Typology of the "Year of the Lord's Favor"

I wrote a paper recently that traces the development of the "Year of the Lord's Favor" in the Bible. This process of study is called "typology." There are three components to typology: 1) Rooted in history, 2) Types are God-ordained, 3) Typology involves heightening or intensification. A "type" is an event, person, institution in the OT that reveals something about God’s purposes and plans, and points in some way to the full revelation of God’s purposes and plans in the person of Jesus Christ / Kingdom of God.

With this introduction, here is the abstract of my paper. Hopefully this will be a helpful study for you folks.

The New Testament passage under examination in this paper is Luke 4:14-21. In this account, Jesus reads from the scroll of Isaiah in the synagogue at Nazareth. He quotes from Isaiah 61:1-2a (and 58:6) and claims, “Today this Scripture is fulfilled in your hearing.” Prior to this passage, Luke’s record of Jesus’ life leans heavily on Isaiah themes: a virgin from Galilee will give birth (Is. 7:14; 9:1ff), John the Baptist’s prepares the way (Is. 40:3-5), Jesus is anointed by the Holy Spirit (Is. 11:2; 42:1; 61:1), and he comes from the Davidic line (Is. 16:5; 55:3). Therefore, Luke 4:14-21 builds Luke’s case for Jesus’ messiahship.

The concept of the year of the Lord’s favor is emphasized in Luke 4:18-20, and therefore is examined in greater detail in the Old Testament study of this paper. The typological trajectory of the year of the Lord’s favor can be summarized in three points: 1) The “type” of the year of the Lord’s favor is the Jubilee tradition of Leviticus 25, which upholds these principles: release, liberty, and restoration of inheritance. These principles of social justice were based on the prototypes of rest (Genesis 1:1-2:3) and the Sabbath laws (Exodus 20:8-11). Jubilee was intended to be a means for God’s creative provision for the Israelites and security of their inheritance. 2) The prophet Isaiah developed this basic framework of Jubilee into a prophecy concerning a Spirit-endowed individual who will bring about the reform needed to implement the restoration of the Israelites’ inheritance and favor with God (Is. 42:1-9; 61:1-2). 3) After the return from exile, the concept of the year of the Lord’s favor gained a marked eschatological emphasis. For example, the concept of Jubilee was eschatologized in the Dead Sea Scrolls. 11QMelch 2:1-9 is important in tying together Jubilee and Sabbath motifs through Leviticus 25; Deuteronomy 15:2; Isaiah 52:7; 61:1-2; and Psalm 7:8-9; 82:1-2. Furthermore, the use of Isaiah 61 in 4Q521 develops a distinctly messianic prophecy concerning an individual who will implement the year of the Lord’s favor. This development is the trajectory that Jesus stepped into in his Nazareth sermon.

Because of the development of the typology of the year of the Lord’s favor in the OT and the Second Temple period, the eschatological Jubilee is more than just social justice. Jesus came to usher in a whole new era of salvation where the Godly social values of Jubilee are present. God himself is again doing a creative work, much like his creative provision through the Sabbath and Jubilee laws, to graciously provide salvation and restoration for his people. Thus, Luke incorporated the typology of the year of the Lord’s favor in order to communicate the messianic, prophetic, and salvific nature of Jesus’ ministry.

More on Isaiah 58...

I've been thinking more and more about this chapter in Isaiah. I'm actually teaching on this chapter in our college group at Hillside on June 3. As I have been pondering this passage, I've run into a few people and had a few experiences that have shed some insight into the meaning of this. I'm searching for meaning and understanding because I feel that this chapter draws some very clear connections to the Christian culture we live in today.

One thing I have questioned is the authenticity of the Christian community I'm a part of (and all Christians for that matter). I'm in no place to judge them, and I've got my own problems, but I can't help but see more potential in people. Jon Havens wrote about a similar situation, so there must be something profound about Isaiah 58 if we both are contemplating the same ideas about our generation.

There are many things I'm concerned about, but specifically I believe that there is such a lack of community. What I mean is, people are not living in a way that they depend on God and each other. We have become self-sufficient people who have lost true community. For example, I've run into some people who don't mind talking with people who are not like them; discussing God, politics, family, whatever. They will go to outreach events and serve food to the homeless. But what happens then? They retreat back to their close knit family and friends who think the way they do and they never establish lasting relationships with these people who actually need it (I'm guilty of doing this also). There is still a separation between the Christian and the non-Christian. We don't accept them as we do our own kind. There is an "us" and "them" mentality.

Also, there are problems with how we connect to each other at the church. We get together and give each other Jesus backrubs at our small groups and put on a smile and act like we have it all together on Sunday mornings. Then we retire back to our homes and get away from the people that challenge us and are different from us. Why can't we be real and authentic? Why can't we relieve the oppression in our own lives and in the lives of others?

I think I'm just feeling cynical today, but there is so much potential in the church and its not being tapped into. We were created for so much more than emtpy religiosity and fake personnas. Read Isaiah 58, its amazing.

Isaiah and Amos

I am convinced that these books are two of the most compelling and relevant books of the OT for our generation. The words Isaiah and Amos spoke carry so much power and weight today that I believe these are dangerous books to read.

I've been repeatedly convicted by Isaiah and Amos, among other things, about the condition of the American church (including my own church) and my own life. Allow me to elaborate.

Isa 58:5 Is this the kind of fast I have chosen,
only a day for a man to humble himself?
Is it only for bowing one’s head like a reed
and for lying on sackcloth and ashes?
Is that what you call a fast,
a day acceptable to the LORD?

Isa 58:6“Is not this the kind of fasting I have chosen:
to loose the chains of injustice
and untie the cords of the yoke,
to set the oppressed free
and break every yoke?

Isa 58:7 Is it not to share your food with the hungry
and to provide the poor wanderer with shelter—
when you see the naked, to clothe him,
and not to turn away from your own flesh and blood?

Isa 58:8 Then your light will break forth like the dawn,
and your healing will quickly appear;
then your righteousness will go before you,
and the glory of the LORD will be your rear guard.

Isa 58:9 Then you will call, and the LORD will answer;
you will cry for help, and he will say: Here am I.

“If you do away with the yoke of oppression,
with the pointing finger and malicious talk,

Isa 58:10 and if you spend yourselves in behalf of the hungry
and satisfy the needs of the oppressed,
then your light will rise in the darkness,
and your night will become like the noonday.

Isa 58:11 The LORD will guide you always;
he will satisfy your needs in a sun-scorched land
and will strengthen your frame.
You will be like a well-watered garden,
like a spring whose waters never fail.

Isa 58:12 Your people will rebuild the ancient ruins
and will raise up the age-old foundations;
you will be called Repairer of Broken Walls,
Restorer of Streets with Dwellings.

I have a friend who challenged me a few years ago by saying, "Spend your life on God". I didn't know what this meant at the time, but I'm learning what that means. I think Isaiah 58:10 sheds some light on what this means.


Am 5:21 “I hate, I despise your religious feasts;
I cannot stand your assemblies.

Am 5:22 Even though you bring me burnt offerings and grain offerings,
I will not accept them.
Though you bring choice fellowship offerings,
I will have no regard for them.

Am 5:23 Away with the noise of your songs!
I will not listen to the music of your harps.

Am 5:24 But let justice roll on like a river,
righteousness like a never-failing stream!

Wow! What can I say? What good are our worship services when we ignore justice? How can we gather and worship when we don't make a priority of helping those in need?