaiah 61 being written towards the beginning of this time. The people had experienced extended captivity in Babylon but now, under the rule of a more sympathetic King Cyrus of Persia, were allowed to leave the land and return to Jerusalem to rebuild the temple (Ezra 1) and later reconstruct the community (Ezra 9-10) (775). When they did return to Jerusalem they found a ‘ravaged land’ (Bratcher, para 3) with no city walls, fear of outlaws, discouragement from other nations, little leadership and no central government (para 4).

Second Exodus

There are, throughout the narrative of Ezra 1, echoes of the Exodus liberation events, albeit lacking some of the drama and intensity of the plagues. For example, Yahweh moves Cyrus’ heart (Ezra 1:1) just as Yahweh controls Pharaoh’s heart (Exodus 9:12). The people are freed to worship Yahweh to make freewill offerings (Ezra 1:4) just as the Israelites left Egypt to worship Yahweh and make sacrifices to Him (Exodus 3:18). The neighbours give supplies to the Israelites to aid their return (Ezra 1:6) just as the Egyptians gave the Israelites for their Exodus (Exodus 12:35-36). Waltke confirms this observation as he offers the following suggestion that the returns to Jerusalem were depicted as a ‘second Exodus’ (775).

This is an important observation to make. The people were experiencing liberation in a similar sense to Exodus. As we have already seen, the Exodus liberation served as a revelation of Yahweh and the basis for the covenantal relationship. This in turn led to the motivation of the people to have compassion towards others (Deuteronomy 15) and proclaim Yahweh’s faithfulness (Psalm 146). This could signify that Isaiah 61 will have a similar theme. This could indeed be argued:

The liberation of the people leads to a transformation. This then leads to actions by the transformed people to restore community. This acts as a revelation of God’s character before the nations. Just as previous studies demonstrated, the liberation leads to revelation of Yahweh’s character and serves as a basis for action of the redeemed society. This new society has been transformed from being the oppressed to being victorious and they proclaim this to others.

The Temple

The Israelites were released in order to build a temple in Jerusalem. Although their freedom was also physical (Isaiah 61:1) its primary purpose was the construction of the temple (Ezra 1) and the praise of Yahweh (Isaiah 61:3, 11). In the ancient Near East temples were seen as the earthly dwelling for the divine, making them more than just a place for worship (Walton, 113). For other religions of the time they served as a, “a shadow of the heavenly residence...a portal to the divine.” (114) The Israelites shared some of this concept; the temple was a reflection of the cosmos and a symbol of Yahweh’s presence among them (127, 129) To be deprived of a temple could have been perceived by the Israelites as being cut off from Yahweh, or at least would have been seen as this by other nations. As Walton succinctly puts it, the release from Babylon to build the temple was indicative of, “God again [taking] up His residence among the people” and establishing justice, protecting against enemies and resuming the fulfilment of His long-term plan for His people (129). Thus, though resulting in physical freedom the liberation from exile is focused upon the spiritual relationship with Yahweh.

Near-View

The ancient audience would, it could be stated, have seen this prophecy as coming to fruition in the near future. The description of their position (prisoners being released) matches closely to the situation under the rule of the Babylonians. The need for restoring ruined places (especially the temple) closely mirrors the state of Jerusalem upon their return. It is not difficult to imagine that the Israelites, when hearing this prophecy, felt the encouragement of the certainty of restoration and victory among the nations. The coming years, as they rebuilt the temple and established the community would have been seen, in part, as fulfilment of the prophecy. Brueggemann emphasises this further, “The announcement...is good news-Yahwistically based-about the rehabilitation of life out of impoverishment, powerlessness and despair.” (214)

Now in part; one day in full

However, the ancient audience may well have considered their to be some aspects of distant prophecy in Isaiah 61. The description of a specific anointed one, clothed in salvation and righteousness, would have indicated a special Messiah that initiated liberation and transformation (61: 1, 10-11) . The subtle mention of a new covenant (61:8) following this liberation (again, echoes of the Exodus) offers a suggestion of something more to be gained in the future. The general sweeping tone of perfect glory that pervades the glory also suggests something far more than they received after the Exodus and indeed after the return to Jerusalem. The perfect, flawless restoration was something to be hoped for beyond their present and near-future experiences. These suggestions could have been perceived as ‘now in part; one day in full’. They were experiencing some of the promises of Isaiah now, but not perfectly. They still had opposition and were not yet feeding on the wealth of other nations. This chapter gives hope that, though their current liberation was indeed wonderful, a future full liberation would be even more glorious. (Ezra 3 gives some insight into this simultaneous joy and sorrow.)