The text says plainly that Yeshua began to become “dejected and sorrowful”—a description of depression. Why then do so many criticize those who suffer from mental illness, depression, anxiety and so on? Surely these experiences in and of themselves cannot be sin, after all Messiah experienced many of these same feelings and emotive responses and yet remained sinless (Heb. 4:14-16). There was once a well-meaning oblivious man who lived in a country which was on the brink of destruction. Being aware of the political turmoil that had manifest in recent days, he nonetheless chose to ignore the sense of approaching doom that sometimes wrestled with his spirit.
He lived out his days without fear, harvesting, eating, going for pleasant strolls in the cool evening air. On the occasion of one such stroll he came across his neighbour, who seemed to be in anguish, shaking and sweating profusely. “What’s wrong” he asked, to which his neighbour replied; “Haven’t you heard, our country is on the brink of destruction and I’ve been called to war to defend our people” “Surely you’re mistaken, things aren’t that bad, the conflict is a long way off. It won’t affect us. Stop fretting, return home and take your rest?” “I’m not mistaken” said the neighbour, “I got the call last night. I’m required to report tomorrow morning. I’m terrified because I’ve learned from a vision that I’ll perish in battle tomorrow while saving a friend.” “Nonsense” said the well-meaning oblivious man, “You probably imagined the call. Don’t fret, your so called ‘vision’ was just a figment of your imagination. Fear not, all will be well.” The neighbour returned to his fearful shaking, stammering in fervent prayer. The well-meaning oblivious man repeated, “Fear not, all will be well”, then turned away and continued his walk. Returning home he took a shower and climbed into his comfortable bed. That night while the invading armies made ground toward his home he slept like a baby. The following day in battle the fearful neighbour fell while saving a friend. That friend escaped the battle and the doomed country and upon crossing the border into a nearby and secure land, he discovered the family of his valiant friend waiting to receive him into their new home, safe from the invading armies from which he had fled. The battle had raged on behind him and the enemy had taken control of the land of his birth and had subjugated the people by killing all the prominent men, one of whom was the well-meaning oblivious man. It was later reported that the well-meaning oblivious man’s dying words were, “Why is this happening to me, why wasn’t I warned of the coming danger?” Fear Not: The phrase “Fear not” appears explicitly in Scripture 143 times, and in the majority of those instances it’s accompanied by the words “For I am with you”. Some in the Body of believers misuse the phrase “Fear not” alongside decontextualised passages like 1 John 4:18 (where a specific form of fear, the fear of punishment is being spoken of). They condemn fellow believers who are suffering from fear with the words “God says ‘Fear not’, therefore, if you are fearful you are sinning”. I give you fair warning, those who without discernment accuse the fearful of sin will themselves be made subject to a judgement of fear. God does not say “Fear not” because fear in and of itself is sin, if that were true Yeshua’s fearful responses in Gethsemane would be sin. No, rather, God says “Fear not” because He knows that in a sin affected world all will face fear. He therefore pre-empts the fruit of fear by way of His very existence, and says “For I am with You”. This is said in the eternal present tense. It’s never the case that God is not with us. We may not feel His presence, but He is ever present. God exists before fear, fear being a fruit of the fallen created order. Therefore, as is the case with the Lamb Who was slain before the foundation of the world, God Himself is the solution that precedes the problem of fear. Fear will not exist in the world to come, and in the present world the fear of God puts an end to fear. Not an end to the mental and physiological responses to fear, but an end to the decision of fear. It's not sin to experience fear, but it is sin to trust in fear. Therefore when we’re afraid we chose to trust in God and the Spirit of Messiah in us strengthens us to “Fear not”. I’m not speaking of mental and physiological fear responses ceasing, rather I’m speaking of trusting God even when the mental and physiological fear responses of our earthly bodies don’t align with our decision to trust. Faith is not an emotion, or a sensation, to the contrary, like love, trust and faith are a decision. The Father says: “Do not fear, for I am with you; Do not be afraid, for I am your God. I will strengthen you, I will also help you, I will also uphold you with My righteous right hand.” -Yishayahu/Isaiah 41:10 Often when we’re fearful we ask, “What can I do to overcome my fear?” But Scripture does not task us with working to overcome our fears, rather it tells us that God will overcome fear in us through the King Messiah Yeshua. He says, “I will strengthen you, I will also help you, I will also uphold you with My righteous right hand.” Our freedom from fear is the receipt of God’s work through Messiah. Let’s take a contextual look at Matthew 26:36-56 Matthew 26:36-56 Author’s translation 26:36 Then Yeshua came with them to a place called Gan (Garden) Gat-shemeniym (Olive Press), a.ka. Gethsemane: and He said to his Talmidiym (disciples), “Sit here, while I go and pray—a stone’s throw away—over there.” 37 And He took Kefa (Peter), Yaakov and Yochanan (James and John) the two sons of Zavday (Zebedee)—and began to be dejected and weighted down with sorrow. 38 And He said to them: “There is excessive anguish in my soul, I feel like I’m dying. Wait for Me here; and be alert, keep watch with Me.” 39 Moving away a short distance, He fell on His face, and prayed, and said: “My Father, if it can be so, let this cup pass from me. Yet not as I choose, but as You choose.” 40 And He came to His Talmidiym, and found them asleep: and He said to Kefa: “So! Couldn’t you watch with Me one hour? 41 Wake up, and pray, lest you succumb to trial. The spirit is prepared, but the flesh is infirm.” 42 Again He went away the second time, and prayed, and said: “My Father, if it cannot be that this cup pass, except I drink it, Your will be done.” 43 And He came again and found them sleeping, for their eyes were heavy. 44 And He left them, and went again and prayed the third time, and used the same language (said something similar or the same). 45 Then He came to His Talmidiym, and said to them: “You've slept enough now, taking your rest. Behold, now, pay attention, the hour is come: and the Son of man is betrayed into the hands of sinners.” 46 “Arise, let us go. Behold, now, pay attention, he that betrays me has come.” 47 And while He was still speaking, Yehudah (Judas) the betrayer, one of the twelve, arrived; and a great multitude with him, with swords and clubs, having come from the presence of the chief priests and elders of the people. 48 And Yehudah the betrayer had given them a sign, saying: “the one I kiss is the man: seize Him.” 49 And forthwith he approached Yeshua, and said: “Shalom, Rabbi;” and kissed him. 50 And Yeshua said to him: “Chaver sheliy (My friend), is it for this you have come?” Then they came up, and laid their hands on Yeshua, and took Him. 51 And one of them (Kefa) who was with Yeshua stretched out his hand, and drew a sword, and struck a servant of the Cohen ha-gadol (high priest), and cut off his ear. 52 Then Yeshua said to him: “Return the sword to its place; for all they that live by swords, shall die by swords.” 53 “Do you suppose that I cannot ask of my Father, and He would now assign me more than sixty thousand messengers?” 54 “But how then would the Scriptures be fulfilled, that say it must be this way?” 55 At that time Yeshua said to the multitude: “Have you come out, as if against a cut-throat, with swords and clubs, to take me? I daily sat with you, and taught in the temple, and you did not apprehend me.” 56 And this occurred, that the writings of the prophets might be fully filled. Then the Talmidiym (disciples) all forsook Him and fled. Line Upon Line: 26:36 Then Yeshua came with them to a place called Gan (Garden) Gat-shemeniym (Olive Press), a.ka. Gethsemane: and He said to his Talmidiym (disciples), “Sit here, while I go and pray—a stone’s throw away—over there.” Gan Gat-shemeniym, the Garden of Olive Pressing, is at the base of the Mount of Olives across the Kidron valley, or Valley of Darkness/Mourning. The other Gospels tell us that Yeshua went there regularly—probably with His Talmidiym. The point being that He was not seeking to hide from what was to come, in fact He was making it easy for Yehudah—Judah—and the religious leaders’ and their Temple guard to find Him. Yeshua asked His disciples to stay close to Him, He was only going a stone’s throw away, He was unsettled and knew He would need comfort. Those who pronounce Bible verses as if they were magic incantations in order to ward of fear, depression and anxiety, have foolishly neglected the very real struggle of Yeshua’s humanity as He pleaded with God the Father in the Garden of Olive Pressing: what we read next is like a blow by blow of the build-up to what is now known as an anxiety or panic attack, born on a platform of deep mental and physiological fear, and depression, and for good reason. The meaning of Gat-shemeniym, Olive Press, has obvious connotations regarding the ministry of Yeshua. He will soon rise from the dead, having been pressed in the greatest sense, and will promise the Ruach ha-Kodesh (Holy Spirit) to His followers. Oil being a symbol for the Holy Spirit throughout Scripture. The Spirit could only be imparted after His death, resurrection and ascension because the Spirit is the Spirit of the Father and the Son. Shema Yisrael, Adonay Eloheiynu Adonay Echad. God is One. Yeshua of course, is crushed and poured out for us. So that we might partake of the oil of His Spirit. 37 And He took Kefa (Peter, Rock), Yaakov (Follower) and Yochanan (YHVH is A Gracious Giver) (James and John) the two sons of Zavday (My inherited gift/endowment) (Zebedee)—and began to be dejected and weighted down with sorrow. Kefa, Yaakov and Yochanan were with Yeshua on several pivotal occasions during His ministry (Luke 8:51, Matthew 17:1-9): there’s clearly a unique and important close nit relationship at play here. There’s a beautiful allegorical meaning in the names alone: Kefa—the rock, Yaakov, who would be Israel—he who overcomes in God, and Yochanan—the LORD is gracious. Therefore, God our Rock and Salvation makes a way for us to overcome through Yeshua and in so doing reveal’s His graciousness to humanity. The text says plainly that Yeshua began to become “dejected and sorrowful”—a description of depression. Why then do so many criticize those who suffer from mental illness, depression, anxiety and so on? Surely these experiences in and of themselves cannot be sin, after all Messiah experienced many of these same feelings and emotive responses and yet remained sinless (Heb. 4:14-16). He is, as the prophet says, “a man of sorrow, familiar with grief.” (Isa. 53:3) He does not accuse us in our weakness (that’s ha-shatan’s (Satan's) job), on the contrary, He suffers with us, having known even greater suffering than we could ever imagine—not just mental anguish and physical death but in addition and beyond all other suffering, He took upon Himself the sin of humanity, a darkness unparalleled. 38 And He said to them: “There is excessive anguish in my soul, I feel like I’m dying. Wait for Me here; and be alert, keep watch with Me.” I know these lines, I've used them myself, He’s having an overwhelming physiologically debilitating panic attack and is essentially saying: “I am overwhelmed with deep anxiety, I’m feeling like I’m slipping into a black abyss engulfed by darkness, the weight is almost too much to bear and I really need you to be there for me in case I lose it completely. I physically feel my body failing—sweaty, pallid, weak, nauseous, heart racing, blood pressure rising, on the verge of passing out—Please stay alert so I know I can call on you if it all becomes too much for me.” Don’t miss understand, He is fully human, this does not make Him any less God, in fact it affirms His qualification as the King Messiah. The Psalmist prophecies this suffering of the Messiah: “My heart is sore pained within me: and the terrors of death are fallen upon me. Fearfulness and trembling are come upon me, and horror has overwhelmed me.” Tehiliym (Psalm) 55:4-5 39 Moving away a short distance, He fell on His face, and prayed, and said: “My Father, if it can be so, let this cup pass from me. Yet not as I choose, but as You choose.” Luke adds the following at this point in his account: “43 And there appeared to him an angel from heaven, strengthening him. 44 And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.” -Luke 22:43-44 We should note that even after Yeshua is comforted and strengthened by the divine messenger He is still in agony and prayed more earnestly. This is irrefutable evidence of the anxiety and pressure Yeshua was under. The decision of His will to trust the Father did not relieve His physiological symptoms of panic, anxiety, fear, terror. Thus, He began to sweat so profusely that His sweat dropped heavily to the ground as if from a gushing head wound. Anyone who has experienced a severe panic attack will tell you that this is one of the physiological responses of the body. “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.” -Hebrews 4:15 Yeshua’s prostrate position is one of utter humility and submission, many prophets of Israel had fallen face down in grief and supplication as forerunners of Messiah. Yeshua is here proving the truth of the writer of the Book to The Hebrews: “Who in the days of His flesh, having offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and having been heard for His godly fear, though He was a Son, yet learned obedience by the things which He suffered; and having been made perfect, He became unto all them that obey Him the Author of eternal salvation.” -Hebrews 5:7-9 Yeshua is speaking of the third cup of the Pesach (Passover) Seder (order) that He has only recently presented to His Talmidiym (v.27) in its fullest sense, this is the cup of redemption related to the death of the firstborn at the time of Israel’s exodus. This cup is a metaphor for Messiah’s death and the shedding of His blood as an atoning covering for the sins of humanity: sin being our captivity and Messiah, our Redeemer and the One Who leads us into true and everlasting freedom. 40 And He came to His Talmidiym, and found them asleep: and He said to Kefa: “So! Couldn’t you watch with Me one hour? Yeshua’s Talmidiym had just eaten a large Passover meal with a number of glasses of wine, they were under a great deal of stress due to the violent opposition of some of the religious leaders and it was now late in the evening, sleep is the natural next step? Why does Yeshua single out Kefa? Perhaps it’s because Yeshua knows what the future holds for Kefa, after all, he’s going to be a leader of the early Church, one who will first deny Yeshua three times and then repent three times with the words I love you. This, the man who had vowed he would die for Yeshua’s sake, Kefa, who was chief among the three specially selected Talmidiym who Yeshua had taken with Him in to the deeper part of the garden. “Kefa, you’re one of my closest friends and a leader of the Talmidiym, couldn't you at least have kept awake and watched with me in my grief?” 41 Wake up, and pray, lest you succumb to trial. The spirit is prepared, but the flesh is infirm.” It seems likely that these words are said specifically to Kefa, although it’s also possible that the other Talmidiym awoke with the conversation and heard these words. Yeshua is clearly describing the struggle between the spiritual will and human weakness, but even more deeply than this He is perhaps referring to the Spirit of G-d at work in humanity verses the fallen nature—flesh or yetzer hara (evil inclination). 42 Again He went away the second time, and prayed, and said: “My Father, if it cannot be that this cup pass, except I drink it, Your will be done.” Again, the ultimate act of submission and humility. Yeshua, knowing that His relenting to His Father’s will is about to bring the greatest suffering of all time upon Him, none the less chooses God’s will over His own good. How could we refuse such a Messiah, how could we ever doubt His love for us? 43 And He came again and found them sleeping, for their eyes were heavy. 44 And He left them, and went again and prayed the third time, and used the same language (said something similar or the same). This time, Yeshua leaves the Talmidiym sleeping, an act of loving care, even amidst great suffering Yeshua shows His deep love for others. He then prays similar words to His former prayer. This is the third time He has prayed, three being a Hebrew numeral symbolic of God having firmly established a thing. Notice that Yeshua is wrestling greatly with His calling, this shows His genuine humanity and the truly great sacrifice He is being asked to make. This doesn’t come easily, it’s purchased—like the blessing of Yaakov as he wrestled the Angel of the LORD—with great struggle and anguish of soul and in the end it is the Angel Himself who will die in order to pass on the blessing that both Yaakov (Israel) and the nations are crying for. 45 Then He came to His Talmidiym, and said to them: “You've slept enough now, taking your rest. Behold, the hour is come: and the Son of man is betrayed into the hands of sinners.” 46 “Arise, let us go. Behold, he that betrays me has come.” I see this simply as a statement of fact, “You’re rested now, let’s go, I have an enemy I must face.” Notice that throughout this passage Yeshua has refused to hide Himself from those who sought Him. Firstly He went to a garden that He frequented, a garden used by many a Jewish pilgrim during Pesach (Passover) as a camping ground: secondly He goes out to meet His accusers, not waiting for them to find Him. He chooses to lay down His life, it will not be taken from Him. 47 And while He was still speaking, Yehudah (Judas) the betrayer, one of the twelve, arrived; and a great multitude with him, with swords and clubs, from the presence of the chief priests and elders of the people. While they were still speaking infers that they had not yet left the garden. Those who came to arrest Yeshua were not Romans, they were religious leaders accompanied by the Temple guard, sent by the Sanhedrin with Yehudah as their guide, in order to arrest Yeshua. 48 And Yehudah the betrayer had given them a sign, saying: “the one I kiss is the man: seize Him.” Notice the term sign, Yeshua had given many signs of God’s genuine love for Israel and all humanity throughout His ministry. Here He’s betrayed by a sign that is a fictitious show of love, a public forgery. There is a precedent for betrayal by kiss in the books of the prophets: “And Joab said to Amasa, ‘Is it well with thee, my brother?’ And Joab took Amasa by the beard with his right hand to kiss him. But Amasa took no heed to the sword that was in Joab's hand: so he smote him there with the sword in the belly, and shed out his bowels to the ground, and struck him not again; and he died.” -2 Sh’muel (Samuel) 20:9-10 Amasa (burden), an innocent general of David’s armies is betrayed by the kiss of Joab—whose character proves to be corrupt many times over as the narrative proceeds. There are many correlations here: David is a type for Messiah, Amasa is also an innocent Messianic type and of course Joab (YHVH is Father) is a type for Yehudah—Judas (Praise), both perform unjust and unconscionable acts of betrayal. Both have beautiful names which they wilfully chose to desecrate. 49 And forthwith he approached Yeshua, and said: “Shalom, Rabbi;” and kissed him. 50 And Yeshua said to him: “Chaver sheliy (My friend), is it for this you have come?” Then they came up, and laid their hands on Yeshua, and took Him. In Yochanan’s account Yeshua’s deity is reflected here with the words, “I AM He,” but Mattitiyahu decides to focus on this intimate betrayal. The Scripture is the best commentary here: “Yes, my own familiar friend, in whom I trusted, which did eat of my bread, has lifted up his heel against me.” -Tehilim (Psalm) 41:9 51 And one of them (Kefa) with Yeshua stretched out his hand, and drew a sword, and struck a servant of the Cohen ha-gadol (high priest), and cut off his ear. We know from Yochanan’s gospel that the offender was Peter and the servant in question was named Malchut (royalty or Kingly from the Hebrew root Melekh). This is both ironic and poignant, he is a servant—in fact the Scripture later identifies him as a brother in law of the High Priest—of the present religious leaders, and yet his name reflects royalty, his ear is cut off and then restored: Yeshua is now present as a humble servant (the ultimate High Priest) being lead to His death (cut off—but He will raise from the dead) restored—and return as King over all creation, thus restoring creation to its original glory in God. Kefa is the hero we would all be cheering for if this were a movie, I for one would have been screaming for him to cut the other ear off and then attack Yehudah, but Yeshua sees beyond the short plot of this life and ahead into the meta narrative of eternity. By healing the wound to the High Priests servant Yeshua shows Kefa that His work on the cross will establish an atonement that will free Kefa from just punishment. How? Kefa had harmed an innocent man who was present at the arrest of Yeshua only due to the command of the apostate priesthood of the first century C.E. Yeshua healed that innocent man, covering over the sin of Kefa and leaving Kefa unindictable by law. There was no longer evidence of a crime. As Rav Shaul HaShaliach (Paul the Apostle) says: “For the Torah of the Spirit of life in Messiah Yeshua has set you free from the Torah of sin and of death.” -Romans 8:2 In Messiah we are no longer under the indictment of the Torah of Moses. 52 Then Yeshua said to him: “Return the sword to its place; for all they that live by swords, shall die by swords.” Some quote this verse as a foundation for pacifism, this is not Yeshua’s intention: there is a difference between living an intentional life of violence and the act of defending ones country or loved ones. Yeshua allows for self-defense and just warfare in His response to the Talmidiym in Luke 22:36. Add to this the fact that He is God with us and that God has not changed and we see in the Tanakh, great precedent for just violence and killing verses unjust violence and murder. 53 “Do you suppose that I cannot ask of my Father, and He would now assign me more than sixty thousand messengers?” Yeshua emphasis the fact that He is in complete control of the situation. This is a wilful act of love on His part. His Talmidiym will eventually understand this but at the moment in question they are afraid and want nothing more than to see their Messiah and Rabbi delivered from His enemies. 54 “But how then would the Scriptures be fulfilled, that say it must be this way?” This does not mean that there are specific Scriptures describing every detail of these events—although the kiss of Yehudah’s betrayal is clearly prophesied in Psalm 41:9. It simply means that in order for the prophecies of Yeshua’s unjust trial, death and resurrection to be fulfilled, the current events must take place, Yeshua must be betrayed and sentenced to death in order for Him to be able to raise from the dead and redeem humanity. 55 At that time Yeshua said to the multitude: “Have you come out, as if against a cut-throat, with swords and clubs, to take me? I daily sat with you, and taught in the temple, and you did not apprehend me.” 56 And this occurred, that the writings of the prophets might be fully filled. Then the disciples all forsook Him and fled. This section of Scripture transitions with the fears of isolation Yeshua had felt in the garden now coming to fruition. His closest friends forsake Him, running from danger in order to save themselves, all their protests of loyalty and death-defying devotion swept away in the dust of Israel’s ravines. Yeshua is left alone with His captors, an innocent lamb brought to slaughter. His words ringing in the ears of His fleeing Talmidiym, “Couldn't you watch with me one hour?” We note that the slumber (not rest, but post meal, complacent slumber) of the Talmidiym leaves them unprepared for the arrest of Yeshua. They had been warned that this day was coming but had convinced themselves that the King Messiah must be speaking in metaphor and was in actuality going to rise up, physically redeem Israel and in the strength of His Davidic kingship, reign over the nations. We’re in no position today as believers to pass judgement on these sleepy disciples. Yes, they slept and were wilfully oblivious to what was about to happen, unprepared for coming of their enemies and the Messiah’s death. We too are slumbering, wilfully oblivious to what is about to happen, unprepared for coming of the Warrior King Messiah. Ironically, we are slumbering for the opposite reason to that of the disciples. Where the disciples believed that Yeshua would rise up and physically conquer the enemies of Israel, Yeshua instead died physically and made way for the metaphysical deliverance of Israel and those among the nations who would receive Him. On the other hand, we look for the return of some pseudo pacifist King and Peace Maker (A false Messiah). Bible illiterate as we are, we are blissfully unaware that the Scripture teaches that Messiah will return in war, to decimate the enemies of God and of Israel, the Jewish people. We love to quote Yeshua, saying “Love your enemies”, but, in the West at least, we seem unable to discern that we have enemies. Very few of us can point to specific people in our secular western society who we consider enemies. We’ve fallen for the benign Christian truism, “Oh, I love everyone”. Unbeknownst to us due to our wilful delusion, there are many enemies among us, wolves that we have willingly invited in to the sheep pen. Reality check, we cannot “love our enemies” as Messiah requires if we don’t believe we have enemies. When Yeshua was asked for signs as to when the end would come, He ultimately responded in this way, “When the Son of Man comes, will He find faith on the earth?” That is, will He find Christians slumbering? Deluded? Unaware of the Warrior King and His purposes? Christians who will awake to turmoil, just as the disciples did, unprepared and terrified. Or will He find us awake, keeping watch, trusting in Him even in the midst of anxiety and fear? Here's the thing, it was the panicked, anxious, fearful, and alert Messiah, Who in trusting God was ready to receive those who had come to arrest and murder Him, while it was the slumbering peaceful, somewhat disassociated disciples who were left unprepared. Messiah is our example. Our response when we see others suffering from fear should not be to condemn them for being fearful, or to leave them alone in their hour of need. Rather our response should be to watch with them through the dark night of the soul. Reminding them that Yeshua has experienced what they’re going through and suffers with them toward victory over fear. Yeshua the victorious King is also the Suffering Messiah. We need not make a false choice between the two. He is the same yesterday, today and forever. “He comforts us in all our suffering so that we will be able to comfort those who suffer in many ways, with the comfort with which we ourselves have received from God.” -2 Corinthians 1:4 © 2024 Yaakov Ben Yehoshua Brown Not "fear not" but "no fear": "fear not" is an instruction that requires the victim of fear to act, whereas "no fear" is a Statement declaring that God has already acted on the victim's behalf. Isa 41:1 Ha-charishu Be dumb, keep silent, remain speechless before Me, imiym islands, coastlands (Mediterranean); and ule-umiym let the peoples renew their strength: let them come near; yedabeiru then let them speak: yachdav together lamishpat to judgment nikravah let us draw near.
The opening phrase describes the awe that results when the Goyim (nations, island dwellers of the Mediterranean etc.) first realize that the God of Israel is El-Elyon (God above all gods). They remain speechless and in awe until they are permitted to speak. The “imiym” islands, coastlands are those adjoining the Mediterranean. The modern reader must remember that the prophet’s words are spoken to those whose perspective from within the land associates islands with the Mediterranean to the west and a vast expanse in the lands to the east. “Let the peoples renew their strength” means, let the peoples recover from their speechless awe. “Let them come near; then let them speak: together to judgement let us draw near.” This judgement is to determine who is greater, the peoples or the Holy One of Israel. Isa 41:2 Who raised up mimizrach from the east tzedek a righteous man, called him to his feet, yitein gave lefanayv before his face goyim nations, and made him ruler over kings? he yitein gave them as dust to his sword, and as chaff driven to his bow. This argument is premised on a future historical event, made known to the prophet in advance by the Spirit of God. The prophet speaks into time and space that which God has already seen completed outside of time and space and in a time yet future. The man from the east is most likely Cyrus king of the Persians, who is later mentioned by name (Isa. 44:28, 45:1). In this case God has caused Cyrus to do His will and Cyrus is called tzedek (righteous) in the sense that as an instrument of Hashem his actions defeat injustice and are right according to God’s greater redemptive purpose for Israel and humanity. However, the Targum Yonatan understands it to refer to Avraham. While this is inconsistent with the following chapters of Isaiah (44:28; 45:1), it is none the less, interesting. “Who openly brought Abraham from the east? He brought the chosen of the righteous in truth to his place. He delivered up nations before him, and broke in pieces mighty kings, he cast the slain down like the dust before his sword, and he pursued them like stubble before his bow.” -Targum Yonatan (2nd Century CE) If Abraham is intended, he was from the east (Gen. 11:31), is called righteous (Gen. 15:6) and the phrasing “made him ruler over kings? he gave them as dust to his sword, and as chaff driven to his bow” refers to his military victory in Genesis 14. However, this is inconsistent with the remainder of this chapter and the subsequent prophecies regarding Cyrus. Isa 41:3 He pursued them, and passed shalom peacefully; by orach a path (way) that he had not gone with his feet. Some understand the “He” of verses 2-3 as a reference to God Himself. However, it seems more likely that given the fact that “he” is raised up from the east and seemingly directed to fulfil God’s will for Israel, that “he” refers to Cyrus, and or possibly but less likely a reference to Avraham. This is further qualified by the phrasing “by a path that he had not gone with his feet.” Isa 41:4 Who has fa’al practised ve’asah and made it, calling ha-dorot the generations meirosh from the beginning? Ani I HaShem (YHVH: Mercy), rishon first, ve’et and the acharoniym last (plural: continuing); Ani hu I am He. The initial question is rhetorical with the certain and obvious answer that the “Who” is God Himself. So important is the clarification of this fact that the question is immediately followed by the proclamation of Hashem “I YHVH, first and last perpetually, I am He!” Isa 41:5 The imiym islands, coastlands (Mediterranean) saw it, and feared; the ends of ha-aretz the land (earth) were afraid, approached, and arrived. When Cyrus appeared from the north-east he swept nations and kingdoms before him and caused panic among the inhabitants of the Mediterranean, both the islands and the coastlines. This is qualified by ha-aretz, a reference to the land of Israel. Isa 41:6 Each man helped his neighbour; and said to his brother, chazak be strong. It is a natural response in times of fear to spur on those close to us whom we might rely on as trials unfold. Thus, “be strong” is what the trembling inhabitants of the Mediterranean said in earnest to one another. Isa 41:7 Vaychazek And be strengthened charash craftsman, the tzoreif smelter, refiner and he that smooths with the hammer him that strikes the anvil, saying, It is ready for the joining: and he strengthened it with nails, that it should not be moved. Foolishly, rather than repent and turn to the God of Israel, the inhabitants of the Mediterranean seem to perceive the coming of Cyrus as a punishment from their own false deities and seek out those who craft their idols in order to find help from their deaf, dumb and blind gods. Isa 41:8 And you, Yisrael (Yisra-overcome; El – in God: Israel), avdiy My servant, Yaakov (follower: Jacob) whom I have chosen, the zera seed of Avraham (father of a great number of peoples; Abraham) ohaviy my loved one. Adonai temporarily leaves His challenge to the idolatrous Mediterranean nations and turns to His chosen people Israel. God sees Israel not as she is within time and space but as she is, complete through redemption outside of time and space. He speaks to the Israel she will become, connecting her to the patriarch Jacob and ultimately to ha-ivri the Hebrew Avraham (Gen. 14:13). Israel is called “My servant”, not based on her merits but on God’s grace and faithfulness toward her. Israel may disobey Him and receive just punishment but she remains His servant, His chosen people regardless. Israel’s role as servant is connected back through Jacob to Abraham, who is credited righteousness through faith (Gen. 15:16). Here God calls Abraham His loved one, literally “My love”, an intimate relational statement of deep affection, however, elsewhere Abraham is called God’s servant (Gen. 26:24). Thus, the nation that comes from his seed is also called God’s servant. The progression of Israel’s service is interesting. In reverse order we read:
Thus we read, “The Father calls a follower who becomes an overcomer in God” and, “A friend chosen to serve. “The seed of Abraham My friend” conveys a rich illumination of God’s redemptive plan. Israel is seen as the fruit of the father of faith. This fruit is only made whole through redemption. Thus, Yisra (overcome in) El (God). This sets Israel apart from her idolatrous neighbours as a people belonging to the one true God. Isa 41:9 You whom he-chezakticha I have taken in strength (from chazaq) from the extremity of ha-aretz the land (earth), and called you from the chief men there, and said to you, you are my servant; I have chosen you, and not rejected you. This is spoken from Isaiah’s perspective in the land of Israel. Thus, “Whom I have taken in strength from the extremity of the land” is an allusion to God’s bringing Abraham from Ur of the Chaldeans, which was to the extreme east of Israel’s location: The edge of the known world, as it were. “I have chosen you, and not rejected you.” Israel had endured numerous trials as a result of her sin and the idolatry of the nations, however, God reminds her that He is faithful, that those whom He chooses He does not forsake. Israel’s security is in God’s character, His love, His immutable fidelity. Isa 41:10 Al tiyra No fear; for I am with you: no anxiety; for I am Eloheiycha your God (Judge): I will strengthen you; moreover, I will help you; certainly, I will uphold you with the yemin tzidki right hand of My righteousness. “Al tiyra” literally “No fear; for I am with you”. To translate “Fear not” is to miss the fact that it is God Who removes the fear and not our choice not to fear. “No fear” means “I remove fear” and, “For I am with you” assures the servant Israel that in the midst of her turmoil God is closer to her than breathing. Likewise “No anxiety” is not “Don’t be anxious” rather it means “I will remove anxiety from you”, why? Because “I am your God, your judge, and through the lens of redemption I have acquitted you of your sin”. Not "fear not" but "no fear": "fear not" is an instruction that requires the victim of fear to act, whereas "no fear" is a Statement declaring that God has already acted on the victim's behalf. “I will strengthen you” not, “strengthen yourself in Me”. “Moreover, I will help you” not, “Help yourself” and finally the affirmation “af” is employed to assure Israel that these things are certain regardless of circumstance, “I will uphold you” and this will be done in the “right hand of My righteousness”. Tzidki from tzedek is used to convey a righteousness that overcomes injustice. Isa 41:11 Hein Behold, put to shame and humiliated will be those who were furious against you: they will be as nothing; and they that dispute with you will perish. This is a comfort to Israel and a fierce warning to those in every generation who would dispute with and hate the Jewish people (Israel, ethnic, religious). “Hein” means “Pay attention!” Those who are furious against Israel will be both shamed and humiliated. Put to shame before all nations and further humiliated in their shameful state. Isa 41:12 You will seek them, and not find those that contended with you: they that war against you will be as nothing, and as a thing of ceasing. This is a further promise to Israel and a yet another warning to her enemies. God has placed His Name upon Israel and will utterly wipe out those nations that come against her. So much so that those who have warred against her will disappear, they will cease to be. This is an encouragement to suffering Israel while also being a firm warning to her enemies both national and individual. Many Empires who have oppressed Israel have risen and fallen throughout history but Israel has remained because God has placed is Name on her, her very identity is in Him. Isa 41:13 For I HaShem (YHVH: Mercy) Eloheycha your God (Judge) will strengthen your right hand, saying to you, “Al-tiyra No fear; I will help you!” Mercy Himself the God and Judge of Israel will strengthen her and perpetually remind her that He is removing all fear from her. Mercy is Israel’s helper and guardian, she need want for no other. Isa 41:14 Al-tiyra No fear, you tola’at scarlet string (worm) Yaakov (follower: Jacob), and you men of Yisrael (Yisra-overcome in El – God: Israel); I will help you, says HaShem (YHVH: Mercy), and your Redeemer, the kedush Holy One of Yisrael (Israel). For the third time “No fear” is proclaimed over Israel. Twice denotes an established truth and three times an immutable reality. The anti-Semitic translation of the New English Bible “Fear not, Jacob you worm and Israel you poor louse” both misunderstands the Hebrew tola’at in a negative sense and adds “louse” insinuating that Israel is retched and worthless. In fact the Hebrew tola’at is employed here as a term of endearment and conveys the crimson symbolism of redemption through blood. The Hebrew literally means “Scarlet worm/string”. One can interpret the remez “No fear because I have covered you with blood little worm my follower, persons of Israel who overcome in Me (El).” “I will help you says Mercy! Your Redeemer, the Holy One of Israel.” The Hebrew “goel” meaning redeemer is used of a kinsman (A blood relation) who pays off a debt in order to redeem an impoverished or bonded relative. Thus, Hashem identifies Israel as more than a servant- follower, He sees her as a family member, born of Him, and in a sense intrinsically connected to Him. Quite literally the Messiah Yeshua (God with us) is a blood born Jew and the ultimate human kinsman redeemer of Israel. Isa 41:15 Hineih Now, behold, I will make you a chadash new, sharp threshing sledge, ba’al a master (Husband) piyfiyot having teeth: you will thresh the mountains, and crush the hills making them as chaff. Isa 41:16 You will fan them, and the wind will carry them away, and the whirlwind will scatter them: and you will rejoice in HaShem (YHVH: Mercy), and in the Holy One of Yisrael (Israel) tithalal you will praise, shine on. “Pay attention!” Once again Israel is called to stop in her tracks and listen carefully. Not only will Hashem redeem Israel from bondage, He will also make her an instrument of judgement against the idolatrous nations. Israel will become a ba’al (master) that brings judgement and threshing to the crop of peoples among the nations, testing the pride of the lofty ones (mountains) and crushing the lesser rulers of iniquity (hills) discarding the wicked as chaff. This will come about both through Israel as a nation and through the Messiah Who will issue forth from her. After all, “Salvation (Himself) is from the Jews (plural)” (John 4:22). Thus, the prophet Isaiah looks forward to Israel’s spiritual redemption and her physical victory over the enemies of God. Isa 41:17 When the poor and needy seek water, and there is none, and their tongues are parched with thirst, I HaShem (YHVH: Mercy) will hear them, I the Eloheiy God of Yisrael (Israel) will not forsake them. This refers to the poor and needy of Israel during the coming exile. Beforehand Hashem is promising to be with Israel in exile and to hear her cries for help and not forsake her. Isa 41:18 I will open rivers in high places, and mayanot springs in the midst of the valleys: I will asiym make (plural) the wilderness a pool of water, and the tziyah dry eretz land le-motza’ei springs of water. Isa 41:19 I will plant in the wilderness the cedar, the shittah acacia tree, and the myrtle, and the shamen olive tree; I will set in the desert the cypress tree, and the pine, and the box tree together: This is both literal and figurative at the same time. The transformation of nature is intrinsically linked to the spiritual renewal of Israel (41:20 & 55:13). Both those in high places and those in lowly places will receive the living waters that flow forth from Hashem through the coming Messiah. In addition, the land of Israel will be revitalized and the climate transformed when Israel as a nation returns to her God. Isa 41:20 That they yiru may see, ve’yedeu and know, and consider, ve’yedeu and understand together, that the hand of HaShem (YHVH: Mercy) has done this, u’kedush and the Holy One of Yisrael (Israel) has bera’ah created it (from bara: creation performed by God alone). Israel is asked to:
…that the “hand”, the manifest strength of God has already made these things complete outside of time and space and secured them in a future time within time and space. For the second time in this chapter Hashem refers to Himself as the Holy One of Israel and reveals His continued creative power in the past tense while referring to the future within time and space. The Hebrew bera’ah “created” is from bara and refers to the creative acts performed by God alone from the beginning. Isa 41:21 “Karevu Present your cause,” says HaShem (YHVH: Mercy); “bring forth your argument,” says the Melekh King of Yaakov (Jacob). Having consoled Israel Adonai now returns to His dispute with the idolatrous nations (begun in verses 1-4). Now the dispute is with the idols of those nations. Notice that Hashem quite literally takes sides. He Names Himself “King of Jacob”. Many in the modern Christian Church foolishly assume that God is neutral in political conflict. This is clearly not the case when political conflict coincides with spiritual conflict. Or why did Yeshua say, “The children’s food should not be given to their dogs”? The singular text quoted in defence of pacifist Christian neutrality is the account of the Angel of Hashem speaking to Joshua saying, “I am neither for you or for your enemies, but as the commander of the host of Hashem I have now come.” (Joshua 5:14) They neglect of course the numerous other passages that state God’s explicit siding with and or fighting for Israel (Gen. 12:3; Deut. 1:30; 31:6; Zech. 2:8; Isa. 31:4, 41:11-12, 54:17; Psalm. 138:7; Ezekiel 38-39; Jerimiah 1:19 etc). Isa 41:22 Approach and make known to us what will happen: let them show what the former things consisted of, that we may consider them, and know the latter goal of them; or declare to us ha-ba’ot the things to come. God challenges the deaf, dumb and blind gods of the nations’ essentially saying, “If the gods of the Goyim are really gods, let them accurately foretell the future, let them explain the creation of the world, let them reveal the goal of creation and declare the events of the latter days.” Isa 41:23 Make known the things that are to come hereafter, that we may know that you (plural) are elohiym gods, judges: indeed, do good, and do evil, that we may be dismayed, and see it yachdav together. Again, “If you are gods, do something, anything, be it good or evil. But you cannot, because you are simply deaf, dumb and mute idols constructed by the hands that worship you.” Isa 41:24 Hein Behold, you (plural) are of nothing, and your work worthless: an abomination chooses you. “So now, listen up you non gods, you are nothing, your work is nil and those who worship you are self-deluded and abominable.” Isa 41:25 I have raised up one from the north, and he shall come: from the rising of the sun will he call upon vish-mi My name: and he will come upon princes as upon cement, and as the potter treads clay. Once again it is God, Sovereign over human history Who orders kings to arise and causes their downfall. It is God Who raises up Cyrus for His purposes. “I have raised up one from the north” Both 41:2 and 41:25 were fulfilled by Cyrus who was a Persian belonging to the clan of Achaemenes, the head of the tribe. According to the majority of ancient accounts, he was connected with the royal house of Media. After Astyages was dethroned, he became head and chief of the Medes as well as of the Persians. Media was to the north (Isa. 41:25) of Babylonia, and Persia to the east (Isa. 41:2) so that his victorious march had for its starting-point both the east and the north. “He will call on My Name” alludes to the edict of Cyrus made in Ezra 1:2: “Thus, says King Cyrus of Persia: ‘Hashem (YHVH), the Elohim God of heaven, has given me all the kingdoms of the earth. He has appointed me to build a House for Him in Jerusalem, which is in Judah.’” Isa 41:26 Who has declared from the beginning, that we may know? U’milefaniym and before the faces (presence), that we may say, “He is righteous?” Indeed, there is none that declares, indeed, there is none that listens, indeed, there is none that hears (obeys) imreichem your speeches. The prophet Isaiah makes clear the fact that these predictions are being made long before the events they foretell, making the foolish assertion that the latter sections of Isaiah are post exilic, untenable. The question is rhetorical and the answer is immutable, “There is none like Hashem”. Isa 41:27 Rishon First letziyon to Zion (parched land), Hineih Behold, Hineih behold ve’lirushalayim and to Jerusalem (Flood of peace) good news I will give them. It is Hashem Who is the first Zionist. First to give Zion to Abraham, Isaac and Jacob: First to choose her for a people: First to reveal to her the good news of His redemptive purpose for humanity. Thus, “Now, behold, listen up!” The good news promised may be seen at a number of points in Israel’s historical timeline, and is certainly a reference to Isaiah, who has brought news of Israel’s redemption long before her exile to Babylon (Isa. 11:10-16; 21:1-10; 35:10). However, it also refers to Hashem’s redemptive purposes for Israel and all humanity, fulfilled in the King Messiah Yeshua and His atoning sacrificial work. Therefore, “Jacob you scarlet string (worm).” Isa 41:28 And seeing no man among them, and no counsellor, that, when I asked of them, could answer a word. Once again, there is not one among all humanity who could debate the fact that the God of Israel is Omniscient, Omnipotent, Immutable, Faithful etc. He alone gives true counsel, He alone can answer. Isa 41:29 Hein Behold, kulam all are trouble; their works are worthless: ruach a wind, breath ve’tohu and confusion, formlessness are their molten images. Finally and again, “Now, listen up!” All human beings have sinned and fallen short of the glory of God (Romans 3:23). The idols of the nations, who are non-gods, are none the less the abode of demons who seek to perpetuate the tohu confusion and formlessness of the Satanic agenda. In this case they are a deluding and passing wind that will come to nothing. © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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