With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. Introduction:
It’s important to remember that the following verses are pursuant to the beginning of Yeshua’s conversation with the Judean religious Jews of Jerusalem following the physical healing and spiritual wholeness of that certain man at the pool of Beit Chasda (House of practical love). Therefore, it’s foolish to apply these words generally without first having understood that Yeshua is speaking them to those religious Jews from Jerusalem who were opposing Him based on their understanding of the Torah and extra Biblical religious law. Many of those opposing Him here later became His followers (John 11:45; 12:41; Acts 2). Once again, the anti-Semitic Sunday school refrain “I don’t wanna be a Pharisee…” comes under scrutiny when faced with the reality that Yeshua’s theology was most like that of the Pharisees and that He had come to save the lost sheep of the House of Israel (including the Pharisees). His love for His enemies, especially those among His own people is one of the character attributes that distinguishes Him as God with us. 25 “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), an hour, a season, a particular time (hora[G], sha’ah[H]) is coming and now (nun[G], veatah hiy[H]) is, when the dead (nekros[G], ha-meitiym[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) the voice, sound (ho-phone[G], et-kol[H]) of the Son of God (ho huios ho Theos[G], Ben Ha-Elohiym[H]), and those who hear, comprehend, receive, understand (akouo[G], ha-shomeiym[H]) they will live (zao[G], chayh yichyu[H]). 26 For just as the Father (ho Pater[G], la-Av[H]) has life, living (yesh chayiym[H], chaye[A]) in His substance (baqnumeh[A]), even so He gave (didomi[G], natan[H]) to the Son (ho huios[G], la-Ben[H]) also to have life, living (zoe[G], chayiym[H]) in His substance (baqnumeh[A]); “Amen, Amen, I say to you all, an hour, a season, a particular time is coming and now is, when the dead will hear the voice of the Son of God, and those who hear they will live. 26 For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; Put concisely the theme of these verses is that of “realized eschatology”, the idea that God’s goals have already been accomplished in Yeshua outside of the limitations of time and space. However, this is an over simplification that needs to be examined more thoroughly. Suffice to say the conditions of the last days are already being realized at the time of Yeshua’s earthly ministry (first century CE). “a particular time is coming and now is” Just as it was true in the moment Yeshua spoke it, so it remains true today. The coming of the Gospel and the Kingdom of God is now and yet to come. Where the Spirit of the Father and the Son (Ruach Ha-Kodesh) has filled the believer and is at work in the life of that person, the Gospel and the Kingdom are manifest and present, having been seeded into time and space. The Gospel and the Kingdom therefore are a present deposit of eternity found within temporal creation, that await the bursting forth and renewal of creation when time is brought to a new beginning. Like a needle injecting the air outside a bubble into the bubble until the bubble explodes and the air inside becomes one with the air outside. Yeshua is saying something like, “Even as you hear Me speaking the coming redemption you have hoped for is standing before you”. “when the dead will hear the voice of the Son of God” The time when the “dead” will hear the voice of the Son is said to be both “coming” and “now”. Therefore, Yeshua is speaking of the present spiritually dead, and all those spiritually dead prior to His death and resurrection (who will hear the redemptive plan of God from the transcendent resurrected Messiah), and those who will be spiritually dead within time and space following His ascension to the Father after His resurrection. This cannot refer to those dead and departed in sheol at the time of Yeshua’s earthly ministry because they will rise either to life or to judgement at the final resurrection, depending on their acceptance or refusal of the Messiah (v.28).[The temporal resurrection which occurred at the time of Yeshua’s death and resurrection is an exception which acts as a sign of God pointing to the yet future and final resurrection and judgement (Matt. 27:51-53)]. We note that those who hear the Son’s voice in this verse will “live”. This is a reference to eternal life. This defines what hearing means, it is the Hebrew concept of “shema” hear, receive, and understand continually. The previous verses (23-24) explain what is required in order to “hear” the voice/word/sound of the Son of God. Put simply, the “dead” being referred to in this verse are those who are spiritually dead, including His hearers the religious Judean Jews of Jerusalem. Yeshua further adds to this an allusion to the coming and final resurrection of the physically dead (v.28). Thus He makes a clear distinction between the two. For just as the Father has life in His substance, even so He gave to the Son also to have life in His substance; This is a statement of divinity. Yeshua has been given the life of the Father and the power to create life according to the Father. Thus, the Son’s Word transforms the sin affected creation into a new and renewed creation through the eternal blood of God shed on the cross as a vicarious sacrifice. The Godhead is not divided or separate as the sadly lacking theological term “trinity” infers, but is echad (a complex unity), the persons of the Godhead being distinct and One. Eternal life is given of God to and through the Son. Therefore, our Salvation is manifest in the fullness of the Godhead. “And this is the testimony, that God gave us eternal life, and this life is in his Son.” -1 John 5:11 (ESV) 27 and He gave Him (The Son) authority (exousia[H]) to make, enact (poieo[H], ) judgment, sentencing (krisis[H]), because He is Son of Man (huios Anthropos[H], Ben Adam). and He gave Him (The Son) authority to make, enact judgment, sentencing, because He is Son of Man. As stated in my commentary on John 5:1-24: With regard to judgement God is no hypocrite, the Father Who is outside all things and in Whom all things exist does not pretend to be a human being or to have the frailty of a human being. However, the Son, the King Messiah (Dan. 7:13: Zohar in Gen. fol. 85. 4. Bemidbar Rabba, sect. 13. fol. 209. 4. Jarchi & Saadiah Gaon in Dan. vii. 13. & R. Jeshuah in Aben Ezra in ib.), God with us, experiences all things as we have and is therefore fully qualified in His own frailty to judge humanity (Phil. 2:5-7; Heb.4:15). Not that God the Father is unqualified, but that He perfects His qualification in the Son Who was crucified before the creation of the world in anticipation of humanity’s decision to sin. Therefore, God remains Judge in the sense that He gives judgement over to the Son in order that the Father might outwork His perfect justice. “For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin.” -Hebrews 4:15 (NASB) 28 Do not marvel, wonder, be amazed (thaumazo[G], titmehu[H]) at this; for behold, pay attention, beware (kiy hineih[H]), an hour, a season, a particular time (hora[G], sha’ah[H]), is coming in which all who are in the tombs, graves (mnemeion[G], kever[H]) will hear, comprehend, receive, understand (akouo[G], yishmeu[H]) His voice, sound (phone[G], kolu[H]), 29 and will depart from (the tombs), come forth, burst, flow out, be spread abroad, rise (ekporeuomai[G]); those the good (ho agathos[G], ha-tov[H]) having done, made, constructed (poieo[G], oseiy[H]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of life, living (zoe[G], lachayiym[H]), those the evil (ho phaulos[G], ha-ra[H]) having performed, accomplished, exacted, required (prasso[G]) to resurrection, standing upright, rising (anastasis[G], lakum[H]) of judgment, sentencing, condemnation (krisis[G], ladiyn[H]). Do not marvel, wonder, be amazed at this; for behold, pay attention, beware, an hour, a season, a particular time, is coming in which all who are in the tombs, graves will hear His voice, sound, 29 and will depart from, come forth, burst, flow out, be spread abroad, rise; those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation. Notice that all rise together, the “Good” to a reward of life and the “Evil” to a judgement of condemnation. One resurrection, and one judgement distinguished by two outcomes over a period of time (season, hour) called “Ha Din” (The Judgement). The dead in Messiah will rise first in the order of resurrection (1 Thess. 4:16) but this does not negate the continuation of that singular resurrection event over a period of time. Like so many Hebraic Biblical concepts, the resurrection and judgement are seen here in a future prophetic view that employs a yet to be present continuous tense. This is consistent with the Revelation, which teaches a single multifaceted judgement (Rev. 20:4-6; 11-15). We note that based on the Greek protos the “First resurrection” of the book of Revelation is first in order (rank) and that the Hebrew concept of the number 1000 is figurative, referring to perpetuity and is both a literal term and an everlasting beginning. The text of Revelation 20:5 should be read as “But the remaining dead did not live again until the thousand years were filled up. This is the first in order of resurrection”. “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” -Daniel 12:2 (ESV) With regard to a Hebrew (religious, cultural) interpretation of the Scriptures, those things that appear contradictory are in fact unbound eternal concepts being understood within the boundaries of time and space. “those, the good, having done, made, constructed to resurrection, standing upright, rising of life, those the evil having performed, accomplished, exacted, required to resurrection, standing upright, rising of judgment, sentencing, condemnation.” Note carefully that the Greek text does not place emphasis on the deeds of the person but on the nature that produces the person’s actions. The nature of those who rise is called “ho agathos” (those the good Heb. Ha-tov) and “ho phaulos” (those the evil Heb. Ha-ra): in both cases the nature of the person precedes their deeds. In other words, it is the person’s relationship status with God that determines their deeds and not the other way around. Many mistake this verse to infer that it is the actions of a person that determine their eternal fate, this is not the case. In the Greek the meaning is clear, it is the nature of the person (be it redeemed or unredeemed) that determines their eternal destiny and the actions that are born of the person’s nature testify to it (the nature), be it redeemed in Messiah or unredeemed through a refusal of Messiah. The idea of a voice that raises the dead is common to the Zohar but is misunderstood to be the voice of the forerunner rather than the Messiah: "there are three things which do not come into the world but "by voices"; there is the voice of a living creature, as it is written, (Gen 3:16), "in sorrow thou shalt bring forth children", and as it is written, (Gen 30:22), "and God hearkened to her"; and there is the voice of rains, as it is written, (1Kings 18:41), "for there is a voice of abundance of rain", and it is written, (Psalm 29:3), "the voice of the Lord is upon the waters"; and קול תהיית המתים, "there is the voice of the resurrection of the dead", as it is written, (Isaiah 40:3), "the voice of him that cries in the wilderness";'' - Zohar in Gen. fol. 70. 4. 30 “I can do, make, construct (poieo[G], la’asot[H]) nothing of Myself (emautou[G]) [Heb. Alt. lo uchal la’asot davar minafshiy], word, essence do I construct, make from My soul alone]. As I hear, understand, receive (akouo[G], shema[H]), I judge, decide, distinguish (krino[G], umishpatiy[H]); and My judgment, decision, sentence (krisis[G) is just, righteous (dikaios[G]], tzedek[H]), because I do not seek My own will (retzoniy[H]), but the will of the Father (ha-Av[H]) who sent (pempo[G], shelachaniy[H]) Me. “I can do, make, construct nothing of Myself, word, essence do I construct, make from My soul alone. As I hear, understand, receive, I judge, decide, distinguish; and My judgment, decision, sentence is just, righteous, because I do not seek My own will, but the will of the Father who sent Me. Although the Father has given authority for judgement to the Son, the Son cannot judge except by the will of the Father. Therefore, the Father and the Son are echad (a complex unity), unique and inseparable. This answers the question, “Why does the Tanakh (OT) say that God judges but the Brit HaChadashah (NT) says that all authority to judge is given to Yeshua?” "there were three courts of judicature; one that sat at the gate of the mountain of the house; and one that sat at the gate of the court; and another that sat in the paved chamber: they go (first) to that which is at the gate of the mountain of the house, and say, so have I expounded, and so have the companions expounded; so have I taught, and so have the companions (or colleagues) taught: אם שמעו, ‘if they hear’” - Mishna. Sanhedrin, c. 10. sect. 2. Maimonides explains it, “if they know the law, and hear, or understand the sense of the law; in such a case they declare what they know; if not, they go to them that are at the gate of the court, and say (as before).—And, "if they hear", they tell them; but if not, they go to the great sanhedrim in the paved chamber, from whence goes forth the law to all Israel.'' - Maimon. in ib. The point being that Yeshua is challenging Israel’s judges at the place of highest authority and is identifying Himself fully submitted to God’s will, as Israel’s Judge. 31 “If I testify, give evidence, bear witness (martureo[G], mei’iyd[H]) about Myself, My testimony (marturia[G]) is not true, unconcealed, admissible, faithful, trustworthy (alethes[G], ne’emanah[H])32 There is another who testifies, bears witness, gives evidence (martureo[G]) of Me, and I know (eido[G], yadatiy[H]) that the testimony (marturia[G]), eiduto[H]) which He gives about Me is true, unconcealed, admissible (alethes[G]). “If I testify, give evidence, bear witness about Myself, My testimony is not true, unconcealed, admissible, faithful, trustworthy 32 There is another who testifies, bears witness, gives evidence of Me, and I know that the testimony which He gives about Me is true unconcealed, admissible, faithful, trustworthy. “If I give evidence, My testimony is not admissible” “My testimony is not true” This does not mean “untrue” as being contrary to the “truth” nor in relationship to secular legal proceedings but rather “true” in this case being synonymous with “admissible” in respect to Torah law. If Yeshua were to give testimony of Himself it would be quite literally true. Therefore, the meaning here denotes eligibility according to Torah law (of which He is the Author). The same Law that Yeshua’s audience demanded adherence to (albeit amended by the so called “Oral Law” and the commentary of their scribes and teachers etc.). "for no man may give witness of himself" - Maimon. Issure Bia, c. 18. sect. 19. “but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, ‘no man bears witness of himself’.” - Misn. Cetubot, c. 2. sect. 9. T. Bab. Cetubot, fol. 27. 2. Juchasin, fol. 56. 1. Yeshua has just finished explaining that the Father has given Him authority to judge and that in fulfilling this role He will present the case for His Messiahship according to the Torah requirements. In instances of judicial Torah law any capital case (which might result in the death of the accused), must be tried in the presence, or upon the testimony of two or three witnesses (Deut. 17:6; 19:15). Yeshua is being accused of a capital crime by these particular Judean religious Jews of Jerusalem. Therefore, sufficient witnesses are called upon. Yeshua goes on to produce 5 witnesses that testify of His good character, identity and innocence:
“There is another Who gives evidence of Me, and I know that the testimony which He gives about Me is admissible, faithful, trustworthy.” This “other” who testifies is not a reference to John the Immerser (Baptist), who is mentioned in the following verse because although John the Immerser has testified to the truth of Who Yeshua is, the testimony that Yeshua is speaking of as being valid and admissible is “not from man” (v.34). Therefore, the “other” (v.32) Who testifies of Yeshua is in fact God the Father. 33 You have sent (apostello[G], shelachtem[H]) to Yochanan[H] (YHVH is gracious, John the Baptist), and he has testified (martureo[G], hei’iyd[H]) to the truth (alethes[G], emet[H]). 34 But the testimony (marturia[G], eidot[H]) which I receive is not from man, human beings (mei’adam[H]), but I say these things so that you may be saved, preserved, rescued (sozo[G]). You have sent to Yochanan and he has testified to the truth 34 But the testimony which I receive is not from human beings, but I say these things so that you may be saved. It is important to remember that Yeshua is still speaking to the Judean religious Jews of Jerusalem and any other bystanders. He is saying these things that they (Judean religious Jews) “may be saved”. That is, He is pointing to the testimony of John the Immerser (Baptist) for their sake because they cannot comprehend the testimony of the Father at this point in time. This may infer that those listening were among the Perushiym (Pharisees) who had gone out to hear John the Immerser speak (John 1:19). 35 He was the lamp, light, flame (luchnos[G], ha-nir[H]) that was burning, igniting, consuming (kaio[G]) and was shining, shedding light (phaino[G]) and you were willing to rejoice (agalliao[G]) for a while, time, season (hora[G]) in his light (phos[G], leoro[H]). He was the lamp that was igniting and was shedding light and you were willing to rejoice for a time in his light. We note that this is an acknowledgement of the fact that some of the Judean religious Jews of Jerusalem had indeed rejoiced in the light of John the Immerser’s teaching, at least for a time. To call a Jewish religious leader, sage, rabbi a “Light” or “Lamp” is familiar to the Jewish student of rabbinic and esoteric Jewish literature. On a number of occasions the book of Zohar calls Rabbi. Simeon ben Yochai, בוצינא קדישא, "the holy light": "R. Simeon, כבוצינא דשרגא דאדליק, is as "the lamp of light which burns above", and "burns" below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.''- Zohar in Exod. fol. 79. 1. Rabbi Abhu is called בוצינא דנהורא, "the lamp of light" - T. Bavli. Cetubot, fol. 17. 1. Of Shuah, Judah's father-in-law, that he was בוצינא דאתרא, "the light of the place" - Bereshit Rabba, sect. 85. fol. 74. 4. & Mattanot Cehunah in ib. 36 But the testimony (marturia[G], eidot[H]) which I have is greater (megas[G], gedolah[H]) than Yochanan[H] (YHVH is gracious, John the Baptist); for the works, actions, tasks (ergon[G], ha-ma’asiym[H]) which the Father (ho-Pater[G], ha-Av[H]) has given Me (natan liy[H]) to accomplish—the very works that I do, enact (poieo[G], oseh[H])—testify, bear witness, give evidence (martureo[G], meiydiym[H]) about Me, that the Father (ho-Pater[G], ha-Av[H]) has sent (apostello[G], shelachaniy[H]) Me. But the testimony which I have is greater than Yochanan; for the works which the Father has given Me to accomplish—the very works that I do—give evidence about Me, that the Father has sent Me. This profession is similar in theme to that concerning Abraham (John 8:48-58) and the Queen of the South (Luke 11:31; Matt. 12:42) The works of the Father manifest in the Son are greater than all the testimony and works of fallen human beings. The works of God are both transcendent and physically present simultaneously. They are signs for the redemption of the people and at the same time evidence of the legitimacy of the Messiah. Proof that He is sent of the Father. 37 And the Father (Pater[G], ha-Av[H]) Who sent Me (shelachaniy[H]), He has testified (martureo[G], meiydiym[H]) of Me. You all have neither heard (akouo[G], shema’tem[H]) His voice, sound (phone[G], kolu[H]) at any time, ever (popote[G]) nor seen, looked upon, experienced, perceived, discerned, of (horao[G], reiytem[H]) His form, shape, appearance (eidos[G]). 38 You do not have His word, essence (logos[G], devaru[H], miltha[A]) abiding, remaining, staying in you (meno[G]), for you do not believe, have faith in, trust in (pisteuo[G], ma’amiyniym[H]) Him Whom He sent (apostello[G], lishlucho[H]). And the Father Who sent Me, He has testified of Me. You all have neither heard His voice, sound at any time, ever nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance 38 You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent. The testimony of God the Father concerning the Son spans the entirety of the Tanakh (OT) from Genesis 3:15 through to Malachi 3:1. “Now therefore, O kings, show discernment; Take warning, O [j]judges of the earth. 11 [k]Worship the Lord with [l]reverence And rejoice with trembling. 12 [m]Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may [n]soon be kindled. How blessed are all who take refuge in Him!” -Psalm 2:10-12 (NASB) “I will declare the decree of Adonai. He said to me: “You are My Son-- today I have become Your Father.” -Psalm 2:7 (TLV) “and behold, a bat kol voice from the heavens said, “This is my beloved Son, with Whom I am well pleased.” -Matthew 3:17 “He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” -Matthew 17:5 (ESV) “We accept human testimony, but God’s testimony is greater because it is the testimony of God, which he has given about his Son.” -1 John 5:9 (NIV) “nor have you seen, looked upon, experienced, perceived, discerned, of His form, shape, appearance” While it is true that Moses and Jacob among others saw manifestations of God and lived, none the less, no one has ever seen God in all the fullness of His glory except the Son. “No one has ascended into heaven, but He who descended from heaven: the Son of Man.” -John 3:13 (NASB) “You do not have His word, essence abiding, remaining, staying in you, for you do not believe, have faith in, trust in Him Whom He sent.” In one sense Yeshua is referring specifically to Himself as the “Davar (logos)” Word essence of God. His hearers do not yet have the Word of God living in them because they have not acknowledged the Word Himself, that is Yeshua, Who stands before them. This is pretext for what follows regarding the written word (Tanakh). The Judean religious Jews have the Torah, the Prophets and the Writings and yet do not recognize the Author (Yeshua, the Word essence of God). “Him Whom He sent” is Yeshua. 39 You diligently search (ereunao[G], direshu[H]) the Scriptures, Writings (graphe[G], vaketaviym[H]) because you think (dokeo[G]) that in them you have life (zoe[G, chayeiy[H]) everlasting (aionios[G], olam[H]); it is these (ekeinos[G]) that testify bear witness, give evidence (martureo[G], hameiydiym[H]) about Me; You diligently search the Scriptures, Writings because you think that in them you have life everlasting; it is these that testify bear witness, give evidence about Me; “Scripture” (graphe[G], ketuviym[H]) refers to the Tanakh (OT) as a whole rather than the Ketuviym (poetry books) only. Therefore, the wealth of canonical Jewish literature of the first century CE is meant. Yeshua does not deny that the Tanakh points to eternal life, rather He accuses His hearers of failing to listen to the Tanakh and instead making the text itself an object of worship. The text points to Yeshua as the Goal and Mediator through Whom God brings eternal life to human beings (Romans 10:4). To this day many of our people misappropriate the Torah, continuing to misread and misuse it. The Zohar calls the Torah itself “eternal life” (Zohar in Gen. fol. 100. 3.). However, the commentator Maimonides is correct in saying: “he that begins to read in the book of the law is obliged to bless after this manner: blessed be he that has chosen us above all nations, and hath given us his law.--And he that finishes blesses after him in this manner: blessed is he who hath given us his law, the law of truth, and has planted "eternal life" in the midst of us.'' - Maimonides. in Misn. Megilla, c. 4. sect. 1. After all, the seed of the Messiah is planted securely in the text of the Torah and is therefore awaiting the revelation of the Spirit of God at the appointed time when the fullness of the nations have come in (Romans 10:4; 11:23-27). 40 and you are unwilling to come to Me so that you may have life, living (zoe[G], chayiym[H]). 41 I do not receive glory, renown, honour (doxa[G], kavod[H]) from men (anthropos[G], adam[H]); and you are unwilling to come to Me so that you may have life. 41 I do not receive glory, renown, honour from men; The specific Judean religious Jews in question were unwilling at that time to come to Yeshua in order to receive life. Yeshua assured them that He did not require their approval or the approval of any human being in order to fulfil His purpose and carry out the works of God’s Kingdom. He need not receive glory from men because He knew that He shared in the glory of the Father before the creation of the world. “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.” -John 17:5 (TLV) 42 but I know (ginosko[G], yada’tiy[H]) you, that you do not have the benevolent love (agape[G], ahavat[H]) of the God (ho-Theos[G], Elohiym[H]) in yourselves. 43 I Behold, now, take note, beware (Hineih[H]) have come in the name (en ho onoma[G], be’sheim[H]) of My Father (Pater[G], Aviy[H]), and you do not receive (lambano[G], kibaltem[H]) Me; if another comes in his own name, you will receive (lambano[G], tekabeilu[H]) him. but I know you, that you do not have the benevolent love of the God in yourselves. 43 I Behold, now, take note, beware have come in the name of My Father, and you do not receive Me; if another comes in his own name, you will receive him. Yeshua knows the hearts of His accusers. He knows that they prefer to put their trust in men of their own sect and have deluded themselves through the pursuit of the theological ideas and rules of their priests, scholars, teachers, and rabbis. In this respect many in the believing community (Church) today are equally guilty. Knowing the text but misinterpreting it through a lack of knowledge of the Author. Yeshua exposes the hypocrisy of His accusers by pointing out that they would rather follow a man who glorifies himself than a man who points others to the Father as He does. 44 How can you believe (pisteuo[G], leha’amiyn[H]), when you receive glory, honour, renown (doxa[G], kavod[H]) from one another and you do not seek the glory (doxa[G], ha-kavod[H]) that is from the One (monos[G], hayachiyd[H]) (Theos[G], ha-Elohiym[H]) God? How can you believe, when you receive glory, honour, renown from one another and you do not seek the glory that is from the one God? Because his hearers were seeking honour and prestige among their fellow religious Jews in Jerusalem, they were unable to see what was right in front of them. It is common to human beings to be distracted by beautiful lies and self-deification, a form of gazing that it is extremely difficult to be loosed from. 45 Do not think (dokeo[G]) that I will accuse (kategoreo[G], eton[H]) you before the Father (ho-Pater[G], ha-Av[H]); the one who accuses (kategoreo[G], ha-toein[H]) you is Moshe[H] (drawn out, Moses), in whom you have set your hope (elpizo[G]). Do not think that I will accuse you before the Father; the one who accuses you is Moshe, in whom you have set your hope. The ultimate irony in this situation is that the “hero” of these specific Judean’s and indeed of many Jews of Yeshua’s time, is Moses, the human recorder of the Words of Hashem (Yeshua). Moses who himself points to Yeshua as the “prophet like me” (Deut. 18:15). Therefore, it is Moses who is best qualified to accuse those Jews who deny Yeshua. (Keeping in mind that many Jews believed Yeshua, and that many of us are today returning to HaShem through our King Messiah Yeshua). Our rabbis agree that the Messiah, when He comes, will rebuke the students of Israel’s sages: "R. Zeira says, that R. Jeremiah bar Aba said, that in the generation in which the son of David shall come, there will be קטוגוריא בתלמידי חכמים, "accusations against the disciples of the wise men".'' - Talmud Bavli. Cetubot, fol. 112. 2. 46 For if you believed, trusted in, had faith in (pisteuo[G], ta’amiynu[H]) Moshe[H] (drawn out, Moses), you would believe, trust in, have faith in (pisteuo[G], ta’amiynu[H]) Me, for he wrote (grapho[G], katav[H]) about Me. 47 But if you do not believe, trust in, have faith in (pisteuo[G], ma’amiyniym[H]) his written words (gramma[G], lichtavayv[H]), how will you believe My spoken words (rhema[G], lidvaray[H])?” For if you believed Moshe, you would believe Me, for he wrote about Me. 47 But if you do not believe his written words, how will you believe My spoken words?” The writings of Moses are widely believed to be prophetic of the Messiah by the vast majority of our rabbis and sages. We need only take God at His Word (Davar, Logos). “The scepter shall not depart from Judah, Nor the ruler’s staff from between his feet, [a]Until Shiloh comes, And to him shall be the obedience of the peoples.” -Genesis 49:10 (NASB) “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the [a]forehead of Moab, And [b]tear down all the sons of [c]Sheth.” -Numbers 24:17 (NASB) “The Lord your God will raise up for you a prophet like me from among you, from your [a]countrymen, you shall listen to him. 16 This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ 17 The Lord said to me, ‘They have [b]spoken well. 18 I will raise up a prophet from among their [c]countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.” - Deuteronomy 18:15-18 (NASB) Copyright 2020 Yaakov Brown Messiah, like the waters of the heavens, comes and does not return (precipitation) until He has accomplished His purpose of satisfying the spiritual thirst of those who live on earth and seeding in them the fruit of redemption. Through His death and resurrection He offers water (The Holy Spirit) to the thirsty soil of the human soul. Isa 55:1 “Hoy Oiy, alas, wow, woe, relief, exhale, an invitation to kol-tzamei everyone who thirsts, lechu (from halak walk) walk toward la’mayim to the waters; ve’asher and the one eiyn-lo kasef without money, lechu walk toward, shivru purchase ve’echolu and eat! lechu walk toward, shivru purchase belo-kesef without money uvelo and without mechiyr hire, yayiyn wine ve’chalav and milk.
The previous chapter ended with the certain promise of God to Israel, that “no weapon formed against” her would prosper. As the prophet indicated, there would be weapons formed against her but they would not be of God but of the enemies of God and of Israel His people. Thus, the present chapter begins with an exclamation of warning mixed with relief. The Hebrew “Hoy” is difficult to translate. The sense is that of woe mixed with an exhaling and causative awe: an invitation. It is as if HaShem were saying, “It’s true that weapons will be formed against you by other nations and peoples, and after all those weapons have been defeated, ‘Hoy’, relax and pay careful, even woeful attention: because once these things have passed God will offer His waters to all, both to you and to the repentant among your former enemies…” “kol-tzamei everyone who thirsts,” This is obviously addressed to everyone in both Israel and among the nations who thirst. The thirst is clearly spiritual (Isa. 41:17; 44:3; Psalm 42:1-2; 63:1) and can only be satiated by the spiritual waters that come from God. Iben Ezra sees the “water” as being a metaphor for the Torah (Instruction, Law). This is consistent with the idea that the living Word of God, the King Messiah (John 1; 4:14; 7:37), offers water that will satisfy the human soul for all eternity. “Yeshua replied to her, ‘Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!’” -Yochanan (John) 4:13-14 (TLV) The Jewish commentator Kimchi says, “after the war of Gog and Magog (an eschatological battle at the end of the age), the nations shall know that the Lord reigns, and shall come and be desirous of learning his judgments and laws.” The Targum also understands “waters” as a metaphor for the doctrines (Law) of God: “Ho, every one that is willing to learn, let him come and learn, and he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine that is better than wine and milk.” -Targum Yonatan (2nd Century C.E.) “lechu (from halak walk) walk toward la’mayim to the waters” The standard translation “Come to the waters” falls short of conveying the greater meaning of the Hebrew text. The Hebrew reads “lechu” lit. “He walks”, from the root “Halak” meaning “To walk”. Therefore, the waters must be walked toward in repentance. These waters are offered to all but are not received by all, rather, they are received by all who come in repentance. Halakhah is the way we walk, it is more than coming, it is coming in humility and repentance. Notice that the Hebrew “mayim” is intense, plural, “waters”. It is not “water” but “waters” that are being offered. God’s Word (alluded to later in the chapter in relation to the waters of the heavens) is perpetual, intense, everlasting, and the waters of verse one are a metaphor for God’s Word, essence (D’var). “And the one without money, lechu walk toward, shivru purchase ve’echolu and eat!” Again, this is a metaphor regarding spiritual food. “Then He said to me, ‘Son of man, eat what you find—eat this scroll. Then go, speak to the house of Israel.’” -Ezekiel 3:1 (TLV) Produce from the earth is sold by human beings to one another but the produce of the heavens cannot be bought and sold. The food that is purchased without money is the food of the heavens, the sustenance of the everlasting soul of humanity that comes from God and can be received from no other source. We notice that this must be “walked toward”: it is not forced on anyone. Those who refuse freely offered food will starve according to their own decision. God doesn’t send fallen angels or people to the lake of fire (Rev.19:20; 20:10-15), to the contrary, they choose to go by refusing God’s present, redeeming, loving action. “lechu walk toward, shivru purchase belo-kesef without money uvelo and without mechiyr hire, yayiyn wine ve’chalav and milk.” The wine and milk are also metaphors for the Torah (Instruction, Law). In fact, the waters, food (bread), wine and milk to which the prophet refers are all aspects of God’s Word (D’var, essence). Water is essential to life. Without water life as we know it cannot exist. Likewise, food sustains life, bread is the fuel of a healthy existence (according to an ancient middle eastern diet and not the modern forms of grain which contain modified gluten). Wine is both a comfort in sorrow and a delight in our celebrations. It was often used medicinally in the ancient middle east and is a constant reminder of the need for blood atonement. Finally, milk is essential to early childhood development. In the case of a mother’s milk the nutrients and enzymes present offer strengthened immunity to the new-born and sustain the baby’s growth to a point where the child can consume and digest solid foods. Each of these symbols conveys an aspect of God’s written (Ketuviym: Scriptures) and living Word (D’var: essence, Yeshua: John 1) at work in the lives of those who believe and receive Him in repentance. The living waters of God are offered freely and received in repentance and humility. No matter how wealthy a person becomes in this world, a human being cannot buy the everlasting waters of God. This living water has been purchased for humanity by God’s Servant Redeemer, it cannot be earned, it can only be received in humility and repentance. “For the payment for sin is death; but the gift of God is everlasting life through Yeshua the Messiah our Lord.” -Rav shaul’s letter to the Roman believers 6:23 Isa 55:2 Lamah Why tishkelu-kesef do you weigh out (spend) your money belo-lechem for that which is not bread, viygiyachem and your labour (toil, working) belo lesave’ah for that which does not satisfy (fill you up)? Shimu shamoa Listen, hear, understand with diligence (pay careful attention) eilay to Me, ve’ichlu-tov and you eat what is good, vetit’anag and delight badeshen nafshechem your souls in fatness (rich food, fertility, blessing). “Wherefore do ye weigh out your silver for that which is not food? and your wealth for that which satisfies not? Hearken diligently to my Word, and ye shall eat that which is good, and let your soul delight itself in fatness.”-Targum Yonatan (2nd Century C.E.) It is interesting to note that the Targum equates the “Word” to “God.” “Why do you weigh out (spend) your money for that which is not bread, and your labour (toil, working) for that which does not satisfy (fill you up)?” If the former verse uses metaphor to convey spiritual truth then so does the present verse. The money spent by the hungry is the wealth they have earned from their temporal labour. They spend it on “that which is not bread”, bread being the metaphor for the Word of Hashem (Both written and living). Therefore, “That which is not bread,” is an allusion to the idolatry of Israel and of all humanity. “He afflicted you and let you hunger, then He fed you manna—which neither you nor your fathers had known—in order to make you understand that man does not live by bread alone but by every word that comes from the mouth of Adonai.” -Devarim (Deuteronomy) 8:3 (TLV) It is God Who allowed Israel’s hunger as a result of her sin. Israel continued to purchase false spiritual food from other gods and as a result her spiritual hunger was not satisfied. She was constantly tormented in body, mind and spirit because the spiritual food she received from false gods did not satisfy her need. In fact, the spiritual food purchased from false gods did harm to Israel’s body (collective and individual) because it is the spiritual equivalent of junk food. Israel, like all the nations of the world, hungered for right relationship with God her Creator but foolishly sought to satisfy that hunger with the temporal junk food of false gods. We note that the waters of God are offered freely but the worthless food of false gods (Satanic forces) costs dearly. The waters of God give life and sustain it, whereas the food of false gods harm the body and soul and bring death. Therefore, the incredulous question “Why do you weigh out (spend) your money for that which is not bread…” is more than justified in the mouth of God’s prophet. “Shimu shamoa Listen, hear, understand with diligence (pay careful attention) eilay to Me, ve’ichlu-tov and you eat what is good, vetit’anag and delight badeshen nafshechem your souls in fatness (rich food, fertility, blessing).” The Hebrew “Shimu shamoa” translates as “Listen, listen carefully”. God demands Israel’s attention, indeed, He demands that all humanity pay attention to His Word. The inference is, “Stop listening to those who do not satisfy your hunger for truth…” “Eat what is good…” In other words, “Stop eating the damaging food of false gods and start eating My Word.” Yeshua challenged Israel (ethnic, religious) to see the manna of her desert wanderings as a figure for His body, life, spirituality, and to feed on Him through His sacrificial atoning death and resurrection. He identified Himself as the “the true bread that comes down from heaven”. His teaching, His life, His example, His offer of redemption, is all symbolised by the bread that comes from heaven. This is what the prophet Isaiah is referring to when He writes on HaShem’s instruction, “Eat what is good”. Elsewhere Yeshua says, “Why do you call me good, only God is good” (Mark 10:18; Luke 18:19). He says this in order to reveal to the one who called Him good, that He is Imanu (with us) El (God). In other words, “You are right to call Me good, Only God is good”. “Our fathers ate the manna in the wilderness; as it is written, ‘Out of heaven He gave them bread to eat.’” 32 Yeshua answered them, “Amen, amen I tell you, it isn’t Moses who has given you bread from heaven, but My Father gives you the true bread from heaven. 33 For the bread of God is the One coming down from heaven and giving life to the world.” 34 So they said to Him, “Sir, give us this bread from now on!” 35 Yeshua said to them, “I am the bread of life. Whoever comes to Me will never be hungry, and whoever believes in Me will never be thirsty. 36 But I told you that you have seen Me, yet you do not believe. 37 Everyone the Father gives Me will come to Me, and anyone coming to Me I will never reject. 38 For I have come down from heaven not to do My own will but the will of the One who sent Me.” - John 6:31-38 (TLV) “Delight your souls in fatness (rich food, fertility, blessing).” The modern reader could be confused by the use of the word “fatness”, after all, in our society an over indulgence in “fat” is frowned upon: it is a cause of obesity and its related health concerns. However, there are two things to consider: first, fat is not the problem, excessive consumption (the sin of gluttony) is. Second, the ancient Israeli diet consisted mainly of grains, vegetables, milk, the occasional meat or fish (usually on festive occasions or once a week at Shabbat dinner), and received the majority of its fat from olive oil with the obvious exception of the lamb and beef consumed on a less regular basis to modern western practice. To the ancient Jew “fat” meant abundance, blessing, fertility, true wealth, strength, security, satisfaction, and joy. This is what God is offering, only He is offering the spiritual equivalent to the temporal earthly metaphor. This is in fact a picture of the Olam Haba (World to come), where the righteous will “feast” with God and His King Messiah. “On this mountain, Adonai-Tzva’ot will prepare a lavish banquet for all peoples-- a banquet of aged wine-- of rich food, of choice marrow, of aged wine well refined.” -Isaiah 25:6 (TLV) “I will fill the soul of the kohanim with fatness and My people will be satisfied with My goodness.” It is a declaration of Adonai.” -Jeremiah 31:13 (14) (TLV) “Then the angel tells me, ‘Write: How fortunate are those who have been invited to the wedding banquet of the Lamb!’ He also tells me, ‘These are the true words of God.’” -Revelation 19:9 (TLV) “How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from the river of your delights. For with you is the fountain of life; in your light do we see light.” -Psalm 36:7-9 (ESV) Isa 55:3 Hatu Incline (stretch out) azenechem your ear, ulechu and walk toward Me; Shimu hear, listen, understand utechiy nafshechem and your soul will live; ve’echretah and I will cut (make) lechem with you beriyt a covenant (cutting) olam everlasting, perpetual, chasdiy my love, loving actions, for David hane’emaniym are faithfulness, certain, steadfast, sure, supportive. “Incline your ear and receive instruction of my law, obey my Word and your soul shall be quickened, and I will make an everlasting covenant with you, even the mercies of David, which are sure.” -Targum Yonatan (2nd Century C.E.) “Incline (stretch out) your ear, ulechu and walk toward Me; Shimu hear, listen, understand utechiy nafshechem and your soul will live…” In order for Israel and indeed all humanity to receive the waters (Word of God, Yeshua) from the heavens and live (eternally), they must have ears to hear, listen, understand. From the Hebrew we could translate, “Walk your ears toward me with your ear canal tilted to receive what I have to say…” Only the willing, repentant, teachable person is able to receive the water from the heavens and live. “‘And your soul shall live.’ That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law (Torah).” -Iben Ezra “Ve’echretah and I will cut (make) lechem with you beriyt a covenant (cutting) olam everlasting, perpetual, chasdiy my love, loving actions, for David hane’emaniym are faithfulness, certain, steadfast, sure, supportive.” This everlasting covenant is intrinsically connected to the line of David and is made complete in keeping with the promises God has made to David. “So your house and your kingship will be secure forever before you; your throne will be established forever.” -2 Samuel 7:16 (TLV) “And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.” Ezekiel 34:23 (ESV) “I will maintain My love for him forever, and My covenant with him will be firm.” -Psalm 89:29 (TLV) “But they shall serve the LORD their God and David their king, whom I will raise up for them.” -Jeremiah 30:9 (ESV) “It is also possible, that by David in this verse Messiah is meant, who will be of the family of David. As the prophet is sometimes called Israel for the same reason (49:3); and the meaning of ‘hane’emaniym chasdiy Daveed’ is in that case: for the kindness of Messiah is sure. This explaination is supported by the next verse.” -Iben Ezra This covenant which is connected to the covenant of peace of Isaiah 54:10 and is clearly a reference to the work of the Servant Redeemer, the King Messiah Yeshua. The covenant concerning the mercies toward David cannot be a reference to David himself, who died centuries before this prophecy was first spoken, rather it refers to the Messiah Who is the greater son of David and the One through Whom God carries out His redemptive purposes for Israel and the nations. It is also clear from the previous verses that this everlasting covenant is the fruit of the Word Who came like waters from the heavens to bring life to humanity and to all creation which had been held hostage to the drought caused by sin. “And we proclaim to you Good News—the promise to the fathers has arrived! 33 For God has fulfilled this promise to the children—to us—by raising up Yeshua, as it is also written in the second psalm: ‘You are My Son. Today I have become Your Father.’ 34 “But since He raised Him up from the dead, never to return to decay, He has spoken in this way, ‘I will give you the holy and sure mercies of David.’ 35 Therefore He also says in another psalm, ‘You will not permit Your Holy One to see decay.’ 36 For after David had served God’s purpose in his own generation, he went to sleep and was laid with his fathers and saw decay. 37 But the One whom God raised up did not see decay. 38 “Therefore, let it be known to you, brothers, that through this One is proclaimed to you the removal of sins, including all those from which you could not be set right by the Torah of Moses. 39 Through this One everyone who keeps trusting is made righteous.” -Acts 13:32-38 (TLV) Isa 55:4 Hein Behold, Now, Pay attention, eid lumiym (from am tribe, people) He is a witness to the tribes (peoples), netatiyn I have given Him nagid as a ruler (leader) umetzaveih and commander leumiym for the tribes (peoples). “He is leader of the tribes, I have given Him as a ruler and commander over the tribes.” As Iben Ezra rightly notes, the nearest subject is David or rather, the Messiah as the greater son of David, for David, now dead cannot be the future ruler over the tribes. Thus, it is the Servant King Messiah Who is being referred to here. The Jewish commentators Iben Ezra, Kimchi, and Ben Melekh all interpret this verse as referring to the Messiah. The use of the Hebrew “umiym” tribes is important. To the modern English reader the translation “peoples”, while technically correct, is none the less misleading. The better translation is “tribes”. Israel is a “goy” nation made up of “umiym” tribes (peoples). The modern English reader misunderstands the word “peoples” to refer to all the peoples of the earth, however, in this context it does not. The following verse affirms this by speaking of a “goy” nation that will run to the individual in the present verse who is a witness to the tribes of Israel and in fact is born of Israel (ethnic, religious, empirical). It is here that Isaiah joins the two images of the Servant into one. By comparing Isaiah 11:10 we see that the Servant (King Messiah) is first a sign to the amiym tribes of Israel and as a result becomes a sign to the goyim nations. “And in that day there shall be a root of Yishay which shall stand for a nes miracle (sign) of amiym the tribes: toward Him the goyim nations shall seek: and His rest shall be glorious.” -Isaiah 11:10 When combining the message of these verses it is clear that by amyim (tribes, peoples) Israel as a corporate entity is meant, and when the term goy is used in the next verse it refers to a nation other than Israel. Isa 55:5 Hein Behold, Now, Pay attention, goy a nation lo-teida not known to you tikra you will call, ve’goy and a nation lo-yedaucha you didn’t know eilecha in your direction yarutzu will run lema’an because of Hashem (YHVH: Mercy) Eloheycha your God, ve’likdush Ysirael and of the Holy One of Israel, for He has glorified you. This second “Hein” draws attention to a new related subject. These words are spoken to the individual of the former verse (The Servant King Messiah Yeshua), and to Israel, who through her greater son the King Messiah, has made it possible for those who would believe among the nations to enter God’s kingdom through the redemptive and vicarious sacrifice and resurrection of His Son the Messiah Yeshua. “I am the good shepherd; I know my sheep and my sheep know me-- 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep.16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” -John 10:14-16 (NIV) Notice that it is “because of Hashem” that the “nation” made up of peoples (amiym) from among the nations (goyim) will come to Israel’s God. Thus, Israel is glorified because of the work of the Servant King Messiah, performed by her God, the Holy One of Israel. This verse offers hope to those among the nations who receive Messiah while also warning those who refuse God’s continued purposes for the Jewish people. “For you equipped me with strength for the battle; you made those who rise against me sink under me. You made my enemies turn their backs to me, and those who hated me I destroyed. They cried for help, but there was none to save; they cried to the LORD, but he did not answer them. I beat them fine as dust before the wind; I cast them out like the mire of the streets. You delivered me from strife with the people; you made me the head of the nations; people whom I had not known served me. As soon as they heard of me they obeyed me; foreigners came cringing to me. Foreigners lost heart and came trembling out of their fortresses. The LORD lives, and blessed be my rock, and exalted be the God of my salvation—” Psalm 18:39-46 (ESV) Isa 55:6 “Diroshu Seek with care, enquire of Hashem (YHVH: Mercy) behimatzeo while He may be found, encountered, learned from; kera’uhu call upon Him bihyoto in His becoming (while He is) karov near; Historically this warning relates to God’s presence manifest among the people of Israel and to the coming Babylonian exile and subsequent return. God will not allow death to continue on the earth indefinitely. Therefore, Israel has a limited time to seek and find Him, as do all who live on the earth. “Seek ye the fear of the Lord whilst ye are alive, supplicate before His presence whilst ye remain.” -Targum Yonatan (2nd Century C.C.) The Targum rightly understands this verse as referring to the time frame of a person’s life. In other words, a person may seek out the free gift of God’s redemptive action as long as that person lives in this sin affected world. There is no opportunity for salvation after death for, “It is appointed unto each human being to die once (in finality), and then the judgement.” (Heb. 9:27). The Jewish commentator Kimchi compares the present verse with Eccl. 9:10: “God is certainly everywhere at all times… but the meaning of this phrase is, while the decree is not yet resolved upon: in a similar way the phrase, while He is near is to be explained, namely, while He permits His glory to rest upon the Temple.” -Iben Ezra We must remember that at the time of this prophecy Israel (Judah) was yet to be taken into Babylonian captivity. Everyone, the Jew first and also the nations, must receive the saving work of the Messiah and walk in, learn from Him. “For he is our God; and we are the people of his pasture, and the sheep of his hand. Today if ye will hear his voice, Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:” -Psalm 95:7-8 (KJV) Isaiah speaks of the “Acceptable year of our Lord”, and Luke quotes the same phrase from Isaiah 61:2 (Luke 4:19). That “Acceptable year” remains in time and space through the redemptive work of the Messiah and until the return of the Messiah. However, those who refuse God’s offer of acceptance and wilfully resist Him until the “Acceptable year” reaches its goal, will find themselves refusing Him on their way into the lake of fire (Rev. 20:15). Isa 55:7 Ya’azo rasa darco Let the wicked forsake his way, veiysh and the man aven of idolatrous machshevotav thoughts, plans, inventions; veyashov and return to Hashem (YHVH: Mercy), viyrachameihu and He will have compassion (love deeply, show mercy to) on him, ve’el-Eloheiynu and to our God, kiy-yarbeh lisloach for He will greatly pardon, forgive. “Let the wicked forsake his way of wickedness, and the man of violence his thoughts, and let him return to the worship of the Lord, and He will have mercy upon him; and into the fear of our God, for He will abundantly pardon.” Targum Yonatan (2nd Century C.E.) We note that the “wickedness” of humanity is related to the “idolatrous thoughts” of humanity. In fact, idolatry is the root of all sin. Yaakov the brother of Yeshua puts it this way: “But each one is tempted when he is dragged away and enticed by his own desire. 15 Then when desire has conceived, it gives birth to sin; and when sin is full grown, it brings forth death.” -Yaakov (James) 1:14-15 (TLV) “Return to HaShem (Mercy), and He will have compassion on him, and to our God, for He will greatly pardon.” As is constantly the case, God opens His arms wide to receive the returning one. Yeshua’s mashal (parable) of the returning son is one of the best examples of How great the compassion of God is toward all who would humbly return to Him (Luke 15:11-32). We can see that the “way” of the wicked and the “thoughts” of the wicked are intrinsically linked, distinct and inseparable. When we walk in God’s grace our actions are the fruit of thoughts that echo that grace, however, when we despise and spurn God’s love our actions are the fruit of our own fallen thoughts. Isa 55:8 Kiy lo machshevotay For my thoughts, plans, inventions, are not machshevoteiychem your thoughts, plans, inventions; velo darcheiychem neither are your ways derachay My ways, neum declares Hashem (YHVH: Mercy). This verse beautifully juxtaposes God’s thoughts and actions against the thoughts and actions of fallen (sin affected) humanity. “The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.” -Genesis 6:5 (NIV) “The Lord smelled the pleasing aroma and said in his heart: “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done. When the Hebrew text speaks of machashebet “thought, invention, purpose,” it is speaking of that which comes from the core being “lev” heart. The Hebrew lev (heart) is the point at which all other aspects of human existence converge. Therefore, “thought” in this context applies to the will and in particular to the sin affected will which in Hebrew is known as yetzer ha-ra (the inclination toward evil). It is impossible for we as human beings to fully fathom the thoughts and actions of God except by the revelation of God’s Spirit and only to the extent which God allows us to understand Him from our point of view within time and space (sin affected). Thus, God has revealed Himself through His Word (D’var), both written (Scripture) and living (Messiah). Having said this, the present verse is not only a statement of fact it is also an invitation to the sin affected human being to receive the thoughts and ways of God as far as they are available to each person through Messiah. This happens when we forsake our idolatrous thoughts and their related actions and instead turn to Mercy Himself in order to receive His Spirit, Who in turn through right thinking, births right action in us. One practical outworking of this is seen in the diligent, Holy Spirit filled study of His Word (Scripture). “Husbands, love your wives, just as Messiah loved the church and gave Himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to Himself as a radiant community of faith, without stain or wrinkle or any other blemish, but holy and blameless.” -Ephesians 5:25-27 “I urge you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice—holy, acceptable to God—which is your spiritual service. 2 Do not be conformed to this world but be transformed by the renewing of your mind, so that you may discern what is the will of God—what is good and acceptable and perfect.” -Romans 12:1-2 (TLV) “In your relationships with one another, have the same mindset as Messiah Yeshua:” -Philippians 2:5 Isa 55:9 Kiy gavehu shamayim For as the heavens are higher (exalted) meiaretz than (from) the earth, kein gavehu derachay so are My ways higher (exalted) midarcheiychem than (from) your ways umachshevotay and My thoughts, plans, inventions machshevoteiychem than (from) your thoughts, plans, inventions. “Can you fathom the mysteries of God? Can you probe the limits of the Almighty? 8 They are higher than the heavens above—what can you do? They are deeper than the depths below—what can you know? 9 Their measure is longer than the earth and wider than the sea.” -Job 11:7-9 (NIV) “For as high as the heavens are above the earth, So great is His lovingkindness toward those who fear Him.” -Psalm 103:11 (NASB) One of the reasons God’s thoughts and plans are beyond human understanding is that His thoughts and actions are intrinsically connected to His lovingkindness, where His nature is selfless love, human nature exhibits selfish desire. “God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good?” -Numbers 23:19 (NASB) One of the reasons God’s ways are beyond human understanding is that He is unable to lie. We as human beings on the other hand are inclined to lie when it suits our purposes. “Who has directed the Spirit of the Lord, Or as His counsellor has informed Him? With whom did He consult and who gave Him understanding? And who taught Him in the path of justice and taught Him knowledge And informed Him of the way of understanding?” -Isaiah 40:13-14 (NASB) These rhetorical questions from earlier in the scroll of Isaiah illuminate the irony in humanity’s pretentious claims to deity. At the heart of the matter we find that it is the nature of God that sets Him apart in every way. Therefore, His thoughts, inventions, purposes, and His actions, paths, and ways are higher. He offers to impart His nature to us through His Messiah and by His Spirit but first we must acknowledge that His thoughts and ways are beyond our understanding. The Nature of God 1. Self-Existing (uncreated, eternal) 2. Self-sufficient (Reliant on nothing) 3. Spirit (Unseen) 4. Love (God defines love) 5. Immutable (unchanging) 6. Omniscient (All knowing) 7. Omnipotent (All powerful) 8. Omnipresent (All present) 9. Truth (He cannot lie) 10. Sovereign (He Rules over all things) 11. Holy (There is none like Him) 12. Just 13. Blessed 14. Good 15. Merciful 16. Patient 17. Compassionate 18. Gracious In Messiah we are filled with His Spirit and reflect His nature but devoid of Messiah human beings are unable to truly comprehend or reflect His nature. Of course aspects of His nature are seen even in fallen humanity because of the common grace that allows us to seek Him in our sinful state. However, this common grace has a set limit, following which only those who have received God’s saving grace will enjoy an eternity of dwelling within the manifest presence of His good nature. Isa 55:10 “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater, “He sends forth His word and melts them; He causes His wind to blow and the waters to flow. 19 He declares His words to Jacob, His statutes and His ordinances to Israel. 20 He has not dealt thus with any nation; And as for His ordinances, they have not known them. Praise the Lord!” - Psalm 147:18-20 (NASB) In beautiful poetic form the psalmist connects the flowing waters to the words and instructions of God to Jacob (Israel). The Word of the Lord being Messiah Yeshua (John 1), Who has come from the heavens: “No one has ascended into heaven, but He who descended from heaven: the Son of Man. 14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 so that whoever believes will in Him have eternal life.” -John 3:13-15 (NASB) Messiah, like the waters of the heavens, comes and does not return (precipitation) until He has accomplished His purpose of satisfying the spiritual thirst of those who live on earth and seeding in them the fruit of redemption. Through His death and resurrection He offers water (The Holy Spirit) to the thirsty soil of the human soul. “On the last and greatest day of the Feast, Yeshua stood up and cried out loudly, “If anyone is thirsty, let him come to Me and drink. 38 Whoever believes in Me, as the Scripture says, ‘out of his innermost being will flow rivers of living water.’” 39 Now He said this about the Ruach, whom those who trusted in Him were going to receive; for the Ruach was not yet given, since Yeshua was not yet glorified.” -John 7:37-39 (TLV) A careful reading of John 4:5-38 shows a correlation between the words of Isaiah 55 and the complete dialogue Yeshua engaged in with the Samaritan woman and the disciples and people of the village of Sychar (Shechem). “Let us know; let us press on to know the LORD; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth.” -Hosea 6:3 (ESV) Isa 55:11 Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it. “For the word of God is living and active and sharper than any two-edged sword—piercing right through to a separation of soul and spirit, joints and marrow, and able to judge the thoughts and intentions of the heart.” -Hebrews 4:12 (TLV) In one sense the word is that of the Torah, prophets and writings, and as Yeshua says “Amen, I tell you, until heaven and earth pass away, not the smallest letter or serif shall ever pass away from the Torah until all things come to pass.” (Matthew 5:18) Ultimately however, Messiah is the Word that goes out from the mouth of God (John 1:11-18). He comes to water the spiritual desert of Israel’s soul, and in turn the spiritual thirst of humanity. Due to the sinful practices of Israel God would withdraw His Word from her “for a brief moment”. “Behold, days are coming” —declares my Lord Adonai-- “when I will send a famine on the land —not a famine of bread nor a thirst for water, but of hearing the words of Adonai.” -Amos 8:11 (TLV) However, as we came to understand from the previous chapter, He will not leave her forsaken: “For a brief moment I deserted you, but I will regather you with great compassion.” -Isaiah 54:7 (TLV) Thus, the living Word of God Yeshua the King Messiah will accomplish, make, fashion that which God delights in, desires, and is pleased with, and takes pleasure in, that is the redemption of the repentant: He will rush, advance, prosper, succeed in that for which God sent Him. He will not return to God void but will return having seeded a harvest of everlasting fruit. In hindsight we see that this is exactly what Yeshua has done and like the precipitating rains of the heavens He has returned to the heavens and has rained down the Spirit of the Father and the Son on all who have received Him. Isa 55:12 “Kiy vesimchah For in joy (gladness) tetzeiu you will go out uveshalom and in peace, wholeness, well-being tuvalun be led forth; hehariym the mountains vehagevaot and the hills yiftzechu will break out, burst forth lifneiychem before your faces rinah in a shrill ringing cry, vechol-atzeiy and all the trees hasadeih of the field yimchau-chaf will clap their hands. First this is a description of Israel’s return from exile in Babylon (Ezra 1:3), and further still, from every exile subsequent to that. Second, it is a description of the spread of the Gospel of the Messiah from Jerusalem to the ends of the earth and then back to Jerusalem to await His return. The exultant creation described here shows the prophet’s view of an intrinsic connection between the restoration of Israel and humanity, and the restoration of the created order. “For the creation waits in eager expectation for the children of God to be revealed. 20 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” -Romans 8:19-21 (TLV) Isa 55:13 Tachat Instead of hana’atzitz the thorn-bush ya’aleh verush a cypress will come up; vetachat and instead of hasirpad the brier (desert nettle) ya’aleh hadas the myrtle will come up; vehayah and it will come to pass la’YHVH to HaShem (Mercy), leshem for a name leot for a miraculous sign olam everlasting lo never yikareit cut off.” “Instead of the wicked the righteous shall rise up, and instead of sinners shall rise up those that fear sin: and it shall be before the Lord for a name, for an everlasting sign, that shall not cease.” -Targum Yonatan (2nd Century C.E.) The Targum rightly understands the thorn-bush and brier to represent the wicked and sinners, and the cypress and myrtle to represent the righteous and those who fear God. The plants chosen to reflect the incredible transformation that will take place in the return of Israel both to the land and to the Lord through Messiah, have an important symbolic meaning. The thorn-bush and the brier are symbols of satanic barbs (2 Corinthians 12:6-8), death, drought, and fruitlessness. They are good only for throwing on the fire. This brings to mind the warning spoken to Israel by Yochanan the Immerser: “The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” -Matthew 3:10 (NIV) Likewise Yeshua warned: “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them.” -Matthew 7:15-20 (NIV) The good news is that in the day of Israel’s corporate spiritual redemption (Romans 11:25), cypress and myrtle will be found in place of thorn-bushes and briers. This is a picture of spiritual transformation. In ancient Israel the cypress (being an evergreen) represented healing, uprightness, eternal life. It is a long living tree that is able to endure harsh climates and poor soil. Biblically trees are used as symbols of kingdoms and in particular the prophet Ezekiel (Ezekiel 17:22-24) sees David’s Messianic dynasty symbolised in a cedar tree that the nations (birds) will shelter in. We see this same imagery used in Yeshua’s mashal (parable) where He makes a drash on Ezekiel’s prophecy concerning the kingdom of God (Mark 4:30-32). There is an obvious correlation to the present passage. The myrtle is a slow growing fragrant tree with a beautiful white blossom. It is a deciduous shrub, always green (though not an evergreen), and has a strong root system. Even when it is cut to a stump, it’s roots cause it to sprout again. There are many parallels to be drawn with the journey of Israel (ethnic, religious) and the walk of a Messiah follower. Israel in her redeemed and transformed state will be always green, fragrant with the sweet salvation of the Gospel, rooted deeply on the mountain of the Lord and flowering with the majesty of God. This portion of Isaiah leaves us with a hopeful picture of the future restored remnant of Israel and those nations who will come to her in Messiah to be joined with her in the worship of Hashem the God of Israel. Just as the many miracles performed by God on Israel’s behalf became signs to the nations, so too this great miracle of redemption and restoration will be a sign. One that will never be cut off. This of course is an allusion to the redemptive act of Messiah and the resulting spiritual transformation of Israel (ethnic, religious) in the last days following the fullness of the nations (Romans 11:25). © 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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