ISAIAH 61
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[Yeshayah 61 Orthodox Jewish Bible (OJB)]

1 The Spirit [Ruach] of the Adonai Yahweh is upon Me [(Moshiach)]; because Yahweh hath anointed [mashach] Me to preach good tidings [besurah] unto the meek [anavim]; He hath sent me to bind up the brokenhearted [nishberei lev], to proclaim liberty [deror] to the captives [for the shevuyim], and the opening of the prison to them that are bound;

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The Holy Oil.--The testimony is that Jesus was anointed with the oil of gladness above his fellows (Heb. 1:9). This was the Spirit, as Peter declares: "God anointed Jesus of Nazareth with the Holy Spirit, and with power" (Acts 10:38). It was not enough that he should be the sinless seed of David according to the flesh: it was needful that "the Spirit of the Lord God should be upon him" (Isa. 61:1), by which he should be "anointed to preach good tidings to the meek", as Jesus declared was fulfilled in him (Luke 4:18-21).

This was a further extension of the Spirit's work beyond the work symbolized by the washing of Aaron with water. The Spirit not only begat Jesus, but when he was 30 years of age, it decended upon him in a visible shape, and abode upon him (John 1:32-33), and remained with him in measureless fulness (John 3:34), enabling him to say, "The Father dwelleth in me", Without this, he would not have been able to do the works which bore witness of him that the Father had sent him (John 5:36): for as he said "of mine own self, I can do nothing" (John 5:30).

The anointing of the Spirit was essential to the completion of his priesthood in other respects: how otherwise could he "through the eternal Spirit have offered himself without spot unto God"? (Heb. 9:14). How otherwise could he have known for whom to intercede? (Rom. 8:26). How otherwise could he have "searched the reins and hearts, to give every man according to his works"? (Rev. 2:23).

The holy oil was also sprinkled upon "the Tabernacle and all that was therein", and upon "the altar and all his vessels", and upon "the laver and his foot" (Lev. 8:10-11). The proximate and Mosaic purpose of this was "to sanctify them", The antitypical significance was the same as the anointing of Aaron; for all the elements of the Tabernacle and its furniture represented some phase or other of the work of God in Christ, as we have seen: and therefore all had to be anointed with the typical oil to fill in the "pattern".

Law of Moses Ch 18





2 To proclaim the acceptable year of Yahweh [Shnat Ratzon L'Hashem (the year of the L-rd's favour and grace)], and the day of vengeance of our Elohim [Yom Nakam L'Eloheinu]; to comfort all that mourn [avelim];

"Thus saith Yahweh of armies," who, as Moses saith, "is a Man of War" and "a Jealous Power," "I am jealous for Jerusalem and for Zion with great jealousy. And I am very sore displeased with the nations at ease; for I was but a little displeased, and they helped forward the affliction."

Now, if this were the state of Yahweh's mind in the days of Zechariah, what must be the intensity of his jealousy for Jerusalem and Zion at this day! The Chaldeans destroyed Jerusalem, and burned the temple, and overturned the kingdom and throne of David; and he punished the Chaldean Babylon with the loss of empire, and a conversion into heaps of ruins as at this day.

The Roman nations followed in their steps; and have aggravated the affliction and their own guilt, by great cruelty towards Israel, and slaughters, or rather torments inflicted upon the brethren of Jesus, the Saints. The Little Horn Babylon, therefore, of our times, will be subjected to a more terrible vengeance than hitherto experienced by any power, or confederacy of powers, hostile to the Jews.

The decree of Yahweh concerning Jerusalem and Zion hath gone forth; and he commanded Zechariah to proclaim it, saying, "Thus saith Yahweh of armies, My cities through prosperity shall yet be spread abroad; and Yahweh shall yet comfort Zion, and shall yet choose Jerusalem."

Eureka 1.1.5

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3 To appoint [grant] unto them that mourn in Zion [Avelei Tziyon] , to give unto them beauty [ a flower wreath] for ashes [instead of], the oil of joy [shemen sasson] for mourning, the garment of praise [tehillah] for the spirit of heaviness [ ruach of keheh]; that they might be called trees of righteousness [Eilei HaTzedek (Oaks of Righteousness)], the planting of Yahweh, that HE might be glorified.

These palm-bearing ELOHIM are the goodly trees, the palm trees, the fig trees, and the willows of the brook; the Trees of Righteousness, whose leaves are unfading; "the planting of Yahweh on either side of the pure river of water of life clear as crystal;" the great forest of evergreens filling the earth with their perfume, to the glory of his Name (Isa. lxi. 3; Psa. i. 3; Apoc. xxii. 1,2).

But, before they could figure, as stately palm trees in the concourse of nations, they had to "drink of the brook by the way." In this relation of things they were "willows of the brook;" and this is the reason why afterwards, they exalt their heads above the peoples in this great Feast of Tabernacles, as lofty palms.

The Captain of their salvation who leads them to glory, was himself once "a willow of the brook" -- a weeping willow -- "a man of sorrows and acquainted with grief." As the Christ-Spirit in David predicted in Psa. cx. 7, concerning David's Son and Lord, so it was verified in Jesus -- "he drank of the brook by the way, THEREFORE he shall exalt the head:" "He was obedient unto death, therefore he was crowned with glory and honour."

....Out of the great tribulation which precedes their resurrection from the dead. And, because they held fast the Name and the Faith, and defiled not their garments, and were faithful unto death; "therefore they are before the throne of the Deity, and serve him day and night in His temple." Yahweh Elohim the almighty, is the temple, even the Lamb (Rev xxi. 22): being, therefore, constituents of Yahweh Elohim, they are living stones of the temple, and serving the Father continually, "who hath said, I will dwell in them, and walk in them; and I will be their Deity, and they shall be my people" (2 Cor. vi. 16): and because it is so written, the Elder added, "and he that is sitting on the throne shall pitch his tent over them.

They shall hunger no more, neither shall they thirst any more, neither shall the sun," with which the Woman was clothed, "smite them, nor any heat," or oppression. "Because the Lamb in the very midst of the throne shall tend them, and lead them to living fountains of waters, and the Deity shall wipe away every tear from their eyes."

Eureka 7.12.


Trees of righteousness that HE might be glorified.

As Jesus anointed with holy spirit was a vine-tree, so are all his brethren trees also. Speaking of the man who delights in the instruction of Yahweh, the Spirit in David says, "He shall be as a tree planted by the channels of waters, which shall yield its fruit in its season, and its leaf shall not fade; and whatsoever he shall work shall prosper." This is a perennial tree which lives for ever; for "its leaf shall not fade" which is affirmable only of a tree incapable of decay.

The Spirit also in Isaiah, speaking of the same class, informs us, that Messiah's mission is, among other things, "to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of Yahweh, that he might be glorified" (61:3).

"As the apple tree among the trees of the wood, so is my Beloved among the Sons" (Song 2:3).

In this, the Messiah is likened to an apple tree, and his brethren, the Sons of Deity, to "the trees of the wood."

"To him that overcomes, saith the Spirit, I will give to eat from the wood of life."

A man's victory over the world is not complete so long as he is engaged in the conflict of life. In this state of existence, then, a man does not eat from the wood of the life promised; he is, therefore, in no sense immortal. The promise of life is, that we shall have it when the victory is won. "I will give to him to eat," points us to the future. We must first appear before the throne by resurrection, to learn whether we are accounted worthy of the life; and then, if the verdict be in our favour, we shall be permitted to eat; otherwise, not.

"I will give to eat." Mastication, deglutition, and assimilation, constitute the whole process of eating, which is the conversion of food into blood, which is the life. But the life of the saints in the Millennial Aion is not blood; for "flesh and blood cannot inherit the kingdom of God;" for it is corruptible, and the kingdom of God is indestructible, and not to be left to a succession; hence, "corruption cannot inherit incorruption."

Their life in that Aion is holy spirit. When this is poured out upon their bodies, posterior to their resurrection, it assimilates to itself, "in the twinkling of an eye," all the particles of their flesh and bones; and they become transformed into incorruptible, deathless, and glorious bodies, according to Paul's testimony, who says, "the Lord Jesus Anointed, shall change the nature of the body of our humiliation, that it may become of like form with the body of his glory, by the inworking of what enables him also to subdue all things to himself" (Phil. 3:21), that is, of the Spirit.

This in-working, by which the nature of the resurrected body is changed, so that it becomes a spirit-body, or spirit, is the giving to eat of the wood of life. When the victor has thus eaten he becomes an element of the wood, whose leaf shall never fade, and whatsoever he doeth shall prosper.

Eureka 2.1.6.