Isaiah 61:1-62:9 The Comfort of the Servant of Light

We are continuing the discussion of Israel's glorification in Isaiah 60-62. In the last blog (Isaiah 60), we talked about Jerusalem's transformation from a city of darkness to light. Jerusalem is symbolic of corporate Israel, and the transformation is at the national level.

We pick up now in Isaiah 61 with an address from her King, the Servant, who speaks to His people on a more individual level concerning their restoration. Before we begin, let's review what we know of the Servant's work from what has been presented so far in Isaiah.

The Servant-King
The Servant was first introduced in Isaiah 42:1-7. God put His Spirit upon Him as He tasked Him with bringing justice and law to the Gentiles and establishing justice on the earth. It is a kingly task that connects Him with the king in Isaiah 9:6-7 where He establishes a kingdom of peace. There He is called Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. Here in Isaiah 42, He is simply the Servant. In addition to bringing justice, He is given the task of enlightening the people--being a light to the Gentiles, opening blind eyes, bringing prisoners out of prisons of darkness. He is the embodiment of light and enlightenment for the people, both Jew and Gentile.

In Isaiah 49:1-9, the Servant spoke for Himself of His own tasking. He was to be the salvation not just to Israel but to the ends of the earth. Again, He is cast in a kingly role, and called to restore the earth, to reestablish Israel, and bring light to the Gentiles and all people imprisoned in darkness.

Now, in Isaiah 61, He speaks again.

Isaiah 61
The phrasing of verses 1-4 is very much like Isaiah 49, but the focus changes a little. Again, the Spirit of the LORD is upon Him. He is anointed. The Hebrew word for anointed is mashakh, from where we get the word, mashiakh or messiah. This messianic anointing is usually given only to Israel's kings and priests, both of which roles He plays. But in this passage, His kingly administrative role is downplayed as He stretches out His hand to comfort His people. He preaches good tidings to the poor, heals the brokenhearted, opens prison doors, proclaims the year of the LORD's favor--and His vengeance, which is part of the comfort. Overall, His role is to comfort His own people Israel. There is no mention of Gentiles in the passage at all.

There is a mention of physical restoration in verse 4, but passage focuses more on the inner spiritual healing of people. In verses 5-6, we are given the comparison of "strangers" and "sons of foreigners" tending the flock and harvest while Israel is named the priests of the LORD. In the last blog, I pointed out the different classifications of Gentiles in the kingdom. The zur (stranger) and nekar (foreigners) were part of the goyim (Gentiles) but their distinction was more along the spiritual lines. They were alienated from a spiritual relationship with God because they served foreign gods. Isaiah uses them now to create this comparison with Israel, who is corporately referred to as priests of the LORD. Just as we saw the democratization of the kingship in Isaiah 55:5, we now see the democratization of the priesthood. Israel is not just royalty, but a royal priesthood.

Their shame is removed, and they receive not just honor, but double honor. In their land, they will possess not just a single portion from the LORD but a double portion. The double portion is something reserved for the firstborn sons in a family. They have a blessed status that puts them high above the Gentiles. (Note: I will remind you of what I wrote in the last blog concerning these Gentiles. These are not necessarily the redeemed in heart. We know from the book of Revelation that when the Servant-King returns in His second advent to set up His kingdom, there will be those of the Gentile nation who live through the Armageddon conflict occasioned by His coming. These will bow the knee and confess He is LORD, and be made to pay tribute to the King yearly. But at the end of His reign, a rebellion will rise from among them which the LORD will have to put down. While they may bow to the King here, these Gentiles who serve Israel are not necessarily redeemed in heart.)

In verse 10-11, the Servant adds His own rejoicing over His glorification from the LORD. That glorification is described in His being clothed as royalty but also as bridegroom. This imagery spills over into Isaiah 62, where His people are described in the same terms, as a royal bride.

Isaiah 62:1-9
We now zoom back out to the vision of Jerusalem at the national level. She is a city of light set on a high hill and a lamp set on a lampstand. She is a gem of royalty (62:2-3). She is the Bride whose shame over being forsaken and left desolate is now put away (62:4-5). She is restored to her relationship with her Husband as promised way back in Isaiah 54. After the delay caused by her continuing sin in chapters 57-59, the kingdom pictures of Isaiah 54-56 now burst to life again.

A roar goes out from the LORD, or the Servant, or perhaps both.


Just as the LORD does not keep silent, He calls His watchmen to not keep silent as well, but to give Him no rest.


We talked about the watchmen back in Isaiah 52. These were the ones who lifted their voice to proclaim the good news of salvation to Israel. Keeping silent was one of our stumbling blocks. Keeping silent--whether in terms of our witness to the world or about the sin within ourselves and outside in the world--runs contrary to the LORD's command. Healing and restoration cannot take place in silence. Part of building up the highway involves a commitment to speak the truth. I will remind you again of the questions for reflection that I asked before:

Questions for Reflection
We will finish the last verses in Isaiah 62 in the next blog, which will be our wrap up of God's Highway Project.