All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God. Introduction:
As is the case with all of Hebrew Scripture, there are no chapter breaks in the scroll of the 12 Prophets in which Hosea is located. It’s important to see the text of this chapter as a continuation of the previous chapter: “17 He has cast them off, rejected them My Judge/God, they have not listened, received, comprehended Him; And they have become retreating wanderers in the nations.” 1Gefen bokeik A vine is empty, it is Yisrael; periy fruit yeshaveh-lo He produces for himself. Kerov According to the abundance lefiryo of his fruit hirbah he has increased lamizbechot his altars; ketov due to the goodness leartzo of the land heiytiyvu matzeivot the memorial pillars/idols were made better. This verse emphasises the idolatrous practices of Israel (northern kingdom) in relationship to their successful grape harvests (corresponding to the appointed time of Sukkot [September-October]). The tribes of the north had, as we have already seen, been giving credit for their successful harvests to false gods of fertility rather than to YHVH their Provider. The common grace of God that allows all human beings to continue to exist in the sin affected creation is extended for a time unto repentance, however, where there is no repentance punishment is applied to provoke it, for the good of creation. In this case punishment will come upon the northern tribes so as to provoke repentance and position all Israel (including Judah and Benjamin) to become a light to the nations through the King Messiah Yeshua. The vine is often used as a metaphor for the people of Israel, cared for by the Master Vine Dresser HaShem (Deut. 32:32; Psalm. 80:8-11; Isaiah 5:1; Jer. 2:21; John. 15:1). “You removed a vine from Egypt (Double distress); You drove out the goyim (nations other than Israel) and planted it. You cleared the way before it, and it took deep root and filled the land (of Israel).” -Tehilim (Psalms) 80:8-9 (Authors translation) “A vine is empty, it is Israel” A vine devoid of fruit is worthless. At the end of the fruiting season it’s severely pruned in order to provoke fruiting in the future. The ground must also be addressed to ensure drainage and rainfall mitigated so as to cause stress to the vine in order to promote fruiting. All this God will enact toward Israel. The irony of this first phrase in 10:1 is palpable as we read of Israel’s fruitfulness toward other gods. God is conveying in the prophet the reality that fruit alone is not evidence of a healthy vine, rather good fruit is. “You will know them by their fruit” (Matthew 7:15-23) refers to the nature of the fruit and not the appearance of it. Yeshua further illuminates this explaining that even acts of “ministry” (fruit) can be camouflage for lawlessness. He teaches that His intimate knowledge (relationship) with us is the defining factor and not the action or fruit in and of itself. This is a sobering challenge to believers. Speaking in His Name is not the same as being in Him. Good fruit is that which is the product of a motivation to glorify God, whereas fruit that appears good but is in fact ungodly, is born of a motivation to glorify self. “15 “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. 16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 So then, you will know them by their fruit. 21 “Not everyone who says to Me, ‘Adonay, Adonay’ will enter the kingdom of the heavens, but the one who does the will of My Father who is in the heavens. 22 Many will say to Me on that day, ‘Adonay, Adonay, did we not prophesy in Your Name, and in Your Name cast out demons, and in Your Name perform many miracles?’ 23 And then I will say to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS (PSALMS 6:9).’” -Mattisiyahu 7:15-23 This first clause can also be seen as prophetic of what is to come, that being the Assyrian invasion and the removal of the fruit of Israel by the armies of her enemies so that her vine is left empty. “Israel resembles a vine that casts off all its good fruit. So did they forsake Me, Who is the good and fitting fruit for them.” -Rashi on Hosea 10:1 “fruit He produces for himself.” Idolatry finds a willing companion in the selfishness of humanity. In fact, all sin is the progeny of self-worship. Satan acted on his self-worship at the inception of sin (which is a decision of the will of a created being). This is why Rav Shaul teaches in the New Testament that “The love of worldly wealth is the root of all evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.” (1 Timothy 6:10). The Greek text uses the definite article “ho” which properly translates “the root” and not “a root” as many misleading English translations convey. What is “the love of worldly wealth”? It is of course the love of something other than God. This by definition is idolatry. We notice of course that the result of self-worship is self-harm. “According to the abundance of his fruit he has increased his altars; due to the goodness of the land the memorial pillars/idols were made better.” In and of themselves “memorial pillars and altars” are not idolatrous (Exodus 24:4-5). The qualifying aspect of idolatry is the worship of anything or anyone other than YHVH (Exodus 20:5). The only exception is where an object depicts a known deity, in which case it is an idol by nature according to the identity of the one it depicts. In the case of the present text the pillars were erected in memory of false gods and those gods were being credited with the fruitfulness of the harvest. “When I increased their good, they increased for the altars When I lavished good upon them, they made many calves for the altars. Another explanation Israel is a plundered vine; the produce of their deeds brought it about to them. פְּרִי יְשַׁוֶּה לוֹ means ‘will avail them’ to be plundered, for they made the altars and availed their nation for evil. This is the wording of the Targum.” -Rashi on Hosea 10:1 2 Chalak Divided, slippery, deceitful libam is their inner being (core, heart); now ye’shamu they suffer for their offence. Hu He (The Lord) ya’arof will break the neck of mizbechotam their altars, yeshoded violently ruin matzeivotam their memorial pillars/idols. “Divided, slippery, deceitful is their inner being (core, heart)” The meaning of the Hebrew “chalak” illuminates the demise of the inner person through sin, and the phrasing addresses the “heart, core being, inner person” of collective Israel (northern tribes) by using the plural “libam”. When our inner being is divided, undecided, self-deceiving, we become the authors of our own demise. “Now they suffer for their offence.” This can also be understood to mean that “they suffer because of their offense”. Their suffering is a result of their “divided, slippery, deceitful inner being”. A wilful condition. “He (The Lord) will break the neck of their altars, violently ruin their memorial pillars/idols.” The Hebrew “ya’arof” is used of the breaking of an animals neck for sacrifice. The prophet is saying that HaShem will do to the altars that which has been done to the animals placed upon them. 3 Kiy For now yomeru they say, ‘Eiyn melekh lanu We have no king, Kiy For lo yareinu we do not fear et the particular YHVH (Mercy) Lord. Ve’hamelekh And the king, mah-ya’aseh lanu what does he do for us?’” “For now they say, ‘We have no king, For we do not fear the particular YHVH (Mercy) Lord. And the king, what does he do for us?’” Although rebellion and the overthrow of kings was prevalent among the northern tribes at this time (2 Kings 15:30), it is not the then king of the north that is being referred to here but YHVH the King of all. The northern kingdom had historically rejected the line of Davidic kingship and had since rejected YHVH as King. The northern tribes say “We have no king, we do not fear YHVH (Mercy).” Ironically, as a result of their sin they will be left devoid of their human kingship and will suffer under the oppression of foreign kings, so they’re correct in saying “We have no king”. “And the king, what does he do for us?” This is a further insult aimed at YHVH. These foolish words confirm what the prophet’s indictment denotes, that the northern tribes consider the success of their harvest to be due to their own efforts and the help of false gods (who are not gods at all), and not the work of YHVH. 4 Diberu They speak devariym words, essences, things, alot taking oaths shav falsely karot cutting beriyt covenants; ufarach and sprouting forth karosh venom (because of, like, associated with the head), noxious weeds mishpat as judgment al upon talmeiy the furrows of saday the field. “They speak words, essences, things, taking oaths falsely cutting covenants;” Both the kings and the people of the north were making oaths in the names of false gods and or in syncretistic rites combining worship of false gods with that of YHVH. Additionally, the kings of the north had cut covenants with foreign powers, paying tribute to them. “sprouting forth venom, noxious weeds as judgment upon the furrows of the field.” This ambiguous phrasing conveys the ideas of both the false poisonous judgement born of idolatry and the judgement that comes back on the one who made it. In short, their own noxious assertions and actions seeded poison in the furrows of their ploughed fields, physically and metaphorically. The prophet Amos, a contemporary of Hosea says something similar: “Do horses run on rocks? Or does one ]plow with oxen? Yet you have turned justice into poison, And the fruit of righteousness into noxious weeds,” -Amos 6:12 (Author’s translation) “swearing falsely Heb. אָלוֹתשָוְא, swearing falsely. אָלוֹת is, in construction, like כָּרֹת, a present tense. forming a covenant with pagan worship. Therefore, judgment of torments and retribution shall spring up upon them… the furrows Heb. תַּלְמֵי. The furrow of a plowshare is called תֶּלֶם. Another explanation: on the furrows of the field where they erect their altars, as it is said (below 12:12): “like heaps on the furrows of the field.” There the judgment for their iniquity shall spring up on them. Another explanation: swearing falsely Every covenant they form with one another they break. and...shall spring up like hemlock which springs up on the furrows of the field, which is a bitter grass, so do their judgments spring up and bitterness grows for the poor and needy. Amos, too, says: (6:12) “For you have turned judgment into hemlock.” -Rashi on Hosea 10:4 5 Le’eglot For the calves of Beit Aven (Beth-aven, House of vanity, wickedness, sorrow, iniquity) yaguru shechan Shomeron the inhabitants of Samaria will be afraid. Kiy For aval its people will mourn alayv amo over it, uchemarayv and its self-macerated (idolatrous) priests alayv yagilu will tremble over it, al-kevodo over its glory, kiy because galah mimenu it (the glory) has departed from it. “For the calves of Beth-aven, House of wickedness the inhabitants of Samaria will be afraid.” Invasion is imminent, the day is near when the residents of the northern capital Samaria will tremble in fear as the Assyrians invaders first take the other tribes of the north and then conclude their invasion by taking Samaria and toppling the calf idols. The qualifying phrase “The calves of” confirms the assertion that Beiyt-Aven and Beiyt-El are synonymous, given that the two calf idols of Jeroboam were located at Dan and Bethel (1 Kings 12:26-30). “Beit-Aven” (House of vanity, wickedness, sorrow, iniquity) is a sarcastic way of referring to Bethel (House of God)[Talmud], and or a place very close to Bethel (Joshua 7:2), it was a main centre of northern apostate worship located in the territory of Ephraim/Benjamin. A place that has a strong connection to both the physical and spiritual journeys of the Patriarchs and in particularly to Jacob, who became Israel. It was on the border of the territories of Ephraim and Benjamin (according to the interpretation that equates it to Bethel it is technically located in the territory of Benjamin to the east of the border between the two territories). It seems likely, given Hosea 4:15, that Beth Aven was considered to be part of the territory of Ephraim (northern tribes): “Judah must not become an offender in the Gilgal; and don’t go into to Beth-Aven” -Hosea 4:15 “For its people will mourn over it, and its self-macerated (idolatrous) priests will tremble over it, over its glory, because it has departed from it.” “It” refers to the calf idol. The Hebrew used to describe the priests is not the common term “kohen” but rather a diminished term “kamar” which is essentially an ascetic description of the named party. “Kamar” means tender, shrunken, macerated, hot. In short it is a metaphor denoting an idolatrous priest, an illegitimate spiritual guide. The glory of the calf god will literally depart from Samaria and be carried away into exile. Seder Olam Rabba records that Tiglathpileser king of Assyria came and took away the golden calf in Dan in the twentieth year of Pekah king of Israel; and a subsequent king of Assyria (Shalmaneser) came in the twelfth year of Ahaz king of Israel and took away the golden calf at Bethel:” ref. Seder Olam Rabba, c. 22. p. 60, 61. 6 Gam Also oto it will le’ashur be taken to Assyria (a step) yuval carried minchah as an offering lemelekh Yarev to King Jareb (contender) alt. to a king of contention; Efrayim (doubly blessed) yikach will be received veyeivosh and ashamed, Yisrael mei’atzato from his own counsel. “Also it will be taken to Assyria (a step) carried as an offering to King Jareb (contender) alt. to a king of contention;” Once again “it” refers to the calf idol. It is said to become an offering to a king/ruler of Assyria. This makes a mockery of its deity. Gods are offered to, they are not made an offering of. Rashi says that “Yareb” is another name for Sennacherib. “Efrayim (doubly blessed) will be received and ashamed, Yisrael from his own counsel.” The kings of the north will be received into exile and thus the kingship of the northern tribes will be no more. This agrees with traditional rabbinic interpretation. “Ephraim shall take shame Heb. בָּשְׁנָה. Jeroboam, who was from the tribe of Ephraim, shall take shame for himself, that he erected this calf for a deity… and Israel shall be ashamed of that counsel that they took counsel to make them, as it is said (1 Kings 12:28) “The king took counsel and made two golden calves.” -Rashi on Hosea 10:6 7 Nidmeh Shomeron malcah Cut off, left silent will be Samaria without a kingship, queen, her king, keketzef like a splintered twig (wrath) al-peneiy-mayim on the face of the waters. Samaria, as capital of the northern tribes, here represents all the tribes and the authority over them. The kingship of the northern tribes is to be ended permanently. “like a splintered twig on the face of the water” This is a metaphor alluding to the temporal nature of human power born of fallen motivations which manifest idolatry. All that is idolatrous will become like worthless flotsam washed away by the punishing waters of HaShem. “The king of Samaria is silenced Heb. נִדְמֶה. The king of Samaria is silenced, and he is like foam on the surface of the water, which is eskoume (ecume) in Old French.” -Rashi on Hosea 10:7 8 Venishmedu And destroyed are bamot the high places of aven (wickedness, trouble, idolatry), chatat the sinful, missing the mark of Yisrael; kotz thorn vedardar and thistle ya’aleh will come up al-mizbechotam on their altars; veameru and they will say lehariym to the mountains, “Kasunu Conceal us!” velagevaot And to the hills, “niflu aleiynu Fall on us!” “And destroyed are the high places of aven (wickedness, trouble, idolatry)” This refers to the high places of Bethel according to Rashi. While Iben Ezra understands this to refer to the deaths of those who “owned” or were responsible for the upkeep of the calf idols. “the sinful, missing the mark of Yisrael; thorn and thistle will come up on their altars;” The altars will be left destroyed and their remnants will be untouched, thus they will be overgrown by fruitless weeds such as thorns and thistles so that anyone who touches them will be pierced by barbs. This is the counterpoint to the fruitfulness of idolatry described in verse 1. This has a startling correlation to the teaching of Yeshua regarding the fruit of vines and the fruitlessness of thorns: “16 You will know them by their fruit. Grapes are not gathered from thorns, nor figs from thistles, are they? 17 Therefore, every good tree bears good fruit, but the bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire.” -Matthew 7:16-19 “and they will say to the mountains, “Conceal us!” And to the hills, “Fall on us!” Sadly this is not a cry of repentance but one seeking concealment from God and or a choice of death over exile and suffering. This is the hubris of vulnerability. When this text is quoted by Yeshua as recorded in Luke’s Gospel (23:30) and repeated in the Revelation to John (6:16), it refers to wilfully unrepentant people. People who, even when faced with the reality that it is their sin and rejection of God that has brought their suffering, nonetheless refuse to repent and instead invoke concealment and death, calling on created things to hide and or kill them rather than crying out to the Creator for deliverance. Ref. Isaiah 2:10; Hosea 10:8; Luke 23:30; Revelation 6:16 9 Miymeiy From the days of ha-Givah the Gibeah (hill) chatata you have sinned, missed the mark Yisrael; sham there amadu they remain! Lo-tasiygeim Will it not reach them bagivah in Gibeah, milchamah the battle al-beneiy alvah against the sons of injustice? “Gibeah” may refer to Gibeah of Benjamin (Judges 19) and the abhorrent actions of that tribe regarding the concubine/wife of a Levite from Ephraim. Alternatively it may refer to Gibeah of Saul (1 Samuel 15) where Israel rebelled against the words of the prophet Samuel and demanded a king like those who ruled the other nations. While the rebellion against God’s Kingship is wicked and a root of further rebellion, it seems more likely that Gibeah of Benjamin is meant because a process of descent into deep corruption resulting in vile sin is inferred by the context and qualifying language. It was said of the vile nature of the sin in Gibeah Benjamin, “Such a thing has never been seen or done, not since the day the Israelites came up out of Egypt.” Some liken the sin of the men of Benjamin (Judges 19) to that of the men of Sodom (Genesis 19). This adds weight to my interpretation. “there they remain.” Israel has remained in the place (sham), both physical and spiritual, of their missing the mark of God’s Instruction. In short, they have wilfully chosen to remain in their sin. “Will it not reach them in Gibeah, the battle against the sons of injustice?” The spiritual battle against injustice will come against the sons of injustice, thus the sons of the northern tribes who have sown poison (v. 4) will reap poisoned fruit. 10 Beavatiy In My desire, ve’esoreim I will discipline them; veusefu and gather aleihem upon them amiym the peoples be’aseram in binding lishteiy them twice eiynotam their torture onotam glowing. Alt. punished twofold for their double crime. HaShem desires to discipline Israel for her good. The twofold punishment of exile (Assyria) upon exile (Babylon). The punishment is just and the outcome is repentance (returning). The binding of the northern tribes can also be seen as pretext to the ploughing metaphor which follows. “Since Hosea compares them to a heifer as stated further: “Ephraim is a goaded heifer,” he, therefore, compared their chastisement to a cow, which they tire with plowing and they bind it to the yoke of the plowshare, and the pegs of the yoke penetrate it, [i.e., they penetrate the yoke,] one on this side and one on that side, next to the ox’s two eyes. And so did Jonathan render: as one hinds a “padna” on its two eyes. “Padna” is a yoke of oxen.” -Rashi on Hosea 10:10 11 And Efrayim eglah a heifer melumadah taught, ohavtiy I love ladush to tread out (thresh), va’aniy and I avartiy I passed by al-tov tzavarah upon her good, lovely neck; arkiyv I will harness Efrayim, Y’hudah yacharosh will plough, yesaded-lo Yaakov will break up clods of earth for himself. The opening phrasing speaks of God’s care for Ephraim (the northern kings and their dominion) teaching her, allowing her to feed while she trampled out the grain on the threshing floor. “I passed by upon her good, lovely neck; I will harness Efrayim” The “good” neck of Ephraim’s younger days of training is made counterpoint to her stiff necked rebellion in her latter days. Her neck once good is now stiff/rebellious. “I will harness Epharim, Judah will plow, Yaakov will break up clods of earth for himself.” This trifold naming unites all Israel. The order of the ploughing process is seen in each task associated with each named party. Ephraim (kings of the north, people of the north) are harnessed, Judah (southern kingdom, people of Judah and Benjamin) will plough to cover the seed, then, in the following season (after exile) all Israel together as Jacob will break up the hard ground left fallow by their exile. This is a text of prophetic hope for the soon to be punished people of God. 12 Ziru Sow lachem for yourselves, litzdakah to righteousness; kitzru reap lefiy from My mouth chesed kindness, practical love, faithfulness. Niyru lachem Break up your niyr fallow ground, ve’eit for its time lidrosh to seek, enquire of et-YHVH the particular Lord (Mercy) ad-yavo until He comes veyoreh and rains tzedek righteousness lachem on you all. Mercy precedes judgement and is the fruit of discipline. Here, once again, YHVH offers an opportunity for true repentance, an opportunity for sowing righteousness and reaping kindness, an opportunity for enquiring of the LORD (Mercy) and receiving the cleansing rains of righteousness. Seeing the end from the beginning HaShem knows that Israel will not receive this until after her exile. This is why the final aspect of the order of ploughing in the previous verse denotes the breaking of hard ground following its many years of being left fallow. Rashi understands this as an admonishment to turn to Torah observance, however, Torah observance does not bear the seed of righteousness, rather godly righteousness bears the fruit of right action which is approved by the Torah, that is, when measured against Torah righteousness is seen as holy (set apart). Righteousness sown in God enquires of God and thus reaps righteousness from God. Messiah in us outworks righteousness. Therefore, we are not Torah keepers, rather God keeps us through the righteous One (the King Messiah), Who is the Goal of Torah (Romans 10:4). All that we do for God is idolatry (God needs nothing done for Him, nor are we capable of doing anything without Him), all that we do from God is righteousness. Not human righteousness (which God refers to as being like used menstrual cloth [Isaiah 64:6]) but the righteousness of God. 13 Charashtem-resha You have ploughed, engraved wickedness, avlatah injustice ketzartem you have reaped achaltem, you have eaten periy-chachash fruit of deception. Kiy Because vatachta you trusted vedarkecha in your way, bero in great numbers giboreycha of your mighty men (warriors), Israel, the northern tribes had engraved their soil, both literal and metaphorical, with wickedness and injustice and had therefore deceived themselves. Knowing that the Torah and Prophets say otherwise, they nonetheless concluded that the strength of their own armies was more trustworthy than God’s strength. “‘Not by might nor by power, but by My Spirit,’ says the Lord Who goes warring.” -Zechariah 4:6b (Author’s translation) 14 Vekam And raise shaon an uproar be’amecha among your people, vechol-mivtzareycha and all your fortified cities yushad will be ruined, keshod like Shalmaneser (Shalman: fire worshipper) destroyed Beiyt-arbel (house of God’s ambush) beyom in the day milchamah of battle, eim al-baniym mothers upon children rutashah torn to pieces. The uproar among the people is understood by Yarchi, Rashi and others as an alarm calling out “Flee, flee!” “Your fortified cities” This means that what is to come will affect both the vulnerable unwalled towns and the fortified cities (like those Judah trusted in). This is a prophecy of all out invasion, one that came soon after at the hand of the Assyrian Empire. “Beit Arbel” Is a city of the Kinneret (Galilee) region (Antiqu. l. 12. c. 11. sect. 1. & l. 14. c. 15. sect. 4. In Vita sua, sect. 69. p. 922, 934.), situated between Sipphore and Tiberias (Yuchasin, fol. 65. 1.). “mothers upon children torn to pieces” This horrific language denotes the most heinous of wartime acts which leaves the conquered devoid of their women and children. This imagery is commonly used in Scripture 2 Kings 8:12; Isaiah 13:16; Nahum 3:10; Psalms 137:9; Hosea 14:1. 15 Kachah So asah it will be done lachem to you all at Beiyt-el (house of God/Judge) mipeneiy from the face of your ra’at evil ra’atchem evils. Alt. [of your great wickedness.] Bashachar In the dawn nidmoh nidmah cut off, destroyed will be melekh a king of Yisrael. This horror will come against all who, at a location named for Jacob’s (Israel) intimate connection with God (Bethel: House of God), had brought evil forth unto evil multiplied. Thus, once again, the self-harming idolatry of evil is emphasised. Bethel (Beth Aven) was home to one of the two calf idols set up by the first king of the northern tribes Jeroboam I. “The calf in Bethel has brought about all this retribution upon you.” -Rashi on Hosea 10:15 “In the dawn” This makes the destruction of the northern tribes immanent. Both Hoshea (not the prophet) the last king of the northern tribes, and the kingdom itself will be cut off. As tragic as this is, there is also the future hope in the Greater Son of David, that King of Judah Who will reign over all the tribes of Israel. Therefore, the permanent end of the kingship of the north is a sign pointing to the redemption for all Israel through the King Messiah born of the Davidic line of Judah. Copyright 2021 Yaakov Brown To be known by Him means to receive His knowing of us... The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10). Introduction:
The prophet has just introduced Tzemakh (The Branch) and spoken of a future where Hashem would presence Himself as He once had following Israel’s escape from Egypt (Cloud & Fire), finally covering her with a chuppah (wedding canopy) of His glory, shielding her and dwelling with her perpetually. These certain events are spoken of as if they had already happened because from God’s point of view, they have. The prophet speaks certain hope to a people who have made certain their own suffering through their sin against, and rejection of God. Now the prophet recites a song about his beloved God and His vineyard (Israel). It is no coincidence that the figurative use of the Branch in the previous chapter matches perfectly the analogy of the vineyard in the present text. In fact, the Branch will come forth from this same vineyard, being both born of it and the root that supports it. The prophet’s song employs the couplets and rhythms of Hebrew poetry, emphasizing the profound anguish of God over His people and their choice to break relationship with Him. The song quickly turns from the third person to the first person. It opens as a narrative expressed by the prophet but soon progresses to become a direct challenge spoken by God Himself. It reads like the broken cry of a jilted lover, and reflects the deep heart ache experienced by one who has given everything of himself and has been repaid with scorn. The use of the vineyard as an allegory or living parable (mashal) concerning the people of Israel is a strong theme of Isaiah. The vineyard is seen throughout Scripture as a symbol of provision, abundance, sweetness and celebration. Upon leaving the ark the first thing Noach (comfort) does is to plant a vineyard. The Torah gives numerous instructions regarding the conduct of those who own vineyards (Ex. 22:5, 23:11; Lev. 19:10, 25:3 etc.). The Torah also observes the practices of those who own vineyards (Deut. 6:11, 20:6, 22:9, 23:24, 24:21 etc.). Throughout the books of the Nevi’im (Prophets) and Ketuvim (Writings) the vineyard is observed and commented on in regard to its general nature and its correlation with the people of Israel. Finally Yeshua our King Messiah, alluding to Isaiah, employs the vineyard allegory in order to warn the Jews of the first century CE (AD) that they are living in days like those of Isaiah and the prophets, and that unless they repent they too will suffer the consequences of their wicked and hypocritical actions (Matt. 20, 21; Mark. 12; Luke. 13, 20). There is both great joy and deep despair in the story of the vineyard of HaShem. However, “Those who go out weeping with seed to sow will return with rejoicing and an abundant harvest will be theirs.” (Psalm 126:6). The Text Isaiah 5 Isa 5:1 Entreating I will sing to my sole beloved a song of my beloved concerning His vineyard. My sole beloved has a kerem vineyard b’keren in the horn (strength, flask), ben-shemen son of oil: Who is the prophet entreating? It seems that he is singing his song in the hearing of the people of Israel, entreating them as he sings first to his one true love, Hashem, and then conveying the words of HaShem’s response. This is a beautiful picture of what it means to pray. Prayer is the conversation that God began with humanity at the inception of creation. A conversation that we are invited to join. All prayer is a response to a relationship and conversation that God initiated from before we were born. The same is true of the prophet Isaiah’s song. The spirit of son-ship cries out to the Father from deep within the believer: “You have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, ‘Abba, Father.’” –Romans 8:15 Who does the song concern? It concern’s the vineyard, planted by the One Whom the prophet is entreating, Hashem. The second sentence could be read, “My one true love has a vineyard growing in the strong son of oil”. The traditional English translation, “My well beloved has a vineyard in a very fruitful hill:” finds its dynamic equivalent inspiration in the Targum: "the prophet said, I will sing now to Israel, who is like unto a vineyard, the seed of Abraham, my beloved, a song of my beloved, concerning his vineyard. My people, my beloved Israel, I gave to them an inheritance in a high mountain, in a fat land.'' In light of this others have suggested that the land of Israel is shaped like a horn and that, as a son born of God’s design, Israel is rich with oil (shemen), a land of fruitfulness. However, the plain meaning simply conveys strength and the progeny of oil. Thus this section of the text is open to interpretation. The vineyard is Israel (v.7), therefore, one must conclude that the horn and son of oil are either the foundation of the vineyard or the location of the vineyard, or, both. Surely the strength (keren, horn) of Israel is her redeemer, the Tzemakh Branch, the son (ben) who pours out oil (shemen), a symbol of the Holy Spirit (Ruach Ha-Kodesh). He Who was sacrificed before Israel’s creation and who was destined to enter time and space as the Branch (Messiah King), is also the vine, the very root and foundation of the nation. Therefore, the second clause of the second verse is intentionally ambiguous for the purpose of revealing both a description of the land of Israel and an allusion to the Branch of the previous chapter, who is the Messiah King Yeshua. Isa 5:2 Vayazkeihu And He dug (fenced) it, gathered and removed the stones, and planted it with the choicest vines, and built a tower in the middle of it, and also made a winepress there: and He looked for it to bring forth anaviym grapes, and it brought forth b’ushiym (stinking, worthless things) wild grapes. The ancient paraphrase Targum Yonatan has inspired the early rabbis to interpret an allegorical meaning in the poetic mashal (parable) of the Beloved’s vineyard. Given that the plain meaning itself intendeds to convey an allegorical picture of the establishment of Israel in the land, it seems reasonable to extrapolate in the manner of the rabbis. The text itself explains that, “The vineyard of HaShem Tze’vaot of heavens armies, is Beit the House of Yisrael” (v.7). “I sanctified them, and I made them glorious, I propped them up as a precious vine; and I built My sanctuary in the midst of them; and I gave also my altar to make an atonement for their sins; and I thought that they should do good works before Me, but they did evil works.” –Targum Yonatan (Isaiah 2) The Psalmist writes: “You have brought a vine out of Mitzrayim (Egypt, Double distress): You have cast out the heathen, and planted it.” –Psalm 80:8 The allegorical meaning seems to be best explained as follows:
Each element that makes up the vineyard has a practical application. The Sole Beloved is the vinedresser, the One Who takes care of the vineyard. The vines are said to be the choicest of plants. In order for a vineyard to have good fruit it must be planted with choice vines. The removal of stones from the vineyard means that the vineyard can be easily tended and that the collection of grapes is not impaired by obstacles. The fence helps to protect the vineyard from intruders and wild animals. The tower acts as a means of keeping an eye on the vineyard in case of intruders. The winepress allows the wine maker to produce quality wine from fresh grapes rather than lose quality by having to transport the grapes elsewhere in order to have them pressed. Isa 5:3 And now, inhabitants of Yerushalayim (Downpour of peace, Jerusalem), and men of Yehudah (Praise, Judah), judge, I plead with you, between Me and My vineyard. The prophet is not the one who planted the vineyard, nor does the vineyard belong to him. Therefore, it is Hashem Who now speaks directly to Israel, asking her to judge for herself. The prophet Nathan employs a similar tactic when he uses the mashal (parable) of the poor man’s lamb to rebuke king David (2 Sam. 12). The people of Jerusalem bare the name that says they have been offered the certain peace of God. The inhabitants of Judah owe their praise to the One Who brought them into the good land. Therefore, even their names testify against them. Isa 5:4 What could have been done more to My vineyard, that I have not done in it? Why therefore, when I looked for it to bring forth anaviym grapes, did it bring forth b’ushiym (stinking, worthless things) wild grapes? God ends the debate of nature verses nurture, thousands of years before the so called enlightenment. If the nurture of the perfect parent, HaShem, is shunned by His children so that they produce rotten fruit, then the conclusion is this: human nature is flawed, fallen, decaying, and neither nurture nor nature will save us. Our only hope is to turn to God and accept the nature of His perfect Son our Messiah King Yeshua. The distinction made between the hoped for choice grapes and the wild grapes is a harsh one. The choice grapes are the righteous, God fearing children of Israel. Whereas the wild grapes are symbolic of the heathen nations in the same way that wild olives are symbolic of the Gentile nations (Romans 11). Therefore, the Lord is saying that Israel has produced Godless heathens for progeny. The Torah commands that those who fail to keep the core observances of worship be removed from Israel as if they were heathens (Ex. 31:14). Thus the observation made by the vineyard owner exposes the faithless actions of those Who have been born of His vineyard. Isa 5:5 And now I’ll give you knowledge of what I’ll do to My vineyard: I will take away the mesukah hedge there, and it shall be eaten up; and break down the gader wall there, and it shall be trodden down: The mesukah (hedge, natural protection) symbolizes the Torah and the natural protections afforded Israel from God’s creation: rainfall, crops, terrain etc. The gader (wall, stone, built, manmade) is the protection God has provided through the right actions of former generations, and the practical skills to build walls and strengthen Israel’s economy. God is about to take away the provision of His creation, meaning that He will withhold the rains for the crops and allow invaders to eat what’s left of the produce of the land. He is also about to use invaders to tear down what Israel’s forebears have built so that both her spiritual and physical protection are removed. Isa 5:6 And I will lay it waste: it shall not be zamar pruned, nor dug over; but there briers and thorns will come up: I will also command the clouds that they should rain no rain upon it. The Hebrew zamar meaning pruned, also means, to make music by striking strings. HaShem will remove His fingers from the strings of Israel, her song will not be heard. There is tragic irony in this allusion to song given that this is a song of the Sole Beloved’s vineyard. This verse makes a correlation between the removal of the wall (physical care and protection) and the pruning, digging and wedding of the vineyard. It also makes a correlation between the hedge (natural, creation, protection) and the command to the clouds not to provide rain. This type of emphasis through couplets is a mainstay of Hebrew poetry, allegory and mashlim (parables). Isa 5:7 For the vineyard of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heavens armies, is Beit the House of Yisrael (Overcomes in God), and the men of Yehudah (Praise, Judah) are His plantation of delight: and he looked for mishpat judgment (right judgement, discernment), but behold mispach bloodshed; for tzedakah righteousness, but behold tze’akah an out-cry. The Hebrew word play in these verses places great emphasise on the ironic wickedness of those who make up the vineyard. Hashem looks for mishpat but finds mispach, He looks for tzedakah but finds tze’akah. These Hebrew words with similar sounds are none the less conveying opposing motivations. Each word is altered only slightly, either by adding a consonant or replacing one. This teaches us that it is often in the subtleties that we need to discern our path. After all, the distance between judgement (mishpat) and bloodshed (mispach) is determined by the replacement of a single character. Isa 5:8 Alas, because of those that join house to house, that add field to field, until there is no place (for others), that they may be the only ones with a place in the midst of Ha-aretz the land! From verses 8-23 Isaiah denounces six types of evil doers. His words read like observations as much as divine illuminations. He has witnessed the wickedness of his own people first hand. The Hebrew Hoy, “Alas” usually translated as “Woe”, is an impassioned proclamation of warning and incredulity. It almost always begins a denunciation of some form of evil. Yeshua Himself employed this phrase on many occasions, in some cases referring both explicitly and implicitly to the prophet Isaiah (Matt. 11:21, 23:13-20; Luke. 6:24-26, etc.). The Hebrew “Ha-aretz” should be rendered “The land”. It is a specific reference to the land of Israel, the Promised Land. It does not refer to the entire earth in this context, as some English translations suggest. This rebuke is in response to the rich ignoring the Torah instruction to ensure that the tribal lands remain in the hands of the tribes and in the possession of the families that they had been assigned to throughout the generations (Jos. 14:9). It seems that rather than returning rented land during the jubilee year (Lev 27:24), the rich had been taking the land of other Israelites as a permanent possession, thus leaving many in poverty, unable to provide for their families. A classic example of this type of sin can be seen in the actions of the wicked king Ahab of Israel (1 Kings 21). Throughout Scripture Hashem is seen to punish His people most severely for the crimes committed against the poor, the widow and the orphan. Isaiah is not alone in his description of the conditions experienced by the poor: contemporary prophets like Amos, Hosea and Micah reflect the same terrible conditions in their historical writings. Isa 5:9 In my ears, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies says, “Oaths notwithstanding, many houses shall become desolate, even in great and toviym pleasant (places), nothing will dwell. “In my ears” refers to the ears of the prophet. HaShem is speaking these words to Isaiah in order that he might convey them to the people. “Oaths not withstanding” means HaShem will keep His eternal promises (of land, priesthood and redemption etc.) to ethnic Israel in spite of the temporary need for His disciplining of them. The events described here have taken place many times throughout the course of Israel’s history. One such event is recorded in 2 Chronicles 28:5-8. During the days of Ahaz 120,000 men were killed in one day by Pekah of Samaria, and 200,000 people were carried off into captivity. Isa 5:10 For, ten acres (4 Hectares) of vineyard will yield one bat (22 litres), and the seed of an homer (220 litres) shall yield an ephah (22 litres). In simplified terms the harvest will produce only a tenth of the seed sown. This means that not only will there be little food, there will also be no provision made for saving seed to plant for the following year. This is a description of famine, starvation, desolation. Isa 5:11 Alas, because of those who rise up early in the morning, pursuing liquor; that continue until night, wine inflames them! Isa 5:12 And it has come to pass that harp, and the guitar, the tambourine, and flute, and wine, are in their feasts: but they regard not the work of HaShem (YHVH: Mercy), neither consider the work of His hands. They fail to consider that the very vineyard they are feasting in and the produce they are enjoying is the work of HaShem’s hands. The holy convocations of HaShem are being celebrated as drunken parties rather than as opportunities to commune with God as a nation. Isa 5:13 Therefore my people are gone into captivity, because they have no da’at knowledge: and their honourable men are starving, and their multitude dried up with thirst. Captivity results from a lack of knowledge. Not the knowledge of humanity but the knowing of God. To be known by Him means to receive His knowing of us. The Hebrew da’at means: knowledge, perception, skill, discernment, understanding, wisdom. The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10). Isa 5:14 Therefore sheol (holding place of the dead, divided into Gan-Eden [Paradise] and Gehinnom [Torment]) has enlarged herself, and opened her mouth without measure: and descending into it will be their splendour, and their abundance, and their uproar, and he who rejoices. Isa 5:15 Adam humanity will be brought down, and the mighty man will be humbled, and the eyes of the lofty will be brought low: “Sheol” should be transliterated in this context. It is at best misleading and at worst deception to translate the place of the dead as “Hell”. Sheol is divided into two and is the temporal holding place of the departed spirits of humanity. All those departed enter either Paradise or Gehinnom based on their standing before God. At the end of days the dead will rise and the righteous will enter the Olam Haba (World to come) and eternal life but the unrighteous will be thrown into the lake of fire (eternal torment) along with Satan and his spiritual allies (Rev. 20:10, 14-15). Neither the Greek “Hades” nor the English “Hell” properly convey the ancient Jewish understanding of the holding place of the dead known to Hebrews as Sheol. Hell should also not be used synonymously with eternal punishment or the lake of fire, as these are descriptions of the eternal torment that awaits the wicked following the judgement, whereas Gehinnom, which is within sheol, is a temporary place of punishment. The personification of Sheol and her widening mouth is meant to denote a great increase in deaths. The uproar of the wicked, the vain revelry of Israel will be consumed by Sheol. Those rejoicing in their wickedness will be silenced by her. Humanity, used here to indicate the pride of human knowledge, will be brought down into Sheol, all who are wise in their own eyes and take pride in their wickedness. The juxtaposition of the highs and lows will meet its crescendo in the following chapter where the One Who is High above all and Who created the depths of all things is revealed seated on His throne. Isa 5:16 But HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, shall be exalted in judgment (justice, right judgement), and Ha-Elohim (The Judge) The God Ha-Kadosh The Holy One, will prepare tzedakah righteousness. God is named here for mercy, war and judgement. He is The God (Ha-Elohim), The Holy One (Ha-Kadosh). He alone is worthy to judge. And yet, His warring and judgement are born of love and mercy. He has prepared righteousness (The Branch), He has intended salvation from the beginning. All this judgement is the discipline that precedes redemption. Isa 5:17 Then the lambs will feed in the pastures, and the waste places of the fat ones will be consumed by strangers. Wild sheep will feed on what remains of the crops and the lands and left over produce and riches of the wealthy will be consumed by foreigners. This is a tragic picture of Israel’s temporary loss of her inheritance. Isa 5:18 Alas, because of those that drag avon perversity with strands of falsehood, and sin like a rope drawn cart: Isa 5:19 Who say, “Let Him make speed, and hasten His work, that we may see it: and let the counsel of the Holy One of Yisrael (Israel) draw near and come, that we may know it! The “Woes” increase and the charges grow greater. Each subsequent act of evil is worse than the last. While the ignorant sin without a care for God, the truly wicked either abuse Him or renounce Him altogether. The words of these people are a direct challenge to God. They either don’t believe He exists or they consider Him powerless to resist them. Self-worship is perhaps the ultimate form of Idolatry. These wicked ones even employ the prophet’s own description of God as “Holy One of Israel”. In doing this they insult both God and the Patriarchs of Israel from whom they are descended. Isa 5:20 Alas, because of those that call rah evil tov good, and tov good rah evil; appointing choshek darkness for Or light, and Or light for choshek darkness; designating mar bitterness for matok sweet, and matok sweet for mar bitter! Those spoken of here are seeking to tear away at the very fabric of morality. God had seen in His creation from the beginning, that it was good. And following the creation of humanity He saw that it was “Very good”. This people, by changing the meaning of good and evil have pronounced judgement against their own sinful nature, for God had called humanity good but humanity had chosen information (Fruit of the tree of knowledge of good and evil) over relationship. Again they knock down the very fence that protected them (Torah) by saying that choshek darkness (a symbol for the evil one) is Or light. The Hebrew word Or (Light) is used of the light that predated the creation of the lights of the heavens. This is a direct insult to the pre-existent redeemer, the Light of the world, the King Messiah Yeshua. Ironically in calling bitter sweet and sweet bitter, they describe their own descent into bitterness and suffering. They had once tasted the sweet provision of God and now in calling God’s provision bitter they have pursued their own inability to provide for themselves, seeing their own bitter character as something sweet. All these perversions of truth are equally applicable to the post-modern hang over we are experiencing in today’s western culture. What we are reading here in Isaiah, a book written over two and a half thousand years ago, is a description of Relative truth, a so called new concept, concieved during the modern historical period of the enlightenment. Isa 5:21 Alas, because of those that are wise in their own eyes, and prudent in their own sight! Isa 5:22 Alas, because of those that are great at drinking wine, and men of strength who mix strong drink: Isa 5:23 Who justify the wicked for reward, and take away the righteousness of the righteous from him! Idolatry, self-worship and delusions of grandeur bear the fruit of arrogance, delusion, decadence, and injustice. Our modern media is full of stories that applaud the wicked and decry the righteous. Like the prophet Isaiah, we live in a society that detests those who walk rightly with God. Isa 5:24 Therefore as the fire devours the stubble, and the flame consumes the chaff, so their root will be as decay, and their blossom will rise as dust: because they have cast away the Torat HaShem Instruction of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, and despised emrat the word of the Holy One of Yisrael (Israel). Because of all that the prophet has observed God has firmly established the complete burning off of the land both physically and figuratively. Fire is a symbol of judgement and power. It is judgement and torment to the wicked but it is power and light to the righteous. The reason given for this fire of judgement is that the people of Israel have cast off the loving instruction of God’s written word (Torah Emet) and have despised the spoken word (Emrat) of God. Israel had the Torah but had rejected its teaching, they had the prophets speaking the word (Emrat) but despised and mistreated them. Therefore, the only form of guidance left to them was discipline. It is true to say that it is the rejection of both the written and living word of God that continues to alienate people today from right relationship with Him. The written word (Bible) and the living Word (Yeshua, D’var, Memra, Emra) are gifted to humanity through the Jewish people, and yet humanity continues to resist relationship with her loving Creator and Father. Therefore, it would be unwise for anyone to point a finger at Israel: we are all guilty. Isa 5:25 Therefore the anger of HaShem (YHVH: Mercy) is kindled against His people, and He has stretched forth His hand against them, and has struck them: and the mountains tremble, and their carcases are torn in the midst of the streets. In spite of all this His anger is not turned away, but His hand is stretched out still. Notice the past tense, “He has stretched forth His hand against them”. Although the prophet is speaking of future events, from God’s perspective outside of time and space they have already taken place. The phrase “His hand is stretched out still” affirms the continued outworking of these things throughout Israel’s history of disobedience. This is not a case of God withholding mercy, rather it is a case of His dispensing justice. A Father who disciplines the children of others without first disciplining his own children is a fool. God is no fool, He has chosen Israel to be a light to the nations, and the light that comes forth from her will not abide darkness. Therefore, she is disciplined for the sake of redemption. Isa 5:26 And He will lift up a banner to the nations from far off, and will whistle to them from the end of the earth: and, behold, now, with haste they will swiftly come: Isa 5:27 None will become weary or stumble among them; none will slumber or sleep; neither will their loin clothes be loosed, or the straps of their sandals be broken: The banner or signal that HaShem lifts up will inform the nations of Israel’s weak position and invite them to invade her. He will strengthen their armies and ensure that they don’t grow weary or lack provision. All these privileges were once provided for Israel His chosen, now, in order to discipline Israel He has given their food to the dogs (Heathen nations). Isa 5:28 Whose arrows are sharp, and all their bows bent, their horses' hoofs will bring distress, making judgement, and their wheels will be like a whirlwind: Isa 5:29 Their roaring shall be like a lion, they shall roar like young lions: Yes, they will roar, and lay hold of the prey, and will carry it away safe, and nothing will be able to deliver it. The sharp arrows and flexible bows speak of strength of arms and the thundering horses and whirling wheels speak of fear and awe. The Lion is the symbol of Judah (Gen. 49:9) and her Messiah King. Therefore, the allusion to the nations being like lions is an affront to Judah’s identity and an ironic metaphor for the taking away of her strength. Isa 5:30 And growling on the ground in that day they shall roar against them like the roaring of the sea: and if one looks to the land, behold choshek darkness and tzar distress, and Or the light chashak grows dark in the clouds. Just as they have called darkness light and light darkness, so Hashem will turn the natural light that they rely on to darkness and keep from them the spiritual light that they have rejected, leaving them in physical distress and spiritual darkness. Introduction to Isaiah 6: Isaiah 6 begins with the end of Uzziah’s reign (approx. 740 BCE/BC) and the ordination of his son Jotham who had already been co-regent for some time due to Uzziah’s sinning against the Lord by desecrating the Temple rite (2 Chronicles 26:16-21). While it may seem odd to place the vision and calling of Isaiah here rather than at the beginning of the book, there is a certain sense of continuity about it. The opening chapter of Isaiah gives an overview of the message of the entire book, and chapters 2-5 offer prophecies that pertain specifically to Uzziah’s reign, notwithstanding the cyclical nature of Hebrew prophecy. Thus, at the death of the reasonably godly but somewhat flawed king Uzziah, at a time when Israel was teetering on the edge of complete moral corruption, the prophet’s calling is affirmed in the vision of HaShem. This is why the prophet is told that the people will be “Ever hearing but not understanding, ever seeing but not perceiving” (v.10). Sadly, Isaiah’s calling, like that of the Messiah he foretells (Chpt. 53), will be the calling of a suffering servant who is deeply grieved by the sin of his people. Five years prior to the death of Uzziah, Tigalatpileser III (745-727 BCE/BC) the warring king of Asyria came to power, and with him a vision to build an empire that encompassed the known world (Between the Euphrates and the Nile). Thus the kingdoms of Samaria and Judah were about to meet their doom. And yet, rather than repent, they continued to pursue moral decay. “Let us eat and drink, for tomorrow we shall die.” –Isaiah 22:13 The Text of Isaiah 6 Isa 6:1 In the year that king Uziyah (My strength is YHVH) died I saw Adonai my Lord sitting upon a throne, high and lifted up, and the hem of His robe filled Ha-heiycal the temple, palace. The Scriptures teach that a human being cannot see God in His full glory (the face of God) and live (Ex. 33:20; John 1:18). This does not however prevent God from revealing Himself in other ways. The rabbis agree that while God is echad, yet He has many emanations. We know that the Patriarch’s met God face to face in human form. Abraham called one of the three messengers that met him at Mamre, “Adonai, My Lord” (Gen. 18:1-3) and the text shows us by using the first and third person interchangeably that this was in fact God Himself revealed as a messenger. Likewise Jacob wrestled with a “Man” Who was also God (Gen. 32:24-30). Jacob understood this mysterious man to be God, exclaiming, “I have seen God face to face and am preserved”. Thus we understand that God is echad but reveals Himself in many ways. Speaking of the Messiah Yeshua the letter to the Philippians reads: “He made Himself of no reputation and took upon Him the form of a servant and was made in the likeness of man.” (Phil. 2:7) Again, speaking of the Messiah Yeshua the letter to the Colossians reads: “For in Him dwells all the fullness of the Godhead bodily.” (Col. 2:9) It is noteworthy that Isaiah saw Adonai (My lord) and not HaShem (YHVH). The hem of the robe is an allusion to the High Priest’s garment. With both these things in mind and given that Hashem is invisible, the Lord Whom Isaiah is referring to is a representation of Hashem in human form, wearing a robe (priestly, royal). The symbolic use of the robe unites the Kingship and Priesthood of Israel in the Ministry of the Great High Priest and King Messiah. John’s Gospel affirms the identity of the Lord of Isaiah’s vision when, speaking of Yeshua he writes: “Therefore they could not believe, because as Isaiah also said, ‘He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Isaiah, when he saw his glory, and spoke of him.” – John 12:39-41 Ha-heiycal can mean both Temple and Palace. It can be understood to refer to both the earthly Temple in Jerusalem and the heavenly Temple. There is little point arguing over which is meant because the glory of God is over all the earth. The throne is that of the King of Mercy (YHVH denotes mercy). It is in fact the mercy seat and He Who sits on it defines mercy. Isa 6:2 Seraphim (Burning Angelic beings) stood above it: each one had six wings; with two covering the face, and two covering the feet, and two being used to fly. Our rabbis generally agree that these are the same beings as those who appear in Ezekiel's vision of the living creatures (Ezekiel 1:5); their name Seraphim, means burning, and Ezekiel's living creatures are said to be "like burning coals of fire"(Ezekiel 1:13). God’s messengers are like flames of fire (Ps. 104:4). Specifically Seraphim. The plural form Seraphim probably also alludes to the four angelic beings who proclaim the holiness of God in the Revelation (Rev. 4:8). The Seraphim cannot be the two guardians of the Ark of the Covenant because those guardians are Cherubim (Ex. 25:22). The wings covering the face show reverence for the manifest glory of God and the wings covering the feet are a sign of humility. The fact that these particular messengers are messengers of fire (Seraphim) correlates to the fire of judgement, refining and empowering that HaShem is bringing upon Israel. “Who makes His malakhim messengers ruachot spirits and His shartayn servants eish loheit fiery flames.” –Psalm 104:4 Isa 6:3 And one cried to another, and said, “Holy, holy, holy, is HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies: kol ha-aretz the whole land/earth is full of His glory. When something is repeated it is firmly established within time and space, and when something is said three times it is an eternal and immutable truth. Thus the Seraphim cry “Kadosh, kadosh, kadosh!” They are speaking of the perfection, purity and absolute otherness of God. Yes, He is also Father, Son and Spirit, and He is echad (A complex unity). “And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, ‘Holy, holy, holy’, HaShem Lord Elohim God Shaddai Almighty, who was, and is, and is to come.” –Revelation 4:8 This revelation of God’s holiness correlates to the prophet’s repeated use of the title “Holy One of Israel”. Isaiah uses this title twelve times between chapters 1-39, and seventeen times between chapters 40-66. This is yet another reason to affirm the united view of the book of Isaiah. There is far too much continuity of language for the book to have been written by multiple authors. Outside of Isaiah the title “Holy One of Israel” occurs infrequently (Psalms 71:22, 78:41, 89:19; Jeremiah 50:29, 51:5). Isa 6:4 And the threshold shook at the voice of him that cried, and Ha-Beit the house was filled with smoke/cloud/vapour. Ha-Beit is another name for the Temple in Jerusalem. For the prophet Isaiah and for the people of Israel the manifestation of smoke, cloud and fire recalls the presence of God’s angel with the people following their escape from Egypt. It is a reminder that God Himself is Israel’s hope and freedom. At a time when the Temple service is being dishonoured through syncretism and idolatry, God is showing the prophet a manifestation of hope for the future. Isaiah is witnessing the manifest Messiah, God with us, seated on the throne of mercy and offering Israel hope and a future. Isaiah is gazing, not into a dream or an open vision but through a temporal rupture that allows him to look through the skin of time and space and into the Olam Haba (World to come), the eternal now. Isa 6:5 Then I said, “Alas for me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies. Why “Unclean lips”, why not “Unclean lev (heart, inner person)”? “A good man, out of the good treasure of his lev (heart, inner person) brings forth that which is good; and an evil man out of the evil treasure of his lev (heart, inner person) brings forth that which is evil: for of the abundance of the lev (heart, inner person) his mouth speaks.” –Luke 6:45 Like every righteous person before him and every righteous person after him, Isaiah, when standing in the presence of the revelation of God, becomes profoundly aware of his own sinful state and the greater sin of his people. It is a great indictment against the wicked in Israel that their prophet Isaiah, who is walking in right relationship with Hashem, none the less confesses that he is a man of unclean lips. Isaiah shows contrite humility in owning his sinful nature. No one can come to God without humility. Isa 6:6 Then one of the Seraphim (Burning Angelic Messenger) flew to me, having a live coal in his hand, which he had taken with the tongs from off Ha-misbeach the altar: The altar is the altar of blood sacrifice. The Hebrew root zabach means to shed blood, slaughter. Whenever the word mizbeach is used without a qualifying term such as “incense”, it refers to the altar of blood sacrifice. This is important because remission of sin comes only through the shedding of blood (Lev 17:11; Hebrews 9:22). One need not ask how a burning being can hold a hot coal in its hand. Isa 6:7 And touched it upon my mouth, and said, “Hinei, Now, this has touched sephateycha your lips, language, speech; and avoncha your perversity is taken away, and chatat’cha your sinful condition t’kupar purged. The messenger says “Your sinful actions are taken away and your sinful nature is purged”. The Hebrew avon denotes sinful action that perverts and the Hebrew chata denotes the sinful nature or yetzer ha-ra (evil inclination). This is a theophany of redemption. Isaiah is receiving the gift of eternal salvation through Yeshua Whose blood has been shed on the altar and Whose fire of judgement has purged Isaiah and reconciled him to God in perfect love. This is a revelation of the resurrected and transcendent Messiah, made to a prophet who lived some 600 years prior to the Messiah’s being born into time and space. Isa 6:8 Vaesh’ma and I heard, listened to, received et kol the voice of Adonai (My Lord), saying, “Who shall I send, and who will go for us?” Then I said, “Hineini (Here am I, ready, willing, trusting, certain); send me”. Notice again that it is Adonai (My Lord) and not HaShem (YHVH) Who asks the question, “Who shall I send”. This is in fact that person of God with us, the Messiah, the Branch, Who is speaking to His prophet Yishaiyahu (My Salvation is YHVH). Isaiah answers with the voice of a willing servant (Yeshua), “Here I am ready, willing, trusting, certain, send Me!” Isaiah is acting here as a prefigure for the Messiah, Who willingly answered God’s call to go to the people of Israel for the sake of their salvation. The person of God is echad (a complex unity). This manifestation of the Lord and the plural language lanu (for us) is a revelation of the complex unity of the Godhead. Isa 6:9 And He said, “Go, and tell this people, indeed you hear, but you don’t understand; and indeed you see, but you don’t perceive.” HaShem now speaks in a voice of judgement, temporarily preferring the title “This people” over the former “My people”. Yeshua refers to those who reject God as children of Satan, thus they are no longer children of God (John 8:44). However, in repentance they may become children of God again, and with regard to the ethnic people of Israel, they are loved for the sake of the Patriarchs and continue to play an intrinsic role in the salvation of humanity. God has not forsaken the Jewish people whom He foreknew(Romans 11:2). These words are spoken by the Lord Adonai to Isaiah. They are also spoken by Hashem to Yeshua. In fact, Isaiah, whose name means “My Salvation is YHVH”, is a type for the Messiah, whose name means “YHVH is Salvation”. Isa 6:10 “The lev inner person (heart) of this people has become fat, and their ears heavy, and their eyes shut; lest they see with their eyes, and hear with their ears, and understand with their lev (inner person, heart), and turn back, and be healed.” The lev (inner person) is often misunderstood. The English word heart can mislead the reader because it is regularly used in western culture to speak of the seat of emotion. To the Hebrew the lev is the place where all other elements of the person converge: mind, emotion, physiology, soul, senses etc. By calling the lev fat the prophet is saying that like the arrogant rich who are violating the poor, the fat lev is headed toward destruction. “Heavy ears” is a Hebrew idiom that denotes dullness, an inability to receive godly council. The “shut eyes” are a wilful refusal to acknowledge the destructive consequences of sin. If the people were to see their actions and the resulting suffering they have caused, hear the cries of the poor and allow the Spirit of God to convict their inner person, they would turn back to Hashem and be saved. However, like many during the time of Messiah, they were so intent on pursuing destruction that they refused to turn back. The phrase “Lest they see…etc.” is a mournful note in a tragic song. HaShem knows they will not see. It is not a case of HaShem forcing His people to become blind but rather giving them the freedom to choose their own destruction. Without freewill love cannot exist. How HaShem and His prophet long for the people of Israel to turn back to Him. However, HaShem has already seen the decision of His people. Thus He speaks this mournful outcome into time and space via His prophet Isaiah. Isa 6:11 Then I said, “Adonai (My Lord), how long?” And He answered, “Until the cities be wasted without inhabitant, and the houses without persons, and the land becomes utterly desolate, Isa 6:12 And Hashem will have removed Ha-adam the humanity far away, and there is great desolation in the midst of Ha-aretz the land. The prophet is overwhelmed with grief for the plight of his people. In his role as an intermediary he calls on God, “My Lord, how long?” HaShem answers by describing a time yet future when the cities and houses of Judah and Jerusalem will be devoid of inhabitants (Probably a description of the Roman destruction of Judah and Jerusalem in 70 CE/AD). A time when the land too will be laid waste and all human interaction with it will cease. Isa 6:13 But perpetually in it will be a tenth, and will return, and start burning (or, will eat of the land, consume): they will be as a terebinth tree, and as an oak, whose felling is in them, a stump, memorial, pillar: the holy seed will be a pillar, memorial, stump. “Holy seed” or “Seed that is holy” is a reference to the remnant of Israel. The tenth is an allusion to the tithe that has gone unoffered in Israel’s wickedness. The number ten is also a symbol of fullness. Thus the tenth, which is a remnant, will again become a full nation. This verse is characteristic of Isaiah’s message. In the midst of the dire observations and future consequences of Israel’s sin, hope shines through. God reminds the prophet that there will always be a remnant (Tenth) and that even when the returning people fall like trees and are consumed by fire, the remnant will remain as a stump and a memorial before Hashem. The remnant of religio-ethnic Israel will be according to the election of God’s grace (Romans 11:5). The holy seed of Israel will one day produce the Holy One of God, The Branch and Redeemer. © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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