We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Yaakov 5:1-20 (Author’s convergent translation from Greek, Aramaic and Hebrew)
1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who, cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early and latter rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. 9 Don’t hold grudges against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. 17 Eliyahu[H] (Elijah) was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way, that same one saves his soul, life, breath from death and covers a multitude of sins. Yaakov 5:1-20 (Line upon line) 1 Lead, go to, (age[G]) now (nun[G]), you wealthy people (plousios[G]), weep (klaiō[G]) and wail, lament (ololuzō[G], za’aku heiy liylo[H]) over (epi[G]) the wretchedness, miseries (ho talaipōria[G], latzarot[H]) of yourselves which are coming (ho eperchomai[G], etchem[H]). 2 Your riches (ploutos[G], ashrechem[H]) are corrupted, decaying (sēpō[G]) and your garments (himation[G], yochal[H]) have become moth-eaten (sētobrōtos[G]). 1 Lead, go to, now, you wealthy people, weep and wail, lament over the wretchedness, miseries of yourselves which are coming. 2 Your riches are corrupted, decaying and your garments have become moth-eaten. Again, the temptation to relegate this part of Yaakov’s teaching to outsiders rather than Jewish believers is unfounded. There are always rich among us, there will always be poor believers. Although the language is harsh it is also familiar. Yaakov knows he is speaking to Jews who are immersed in Torah, the prophets and writings of HaShem. The Tanakh uses similar terminology in Psalm 73 and Isaiah 5:8-9. These words are an admonition with the intent to encourage repentance, a tishuvah (turning back) to right action in Messiah. “Woe to you who add house to house and join field to field till no space is left and you live alone in the land. 9 The Lord Almighty has declared in my hearing: “Surely the great houses will become desolate, the fine mansions left without occupants.” Isaiah 5:8-9 NIV Yaakov speaks not to all rich people but specifically those who become rich through corrupt practices, and those who trust in their riches rather than in God through Messiah. This is made clear by the context of the latter part of the previous chapter and is emphasised by the present phrasing “Your riches are corrupted” which describes the fruit of wicked intentions. Further, verse 4 describes the withholding of the wages of employees. Additionally Yaakov is speaking specifically to those corrupted rich people within the Messianic Jewish communities of the early body of believers. Meaning that in some cases they are withholding the wages of fellow believers and in those cases where they are withholding the wages of employees from outside the community they are bearing false witness of Messiah. This is a warning given to believers with the intention of preventing their being led astray by the love of worldly wealth. 3 Your gold (chrusos[G], hazahav[H]) and your silver (arguros[G], hakesef[H]) is corroded (katioō[G]), and their poison (ios[G]) will follow (esomai[G]) as a testimony, witness (marturion[G], le’eid[H]) against you and will consume (phagō[G]) your flesh (sarx[G], besarchem[H]) like fire (pur[G], kaeiysh[H]). You have stored up treasure (thēsaurizō[G]) in these last days (eschatos hēmera[G], acharit-hayamim[H])! 3 Your gold and your silver is corroded, and their poison will follow as a testimony, witness against you and will consume your flesh like fire. You have stored up treasure in these last days! “Last days,” This is an allusion to the imminent judgement of God and a testimony against the ludicrous behaviour of hording wealth only to see it destroyed. The treasure that the corrupted rich are storing is temporary, unsatisfying. Yaakov will soon call for patient trust in Messiah, a position that will bear fruitful and eternal treasure. Those being rebuked here could be likened to a drug addict storing up drugs prior to an overdose. 4 Behold, now, pay attention (idou[G], Hinei[H]) the wages (ho misthos[G], sechar[H]) of the workers (ergatēs[G], hapoaliym[H]) who harvested (amaō[G]) your lands (chōra[G]), which you have defrauded (apostereō[G]) those who, cry out (krazō[G]); and the outcry (boē[G]) of those who reaped (theridō[G], hakotzriym[H]) has entered into (eiserchomai[G]) the ears (ho ous[G], veazneiy[H]) of the LORD Who goes warring (kurios sabaōth[G], YHVH Tzevaot[H]). 4 Behold, now, pay attention the wages of the workers who harvested your lands, which you have defrauded those who cry out; and the outcry of those who reaped has entered into the ears of the LORD Who goes warring. This is straight out of the Torah, its Biblical Judaism 101: “The wages of a hired man shall not stay with you until morning.” – Leviticus 19:13 See also: Deuteronomy 24:14-15 and Malachi 3:5 5 You have lived in luxury (truphaō[G]) on the earth (ho gē[G], ba’aretz[H]) and for pleasure (spatalaō[G]); you have feed (trephō[G]) your hearts (kardia[G], lib’chem[H]) in a day (hēmera[G], leyom[H]) of slaughter (sphagē[G], tivchah[H]). 6 You have condemned (katadikazō[G], hirsha’tem[H]) and murdered (phoneuō[G], hamiytem[H]) the righteous one (dikaios[G], et hatzadiyk[H]); he offered you no resistance (antitassomai[G], lo amad bifneiychem[H]). 5 You have lived in luxury on the earth and for pleasure; you have feed your hearts in a day of slaughter. 6 You have condemned and murdered the righteous one; he offered you no resistance. We note that those being reprimanded are those who have lived “for pleasure”. This of course is the definition of Hedonism, a form of Idolatry. “you have feed your hearts in a day of slaughter.” This can be understood to mean that those being accused have continued to fatten themselves while others are slaughtered, or that they are storing up earthly goods for themselves thinking they have a long future before them, not knowing that like the rich hoarder of Yeshua’s mashal, parable (Luke 12:13-21) they would soon lose their lives and be unable to enjoy their temporal riches. It’s important to remember that this is not an inevitable outcome but a warning intended to produce repentance. HaShem hears the cry of the spilled blood of a righteous one and the agony of the oppressed. This too is a familiar refrain from the Tanakh; Genesis 4:10, Exodus 3:7 The text is not accusing the corrupt wealthy of the synagogue of murdering people, rather, as is taught elsewhere in the New Testament, Yaakov is conveying the idea that when a believer mistreats the oppressed and poor it is as if he is crucifying Messiah again. This is why the text reads “You have condemned and murdered the righteous one; he offered you no resistance.” 7 Be patient (makrothumeō[G]), therefore (oun[G]) Jewish brothers and sisters (adelphos[G], achay[H]), until the coming (ho Parousia[G], ad bo[H]) of the LORD (ho kurios[G], HaAdon[H]). The vinedresser (geōrgos[G], haikar[H]) waits expectantly (ekdechomai[G], yechakeh[H]) for the precious (ho timios[G], hatovah[H]) fruit (karpos[G], litvuat[H]) of the land (ho gē[G], ha’adamah[H]), with longsuffering patience (makrothumeō[G]), until he receives (lambanō[G]) the early, autumn (prōimos[G]) and latter, spring (opsimos[G]) rains (huetos[G]). 8 You also (kai[G]) be patient, longsuffering (makrothumeō[G]); strengthen, establish (stērizō[G], amtzu[H]) your hearts, core being (kardia[G], lib’chem[H]), for the coming (ho Parousia[G]) of the face LORD (ho kurios[G], peneiy HaAdon[H]) is near, close at hand (eggizō[G], hineih baiym[H]). 7 Be patient, therefore Jewish brothers and sisters, until the coming of the LORD. The vinedresser waits expectantly for the precious fruit of the land, with longsuffering patience, until he receives the early autumn and latter spring rains. 8 You also be patient, longsuffering; strengthen, establish your hearts, core being, for the coming of the LORD is near, close at hand. Those who work the land and do business are to do so with patient expectation of the coming return of the King Messiah Yeshua. Not seeking the wealth of this temporary world but rather practicing longsuffering in waiting for the eternal wealth of the Olam Haba (world to come). We note that the establishing of the heart, core being, is the result of patiently trusting in Messiah and His promised return. His return is nearer each moment, now and yet fully manifest. Patience, not boasting, is the path of the believer. It’s not patience in and off itself, rather it’s patience born of hope, that hope is in the Messiah’s return. “Fruit of the land” is a quotation from the brachah (blessing) for eating berries and vegetables. A vinedresser or farmer’s patience is rewarded by the harvest. The autumn rains are mentioned first, this was contrary to the rhythm of the Greek world which measures it’s year using different spiritual markers. This is counterintuitive to the Gentile mind which understands early in relationship to spring and late in relationship to fall. However, the Biblical Hebrew calendar understands the first rains at Sukkot (fall) as early, and the rains following Pesach (spring) as late. The Greek terms used refer to the autumn or fall rains as “early” and the spring rains as “latter”. This is because Yaakov is using Greek terms to convey a Hebraic idea. This is consistent with the rainfall in the land of Israel. For the most part it rains significantly no more than twice a year in Israel; the early, or former rain, comes shortly after Sukkot (the festival of shelters) in the month Chesvan, (approx. October). The latter rain is in Nisan, (approx. March) prior to the first harvest (barley). The Jewish High Holy days (along with the early rains) occur at the end of the year approaching fall and winter, this is a metaphor for judgment. The spring rains coincide with Yom ha-bikkurim—day of first fruit, this is a metaphor for new life, resurrection. Again Yaakov is reminding Jewish believers in the diaspora that their roots are of the land and are intrinsically linked to the spiritual year as laid out in the Torah. Death, judgment and new life continue to be part of their journey. In the end it is the hope of new life, eternal life, which they must focus on. “for the coming of the Lord is near, close at hand.” Perhaps not near in terms of earth history, but in terms of eternal consciousness, very near. Therefore His return is now nearer still. 9 Don’t hold grudges (stenazō[G]), against one another Jewish brothers and sisters (adelphos[G], achay[H]), lest you face condemnation (katakrinō[G], pen-tishafeitu[H]); behold, now, pay attention (idou[G], hineih[H]) the Judge (ho kritēs[G], hadayan[H]) is standing before (pro[G]), in the door/opening (bapatach[H]). 10 Receive (lambanō[G]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), the prophets (ho prophētēs[G], hanevi’iym[H]) who have spoken in the name (ho onoma[G], beshem[H]) of the LORD (ho Kurios[G], YHVH[H]) as an example (hupodeigma[G]) of affliction, distress, trouble (kakopatheia[G]), and of patient longsuffering (makrothumia[G]). 9 Don’t hold grudges, against one another Jewish brothers and sisters, lest you face condemnation; behold, now, pay attention the Judge is standing before, in the door/opening. 10 Receive, my Jewish brothers and sisters, the prophets who have spoken in the name of the LORD as an example of affliction, distress, trouble, and of patient longsuffering. The phrase “lest you be condemned” is specifically referring to one judged, found wanting and sentenced, and not simply to the act of judgement. “The Judge is standing at the door,” In God Yeshua is Head and Judge of the body of believers. A similar warning is given to the body of believers of Laodicea: “14 “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the [k]Origin of the creation of God, says this: 15 ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 16 So because you are lukewarm, and neither hot nor cold, I will vomit you out of My mouth. 17 Because you say, “I am rich, and have become wealthy, and have no need of anything,” and you do not know that you are wretched, miserable, poor, blind, and naked, 18 I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself and the shame of your nakedness will not be revealed; and eye salve to apply to your eyes so that you may see. 19 Those whom I love, I rebuke and discipline; therefore be zealous and repent. 20 Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. 21 The one who overcomes, I will grant to him to sit with Me on My throne, as I also overcame and sat with My Father on His throne. 22 The one who has an ear, let him hear what the Spirit says to the churches.’” -Revelation 3:14-22 NASB 11 behold, now, pay attention (idou[G], hineih[H]) we count those blessed, happy (makarizō[G]) who endure, are patient, abiding (hupomenō[G]). You have heard of the patient endurance (hupomonē[G], savlanut[H]) of Iyov[H] (Job: persecuted, treated as an enemy) and have seen (eidō[G]) the goal (telos[G]) of the LORD (ho Kurios[G], YHVH[H]), that the LORD (ho Kurios[G], YHVH[H]) is full of compassion, extremely kind (polusplagchnos[G]) and mercifully tender (oiktirmōn[G]). 11 behold, now, pay attention we count those blessed, happy who endure, are patient, abiding. You have heard of the patient endurance of Iyov[H] (Job: persecuted, treated as an enemy) and have seen the goal of the LORD, that the LORD is full of compassion, extremely kind and mercifully tender. It's interesting to note that Seder Olam Rabbah (c. 3. p. 9.) one of the traditional commentaries of the rabbis says that Job suffered for 12 months. This is based on the Hebrew text of Job 7:3. Here perseverance is the key. One might become impatient, but like Job we must overcome impatience with perseverance, trusting, like Job, in the compassionate mercy of God, the ultimate positive outcome, Messiah’s return and an eternity of prosperity in God. “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God;” -Job 19:25-26 NIV 12 Now before, at the head (pro[G], verosh[H]) of all things, essences, substances, individual and collective (pas[G], davar[H]), my Jewish brothers and sisters (mou adelphos[G], achay[H]), do not swear (omnuō[G]), not by the heavens (ouranos[G], vashamayim[H]) or by earth (gē[G], va’aretz[H]) or with any other oath (horkos[G]); now (de[G]) your yes (nai[G], hein[H]) is yes, and your no (ou[G], lo[H]), no, so that you do not fall into hypocrisy (hupokrisis[G]). 12 Now before, at the head of all things, essences, substances, individual and collective, my Jewish brothers and sisters, do not swear, not by the heavens or by earth or with any other oath; now your yes is yes, and your no, no, so that you do not fall into hypocrisy. “Now before” Before you address all that is in error among you, and keeping the righteous patience of the prophets, turn away from vain oaths and deception and firmly establish a practice of keeping your word without even a hint of hypocrisy. This is similar to Yeshua’s teaching in Matthew 5:33-37 and links to the frivolous boasting of the traders in 4:13-17. Simply put, oath taking was a big part of Jewish culture at the time and had become a means for justifying daily deception as a lesser form of communication. In short, Yaakov is saying “Speak the truth and don’t make promises you have no intention of keeping.” 13 Is anyone among you afflicted, suffering, troubled (kakopatheō[G])? He should pray (proseuchomai[G], yitfaleil[H]). Is anyone cheerful (euthumeō[G])? He should sing psalms (psallō[G], yezameir[H]). 14 Is anyone among you weak, sick, diseased, impotent (astheneō[G])? He should call (proskaleomai[G], yikra[H]) for the elders (presbuteros[G], zikneiy[H]) of the gathered believers (ekklēsia[G], hakehilah[H]) and they are to pray (proseuchomai[G], veyitplalu[H]) over him, anointing (aleiphō[G], viysuchuhu[H]) him with oil (elaion[G], shemen[H]) in the name (ho onoma[G], beshem[H]) of the Lord (ho Kurios[G], YHVH[H]); 13 Is anyone among you afflicted, suffering, troubled? He should pray. Is anyone cheerful? He should sing psalms. 14 Is anyone among you weak, sick, diseased, impotent? He should call for the elders of the gathered believers and they are to pray over him, anointing him with oil in the name of the LORD; Both prayer and singing are forms of conversation with God. It seems that Yaakov’s best advice is this, “Be in relationship with the Creator.” As opposed to doing in relationship with the world. Both the weary and the ill are offered anointing here. Oil has been used by Israel’s priests to anoint her Kings for centuries. It is a symbol of the Ruach ha-Kodesh (Holy Spirit) and the rich blessing and healing of God. "whoever has a sick person in his house, let him go to a wise man, and he will seek mercy for him.'' -R. Phinehas ben Chama (Talmud Bavliy Bava Bathra, fol. 116. 1.) 15 and the prayer, vow (euchē[G], utefilat[H]) of the faith, trust, belief (pistis[G], haemunah[H]) will save, make whole, heal (sōzō[G], toshiya[H]) the one who is sick, weary, faint (kamnō[G]) and the Lord (ho Kurios[G], YHVH[H]) will raise him up (egeirō[G], yekiymenu[H]), and if he has committed sins, missing the mark set by God’s holiness (hamartia[G], chata[H]) they will be forgiven (aphiēmi[G], yisalach[H]) him. 15 and the prayer, vow of the faith, trust, belief will save, make whole, heal the one who is sick, weary, faint and the LORD will raise him up, and if he has committed sins, missing the mark set by God’s holiness they will be forgiven him. The faith spoken of here is not faith in healing, rather it is faith in the Healer, Messiah Yeshua/God the Father. This prayer will be the vehicle for revelation to the needy one. He will be delivered from needless toil and lifted up or awakened from his disappear or illness, made whole—not necessarily physically well but whole/complete, spiritually speaking. As a result of this prayer of faith in Messiah, sin will be covered and forgiven losing its temporal authority. 16 Therefore, confess (exomologeō[G]) your sin offences (hamartia paraptōma [G]) to one another, and pray (euchomai[G], vehitpalalu[H]) for one another so that you may be healed, made whole (iaomai[G], teirafeiu[H]). Much (polus[G], gadol[H]) can be accomplished in the prayer request (deēsis[G], tefilat[H]) of a righteous (dikaios[G], hatzadiyk[H]) person, when it is made of effect, strengthened (energeō[G], bechazkah[H]). 16 Therefore, confess your sin offences to one another, and pray for one another so that you may be healed, made whole. Much can be accomplished in the prayer request of a righteous person, when it is made of effect, strengthened. “Therefore” Because the prayer of faith in Messiah brings healing, wholeness and the forgiveness of God. Openly vocalizing our sin as confession to one another can be a very powerful source of release from the burden of it. This is something the Catholic Church does well. It is true to say to a brother or sister, “Go in peace, your sins are forgiven.” We are not saying that we have forgiven their sins, we are simply acknowledging that through the blood covering of Messiah’s sacrifice, their sin is forgiven. The purpose of this open confession is not to publicly humiliate or give opportunity for gossip. It should be undertaken only with trusted believers and then only by the leading of the Ruach ha-Kodesh (Holy Spirit). In petitioning God on behalf of one another we are to be motivated by mercy because “mercy triumphs over judgment.” Therefore we see the work of God here, denouncing false judgment and vindictiveness and announcing mercy and freedom. The result? Wholeness. Rav Eliezar of the Talmud also teaches that the prayer of the righteous is powerful and effective (Talmud Bavliy Succah, fol. 14. 1. & Yebamot, fol. 64. 1.). 17 Eliyahu[H] (My God He is YHVH) was a man (anthrōpos[G], enosh anush[H]) subject to passions (homoiopathēs[G]) just as we are, and he prayed (proseuchomai[G], vehitpaleil[H]) praying (proseuchē[G], tefilah[H]) that it might not rain (brechō[G], matar[H]), and it didn’t rain (brechō[G], matar[H]) on the land (ho ge[G], ba’aretz[H]) for three years and six months. 18 Then he prayed (proseuchomai[G], vayitpaleil[H]) again, and the heavens (ouranos[G], vehashamayim[H]) gave (didōmi[G], nat’nu[H]) rain (huetos[G], matar[H]) and the land (ho ge[G], ha’aretz[H]) produced its fruit (karpos[G], et-piryah[H]). 17 Eliyahu[H] was a man subject to passions just as we are, and he prayed praying that it might not rain, and it didn’t rain on the land for three years and six months. 18 Then he prayed again, and the heavens gave rain and the land produced its fruit. It’s important to note here that the type of prayer being spoken of is a form of fervent listening. After all, the narrative concerning Eliyahu’s (Elijah’s) life tells us only that he heard from God that the heavens would be shut up, following which he heard from God again some years later that the heavens would release rain upon the land. The pattern goes like this: Listen… No rain. Listen… rain. Listen… drought and death born of idolatry. Listen… Life giving waters welling up from Messiah in you. It is the Patient, or rather, persevering Eliyahu (like the farmer of verse 7), who received the later rain. It is interesting to note that in the account of Elijah’s prophetic word to Ahab regarding God sending rain there is no explicit mention of prayer (1 Kings 18:42). In the account Elijah goes up to the top of Mt Carmel, throws himself to the ground, puts his face between his knees. Each of these actions are considered kinetic prayer. Our sages say “Elijah went up to the top of Carmel, to pray, and he cast himself down upon the earth, to pray for rain; and he put his face between his knees and prayed, and said to his servant, go up now, look toward the sea; and this he said while he was in his prayers" - Yarchi, Kimchi, Ralbag, & Laniado in loc. In each action we are praying. This is why the text of Yaakov 5:17 reads “he prayed praying”. This is a Hebrew idiom employed to denote passionate and committed prayer (Zohar in Gen. fol. 31. 1. & Imre Binah in ib). Elijah’s entire life, motivation, thought, action, was a living conversation with God. Yaakov encourages us with the words “Eliyahu[H] was a man subject to passions just as we are…” Yaakov uses the example of praying for rain because it is such a significant part of Biblical Jewish practice and of the subsequent generations of Israel in the land. Many of our rabbis are recorded as having sought God for the provision of rain. Jewish tradition is filled with these accounts (Talmud Bavliy Moed Katon, fol. 28. 1. & Taanit, fol. 19. 1. 23. 1. 24. 2. 25. 2. & Yoma, fol. 53. 2.) “The heavens gave rain” is an allusion first and foremost to the fact that God, Who is the Creator of the heavens, gave rain. Not just the physical rain that ended the drought in the land of Israel but also the cleansing rain of His Spirit bringing repentance and spiritual revival to the people of the land of Israel. 19 My Jewish brothers and sisters (mou adelphos[G], achay[H]), if anyone among you is deceived, wanders (planaō[G], yiteh[H]) from the truth (ho alētheia[G], min haemet[H]) and someone turns (epistrephō[G], yeshiyvenu[H]) him back, 20 let him know, perceive, understand (ginōskō[G], yeida-na[H]) that the one who turns (epistrephō[G], hameishiyv[H]) a sinner (hamartōlos[G], et hachotei[H]) from the delusion, error (planē[G]) of his way (hodos[G], darko[H]) that same one (autos[G]) saves (sōzō[G], yoshiya[H]) his soul, life, breath (psuchē[G], et-nafsho[H]) from death (Thanatos[G], mimavet[H]) and covers (kaluptō[G], veychaseh[H]) a multitude (plēthos[G]) of sins (hamartia[G], al-hamon peshaiym[H]). 19 My Jewish brothers and sisters, if anyone among you is deceived, wanders from the truth and someone turns him back, 20 let him know, perceive, understand that the one who turns a sinner from the delusion, error of his way that same one saves his soul, life, breath from death and covers a multitude of sins. Finally, and with concise literary beauty, Yaakov reminds us that in Messiah we live and breathe to see others reconciled to God. We note that if choosing to do the hard thing of rebuking a brother or sister’s repeated sin behaviour means saving his or her soul, then the opposite is also true. Failing to rebuke a brother or sister’s repeated sin behaviour means giving them over to the possibility of death. Offering confession and forgiveness at times means challenging others. This is why Yaakov has said previously “the one who knows to do the good and does not, he does sin”. This requires wisdom and care. Love acts to guide others away from the self-harm of sin. With our rebuke comes the good news that Mercy YHVH Himself triumphs over condemnation. Copyright 2022 Yaakov Brown Scripture teaches that fasting is to be a physical reflection of an inner desire to repent, reconcile, make restitution, mourn, be contrite and seek God through sober self-assessment. Nowhere does Scripture teach fasting as a means to earn God's favour or activate His blessing: such fasting infers that our actions determine God's actions. Fasting is not a magic formula for blessing. To the contrary, those who fast in order to get something have entirely misunderstood the reasons for fasting. Introduction:
The previous chapter ends with the sober declaration, “‘There is no peace for the wicked’ says my God!” This is now followed by a more detailed public declaration exposing the hypocrisy of the actions of idolatrous Israel (the house of Jacob). What God promised He would do in Isaiah 57:12, He now sets in motion via the mouth of Isaiah: “I will expose your ‘righteousness’, and your deeds—they will not profit you.” Isa 58:1 Kera Call out, read, recite, proclaim, cry aloud, ve’garon from within your throat, al-tachsoch don’t withhold it, ka’shofar like a ram’s horn ha’reim the rising kolecha of your voice, ve’hageid and be conspicuous, make known le’amiy to My tribe pisham their rebellion (transgression), ule’veiyt and to the house Ya’akov of Jacob (follower) chatotam their sins. “Cry aloud, O prophet, spare not, lift up thy voice like the voice of a trumpet, and shew unto my people their rebellion, and unto the house of Jacob their sins.” -Targum Yonatan (2nd Century CE) Here Isaiah is addressed by God and instructed to make himself heard by all the people of Israel (Judah). His declaration is to be like the alarm sounded by the shofarot (rams horns) that call Israel to gather for holy convocations, and alert Israel to the approach of danger. The prophet Isaiah therefore, stands to counter the drunken watchmen of Israel and their false leaders (religious and secular) [Isa.56:10-12]. “Son of man, I have appointed you as a watchman for the house of Israel. When you hear a word from My mouth, give them a warning from Me.” -Ezekiel 3:17 Christians and so called Messianic gentiles should be careful to note that God appoints Jews as watchmen of Israel. Like the prophet Ezekiel who was deported to Babylon in 597 BCE, Isaiah (740-695 BCE) is to be alert, and to hold Israel to account for her sinful syncretistic worship, and her hypocrisy. Believers today who speak out as Isaiah was commanded to do are often labelled critical, unloving, lacking in grace, judgemental, hateful. Isaiah received the same response from the wicked ones of his generation. How sad it is to realise that those who speak out today to challenge the hypocrisy and sin of this generation are most often criticised by the church (albeit the apostate church), the very same church (apostate) that passes judgement on the ethnic-religious Jewish people. “Call out, read, recite, proclaim, cry aloud, from within your throat” The phrase “from within your throat” denotes a cry so loud and repeated so often in so many locations that it makes the throat raw. The passion that is expressed in the guttural throat sounds of the Hebrew language are also being referred to. This is to be a forceful and passionate admonishment, a voice of alarm, warning, and accountability. “Don’t withhold it like a ram’s horn the rising of your voice, and be conspicuous” In some circumstances the prophets were to withhold certain aspects of prophecy from the people (Daniel 9:24; 12:4). This is not the case here. HaShem is instructing Isaiah to speak the full prophetic warning and keep none of it hidden. All Israel (Judah) is to hear this call to repentance in its entirety even to the least child and the lowliest servant who serves in the houses of Israel villages. It’s worth noting that the shofar (rams horn) imagery used here can be linked to the blowing of the shofar at the beginning and end of Israel’s only Biblically commanded fast day, that is Yom Kippur (the day of atonement). Therefore, the subsequent dialogue over fasting in part proposes a discussion over the one fast God has commanded Israel in the Torah. “Make known to My tribe their rebellion (transgression), and to the house Ya’akov of Jacob (follower) their sins.” All humanity needs to repent, and yet, these words are spoken specifically to Israel (ethnic, religious). HaShem says “make known to My tribe” and He affirms the identity of His tribe by naming Yaakov (Jacob, the follower). There are two different words used to describe Israel’s sin. “Pisham” means rebellion and infers idolatry, the root of all sin, and “chatotam” (sin) is the fruit of rebellion. Isa 58:2 Ve’otiy And Me yom yom day after day yidroshun they seek, enquire of, ve’da’at and know derachay my ways yechpatzun having delighted in them: ke’goy as a nation asher-tzedakah after righteousness, asah doing umishpat the judgements of Elohayv their God, lo azav not leaving (forsaking), lishaluniy they ask to borrow mishpeteiy-tzedek My righteous judgments; kirvat approaching Elohiym God (gods) yechpatzun they delight. “And they seek daily instruction from me, as if to know the ways which are right before me, finding delight in my presence as a people that doeth righteousness, and have not forsaken the judgment of their God: they ask of me judgment and truth, as if they delighted to draw nigh to the fear of the Lord.” -Targum Yonatan (2nd Century CE) In the former chapter HaShem spoke of exposing the righteousness of the wicked (57:12). This begins by detailing the apparent religious zeal of Israel. “And Me day after day they seek, enquire of” There can be no doubt that the people of Israel continued to seek God daily at this point in history, however, it seems clear that the motivation of their hearts was sinful. “and know my ways having delighted in them” When the rebuke is issued, no one will be able to say, “We didn’t know what You required” because they were clearly aware of what God required and even appeared to delight in the ways of God. “as a nation after righteousness, doing the judgements of their God” Here is the first indication that the nature of Israel’s worship was idolatrous. Israel (Judah) is called a “goy”, which while technically accurate, is none the less an insinuation that she is acting like the pagan nations that surround her and is mirroring their behaviour in pursuit of her God. Thus, a tacit syncretism is implied. “not leaving (forsaking), they ask to borrow My righteous judgments” The Hebrew seems to convey the sense that the idolatrous Israelites (Judeans) neither forsake the judgements (Torah) of HaShem, nor do they truly practise them, but rather they “borrow” them as an add on to their other practices. This is a description of cultural religion rather than true religion, and can be seen today in numerous Jewish Synagogues and Christian Churches, where God’s existence and supremacy are of little concern in the wake of vain tradition. Too often those who would seek to worship God mistake the architecture of a cathedral for awe and the rhythm of tradition for security. “approaching Elohiym God (gods) they delight” The use of the Hebrew “Elohiym” conveys a subtle message of idolatry and supports the idea of ongoing syncretistic worship. In Hebrew “elohiym” can mean “God, gods, judges, rulers”. While the context denotes the flawed pursuit of the God of Israel, the reality is that Israel was pursuing many elohiym (gods) at this time and simply adding Jewish religious observances to the plethora of other worship practises. “And they come unto you as the people come, and they sit before you as my people, and they hear your words, but do them not; for with their mouth they show much love, but their heart goes after their gain.” -Ezekiel 33:31 Isa 58:3 “Lama Why tzamnu have we fasted, ve’lo raiyta and You don’t see? Iniynu We busied ourselves, afflicting nafsheinu our soul (life, person, existence), ve’lo teidat and without your knowledge (alt. and you’ve not known us)?” Hein Behold, pay attention, be’yom in the day tzomechem of your fast timtze’u-cheifetz you find pleasure, ve’chol-atzeveiychem and all your labours tingosu oppress. “They say, Wherefore do we fast, as it is revealed before Thee? wherefore have we afflicted ourselves, as known unto Thee? The prophet said unto them, Behold, in the day of your fast ye seek your extortions, and ye bring near all your stumbling-blocks.” -Targum Yonatan (2nd Century CE) “Why have we fasted, and You don’t see?” This is the incredulous query of Israel’s observant ones. They believe they have done what’s required to please God with their empty actions and traditions however, God has not responded. It may be that in part they have not seen abundant seasonal rains or fruitful crops among other things that they desired. On the other hand, they may be complaining because they had fasted for their own gain and yet have not received the riches they wanted. There is of course an excellent NT scripture that addresses this: “You ask and do not receive, because you ask with wrong motives so you may spend it on your passions. You adulteresses! Don’t you know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” -Yaakov (James) 4:3-4 (TLV) “We busied ourselves, afflicting our soul (life, person, existence), and without your knowledge (alt. and you’ve not known us)?” The Hebrew is ambiguous for a reason. “Iniynu” can mean both “afflicted ourselves” and “busied ourselves”. The affliction of the soul is an idiom referring to fasting but there is also an inferred sense here of vain busyness in religious practise. The phrase “And you’ve not known us” is interesting in that it is an idiom that denotes God’s rejecting of the wicked. “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” -Matthew 7:22-23 (NIV) “Behold, pay attention, in the day of your fast you find pleasure, and all your labours oppress.” We note that God describes Israel’s fast as “your fast” meaning, not the fast I appointed. Further we see that although Yom Kippur (Day of Atonement) requires the affliction of the body through fasting and the associated practise of genuine repentance for sin, the fast of Israel (Judah) is one where they seek their own pleasure and worse still, while they seek their pleasure they are requiring there workers (many of whom are either foreigners or fellow Israelites under indentured service) to continue to labour in spite of the Torah requirement for the foreigner living among them to cease work during the observance of the convocations (moediym) of God (Num.9:14). Thus they rob themselves of the true freedom found through God’s instruction and also prevent others from enjoying that freedom. There is a terrible irony throughout this passage regarding the Hebrew “tzum” fast. It comes from the root tzm meaning to press, tie up, constrain, and is related to the phrase “Nefesh ina”, which translates “Do violence to the natural life” or more literally “Soul affliction”. This constraint is meant to invoke repentance. Yom Kippur (the day of atonement (the tenth of the seventh month Tizri. Lev.23:27), Judaism’s Tzum (fast) is a day of sober reflection preceded by many days of preparatory supplication to God. It is the opposite of delight, pleasure and celebration. From sundown to sundown Israel prays, repents, seeks reconciliation with one another and with God. Ironically, rather than constrain themselves, the Israelites of Isaiah’s time were delighting themselves and restraining others. This is the very opposite of what God had instructed. The Jewish people also fasted at other times not commanded in the Torah as a show of repentance and contrition (Zechariah 8:19, Jeremiah 14:12; 36:9; Nehemiah 1:4; 9:1, Esther 4:3, 16, Joel 1:14; 2:12, 15). Therefore, it is not fasting itself that is being brought into question but the motivation behind the fasting. Scripture teaches that fasting is to be a physical reflection of an inner desire to repent, reconcile, make restitution, mourn, be contrite and seek God through sober self-assessment. Nowhere does Scripture teach fasting as a means to earn God's favour or activate His blessing: such fasting infers that our actions determine God's actions. Fasting is not a magic formula for blessing. To the contrary, those who fast in order to get something have entirely misunderstood the reasons for fasting. Isa 58:4 Hein Behold, pay attention, le’riyv for strife, controversy, dispute umatzah and contention, tatzumu you fast ulehakot and to smite be’egrof with the fist resha of wickedness: lo-tatzumu you don’t fast chayom for this day le’hasmiya to be heard bamarom on high kolchem your voices. The true motivation for Israel’s fasting is brought into the light. The hypocrisy of the people is great. Though they make all the outward signs of fasting and piety they are none the less seeking to win arguments, contend with enemies. They have not fasted in order to be heard by God. “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.” -Matthew 6:16-18 (NIV) Isa 58:5 Ha’chazeh Is this which yihyeh has come to pass tzom a fast evchareihu I have chosen? Yom A day anot to be busy oppressing adam a man’s nafsho soul (life)? Halachof The bending down ke’agmon rosho of his head like a bulrush, vesak and sackcloth va’eifer and ashes yatziya spread out as a bed? Halazeh For this you tikra-tzom call a fast, veyom and a day ratzon acceptable to HaShem (YHVH: Mercy)? “Is this which has come to pass a fast I have chosen?” It is the motivation and action of the type of fasting being practised that is challenged. God has not chosen a fast of pleasure and oppression, to the contrary, He has commanded a fast (Yom Kippur) of repentance and freedom through atonement. “A day to be busy oppressing a man’s soul (life)?” Once again the language of afflicting the soul conveys a sense of irony, given that this is commanded in connection with the day of atonement but is being misapplied by sinful Israel and thus does not meet the requirements of the fast God has chosen. Nor is it born of the truly contrite heart. “The bending down of his head like a bulrush, and sackcloth and ashes spread out as a bed?” In and of themselves these are outward signs of inward contrition, however, they are not the fast God has chosen because they are outward signs alone. “For this you call a fast, and a day acceptable to HaShem (YHVH: Mercy)?” Thus, Hashem exposes the hearts of Israel and berates her for her disgusting hypocrisy. Isa 58:6 Ha’lo zeh Is not this tzom a fast evchareihu I have chosen: pateiach to open chartzubot the bonds resha of guilt, hateir to cause trembling agudot to the bindings motah of the yoke, ve’shalach and send retzutziym oppressed ones chafeshiym free, vechol-motah and every yoke tenateiku you are to break, lift off. “Is not this the fast which I have chosen? to scatter the assembly of wickedness, to loose the fetters of a decree of perverted judgment, to set at liberty the sons of the freeborn, who have suffered violence, and to remove all perverted judgment?” -Targum Yonatan (2nd Century CE) “Is not this a fast I have chosen” Israel is now given a clear picture of the expectations of God regarding true fasting. What follows are a list of righteous actions that result from a truly contrite heart before God. The Hebrew intentionally says “tzom” a fast, rather than “Ha-tzom” the fast, because God is addressing the actions that result from a right motivation in fasting rather than calling attention to Yom Kippur alone. “to open the bonds of guilt” That is to offer salvation to those who are rightly imprisoned. This is in fact the goal of the modern Yom Kippur observance: to repent and seek to be released from the books of judgement and be sealed in the book of life. “to cause trembling to the bindings of the yoke” Meaning to set free those who have been made captive to oppression of every kind. The yoke is also a figure for false teaching and thus carries the sense of setting people free from idolatry and its subtle influence on the religion of Israel. “and send oppressed ones free” This is an admonition to those in Israel who have held indentured brothers beyond the shmita (seventh year) and or held foreigners under oppressive conditions. “and every yoke you are to break, lift off” This is a summation of the entire list and addresses both the physical and spiritual freedom that is to result from godly fasting. Isa 58:7 Ha’lo zeh Is it not to faros divide laraeiv to the hungry lachmecha your bread, va’aniym and the poor merudiym that are wandering taviy bring in vayit to thy house; kiy-tireh when you see arom a naked one, vechisiyto and you cover him; umibesarecha and from your own flesh, lo tit’alam do not hide? The list of the practical fruit of godly fasting continues. “Is it not to divide to the hungry your bread” Rather than storing up food for yourself, divide it up with the hungry and destitute. “the poor that are wandering bring in to thy house” Bring the wandering and homeless poor into your home. Put a mattress down for them on the living room floor if you must. “when you see a naked one, and you cover him” Clothe the naked. All these practical helps are alluded to by the King Messiah Yeshua in his mashal (parable): “for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’” -Matthew 25:35-36 (NKJV) “from your own flesh, do not hide?” Marriage and family are the ultimate figure of God’s relational nature. Therefore, the worst form of general sin regarding relationship with other human beings is the sin of failing to help your own blood. “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” -1 Timothy 5:8 (NKJV) Isa 58:8 Az Then yibaka breaking open kashachar like the dawn orecha your light, va’aruchatecha and your restoration meheirah will speedily titzmach spring forth; vehalach and walking lefaneycha before your face tzidkecha your righteousness; kevod the glory of HaShem (YHVH: Mercy) ya’asfecha will be your rear guard (gathering at the rear). Israel had complained that God was not hearing them. Thus, God explained to them the hypocrisy of their practise and the reason that they were not being blessed or rewarded for it. Now, having given Israel a pattern for godly fasting, He also gives them a promise for the progression of blessing and renewal that will result from their repentance and godly actions. “Then” means, once you repent and fast from truly contrite hearts, living godly lives, then you will see this… “breaking open like the dawn your light” The most blinding light in creation as seen from earth is the breaking dawn. Not only will God’s light shine upon Israel, He will dwell in her. Thus, His light will become their light. This is why the Hebrew is formed from the word “or” which indicates uncreated light. “your restoration will speedily spring forth” The restoration promised will come quickly, as soon as Israel truly repents. “walking before your face your righteousness” In a primary sense the righteousness that walks before the face of Israel is the Righteous One the King Messiah Yeshua. In another sense the righteousness that redeemed Israel are bent on performing will be ever before their faces. In both cases that righteousness is born of God through the King Messiah. This righteousness goes before Israel, just as He did when she was being lead out of Egyptian captivity. In fact, this describes in a figurative way the cloud of the presence of the Malakh HaShem, the Angel of the Lord, Who is Himself, Yeshua our King Messiah. “the glory of HaShem (YHVH: Mercy) will be your rear guard” Once again the journey of freedom from bondage in Egypt is used figuratively to illuminate God’s present manifest protection at Israel’s rear as she escapes captivity (both physical and spiritual) and returns to the land. The glory of Hashem that guards the rear and gathers the slow travellers is synonymous with the cloud of the presence, the pillar of fire that both lead and guarded Israel on her journey to the land of promise. “Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” -Isaiah 60:21 (ASV) Isa 58:9 Az Then tikra you will call, and HaShem (YHVH: Mercy) ya’aneh will answer; teshava you will cry, veyomar and He will say, “Hineiniy Behold, pay attention, here I am. Im-tasiyr If you take away mitocha from the midst of you motah the yoke, shelach etzba stretching forth of the finger, vedaber-aen and speaking wickedly; “Then, when you have returned to HaShem He will answer” but the journey doesn’t end there. He will call you to pay careful attention and require you to walk in righteousness. When HaShem delivers you, you must remove the yoke of oppression and idolatry from your midst, and cease pointing fingers at your neighbours, demanding their land or accusing them falsely. You must refrain from wicked talk and instead speak rightly. Iben Ezra notes that the pointing of the finger is the stretching out of one’s hand to strike a neighbour or take his property. “A worthless person, a wicked man, Walks with a perverse mouth; He winks with his eyes, He shuffles his feet, He points with his fingers; Perversity is in his heart, He devises evil continually, He sows discord. ” -Proverbs 6:12-14 (NKJV) Isa 58:10 Ve’tafeik And if you pour out laraeiv to the hungry nafshecha your soul (life), na’anah tasbiya and satisfy the afflicted: vezarach then breaking out bachoshech in the darkness orecha your light katzohorayim as the midday; “And if you pour out to the hungry your soul (life) and satisfy the afflicted” This is not just an admonition to give to a food bank from time to time, or minister to the emotionally afflicted once a week at a church meeting. It is a call to a life of service to the hungry and afflicted, both physical and spiritual. This means that God will empower those who serve Him to give of themselves and provide them with the means to perpetuate their giving as a lifestyle rather than a single act. “then breaking out in the darkness your light as the midday;” As a result, not just of repenting and receiving God’s redemption but of putting that redemptive journey into practise, “your light” that is the light of Messiah in you, will break out in the darkness. In every dark and oppressive area of life the light of God will break out in you, and your light will bring midday to the midnight. Isa 58:11 Venachacha HaShem (YHVH: Mercy) will lead you tamiyd continually, vehisbiya and satisfy betzachtzachot in scorched land nafshecha your soul (life), ve’atzmoteycha yachaliytz and equip your bones; vehayita and you will become ke’gan raveh like a watered garden, uchemotza and like a spring mayim of water, asher lo-yechazevu meiymayn whose waters don’t fail. “And the Lord shall guide thee continually, and satisfy thy soul in the years of drought, and He shall quicken thy body with eternal life, and thy soul shall be full with delicacies like a watered garden, well irrigated, and like a spring of water, whose waters fail not.” -Targum Yonatan (2nd Century CE) “HaShem (YHVH: Mercy) will lead you continually” One of the meanings of the Hebrew “tamiyd” is eternal. We call the flame that hangs above the Aron Hakodesh (Torah Ark) the “Nir Tamiyd” eternal flame (light). It is representative of the presence of the glory (shekhinah) of God. Thus, the present verse refers to eternal life. The Targum agrees. “satisfy in scorched land your soul (life),” God will be present with the redeemed within the present world to satisfy their needs when they’re in distress in a scorched land. This infers that eternal life is entered into in this life and proceeds into the Olam Haba (world to come). This is consistent with the words of the King Messiah Yeshua: “Yeshua said to her, ‘I am the resurrection and the life. He who believes in Me, though he die, yet will he live.’” -Yochanan (John) 11:25 “and equip your bones” Is a euphemism for eternal life. Bones are interred in a tomb, thus, the figurative strengthening of them is an allusion to the resurrection of the dead and life everlasting. The Targum agrees saying, “He shall quicken thy body with eternal life”. “and you will become like a watered garden, and like a spring of water, whose waters don’t fail.” It is hard to miss the obvious correlation to the words of Yeshua: “Whoever believes in Me, as the Scripture says, ‘out of his innermost being will flow rivers of living water.’” -Yochanan (John) 7:38 (TLV) cf. Isa. 44:3, 55:1, 58:11; Ezek. 47; Zech. 14:8. Isa 58:12 Uvanu mimecha And those who come from you will build charevot the waste places olam of antiquity; Mosdei the foundations dor-vador generation after generation tekomem will rise up vekora lecha you will be called “Godeir peretz Mason (repairer) of the breach, meshoveiv Restorer (returner) netiyvot of pathways lashavet to remain, dwell, sit, abide, rest in. “And those who come from you will build the waste places of antiquity” This came to pass quite literally through the returned captives of Babylon lead by Ezra (458 BCE) and Nehemiah (445 BCE), some 250 years after the present text was spoken and recorded before Israel (Judah), prior to her exile to Babylon. The returned exiles worked to rebuild the walls of Jerusalem and restore the Temple. “the foundations generation after generation will rise up” This is both literal and figurative. The generations of Israel (ethnic, religious) have continued to rise up and maintain the foundation of ethno-religious identity. The foundation is that set by God, first as the stone of Mount Zion (Who is the King messiah) and also through the faith of Abraham, which was passed on through Isaac and Jacob and subsequently became the foundation of Israel, having entered into covenant with God and receiving the Torah and the promised goal of the Torah the King Messiah. Therefore, the foundation of Israel’s faith will continue to rise up generation after generation through a righteous remnant set apart by God unto the salvation of all the remnant of Israel in the latter days (Romans 11:25-26). “you will be called “Godeir peretz Mason (repairer) of the breach, meshoveiv Restorer (returner) netiyvot of pathways lashavet to remain, dwell, sit, abide, rest in.” Literally “restorer of the pathways to Shabbat”. The language refers to an individual, as do the titles. “Godeir peretz” is a Repairer of the walls, and “Meshoveiv netiyvot” is a Restorer (returner) of pathways. Therefore, this latter clause describes an individual who will repair the walls of Israel’s cities, particularly Jerusalem and will return her to Shabbat rest in its truest sense. While this may be considered fulfilled in part by the many workers of Israel who worked on the Temple with Ezra and the walls with Nehemiah, it was and is yet to be fully filled by Yeshua the King Messiah in both a metaphysical and eternal spiritual sense. Thus, the everlasting Shabbat of the Olam Haba is inferred. Isa 58:13 Im-tashiv If you turn away mishabat from the Sabbath raglecha your foot, asot from doing chafatzeycha your pleasure beyom kodshiy in My holy day; vekarata and call lashabat the Sabbath oneg exquisite, likdosh and the holy to HaShem (YHVH: Mercy) mechubad from weighty glory; vechibadto and honouring it due to its weighty glory, meiasot not fashioning deracheycha your own ways, mimetzo nor finding cheftzecha your own pleasure, ve’dabeir davar nor speaking excessively: As an act of contrition Israel must stop walking toward her own desires and pleasures on the Shabbat day and instead take delight in the true joy of gathering to rest together in the merciful grace of God that endures forever. Israel must honour the weighty glory of God symbolically alluded to in the seventh day and acknowledge His awesome (fearful), holy presence in their weekly observance of Shabbat. When the Jewish people keep Shabbat in holiness and focus on God’s goodness and provision of redemption and rest through the Messiah, they will truly stand in awe of His weighty glory and find themselves reconciled to Him. We note that Israel is not to pursue her own ways or pleasure, nor is there to be excessive speaking. This is reminiscent of the words of our Messiah: “When you pray, do not be like the hypocrites; for they love to pray standing in the synagogues and on the street corners, so that they may be seen by others. Amen, I tell you, they have their reward in full! But you, when you pray, go into your inner room; and when you have shut your door, pray to your Father who is in secret. And your Father, who sees in secret, shall reward you. And when you are praying, do not babble on and on like the pagans; for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask Him.” -Matthew 6:5-8 (TLV) Isa 58:14 Az Then titanag you will become soft al in HaShem (YHVH: Mercy); vehirkavtiycha and I will cause you to ride al-bamoteiy upon the high places of aretz the land; veha’achaltiycha and I will feed you nachalat with the heritage, property, portion, share, inheritance, possession of Yaakov (Jacob, follower) aviycha your father: kiy piy for the mouth of HaShem (YHVH: Mercy) dibeir has spoken. “Then you will become soft in HaShem (YHVH: Mercy)” The phrasing is beautiful. As a result of Israel’s reconciliation to God through repentance and the receiving of the King Messiah, each one will become soft of spirit in Mercy (YHVH). Thus they will live as ones who impart mercy to others. “and I will cause you to ride upon the high places of the land” Meaning that Israel under the rule of her Messiah will reign over all the earth. “and I will feed you with the heritage, property, portion, share, inheritance, possession of Yaakov (Jacob, follower) your father” The redeemed of Israel will feed quite literally on the produce of the land which has been given to Jacob (Israel) in the progression of the promised covenant made through Abraham and passed on to Isaac. The inheritance of Israel also includes the faith of Abraham and its manifestation through Moses at Sinai where Israel entered into covenant with God and received the Torah and the goal of the Torah the King Messiah Yeshua. Therefore, the redeemed of Israel will feed on the spiritual food of the life, body and redeeming blood of Yeshua the Lamb of God and will thus inherit eternity in Him. Regarding the reason that Jacob is mentioned in connection to the inheritance of the redeemed of Israel: “not Abraham, of whom it is written, "arise, walk through the land in the length of it", &c. Gen 13:17, nor Isaac, of whom it is written, "for unto thee, and to thy seed, will I give all these countries", &c. Gen 26:3, but Jacob, of whom it is written, "and thou shalt spread abroad to the west, and to the east, and to the north, and to the south", &c. Gen 28:14expressing the larger extent of the inheritance” - T. Bab. Sabbat, fol 118. 2. “because he is the father of all true Israelites, who are, as he was, wrestling and prevailing.” -Kimchi “for the mouth of HaShem (YHVH: Mercy) has spoken.” All this is firmly and immutably established in eternity and has been revealed to those who have received Messiah as the eternal present reality. © 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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