"At that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, ‘he was wounded for our transgressions’.'' - Zohar in Exod. fol. 85. 2. Introduction:
This chapter continues the prophet’s illumination of the Servant of God Whom he introduces afresh in Isaiah 52:13. Thus, as explained in my previous commentary on that chapter, the entirety of this portion from 52:13-53:12 is one cohesive prophetic message within the meta-narrative of the scroll of Isaiah. I also explained in the previous commentary on chapter 52, that the modern Jewish and Liberal Christian theological assertion that the Servant is representative of Israel the people is untenable when weighed against the plain meaning of the text and the relevant historical and Biblical evidence to the contrary. While I acknowledge that The Servant is intrinsically connected to Israel and a representative of the people of Israel (a Jew, born of her), He cannot be both Israel (the ethnic/religious people) and the one Who is “struck, stricken” for the sake of Israel’s transgressions, at the same time (53:8). For this and many other reasons which will become clear as we follow the plain meaning of the text of Isaiah 53 to its logical goal, it is impossible to conclude, as the majority of our modern Rabbis have, that this portion of Isaiah applies to the people of Israel. The Suffering Servant Prophesied and Fulfilled
This portion of Isaiah’s scroll (52:13-53:12) has 5 distinct sections that act together fluidly in order to provide a clear and concise prophetic picture of the Servant of HaShem.
The text speaks of an individual Who offers Himself as a substitutionary sacrifice for the atoning of Israel’s sins and subsequently, for the atoning of the sins of all who will accept God’s redemptive gift. Isa 53:1 Miy Who he’emiyn has believed (found faith in) lishmoateinu the message which we have heard? And to whom has the arm of HaShem (YHVH: Mercy) been revealed? The prophet himself cannot be the sole speaker of these words (his prophesying of them not withstanding), which are spoken by a group, thus, “our message”. The reference to this passage in Rav Shaul’s (Paul’s) letter to the Roman believers appears to apply the “our” of Isaiah 53:1 to the remnant among Israel who had believed. Thus, in one sense Rav Shaul is implying that Israel’s faithful were saying, “Lord, who has believed our message?” While this might include the prophets (Isaiah not withstanding), it doesn’t appear to refer to them alone. “But they did not all hearken to the glad tidings. For Isaiah says, ‘Lord, who has believed our message?’” -Romans 10:16 The better translation of the phrase “Who has believed our message?” is in fact, “Who has believed the message we have heard?” Therefore, message itself is the cumulative testimony of the forebears and prophets of Israel which had been imparted to Israel from her inception, prophetically speaking of the coming of the Deliverer appointed to redeem and completely save Israel from her sins. Thus, the first verse of Isaiah 53 is spoken by those among Israel’s remnant at the time of the Babylonian captivity and from that point (in a prophetic sense) throughout Israel’s future existence until the return of the Messiah (Servant). Iben Ezra attributes this verse to the nations, however, due to the fact that according to Isaiah 52:15 the nations receive with faith the good news of things which they had not heard before; the present verse cannot apply to them. On the other hand Israel is mourning the fact that she had failed to put her faith in the good news which she had been hearing through her prophets from time immemorial. Thus, having concluded that it is Israel who is speaking, it makes sense that she speaks from a position of incredulity with regard to her failure to believe. The remnant of Israel (ethnic/religious) speaks to both herself and the nations saying, “And to whom has the arm of HaShem (YHVH: Mercy) been revealed?” We know from Isaiah 52:10 that the Arm of HaShem has been made bare “in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God.” Therefore, in one sense Israel’s confession of her own disbelief makes it possible for her to become the light to the nations she was always meant to be through the redeeming work of the Servant Messiah Who has been sent to take upon Himself all her transgressions, and indeed, the transgressions of all who would receive Him. So it is that from the beginning of Isaiah 53 there is a clear distinction being made between Israel (ethnic/religious/corporate) and the Servant Redeemer of Israel (a unique individual, albeit a Jew [Israelite]). This, as we have seen in my commentary on Isaiah 52, and as we will yet see in the present commentary, is the view most common to our ancient Rabbis and commentators. “The arm of the Lord” is a figure for the strength and wisdom of HaShem made manifest in His redemptive acts throughout history. This strength is of course yet another figure for the work of the Servant King Messiah. Therefore, it’s spoken of here to the people of Israel 700 years before the birth of the Servant, as an allusion to the redemptive work of the Servant as described in the subsequent verses. Isa 53:2 Vaya’al For he grew up kayoneik like a sapling (a young plant) lefanayv before his face, vechashoresh and as a root mei-eretz tziyah from dry ground; he had no toar form ve’lo and no hadar splendour, honour, majesty that we should look at him, and no mareh spectacular appearance venechmedeihu that we should desire, take pleasure in, delight in him. The humble beginnings of the Servant are described here. He is said to have no royal splendour about His visage. This is important because almost all of Israel was looking only for a triumphant King Messiah in the line of David (Israel was not wrong in this, just lacking a full understanding of the greater work of the coming Messiah). Therefore, she did not expect a humble seemingly unroyal Messiah. The Hebrew “yoneik” refers to a plant that has just burst through the soil. A vulnerable young suckling. The Hebrew “sheresh” (from sharash) refers to a root and thus connects the present verse to Isaiah 11:1 where the prophet says: “And then will come out a shoot from the stump of Jesse, and a green branch misharashayhu from his root will bear fruit.” Note that the same root “sharash” is used here to describe the “root” that comes from Jesse. This is an allusion to the fact that the Messiah will be born of the line of David, and thus, will be the King Messiah Who reigns on the throne of David. Therefore, Isaiah 53:2 connects the Kingly nature of the Messiah in juxtaposition against the humble lack of royal visage of the Servant. In a beautiful irony of practice the Servant, although He is royalty, choses to come without pomp or ceremony, royal clothing or position. In fact, such will be the lowliness of his station that His people will not recognise Him as being special or honourable: nor will they desire Him to rule over them. “And it has come to pass in that day that the shoresh root of Jesse will stand to be a sign, banner, miracle for the peoples. The nations will seek for Him, and His resting place will be glory.” -Isaiah 11:10 There can be little doubt that the King Messiah (Who is to reign on David’s throne re: Jesse) of the early part of Isaiah’s scroll is also the Servant of the latter part of Isaiah’s scroll. “mei-eretz tziyah” (from earth that is dry), can be understood in multiple ways. The condition of Israel in the first century CE at the time when Messiah Yeshua was born into this world, was truly dry in both a physical and spiritual sense. God had not spoken through a prophet to Israel for approximately 400 years prior to the birth of Yochanan (John). In addition to this Israel had been under Roman occupation for some time and prior to that had suffered under the oppression of Antiochus Epiphanes (Syrophoenician) among others. Under Roman occupation the illegitimate king Herod had usurped the throne of Judah, which when added to the rarity of the “Bat Kol” (Audible voice of the Holy Spirit: lit. daughters voice), the lack of true prophetic voices and the political subjugation of the Jewish people, made for a truly dry land from which the Servant would come forth. “Eretz Tziyah” (Dry/Parched ground) is also literally the meaning of the proper noun Tziyon (Parched land). Thus, quite literally, the Servant will be born of Zion, of a daughter of Zion, of the tribe of Judah, in the line of David. Furthermore, the Servant comes to offer living waters (John 4:14) that will saturate refresh and rejuvenate the dry land. Isa 53:3 Nivzeh He was despised (held in contempt) vachadal and rejected by iyshiym men (human beings), iysh a man machovot of sorrows (afflictions) vidua and a deep knowing (acquainted) concerning sickness, weakness, affliction, grief; uchemasteir and as one from whom people hide their paniym faces nivzeh He was despised (held in contempt), ve’lo and we did not chashavnuhu esteem him. It’s clear that the afflictions suffered by the Servant are both physical and spiritual. There are of course no words to truly describe the weight of the affliction suffered for the sins of humanity. The opening word “Nivzeh” (despised, held in contempt), links the Servant to the Messianic prophecy of Isaiah 49:7: “Thus says the Lord, the Redeemer of Israel, and his Holy One, to him whom man despises (holds in contempt), to him whom the nation abhors, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Adonai that is faithful, even the Holy One of Israel, who has chosen you.” Early rabbinic literature recognizes that part of the Messiah’s ministry includes suffering: “The Messiah—what is his name? …The Rabbis say, ‘the Leprous one’: Those of the house of Rabbi say, ‘the sick one’, as it is said, ‘surely he has borne our sickness.’” -Sanhedrin 98b, Babylonian Talmud Some of our ancient Rabbis struggled to understand the divergent elements of Isaiah 52:13-53:12. As a result the two Messiah theory developed. Mashiach Ben Yosef, the suffering Messiah (Isaiah 50:5-7 & 53). Mashiach Ben David, the triumphant King Messiah who subdues the nations and establishes his Messianic kingdom (Psalm 2 & 110). Messiah Ben Yosef is said to die in the battle against Edom (figuratively Rome): he is followed by Messiah Ben David, who establishes His kingdom of righteousness after defeating the gentile nations. The irony of this interpretation is that the two Messiah figures accurately divide the ministry of the living Messiah Yeshua, Who came first as the suffering Servant (Ben Yosef) and will come again as the victorious King (Ben David). The Brit Ha-Chadashah (NT) solves the question of divergent themes by revealing the advent of the King Messiah and subsequently describing His second coming (Mt. 23:29; John 14:3; Acts 1:11; 1 Thess. 4:14-17 etc.) “He was despised (held in contempt) and rejected by men (human beings),” Note the past tense. HaShem speaks into time and space through His prophet Isaiah, that which has already been made complete outside of time and space. The Hebrew plural “iyshim” (men) is the poetic form of “anashiym”. “Iyshiym” refers specifically to men of stature (Prov.8:4; Psalm 141:4). Thus, the Servant is shunned by leading men: kings, political leaders, spiritual leaders etc. Yeshua’s contemporaries struggled to come to terms with his humble birth and the town of His upbringing, which is not even mentioned in rabbinic literature. “‘Nazareth! Can anything good come from there?’ Nathanael asked.” -John 1:46a (NIV) “Still others asked, ‘How can the Messiah come from Galilee’”? -John 1:41b (NIV) “A man of afflictions and of a deep knowing (acquainted) concerning sickness, weakness, affliction, grief…” Although it is true that the Messiah was familiar with grief (it is likely that His earthly father Joseph died prior to the beginning of Messiah’s ministry, and He is seen grieving deeply at the tomb of Lazarus), the meaning of the text appears to convey that the Servant was familiar with the cause of disease and sickness and was knowledgeable in a transcendent way concerning the healing of such disease and afflictions. Additionally, the Messiah Himself suffered great affliction both physical and spiritual prior to and during His crucifixion. “And as one from whom people hide their faces” As a result of His affliction the people of Israel turned away from Him, the disfigurement resulting from His beating, whipping and crucifixion making Him a hideous sight to behold. He was despised (held in contempt), and we did not esteem him.” The Hebrew “nivzeh” (despised) is repeated here as affirmation of the fullness of His people’s rejection of Him. In particular He was despised by many of Israel’s first century religious leaders. To this day as a result of the modern rabbinic polemic against Yeshua, His name is rendered in modern Hebrew as Yeshu which is an acronym for the curse “Ye’mach Sh’mo” meaning, “May His name be blotted out!” This disgusting curse is further evidence of the ongoing rejection of the Servant King Messiah by our people. “He was in the world, and the world was made through Him; but the world did not know Him. He came to His own, but His own did not receive Him. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God.” -John 1:10-12 (TLV) Isa 53:4 Achein Certainly cholayeinu our sicknesses, weaknesses, diseases he has nasa borne, carried, lifted up (a sign) umachoveiynu and our sorrows, pain sevalam he has dragged along, bared as a load; yet we esteemed him nagua struck (diseased) mukeih beaten, killed, slain by Elohiym (God: Judge), umeuneh and afflicted, oppressed, humbled. “But one of the soldiers pierced His side with a spear, and immediately blood and water came out.” -John 19:34 (TLV) “Look, He is coming with the clouds, and every eye shall see Him, even those who pierced Him. And all the tribes of the earth shall mourn because of Him. Yes, amen!” -Revelation 1:7 (TLV) “Certainly our sicknesses, weaknesses, diseases he has nasa borne, carried, lifted up (a sign)” The sickness described here is the result of sin’s entry into the world (and death with it). Or else, why does the Hebrew employ the word “nasa”, which is used in connection with the Torah sacrifices of expiation (Lev.5:1, 17; 10:17; 16:22; 17:16; 20:19-20; 24:15). “Who His own self bore our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes you were healed.” -1 Peter 2:24 (ASV) “Nasa” is also a sign (nisi) that points to a mighty work of Hashem. Yeshua quite literally bore (healed) our (The people of Israel) sicknesses and diseases during His earthly ministry: “And when Yeshua was come into Peter's house, he saw his wife's mother lying sick of a fever. And He touched her hand, and the fever left her; and she arose, and ministered unto him. And when even was come, they brought unto Him many possessed with demons: and He cast out the spirits with a word, and healed all that were sick: that it might be fulfilled which was spoken through Isaiah the prophet, saying, ‘He took our infirmities, and bare our diseases.’” -Matthew 8:14-17 “Our sorrows, pain he has dragged along, bared as a load” I’m surprised that few if any comment on the descriptive Hebrew language here in regard to the last hours of the Messiah’s life. After all, He quite literally dragged the cross (means of His death) along until He was relieved by Shimon of Cyrene. “Yet we esteemed him nagua struck mukeih beaten, killed, slain by Elohiym (God: Judge), umeuneh and afflicted, oppressed, humbled.” The Hebrew “nagua” is associated to terrible diseases such as leprosy (Gen. 12:17; Lev. 13:5; 1 Sam. 6:9; 2 Kings 15:5), and “mukeih” to divine retribution for heinous sin (Though the servant is not suffering for His own sin re: next verse). The Talmud says of the Messiah that he is "a leper of the house of Rabbi is his name'' - T. Bab. Sanhedrin, fol. 98. 2. Sadly, the Talmud calls Yeshua a “transgressor”, ironic, given that Yeshua died for the transgressions of those who penned and codified the Talmud. Maimonides states that Yeshua deserved the violent death which He suffered. Once again ironic, given that it is in fact Maimonides who deserved the rightful punishment for his sins, and yet Yeshua was willing to die also for Maimonides. So much for the human wisdom of our rabbis. I have visited the tomb of Maimonides, it is dead and lifeless. The tomb of Yeshua however is empty, He is alive and living by His Spirit within me. He is transcendent and seated at the right hand of the Father. Isa 53:5 Vehu And he mecholal was pierced (defiled, polluted) mipeshaeinu for our transgressions (rebellions); meduka he was crushed (broken, became contrite) meiavonoteiynu for our iniquities (perversity, depravity, guilt); Musar The chastisement (discipline) shelomeinu of our peace, wholeness, wellbeing alayv was placed upon him, uvachavurato and by his wounds (stripes, bruises, blows) nirpa-lanu we are healed, made healthy (whole). As I have previously shown, the Servant cannot be Israel the people. Why? Because the entire history and character of the people of Israel as a whole is contrary to the description of God’s faithful Servant, Who takes upon Himself the sins of His people (inferring that He is not guilty of their sins) and redeems all willing human beings. Israel the collective people on the other hand are repeatedly denounced by the prophet Isaiah as being deaf and blind to the will of God (42:19-20; 43:24). The prophet’s words state that the people do not even deserve the name Israel (Overcome in God), and that their allegiance to YHVH is insincere (48:1). Further, Isaiah speaking from God pronounces his nation “an obstinate people with a neck like iron sinew and their forehead like brass” (48:4). Thus, Israel the people, like all people, are sinners in need of salvation. Fortunately for Israel, the Servant King Messiah was pierced for our transgressions. We are reminded again that our ancient Rabbis understood these words to be referring to the King Messiah: “Chastisements are divided into three parts, one to David and the fathers, one to our generation, and one to the King Messiah; as it is written, ‘he was wounded for our transgressions; and bruised for our iniquities’:'' - Mechilta apud Yalkut, par. 2. fol 90. “Messiah Son of David who loves Jerusalem… Elijah takes Him by the head…and says, ‘You must bear the sufferings and wounds by which the Almighty chastises you for Israel’s sins’ and so it is written, ‘He was wounded for our transgressions, bruised for our iniquities.’” -Midrash Konen; 11 Century CE “The children of the world are members one of another. When the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. From where do we learn this? From the saying, ‘he was wounded for our transgressions; and bruised for our iniquities’”. -Zohar, Numbers, Phinchus 218a Furthermore, our Rabbis also testify to the wickedness of Israel and her need for the Messiah: "At that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, ‘he was wounded for our transgressions’, &c.'' - Zohar in Exod. fol. 85. 2. See also Midrash Ruth, fol. 33. 2. and Zohar in Deut. fol. 117. 3. and R. Moses Hadarsan apud Galatia de Arcan. Cath. Ver. I. 8. c. 15 p. 586. and in I. 6. c. 2. p. 436. “And he was pierced (defiled, polluted) for our transgressions (rebellions);” The Hebrew “mecholal” meaning pierced, could only have been written by a divinely inspired prophet of God. These words, spoken and recorded some 700 years before the birth (into this world) of Messiah Yeshua, describe exactly what happened to Him, both physically and spiritually. “Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgota). There they crucified him, and with him two others—one on each side and Yeshua in the middle. Pilate had a notice prepared and fastened to the cross. It read: Yeshua of nazareth, the king of the jews.” -John 19:17-19 Crucifixion involved the nailing of hands and feet to a cross beam position equal to or slightly below the top of a firmly established upright post. Thus, Yeshua had is hands and feet pierced quite literally. The Psalmist, writing over 500 years before the birth (into this world) of Yeshua the Servant of God, wrote: “Do not be far from me, for trouble is near and there is no one to help. 12 Many bulls surround me; strong bulls of Bashan encircle me. 13 Roaring lions that tear their prey open their mouths wide against me. 14 I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted within me. 15 My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. 16 Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet. 17 All my bones are on display; people stare and gloat over me. 18 They divide my clothes among them and cast lots for my garment.” -Psalm 22:11-18 (NIV) “But when they came to Yeshua and found that he was already dead, they did not break his legs. Instead, one of the soldiers pierced Yeshua in the side with a spear, bringing a sudden flow of blood and water. The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe.” -John 19:33-35 “He was crushed (broken, became contrite) for our iniquities (perversity, depravity, guilt); The chastisement (discipline) of our peace, wholeness, wellbeing was placed upon him, and by his wounds (stripes, bruises, blows) we are healed, made healthy (whole).” The entire sacrificial system of the Torah is symbolic of substitution. “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” -Leviticus 17:11 (NIV) One of the primary stories of the Torah “Ha-Akeidah” The Binding of Isaac, binds Israel to the faith of Abraham and frees her from bondage to sin through the substitution of the Ram, who is a figure for the promised Messiah, and highlights the fact that the Messiah will be a substitutionary sacrifice for Israel (Jacob). While Jacob was still in the loins of Isaac, the Ram took his place on the altar (of Moriah) [Genesis 22]. “He was crushed (broken, became contrite) for our iniquities (perversity, depravity, guilt);” We note that the Servant takes a punishment upon Himself that was meant for us (Israel, ethnic, religious). Not only was He crushed on our behalf, He took the suffering willingly, the Hebrew “meduka” denotes contrite acceptance. “The chastisement (discipline) of our peace, wholeness, wellbeing was placed upon him, and by his wounds (stripes, bruises, blows) we are healed, made healthy (whole).” As a result of the Servant’s substitutionary sacrifice and because our sin has not just been covered but has been atoned for, annihilated by His blood shed for us, we are made whole, given peace, physical and spiritual, temporal and transcendent. Those who receive the Servant King Messiah enter the eternal present. Though we die, yet will we live. The Hebrew “Musar shelomeinu” reads, “The chastisement that secures our peace”. There is everlasting security in the receipt of the sacrificial love of the Servant King Messiah. “In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” -Hebrews 19:22 (NIV) “The next day Yochanan saw Yeshua coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” -John 1:29 At a time yet future, all ethnic/religious Israel will look upon the Servant King Messiah and repent in mourning, acknowledging that for our sake He has been pierced (Zech. 12:10). Thus the redemption of the entire remnant of ethnic/religious Israel will take place through Messiah Yeshua at His second coming following the coming in of the fullness of the nations (Romans 11:25-26). “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn.” -Zechariah 12:10 (TLV) “For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; and in this way all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob.” -Romans 11:25-26 (TLV) Isa 53:6 Kulanu All we katzon like sheep taiynu we have wandered, erred, staggered, gone astray; iysh each human being (man) ledarko to his own way paniynu we have turned; and HaShem (YHVH: Mercy) hifgiya has laid on him (caused him to encounter, make intercession for) et avon the perversity, depravity, guilt, iniquity of kulanu us all. In reference to Genesis 49:11, the Jewish commentator R. Kahana writes: "As the ass bears burdens, and the garments of travellers, so the King Messiah will bear upon him the sins of the whole world; as it is said, ‘the Lord hath laid on him the iniquity of us all’” - Apud Galatin. de Cathol. Ver. I. 10. c. 6. p. 663, and Siphre in ib. l. 8. c. 20. p. 599. The righteous remnant of the people of Israel speak here of the nature of human beings, themselves included. This is a confession of the sin nature and its fruit. As is so often the case in the TaNakh (OT), Israel are figuratively referred to as sheep. However, what’s different here is that Israel self-identify as sheep who have strayed from the Shepherd’s (YHVH) instruction, guidance and the safe pasture of His kingdom. It is also literally true that the sin of Israel had been the reason for their being led into captivity. Thus, they physically strayed into Babylon, leaving the promised land of Israel behind them. “For ‘you were like sheep going astray,’ but now you have returned to the Shepherd and Overseer of your souls.” -1 Peter 2:25 “Each human being to his own way we have turned” Both as individuals and corporately human beings (iysh used in an iconic way) have fallen short of the holiness of God. Israel includes herself in this and acknowledges that she has turned to her “own way” rather than continuing in the “way of the Lord”. “And Adonai has laid on him (caused him to encounter, make intercession for) the perversity, depravity, guilt, iniquity of us all.” The problem of sin is addressed here. Sin must be atoned for. A substitution must be made (Lev.17:11; Hebrews 9:22). Thus, the Servant becomes the vicarious sacrifice for Israel and all humanity. It is Adonai Himself that has laid the utter depravity of human sin on the Servant. Once again, Israel cannot be both those who have gone astray and the one on whom the sins of those who have gone astray are laid upon. Israel corporate is not the Servant. The Servant is an individual born of her on whom Adonai will lay the sins of Israel and of all humanity. The core doctrine of the fallen nature of humanity is supported throughout Scripture: “No one living is righteous before you.” -Psalm 143:2b “Surely there is no one on earth so righteous as to do good without ever sinning.” -Ecclesiastes 7:19 “For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10 As it is written: ‘There is no one righteous, not even one; 11 there is no one who understands; there is no one who seeks God. 12 All have turned away, they have together become worthless; there is no one who does good, not even one.’” -Romans 3:9b-12 (Psalms 14:1-3; 53:1-3; Eccles. 7:20) “All have sinned and fall short of the glory of God” -Romans 3:23 “God made Him who had no sin to be a sin offering for us, so that in Him we might become the righteousness of God.” -2 Corinthians 5:21 Isa 53:7 He was oppressed (tormented), and he was afflicted, and did not open his mouth; kaseh like a lamb latevach led to the slaughter, ucheracheil and like a ewe lifneiy before the face of its shearers is silent, so he did not open his mouth. “He was oppressed (tormented), and he was afflicted,” The Servant King Messiah suffered both physical and spiritual affliction. “and did not open his mouth” This is repeated in the last clause. The firmly established humility and silence of the falsely accused Messiah is evident in the Brit HaChadashah (NT) account (Matt. 26:62-63, 27:12). “Like a lamb led to the slaughter, and like a ewe before the face of its shearers is silent, so he did not open his mouth.” The NT references to Yeshua as the “Lamb of God” are born of the story of the Passover and Israel’s exodus from Egyptian bondage (Ex.12:3, 4, 7). The blood of the Pesach Lamb was painted on the door posts of Jewish homes as a symbol of God’s protection and deliverance of the family who lived within. Additionally, vicarious animal sacrifice is well established in the TaNakh (OT). The extreme submissive behaviour of the Servant cannot be attributed to Israel as a nation. The nation of Israel has many virtues but suffering silently is not among them. Throughout our history we have resisted our oppressors. Even in the most heinous case of our persecution (the Shoah) the Holocaust, we resisted wherever possible. Therefore, as a nation Israel does not qualify for the position of Servant as described in Isaiah 53. Isa 53:8 Meiotzer From restraint (prison, oppression) umishpat and judgment lukach he was seized, taken away; ve’et-doro and as for his generation, miy who yesocheicha has considered it? Kiy For nigzar he was cut off mei’eretz from the land chayiym of the living, mipesha for the transgression, rebellion amiy of My people nega lamo he was stricken (diseased, marked, plagued). “From restraint (prison, oppression) and judgment he was seized, taken away” He was not treated fairly with a proper trial. He was taken out of prison and summarily judged and sentenced to death contrary to both Jewish and Roman law. “And as for his generation, who has considered it? For he was cut off from the land of the living” His generation refers to any for whom he might have been a progenitor. The Servant will have no physical children born of His natural seed. Why? Because He was cut off (murdered, killed) from the land (Israel, the earth) of living (the present world). “He was cut off from the land of the living, for the transgression, rebellion of My people he was stricken (diseased, marked, plagued).” These words are prophesied spoken through Isaiah by the Spirit of God. Thus, Israel is called “My people” by both God Himself and the prophet. If the Servant is to be killed as a vicarious sacrifice for Isaiah’s people (Israel), He cannot be corporate Israel. The same is true of the ethnic/religious people of God. Israel (ethnic/religious) are God’s people. This latter clause shows clearly that the Servant is killed (cut off) as a substitutionary sacrifice (because of transgression) for Israel (My people). Those who claim that the Hebrew “lamo” is solely plural are incorrect, it is used here to refer to the singular Servant in the same way it is used in the singular in Job 20:23, 22:2 and Isaiah 44:15. “Philip ran up and heard him reading the prophet Isaiah and said, “Do you understand what you are reading?” 31 ‘How can I,’ he said, ‘unless someone guides me?’ So he invited Philip to come up and sit with him. 32 Now the passage of Scripture that he was reading was this: ‘He was led as a sheep to slaughter; and as a lamb before its shearer is silent, so He opens not His Mouth. 33 In His humiliation justice was denied Him. Who shall recount His generation? For His life is taken away from the earth.’ 34 The eunuch replied to Philip, ‘Please tell me, who is the prophet talking about—himself or someone else?’ 35 Then Philip opened his mouth, and beginning with this Scripture he proclaimed the Good News about Yeshua.” -Acts 8:30-35 (TLV) “Therefore the Father loves me, because I lay down my life, that I may take it again.” -John 10:17 Isa 53:9 And they made kivro his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no mirmah deceit in his mouth. The Hebrew “kever” grave, is here used to describe the physical status of a dead body. Thus, the Servant’s physical death was like that of the wicked (albeit undeserved). This is why the subsequent phrase “and with a rich man in his death” is added in describing the nature of the Servant’s tomb. “Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb, which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 Isa 53:10 Yet HaShem (YHVH: Mercy) chafeitz desired to bruise (crush) him; hecheliy He has put him to grief; im-tasiym with his appointment as an offering for guilt nafsho by his soul (life, being), yireh he will see his zera offspring; ya’ariych he will prolong his yamiym days; ve’cheifetz and the desire of HaShem (YHVH: Mercy) beyado in his hand yitzlach will advance, rush, succeed, progress, prosper. Iben Ezra says these words are spoken of the generation that shall return to God, and to the true religion, at the coming of the Messiah. An old midrash says: “The Messiah, in order to atone for them both (Adam & David), will make his soul a trespass offering; as it is written next to [prior to] this parashah [Isa.53:10], “Behold My Servamt” [Isa.52:13]. -Midrash Aseret Memrot We note that the desire or will of Hashem begins and completes the verse. In order for the will of Hashem to bring redemption and the advancement of His kingdom, He must also will the means of that redemption, suffering in and with the Servant King Messiah for the sin of His people, and indeed, for all people. “Yet HaShem desired to bruise (crush) him” This connects the present passage to the prophecy of Genesis 3:15, where the Serpent Satan is said to bruise the heel of the Messiah. In the present text the bruising is ascribed to HaShem. Thus we understand that Satan is subject to HaShem and is allowed to act only according to God’s purposes for the redemption of His chosen. “He has put him to grief; with his appointment as an offering for guilt by his soul (life, being)” The text could not be more clear. The Servant is to be a guilt offering, that is a substitutionary offering for the sins of others. He is to complete His atoning work by giving His very soul (life). “Asham” is a trespass offering that is distinct from every other sacrifice. It was made by an individual as a substitutionary compensation for any wrong doing committed by that person. It removed the person’s guilt and set them free (Lev. 5:15). The central tenant of this and many other sacrifices was the need to satisfy the justice demanded by the Holy God of Israel, Creator of the universe and God over all things. “How much more shall the blood of Messiah, Who through the eternal Spirit offered Himself without blemish unto God, cleanse your conscience from dead works to serve the living God?” -Hebrews9:14 “Him who knew no sin He made to be a sin offering on our behalf; that we might become the righteousness of God in him.” -2 Corinthians 5:21 “and walk in love, even as Messiah also loved you, and gave himself up for us, an offering and a sacrifice to God for an odour of a sweet smell.” -Ephesians 5:2 “He will see his offspring; he will prolong his days” The “seed” (offspring) in question are spiritual seed (Psalm 22:30; Isa. 65:25; Malachi 2:15): those who receive Him. We know this because Yeshua Himself explained that the resurrected do not procreate (Luke 20:34-36). “He will prolong His days” is a figurative way of describing the Olam Haba (World to come). “Certainly, certainly, I say to you, except a grain of wheat fall into the earth and die, it abides by itself alone; but if it dies, it bears much fruit.” -John 12:24 “His seed also will I make to endure for ever, And his throne as the days of heaven.” -Psalm 89:29 “The desire of HaShem in his hand will advance” In the hand (actions) of the resurrected Servant King Messiah the desire of HaShem will advance. The Servant, a son of Israel, will thus make it possible for Israel to fulfil her calling to be a light to the nations (Isa.49:6). The Spirit will be poured out and the kingdom of God will grow and await the Messiah’s return, the final resurrection and the Olam Haba (World to come). Isa 53:11 Meiamal From the anguish of nafsho his soul yireh he will see and be satisfied; bedato by the knowledge (perception, skill, understanding, wisdom, discernment) of Him yatzdiyk tzadiyk avdiy the righteous one, My servant, larabiym will justify many, va’avonotam and their iniquities (depravity, perversity, guilt) hu he yisbil shall bear. “From the anguish of his soul he will see and be satisfied” The Servant King Messiah will look back on His suffering and death, and resurrected He will see the resulting fruit of His anguish and be satisfied. “looking to Yeshua the author and perfecter of faith, who for the joy that was set before Him endured the cross, despising shame, and has sat down at the right hand of the throne of God.” -Hebrews 12:2 “By the knowledge of Him the righteous one, My servant, will justify many, and their iniquities he shall bear.” The Servant King Messiah will justify “many”, not only Israelites (ethnic/religious) but also people from the nations. They will be justified through the knowledge of Him. Not just mental assent but true knowledge learned in relationship through practiced faith placed in Him. “Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.” -Daniel 9:24 The Servant King Messiah’s ministry of bearing the sin of many goes beyond the finished work of His death and resurrection to His continued work as the Great High Priest Mediator for all who believe (Hebrews 8:6). “As through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.” -Romans 5:19 Isa 53:12 Lachein Therefore, achalek I will divide him barabiym among the many, ve’et and from the atzumiym strong (mighty, numerous) he shall divide the spoil, tachat asher for the sake of (beneath) which he’erah he poured out lamavet to death, nafsho his soul ve’et-posheiym and with the transgressors was numbered; vehu and he cheit-rabiym nasa bore the sin of many, velaposheiym and for the transgressors yafgiya made intercession. “Therefore, I will divide him among the many” This opening phrase uses the Hebrew “rabiym” which can be understood as “great ones” or “many”. The same word is used at the end of the verse and refers to the many believers who will receive the forgiveness of sin through the Messiah’s finished work. Therefore, it seems unlikely that “rabiym” refers to “men of stature, kings, politicians, religious leaders” as some suggest. The more consistent understanding is that the body of the Servant King Messiah’s is divided among the “many” in Israel and among the nations, who, later in the verse are interceded for by the Servant. That is, those who receive Him. “And from the strong (mighty, numerous) he shall divide the spoil” Here, the “mighty” may refer to the men of stature of 52:15. The Servant Messiah will one day yet future divide the spoils of all the mighty rulers of the earth. “for the sake of (beneath) which he poured out to death, his soul” For the sake of the many and the strong, the Servant will pour out His life unto death. “And with the transgressors was numbered” The Servant was crucified as a criminal in spite of the fact that He was innocent and there were no legitimate legal reasons for His execution (Matt. 27:38). “And he bore the sin of many, and for the transgressors made intercession.” Even as He was dying on the cross the Servant King Messiah Yeshua spoke words, not of vengeance or hatred but of intercession: “But Yeshua was saying, ‘Father, forgive them, for they do not know what they are doing.’ Then they cast lots, dividing up His clothing.” -Luke 23:34 (TLV) The Servant King Messiah Yeshua continues to make intercession today for all who put their trust in Him: “But now Yeshua has obtained a more excellent ministry, insofar as He is the mediator of a better covenant which has been enacted on better promises.” -Hebrews 8:6 (TLV) © 2019 Yaakov Brown “This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3 An examination of Revelation 15.
Introduction: This chapter is the preface to the pouring out of the seven final plagues (Rev. 16). 15:1 Then I saw another miracle, sign, wonder (Mophet) in the heavens, great and marvellous, seven messengers (Malakhim) who had seven plagues, which are the last, because in them the wrath of G-d is accomplished. The words, “Then I saw” indicate a new vision in the chronology of Yochanan’s metanarrative. This sign is great and marvellous, inspiring awe. The Greek, “semeion” meaning sign, is best represented by the Hebrew word, “Mophet” meaning, miracle, sign, wonder, token etc. The word, “Mophet” is used throughout the Tanakh (OT) to describe signs and wonders intended to bring a sense of awe to the people of Israel. Ezekiel the prophet is himself described as a, “Mophet”. Deuteronomy 13:2 explains that the proof of a prophet’s authenticity is the coming to pass of the, “Mophet” he performs (Ezekiel 12:6, 11, 24, 27). The fact that at this juncture the wrath of G-d is called accomplished reminds us that Yochanan is seeing these things as they happen outside of his own time in history. G-d sees completed what we are unable to see within time and space. 2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing beside the sea of glass, holding harps of G-d. 3 And they sing the song of Moses, the bond-servant of G-d, and the song of the Lamb, saying, If there was ever any doubt that Yochanan is, at the instruction of Yeshua, uniting the ancient Israelite Exodus to the present Unveiling of the last days, it is utterly silenced here. G-d is saying, for the last time, “Let My People Go!” Verse 2 begins with a description of those who have been victorious over the beast, standing beside the sea of glass just as ethnic Israel stood beside the Red sea (Exodus 15:1-18). Following this wonderful sign of redemption the elders of Israel, along with Moses and Aaron, ascended Mt Sinai and meet with the L-rd, where they saw Him standing on, “a pavement of sapphire”. “Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the G-d of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw G-d, and they ate and drank.” –Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26) The phrase, “mixed with fire” indicates judgement (Matthew 18:8; Luke 9:54; 2 Thessalonians 1:7): “From on high he sent fire, sent it down into my bones. He spread a net for my feet and turned me back. He made me desolate, faint all the day long.” –Lamentations 1:13 The Song of Moses regarding Israel’s deliverance is joined to the song of the Prophet (The Lamb: Yeshua) Whom Moses spoke of so long ago (Deuteronomy 18:15-19). The fact that the song of Moses is joined to the song of the Lamb shows that those who are true followers of the Messiah Yeshua will fully identify with the Jewish people. This is a wonderful picture of the unity of the Ecclesia (community of believers). The Song of Moses: It’s important to note that this is the song, “of” Moses and not a song, “about” Moses. In fact the song is about the delivering power of HaShem and His plan of redemption for ethnic Israel. It is a song that details a present redemption while prophesying a future redemption. “Then Moses and the sons of Israel sang this song to HaShem, and said, “I will sing to HaShem, for He is highly exalted; The horse and its rider He has hurled into the sea. 2 “HaShem is my strength and song, And He has become my salvation (Yeshua); This is my G-d (Elohim), and I will praise Him; My father’s G-d, and I will extol Him. 3 “HaShem is a warrior; HaShem (Merciful) is His name. 4 “Pharaoh’s chariots and his army He has cast into the sea; And the choicest of his officers are drowned in the Red Sea. 5 “The depths cover them; They went down into the depths like a stone. 6 “Your right hand, O HaShem, is majestic in power, Your right hand, O HaShem, shatters the enemy. 7 “And in the greatness of Your excellence You overthrow those who rise up against You; You send forth Your burning anger, and it consumes them as chaff. 8 “At the blast of Your nostrils the waters were piled up, The flowing waters stood up like a heap; The depths were congealed in the heart of the sea. 9 “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; My desire shall be gratified against them; I will draw out my sword, my hand will destroy them.’ 10 “You blew with Your wind, the sea covered them; They sank like lead in the mighty waters. 11 “Who is like You among the gods, O HaShem? (Mikhael) Who is like You, majestic in holiness, Awesome in praises, working wonders? 12 “You stretched out Your right hand, The earth swallowed them. 13 “In Your lovingkindness You have led the people whom You have redeemed; In Your strength You have guided them to Your holy habitation. 14 “The peoples have heard, they tremble; Anguish has gripped the inhabitants of Philistia (Palestinian). 15 “Then the chiefs of Edom (Red: sins like scarlet) were dismayed; The leaders of Moab (Who’s your father: son of incest), trembling grips them; All the inhabitants of Canaan (subjugated) have melted away. 16 “Terror and dread fall upon them; By the greatness of Your arm they are motionless as stone; Until Your people pass over, O HaShem, Until the people whom You have purchased pass over. 17 “You will bring them and plant them in the mountain of Your inheritance (Zion: where the Lamb stands in Revelation 14), The place, O HaShem, which You have made for Your dwelling, The sanctuary, O HaShem, which Your hands have established. 18 “HaShem shall reign forever and ever.” –Shemot/Exodus 15:1-18 The Song of the Lamb: It’s important to note that this song is, “of” the Lamb, not, “for” Him. Therefore the following portion of Revelation 5 does not qualify as being the song of the Lamb because it is not of Him but about Him. “And they sing a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for G-d with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth. Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing. To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.’” –Revelation 5:9, 10, 12, 13 This new song (Revelation 5:9-13) is not, “The Song of The Lamb”, however it is the one song recorded in Revelation regarding the Lamb of G-d, His redeeming sacrifice, the resulting nation of priests purchased from every nation and His glory before the Father. It also mirrors aspects of the song of Moses, in particular the covering of blood (slain), which correlates to the Red sea and the passing over (Passover: Last Supper) and purchasing of a people (Exodus 15:16). Like the song of Moses, the song of the Lamb (Which is at least partially recorded in the following lyrics) is a song of praise to HaShem, exalting Him in the deliverance of His people Israel (ethnic) and the people who belong to Him from among the nations. Notice that the following words (verses 3-4) give glory to the Father: Yeshua brings glory to the Father just as the Ruach Ha-Kodesh brings glory to the Father through the Son. In the same way that the song of Moses is a song that Moses sang and taught Israel to sing, the song of the Lamb is a song that Yeshua sings and teaches His servants to sing in an act of exaltation toward the Father. “Great and marvellous are Your works, (Psalm 111:2) O HaShem (Merciful) Elohim (Judge), the Shaddai (Almighty); Righteous and true are Your ways, (Psalm 145:17) King of the blameless ones! (The Greek, “hagios” refers to saints, righteous ones, not nations) 4 “Who will not fear (be in awe), O Hashem, and glorify Your name? (Jeremiah 10:7; Psalm 86:9) For You alone are holy; For all the nations will come and worship before You, (Isaiah 66:23) For Your judgements have been revealed.” (Zechariah 14:9-16) This is the ultimate song of both physical and spiritual redemption. The people who Yeshua has made blameless by His blood are in awe of Hashem and their deliverance from both physical and spiritual darkness is being completed through the catalyst of G-d’s final judgements against the evil One and those who have chosen evil. We’re not rejoicing in the loss of life that the Egyptians (worshippers of the Beast) suffered but in our deliverance from the oppression they brought upon us. Pharaoh’s stubbornness is the perfect human example of the unrelenting rebellion of Satan and his minions. Just as Pharaoh (a first born son) was consumed by the waters of Sheol and thereafter confined to Gehenah, so too Satan will be assigned to the Lake of Fire and eternal torment along with his armies and those whose names are not written in the Lamb’s book of life (Revelation 20:10, 14). The concluding phrase of the song, “For all the nations will come and worship before You, For Your judgements have been revealed.” Is a reference to Zechariah 14:9-16, where G-d is seen as King over all the earth. This same passage also speaks of the time when G-d will dwell with Israel, camping (Mishkan – Tent of meeting) with her and with all who have believed on His Son. 5 After these things I looked, and the Sanctuary of the Mishkan (Tent of Meeting) of testimony in heaven was opened, Verse (5) the Greek, “skene” meaning tent is used, making the reference very specific. It is therefore the Tent of Meeting (Mishkan: Numbers 9:15) that is intended rather than the Temple. Why? Because G-d has just affirmed His promise to dwell with redeemed ethnic Israel and righteous humanity. Hence, tent (Camping with Dad) rather than Temple. This is a clear reference to Sukkot, the feast of booths, where Israel remembers camping in temporary dwellings around the Mishkan, known as The Tabernacle. The Sanctuary of the Mishkan (Tent) then, is the Holy of Holies of the heavens, and the testimony is the heavenly representation of the ark of the testimony of G-d’s Torah (Hebrews 9:4). The fact that it is opened signifies the completion of its judgements upon the earth. 6 and the seven messengers who had the seven plagues came out of the Sanctuary, clothed in linen, clean and bright, and girded around their chests with golden sashes. In both Exodus and Ezekiel G-d’s glory inhabited the Sanctuary (Holy of Holies). This means that the plagues of G-d’s wrath are born of G-d’s immutable holiness. These messengers come forth from the manifest presence of G-d. The white, bright linen clothing of the messengers along with their golden sashes are reminiscent of priestly garments (Leviticus 16:4). The fact that a single High priest was tasked with entering the Sanctuary infers that these seven messengers are sevenfold, a unity, perhaps a representation of G-d Himself as seen in the sevenfold Menorah and the sevenfold Spirit of G-d. 7 Then one of the four living creatures gave to the seven messengers (Malakhim) seven golden bowls full of the wrath of G-d, who lives forever and ever. “One of the four living creatures,” that is, one of the four Cherubim (Angelic beings that act as guardians over the Ark in the Holy of Holies) gives the seven messengers the seven golden bowls of the plagues of G-d’s wrath. This is a type of flashback detail. It is intended to remind us of the similar imagery that we find reflected in the earthly Mishkan/Temple structure and practise. 8 And the Sanctuary was filled with smoke from the glory of G-d and from His power; The glory of Hashem is described in the same way in the book of the prophet Isaiah: “I saw Hashem, high and exalted, seated on a throne; and the train of His robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another: “Holy, holy, holy is HaShem Shaddai; the whole earth is full of his glory.” 4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” –Yeshaiyahu/Isaiah 6:1-4 Yeshua Himself is likened to the K’vod (glory) of G-d: “This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3 The glory of G-d manifest is often associated with smoke, thunder, the sounding of shofrot and fire from heaven (Exodus 40:34; 1 Kings 8:10-11; Ezekiel 44:4). And no one was able to enter the Sanctuary until the seven plagues of the seven messengers were finished. This is a familiar picture from the Tanakh. Whenever G-d manifests His glory upon the Mishkan (Tent of Meeting), no one, not even Moses His servant, was able to enter. “Then the cloud covered the tent of meeting, and the glory of HaShem filled the Mishkan (Tent of Meeting). 35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of Hashem filled the Mishkan (Tent of Meeting).” –Shemot/Exodus 40:34-35 Why was no one able to enter the Sanctuary until all the plagues were finished? Firstly, the immense power and wrath of G-d outworked in the plagues made it impossible for anyone to enter. Secondly, the Holy of Holies is the future place of intimate relationship, a place that must release G-d’s wrath against evil and purge creation so that it can become a place of intimacy for the bride and groom. We’re unable to approach G-d on our own merits. Nothing makes this clearer than the Holiness and wrath of G-d against evil, however, when the smoke of the judgement of G-d has settled, the Holy place is revealed to the set apart ones through Yeshua our High Priest. Not only are we unable to approach the smoke filled Tent of G-d’s wrath and Holiness, we don’t want to. We prefer His mercy and the reconciliation born of His love. When I was young I remember one evening when a local gang leader called my mother on the phone. My mother was known in the area where we lived as a righteous woman who stood for justice and righteousness. The gang leader threatened to come to our home and kill my mother and her husband and children (I found out the details of the conversation later in life). I won’t forget the measured and fierce response of my mother, “This home and my family belong to Yeshua the Messiah, if you come you had better be ready to face Him!” My mother never heard from that gang leader again. I was frightened by the tone and ferocity of my mother’s voice that evening, I didn’t want to go near Her while she was speaking to the enemy of our family that way. However, when she had put down the phone she was as gentle with us as she had ever been. In hindsight I had nothing to fear from her fury, she was not angry with me but with those who would seek to harm me. It’s the same with the plagues of G-d’s wrath. They are intended for the evil one and those that worship the beast. His fury may frighten us but it’s not directed toward us but toward our enemies. Shalom aleichim, Peace Himself is with you. © 2015 Yaakov Brown ”You shall not take the name (Ha-Shem) of the L-rd (יהוה) your G-d in vain; for the L-rd (יהוה)will not hold him guiltless that takes His name in vain.” The Torah sates:
Shemot/Exodus 20:7 ”You shall not take the name (Ha-Shem) of the L-rd (יהוה) your G-d in vain; for the L-rd (יהוה)will not hold him guiltless that takes His name in vain.” Recently I’ve had a number of people ask me about the (so called) special name of G-d, “Yahshua, Yahashuah”. I have also noticed more and more followers of Yeshua/Yehoshua/Jesus (Linguistically legitimate renderings of the Messiah’s name), using this abomination on face book and the internet. Suffice to say, I’m disgusted and angered by this desecration of G-d’s name. As a Jew I’m disgusted by the fact that foolish people have chosen to misuse the Holy Name YHVH (Which, due to it’s protection is known to be unpronounceable). We know that the mispronunciation Jehovah is due to a misunderstanding of the vowel markings for Adonai appearing beneath the Hebrew characters for the Holy Name, this is unfortunate but forgivable given the confusion. However in the case of the present desecration certain misguided people have purposefully misused the Holy Name, making a contraction out of it that defiles both it and the name of our Messiah. As a follower of the Messiah Yeshua/Jesus, I am equally disgusted at the defiling of His name, which means, “Salvation, The L-rd is my Salvation”. Therefore what follows are the actual facts concerning the desecration, “Yahshua/Yahashuah”. I share this as a warning, “for the L-rd (יהוה)will not hold him guiltless that takes His name in vain.” The Name: The Holy Proper Name of G-d YHVH (יהוה) is unpronounceable. Why? Because for thousands of years Jews have held it sacred. The Masoretes (6th Century A.D. Jewish Scribes) protected it’s pronunciation by placing the vowel markers (Nikudot) for the Hebrew name Adonai (lord) below the characters of the Holy Name YHVH. This was to ensure that the name Adonai would be pronounced in place of the Holy Name. In all other instances the observant Jew pronounces the Holy Name YHVH as, “Hashem,” which literally translates, “The Name”. In doing so we avoid desecrating The Name. Scholars agree, that were we to hazard a guess at the original pronunciation, our best guess would be “Yahveh or Yahweh,” however, it’s important to note that this is our best educated guess. Jesus name in Hebrew: The name, Jesus is simply an English translation of the Greek, “Yesoos,” which in turn is a transliteration of the Hebrew, “Yehoshua, Yeshua,” meaning, “The L-rd Saves”. Any attempt to liken to the name of the Greek god Zeus is utter nonsense, there are no legitimate linguistic grounds for doing so. On a spiritual level it is a lie at best and at worst it is blasphemy! Yahshua/Yahashuah: A number of modern bible teachers and Christian/Messianic/Hebrew Roots leaders (false Shepherds all) claim that the name Yahshua/Yahashuah is the correct pronunciation of the Holy Name and or the name of the Messiah. This name is said to combine the names YHVH and Yeshua/Yehoshua. I can only surmise that these individuals have no real understanding of the Hebrew language or are simply uneducated in general. If they claim to be filled with the Holy Spirit, then we must also ask why they have resisted Him regarding this. The Hebrew language does not allow for the contraction of these names, it is linguistically incorrect to join them, and doing so makes a mockery of both names. In fact, the real root of this teaching is not the Holy Spirit but the spirit of occult. It is an attempt to defile the minds and mouths of followers of Messiah. Yahshuah: The blasphemous name, “Yahshuah,” was originally found in the works of Athanasius Kirchner, Johann Baptist Grossschedel (1619) a Jesuit Christian occultist and in subsequent Renaissance esoteric sources. Please read the excellent article link below: http://en.wikipedia.org/wiki/Yahshuah Yahshua: The blasphemous name, “Yahshua,” is the progeny of the more recent Sacred Name movement. The English spelling Yahshua originates at least as early as 1950 from associated teachings dated as early as the 1930’s. This is a misguided attempt to unify the names Yeshua and YHVH, without due consideration to the linguistic nature of this contraction. The irony is that in attempting to show Yeshua as divine by uniting His name with YHVH, they have in fact impugned His nature as the fully G-d and fully man Messiah of Israel. Hebrew linguistics do not allow for the combining of the two unrelated nouns YHVH and YeSHuA, Therefore "Yahshua" is a nonsense. Furthermore, this name is not attested to in antiquity or Scripture. The Sacred name cult teaches that the use of the name, “Yahshua,”—which is in fact a nonsense and not a name at all—will aid a person’s salvation. This is in direct contradiction to the teachings of Scripture and makes the use of this blasphemous name a form of witchcraft. A secret knowledge of a sacred name used as a tool for our salvation can only be motivated by our own efforts to save ourselves, it spits in the face of grace and denies the power of Yeshua’s saving sacrificial death. Worse still, those who use it often consider themselves, “The true Church,” thus denying the salvation of numerous other Christians throughout the world. Any effort we view as being necessary on our part for earning salvation is a deception which teaches works based salvation and therefore contradicts the Gospel of Messiah. Ephesians 2:8-9 King James Version (KJV) For by grace you are saved through faith; and that not of yourselves: it is the gift of G-d: Not of works, lest any human being should boast. Please read the excellent article link below: http://en.wikipedia.org/wiki/Yahshua I would like to direct your attention to an article written by a man who has a Ph.D. in semitic languages and is a scholar of great renown in the Messianic Jewish community worldwide, Doctor Michael Brown: http://old.askdrbrown.org/ask-dr-brown/35-ask-dr-brown/79-what-is-the-original-hebrew-name-for-jesus-and-is-it-true-that-the-name-jesus-greek-isssous-is-really-a-pagan-corruption-of-the-name-zeus In conclusion I give this warning to those who are using these names and teaching others to do the same: Shemot/Exodus 20:7 ”You shall not take the name (Ha-Shem) of the L-rd (יהוה) your G-d in vain; for the L-rd (יהוה)will not hold him guiltless that takes His name in vain.” © Yaakov Brown 2015 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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