the desert shall rejoice and blossom;
like the crocus it shall blossom abundantly,
and rejoice with joy and singing.
The glory of Lebanon shall be given to it,
the majesty of Carmel and Sharon.
They shall see the glory of the
the majesty of our God.
Strengthen the weak hands,
and make firm the feeble knees.
Say to those who are of a fearful heart,
‘Be strong, do not fear!
Here is your God.
He will come with vengeance,
with terrible recompense.
He will come and save you.’
Then the eyes of the blind shall be opened,
and the ears of the deaf unstopped;
then the lame shall leap like a deer,
and the tongue of the speechless sing for joy.
For waters shall break forth in the wilderness,
and streams in the desert;
the burning sand shall become a pool,
and the thirsty ground springs of water;
the haunt of jackals shall become a swamp,
the grass shall become reeds and rushes.
A highway shall be there,
and it shall be called the Holy Way;
the unclean shall not travel on it
but it shall be for God’s people;
no traveller, not even fools, shall go astray.
No lion shall be there,
nor shall any ravenous beast come up on it;
they shall not be found there,
but the redeemed shall walk there.
And the ransomed of the Lord shall return,
and come to Zion with singing;
everlasting joy shall be upon their heads;
they shall obtain joy and gladness,
and sorrow and sighing shall flee away.
- Isaiah 35
“It is interesting to reflect on Jesus’ use of traditions from Daniel, Zechariah and Isaiah. All three of these books play a major role in Jesus’ theology; and all three represent periods of exile in the life and history of Israel. Daniel reflected an exilic perspective, ostensibly the Babylonian but in reality the Seleucid period of oppression and terror. Zechariah stems from the exilic period and entertains hopes that Israel’s kingdom will be restored under leadership of the “two sons of oil” (Zech. 4.14) – Zerubbabel of Davidic descent and Joshua the High Priest. Isaiah calls for a new exodus and a new Israel, which he dubs the “servant” of the LORD. Jesus’ use of these books, indeed his being informed and shaped by them, is very revealing. It strongly suggests that Jesus identified himself and his mission with an oppressed Israel in need of redemption and that he himself was the agent of that redemption. He was the Danielic ‘Son of Man’ to whom kingdom and authority were entrusted. He was the humble Davidic king of Zechariah’s vision who entered the temple precincts and offered himself to the High Priest and took umbrage at temple polity. And, of course, he was the eschatological herald of Isaiah who proclaimed the ‘gospel’ of God’s reign and the new exodus. All of this suggests that, among other things, Jesus understood his message and ministry as the beginning of the end of Israel’s exile. In my opinion the evidence fully justifies N.T Wright’s emphasis on exile theology in Jesus and his contemporaries. In short, Wright is correct…” - Craig Evans, The Continuing Exile of Israel, Jesus and the Restoration of Israel, - A Critical Assessment of NT Wright's Jesus and the Victory of God, ed. Carey Newman.
"When John heard in prison what the Messiah was doing, he sent word by his disciples and said to him, ‘Are you the one who is to come, or are we to wait for another?’ Jesus answered them, ‘Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offence at me.’" - Matthew 11.2-6