The Baby in the Manger #16: Anointed One

Anointed One (Grk: Christós, Heb: māšîaḥ)

The Spirit of the Sovereign Lord is on me,
because the Lord has anointed me
to proclaim good news to the poor.
He has sent me to bind up the broken-hearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,
to proclaim the year of the Lord’s favour
and the day of vengeance of our God...
Isaiah 61:1-2

As we learned on day 3 (Messiah), Anointed One is merely the English transliteration of the Hebrew-originating word 'Messiah' (māšîaḥ) and the Greek-originating counterpart 'Christ' (Christós).  Both words literally mean 'to smear' and describe someone anointed with oil (symbolically or otherwise), and 'set apart' for a holy task.  In the Old Testament, people were anointed as Prophet, Priest or King (fun fact: in the UK our Monarchs are still anointed with oil at their coronation!).  But, the Old Testament constantly pointed to a future, greater, 'Messiah' who would fulfil all three roles, and deliver the people from oppression and suffering.  In the New Testament, Jesus is revealed as this Messiah.

It was suggested to me that I should take a day off this blog given that my advent candle has given me a literal repetition(!), but instead, let's take a deeper look at one of the 'Messianic passages' of the Old Testament: Isaiah 61:1-2.  Fittingly for today's post, the English translations use the word 'anointed' - but the original uses a variation the same Hebrew word māšîaḥ/Messiah.

Here's some of the things the Anointed One / Messiah promises to bring...

Good news to the poor

Who are 'the poor'?  That category could include a whole host of people who may or may not want to be described as 'poor' - the oppressed, those in poverty, those who lack power, those who are weak and vulnerable in some way, or those looked down on by others.  But throughout the Bible, there is a constant promise of Good News for anyone who is 'poor'.  Jesus himself even says: blessed are you who are poor, for yours is the Kingdom of God (Luke 6:20).

Why is this?  First, because God promises to restore the world to one unaffected by sin, and the poor often are those suffering as a result of the sins of others (whether directly or indirectly).  Secondly, it seems that God's promised justice, whilst perfect, is in some mysterious way not completely 'impartial' - rather favouring those who are poor and oppressed in this world.  Thirdly and finally, the weak and poor have a special place to play in the proclaiming and bringing in God's kingdom.  Paul writes later: God chose the weak things of the world to shame the strong (1 Corinthians 1:27).  And in case we need further confirmation, we need only look at the way in which Jesus came himself - to a poor family, born amongst the animals, a refugee, and a criminal's death.  Poor Christians follow in his very footsteps and we should watch and listen to them.

Healing for broken-hearts

One of my favourite descriptions in this passage is to bind up the broken-hearted.  To bind here is to use the image of binding up a more physical injury (such as a broken bone) so it can heal, but of course being metaphorically applied to our emotional injuries.  Are there gaping wounds in your heart and soul?  Come and let the Messiah wrap his arms around them so that they gape no more, and so that, slowly, healing can take place as tissue knits together, and, eventually, all that remains is a beautiful scar that tells a story of healing.

Freedom for the captives

Freedom, and release from darkness - the Messiah promises to set us free.   What is it that we really need to be set free from though?  We are all captives - to sin and death.  Not only that, but we are slaves.  Jesus says: ‘Very truly I tell you, everyone who sins is a slave to sin. Now a slave has no permanent place in the family, but a son belongs to it for ever. So if the Son sets you free, you will be free indeed."  (John 8:34-35).  Whatever our worldly status, spiritual freedom is promised.

The Year of the Lord's Favour (Jubilee)

The 'Year of the Lord's Favour' is another name for the 'Year of Jubilee', set out in Leviticus 25, where all property is returned to it's original owners, including the setting free of those who have had to sell themselves as slaves to others.  We have a Redeemer, 'buying' us back, and returning us to our rightful owner.

Day of Vengeance

It may seem that the Day of Vengeance strikes an alien note in this passage of healing and freedom, but this could not be further from the truth.  It is only when we become too wrapped in privilege that we fail to long for justice in the world.  This is a promise of God's just judgement on the world - a reckoning against violence, injustice and sin.

~~~

The first part of this passage was read by Jesus in Luke 4:18-19, after which he declared: “Today this scripture is fulfilled in your hearing.”   The Anointed One had come - the one that God had promised.

But Jesus stopped part way through - after the Year of the Lord's Favour, and before and the day of Vengeance of our God.  Why?  It was not because suddenly justice and judgement had become irrelevant.  I think it is compelling to suggest that this is because the part of the passage Jesus read described his ministry on earth at that time, up to his death, resurrection and ascension into Heaven, but that the rest would wait for when he comes again.

We live in a time when redemption, healing, freedom and reconciliation have been announced.  Jesus has come and walked amongst the poor and been a captive.  However, the reckoning is delayed.  Peter writes:

The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.  But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare.  (2 Peter 3:9-10)

Isaiah 61:1-2 will be fulfilled in totality when Jesus comes back to judge, redeem and restore, with the healing of our society, relationships and hearts complete.  In the meantime, let's usher in the first lines: honouring the poorest, binding up broken hearts, living out freedom, and proclaiming that freedom to others in word and deed.  We can't do it by ourselves, but we can point to Jesus, and he can.