“For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Introduction:
All that follows is pursuant to the rebuke that Yeshua has leveled toward His Judean religious accusers following the making whole of the lame man at the pool of Beit Chasda in Jerusalem on the weekly Shabbat during Purim celebrations. 6:1 After these things Yeshua[H] [A] (Iesous[G] YHVH Saves) went away over (peran[G]) the body of water, lake (thalassa[G], yam[H]) of the Galilee (Galilaias[G], ha-Galiyl[H]) the Tiberias (ho Tiberiados[G]). 2 A large (polus[G], ha-mon[H], rav[H]) crowd of common people (ochlos[G], am[H]) followed Him, because they saw the signs (semeion[G], otot[H]) which He was making, constructing, causing (poieo[G], asah[H]) on those being sick, weak (astheneo[G], ha-choliym[H]). “These things” are the miraculous healing of the lame man at the pool of Beit Chasda in Jerusalem, and the rebuke that Yeshua had levelled at His religious opponents regarding the legitimacy of His identity, His teaching and His authority regarding the Shabbat. Therefore, Yeshua and His talmidim (disciples), followed by a large number of common people, had made the journey from Jerusalem to the Galilee region following Purim (see my commentary on John 5). They had arrived in the Galilee region at least three days after the cessation of Purim celebrations and it was now close to the time of Pesach (Passover), which occurs just over a month after Purim. The text says that Yeshua went over the lake, probably to an area several kilometres south-east of Bethsaida (Philip’s home town), across the lake and east of Capernaum, north east of and a greater distance away from Tiberias, which is situated at approximately the half way point on the western shore of the lake of Galilee. The Gospel writer’s allusion to “The Tiberias” is, contrary to popular opinion, not a concession to non-Jewish readers but rather an allusion to the illegitimate authority of the Emperor Tiberias after whom the location was named, and the subsequent illegitimate authority of Rome in general. To usurp the native name of this area (Rakkat “shore” - Joshua 19:35) is an act of occupation on the part of Rome. The Hebrew Galiyl means “circuit, perpetuity”. HaShem has promised this land to Israel (Ethnic, religious, empirical, chosen) [Naphtali] in perpetuity. “because they saw the signs” This means that those who followed Yeshua had either seen the signs He had previously performed in the Galilee region or had seen Him perform signs at the Regaliym (Going up festivals: Pesach, Shavuot, Sukkot) or both. The crowd was a crowd of Jews, Israelis (Ethnic, religious, empirical, chosen), seeking the physical redemption of the people of Israel from Roman oppression. We note that the people were following Him “because they saw the signs” and not necessarily because they believed in Him. This is made evident in their request for a further sign in order to prove His identity as the delivering “Prophet” promised by God through Moses (John 6:30; Deut.18:15-19). “Signs” Not just miracles but “otot” signs plural, of God’s manifest power designed to point Israel to repentance and reconciliation to God. The same Hebrew word is used to describe the signs performed by God in Egypt and through His prophets. 3 Then Yeshua[H] [A] (Iesous[G] YHVH Saves) went up on the mountain (ha-har[H]) , and there He sat down with His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]). “The mountain” Whichever mountain this is it is a significant land mark of the Galilee. It is not called “a mountain” but “the mountain”. It is very likely one of the peeks on the upper eastern shore of the Galilee just below Bethsaida (Beiyt Tzaida: House of the hunt). Mountains were places of solitude and introspection, and are connected to the expounding of God’s Word (Moses Exodus 19:3; Elijah 1 Kings 19:11). The sides of hills and mountains are also an ideal location to teach from. Situated on the side of a mountain or high hill, a first century Jewish teacher could speak at a moderate volume and be heard by a large crowd gathered at the foot of the mountain in a natural amphitheatre. This type of scenario can be seen as far back as the giving of the Torah at Sinai. The Galilee was an ideal location for this style of teaching given the mountain ranges on both sides of the lake and the natural amphitheatres that have formed in the terrain nearby. It was Yeshua’s practice to draw aside with His core group of disciples for a period of solace and teaching prior to public speaking and sign working (Matt.5:1; Luke 9:10 etc). Yeshua shows concern for the whole health and well-being of His talmidim, knowing that public ministry takes its toll mentally, physically, emotionally and spiritually. Yeshua leads by example, often going away by Himself to commune with the Father in order to refuel and refocus His energies (Matt.14:23; Luke.6:12 etc). In this also He was not unlike Moses (Exodus 19:3-25). A great deal can be learned by modern believers from this practice of Yeshua. We are fools to work tirelessly without rest when HaShem has commanded (not suggested) regular rest. God does not need our help but He allows us to participate in His work according to His guidelines. Failure to obey God’s rhythms of rest results in burn out and disillusionment. Sitting was the preferred position from which the religious teachers of first century and later rabbinical Judaism taught their adherents. “"The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, היה הרב יושב "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.'' -Maimonides, Hilch. Talmud Torah, c. 4. sect. 2. 4 Now the Passover (Pascha[G], ha-Pesach[H]), the festival (Chag[H]) of the Judeans, religious Jews (Ioudaios[G], Ha-Yehudiym[H]), was coming near (lavo[H]). Note that the observance of Pesach and its intrinsic connection to Yeshua is of utmost importance to the Gospel writer. Why does the Gospel writer mention this? First, it is because of Yeshua’s intrinsic link to the Passover and His role as the “Lamb of God Who takes away the sins of the world”. Second, it places the chronology in firm order, Purim having just passed and Pesach (Passover) being the next closest festival. Third, the pursuant event, the sign of the feeding of the five thousand men of Israel is premised by a perceived inability to purchase and provide bread. In the weeks prior to Passover Jewish homes would have been slowly reducing their bread supplies, using up excess yeast and setting aside grain to be used for matzot (unleavened bread). Subsequently only a small amount of bread would have been available at the time of these events, this in addition to the cost of feeding so many. All of this is pretext to the sign which Yeshua was about to perform. Five Loaves, Two Small Fishes (Matthew 14:13-21; Mark 6:32-44; Luke 9:10-17; John 6:1-15) To set the stage for this miraculous sign (the only miraculous sign that is recorded in all four Gospels) we must look at where it falls in relation to the surrounding text of each account. Matthew’s version is preceded by the unbelief of Yeshua’s home town synagogue and the description of the beheading of Yochanan the Immerser (John the Baptist, the cousin of Yeshua), then following the sign of the loaves and fishes Peter attempts to walk on water. Mark’s account is preceded by the unbelief of Yeshua’s home town synagogue and the sending out of the twelve, two by two, after which the beheading of Yochanan (John) is described, then the twelve return; the miracle of the loaves and fishes is followed by the walking on water sign. Luke’s narrative has the sending out of the twelve, the description of Yochanan’s (John’s) beheading, and the return of the twelve: then the loaves and fishes followed by the “Who do you say I am,” statement of Yeshua and later the transfiguration. John’s version is unique in that it is preceded by Yeshua attending a feast (Purim) in Jerusalem and being rejected by those who opposed him there, Yeshua explains the Father God’s testimony of Messiah and that Moses will judge the people for their rejection of Him. The writer of the Gospel According to John then alerts the reader to the fact that Passover is at hand. The loaves and fishes event is still followed by the crossing to Capernaum and the walking on water, but is then proceeded by an extensive discussion concerning Moses and the manna from heaven which is to be understood as a metaphor in reference to Messiah Yeshua, “the bread of life.” While we don’t know the exact time frames associated to the ordering of these events we can still deduce the writers’ intended theological and contextual meanings in relation to their accounts of the sign of the loaves and fishes. All the surrounding events and meanings give insight as to the reason for this important (even pivotal) event in Yeshua’s ministry. Prior to looking at the specific details of John’s Gospel account I will address the chronological and thematic elements using the main themes from each of the four accounts as a combined whole. This of course presumes that this was a singularly unique event recorded by each of the Gospel writers. Both Matthew and Mark record a second event that took place in the region of the Decapolis, a predominantly Gentile location. The feeding of the five thousand, the sign of the loaves and fishes took place near the city of Bethsaida (House of the hunt or House of fishing), a predominantly Jewish area, and close to Yeshua’s home in the Galilee region. The fact that the four Jewish writers of the Gospels (I am not alone in seeing Luke as a Jew) all saw fit to include this sign, indicates it’s importance: symbolically, historically, religiously, prophetically, nationally, spiritually and metaphorically. The united themes of this event read chronologically as follows: · Yeshua in Jerusalem for a Jewish feast (Purim) · The testimony of the Father God (on behalf of the Son) Yeshua (a firstborn) · Yeshua warns that Moses will judge the disbelief of the religious leaders · Rejection of Yeshua by the people of His home town · Yeshua sends out the twelve disciples, two by two · Yeshua grieves over the loss of John the Immerser (Baptist) His cousin (a firstborn) · The disciples return from their travels throughout Israel’s Jewish towns · The time of Passover was at hand · The sign of the loaves and fishes · The sign of walking on water · The discussion concerning manna, “the bread of life,” back in Capernaum (Links Yeshua to Moses) · The transfiguration recorded in Luke’s account (Links Yeshua to Moses) Overview of the chronology of events: Yeshua in Jerusalem for a feast (Purim): A number of scholars suggest that this was the Passover feast of the previous year, meaning that what follows took place at the beginning of the Passover of the following year. However, this is extremely unlikely given the consistent chronology of John’s Gospel and the language used. As I have shown in my commentary on John 4 and 5, the feast in question is almost certainly Purim. Yeshua was affirmed by the Father’s testimony: God the Father has testified throughout Scripture concerning His Son Yeshua. He had also poured out the Holy Spirit in a public show of glory over His Son and had testified saying, “this is my beloved Son in Whom I am well pleased.” Yeshua need not explain Himself to the people on the basis of the required Torah instruction concerning two or three human witnesses. His witnesses were God the Father and the Ruach ha-Kodesh (Holy Spirit) and the signs He performed. God the Father had given comprehensive testimony to the validity of Yeshua’s ministry, authority and Kingship over Israel and all the earth. Following the sign of the loaves and fishes, Yeshua’s command over the raging waters was proof yet again to His disciples, of God’s testimony of Him. Yeshua warns that Moses will be Israel’s judge regarding their disbelief in Him: The centrality of the Jewish reliance on the Torah of Moses is key to understanding the sign of the loaves and fishes. The Jewish people of Yeshua’s time expected a prophet, a miracle worker and a Messiah who presented in accordance to their understanding of the words of Moses as taught to them by their religious leaders. The man they were looking for would perform miracles similar to those of Elijah and Elisha, he would show signs like those of Moses and He would reign in power as the son of David, over Israel and all the nations of the earth according to the prophecies of the Tanakh (OT). Many of these expectations were about to be manifested before their eyes. Therefore Moses would be their judge, for he had written clearly the prophetic words that would prove Yeshua’s rightful position as the one who would be like Moses (Deut.18:15-19). Rejection of Yeshua in His home town: His own friends and wider family/community rejected Him because they believed Him to be of common birth, they were jealous of Him. This is not an uncommon response to the prophets of Israel as testified to by the lives of Isaiah, Jeremiah, Amos and so on. Their treatment of Him later became a testimony to His identity. Yeshua sends out His disciples, two by two: This was a ministering of the twelve to Israel, hence twelve disciples. Later in Luke’s Gospel narrative (Luke 10:1-17; ) a new Sanhedrin of sorts is sent out to minister to the wider towns and spread the good news to other nationalities, thus seventy, the Hebrew number representing the nations. However the events surrounding the sign of the loaves and fishes pertain specifically to Israel (ethnic, religious, empirical, chosen) and not to the Decapolis and other surrounding areas. Two by two may be a correlation with the Ark: used as a metaphor here for the repopulating of the earth with immersed (baptized, a type for the flood) spiritual children. The news of God’s kingdom as taught by Messiah Yeshua was to be made known to the tribes of Israel prior to the sign of the loaves and fishes. When Israel was in slavery in Egypt, word of Moses actions needed time to spread to them prior to their coming out of Egypt into the wilderness. Yeshua grieves over the loss of John the Immerser (Baptist): When Yeshua heard of the death of John the Immerser (Baptist) we are told that He retreated to a deserted place by Himself. He was clearly greatly grieved by the death of His cousin and perhaps reminded of His own destiny. He shows us an example of turning to the only one who can truly comfort us in times of great sorrow. The Father is often beheld in deserted places of solitude (Exodus 3; 1 Kings 17:1-5). The disciples must have returned to the vicinity with Him because Mark’s version of events has them retreat with Him after the death of John. It is interesting to note that John’s disciples came and took his body away for burial, while Yeshua’s disciples fled after His death. Passover is at Hand: Barley is the first grain harvested in Israel at this time of the year. Leaven/yeast is removed from homes, and food without leaven is eaten. Leaven/yeast symbolizes sin in Judaism. Jews from all over the known world would head up to Jerusalem for the feast of Passover, which is one of the three Regaliym (Aliyot Moadim—going up festivals/Sabbaths). The sign of the Loaves and Fishes: The Passover was near, Jews from the known world were on their way to Jerusalem and had heard of this mysterious prophet of God. Perhaps some detoured to find Him? What is certain is that all had cleaned their homes and traveling gear of yeast (the Biblical symbol of sin) and were preparing their hearts to celebrate deliverance from slavery. They were also hoping for deliverance from Roman rule. Luke tells us that following the sign the day was drawing to a close, so that it was toward the late afternoon. Upon seeing the crowd Yeshua says to Philip (the obvious person to ask because he came from the nearby town of Bethsaida—John 1:44), “Where can we buy bread for all these people?” He said this to prove Philip. Does that mean Yeshua wasn’t sure of Philip’s loyalty and so had to test him? No, of course not. When God with us/Yeshua seeks to prove someone it is for that person’s benefit. We could say, “Yeshua sought to make Philip aware of the extent of his own faith in Yeshua/God with us.” Philip’s response sets up the sign, by his reasoning that the request is humanly impossible. Andrew adds to the confusion by saying, “Hey, there’s a young boy here with five (probably unleavened, because Passover is at hand) loaves and a couple of small fish (probably the local sardines), but that’s not going to feed all these people.” Yeshua doesn’t miss a beat, “Have the people recline (Passover terminology) together in groups.” There was a large grass area there, probably at the base of the hill/mountain where the disciples had been with Yeshua (thus creating a natural amphitheatre for what would come next). Yeshua took the loaves and said the b’rakha for bread (ha-motzi) and began to distribute them to the crowd. He then did the same with the fish. All accounts indicate that either Yeshua alone or both Yeshua and the disciples were involved in distributing the food directly to the people, this would dispel the foolish conjecture that suggests the people simply brought out their lunches and shared them. Most Jews attending an Aliyah festival like Passover would travel light, expecting to buy food on the way, hence Yeshua’s question to Philip prior to the miracle. In addition, the fact that Yeshua suggested the crowd go and buy food infers that they did not already have food. This miraculous feeding of such a large group of Jewish men (5,000), plus women and children, a total of approx. 19-28,000 (Matt.14:21); is reminiscent of Moses’ (God’s) feeding of Israel with manna and quail in the desert. Manna being the miraculous bread of heaven and quail being the common bird of that area. Here the manna will be later explained figuratively as referring to Messiah Yeshua Himself. The small fish (probably sardines) is a common catch from the Lake. Three types of fish were primarily sought by fishermen in antiquity in these waters. Sardines are the most likely candidates for the, “two small fish" that the young man brought to the feeding of the five thousand. Sardines and bread were the staple food and traded product of the locals. The second type of fish, Barbels receive their name from the barbs at the corners of their mouths. The third type is called Musht but is more popularly known today as "St. Peter's Fish." This fish has a long dorsal fin which looks like a comb and can be up to 45cm long and 1.5 kgs. in weight. The barley bread (eaten predominantly by the poorer classes) brought by the young boy was most likely unleavened, given that Passover was at hand (the leaven is always cleaned from Jewish homes and meals prior to Passover), and that the miracle is followed by a discussion that relates manna (unleavened heavenly bread) to the body of Messiah Yeshua (who is without sin, remembering that in first century Judaism yeast is seen as a symbol of sin). After the meal Yeshua says, “Gather up the fragments that are left over so that none of them may be lost.” Why is the gathering of the left overs so important to Yeshua? Perhaps the number of baskets is a clue, there are twelve, the number of disciples, but more importantly, the number of the tribes of Israel. It is possible that this was meant as a symbol or metaphor for the reconciliation of Israel to God at the end of time. Shaul/Paul the shaliach (apostle) tells us that when the allotted number of the members of the nations have come to faith, that the entire remnant of Israel (ethnic, religious, empirical, chosen) will be saved. (Romans 11:25-26) The Sign of Walking on Water: This shows Messiah’s authority over creation (as the second Adam). This sign affirms Him again as the prophesied one. Elisha, in a somewhat lesser sense also exhibited the authority of God over the natural order of creation when he made the axe head float. (2 Kings 6:4-7) Similarities to the great prophets in the ministry of Yeshua were proofs of His authenticity. The Discussion (back in Capernaum) Concerning Moses, Manna, and the Bread of Life: The link between the sign of the manna in the desert and the feeding of the five thousand is unmistakable. The “Bread of life,” discourse was intended to be strengthened by the recently performed sign of the loaves and fishes. Yeshua was revealing Himself as the manna from heaven, the bread of life. The crowd asks for a sign, seemingly immune to the obvious sign that has just been performed. Yeshua points them away from Moses and toward the Father God saying, “It was not Moses that gave you the manna, but it is My Father who gives you the true bread from heaven.” They respond, “Give us this bread from heaven.” Yeshua answers, “I am the bread of life!” Yeshua reminds His people that their fathers ate manna and died (the death unto judgment). Yeshua was now offering Himself, the bread of life. Those who eat the life of Messiah will never die. Why did the forefathers die? Through disobedience. Therefore Yeshua is warning that failure to accept His manna will result in eternal death. This He had already pretexted prior to the miracle when He was in Jerusalem warning the people that Moses would be their judge. It was Moses who stood as a mediator regarding the manna in the desert. Now Messiah Yeshua is claiming to be the manifest manna and mediator of God, all wrapped up in one. It is interesting to note the words of Rabbi Isaac who wrote: “as the former redeemer caused manna to descend (referring to Moses)… so will the later Redeemer cause manna to descend.” Ecclesiastes Rabbah on Ec. 1:9 The bread of life discourse does not refer to pagan magic practice regarding the consummation of power through blood drinking as some have supposed. Yeshua is talking to Jews who despise their Roman rulers and abhor the pagan Roman worship practices however this discourse is offensive to them, not because of pagan links, but because of its seeming direct contradiction to the Torah. Yeshua, did not act outside of rabbinical practice when he used the metaphor of his flesh and blood as a teaching tool. What is clear is that Yeshua was miss understood, not only by the crowd but also by His own disciples. Transfiguration (Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36): This event links Yeshua again to both Elijah and Moses, affirming the theme of the narrative surrounding the miracle of the loaves and fishes. This event may well have taken place months later, perhaps even during the feast of Sukkot (booths), given the offer of Peter to build shelters/Sukkot. 5 Therefore Yeshua[H] [A] (Iesous[G] YHVH Saves), lifting up His eyes and seeing that a large (polus[G], rav[H]) crowd (ochlos[G], am[H]) of common people was coming to Him, said (lego[G], vayomeir[H]) to Philip, “Where are we to buy bread (artos[G], lechem[H]) so that these may eat?” As stated previously, it is likely that Yeshua asked Philip this question in part because these events were taking place close to Philip’s home town of Bethsaida. In the natural the question “Where are we to buy bread…” is reasonable given that Passover is approaching and bread supplies are diminished among those traveling to Jerusalem for the Aliyah Festival. 6 This He was saying to prove, raise a banner for, give a directive sign to (peirazo[G], nasot[H]) him (Philip), for He Himself knew (eido[G], yada[H]) what He was about to do (poieo[G], ya’asah[H]). “Therefore” means, because it was close to Passover and the crowd was large in size. Why is the proximity of Passover important? Because it infers that many of those gathered were pilgrims heading toward Jerusalem for Passover and thus lacking yeast and keeping grain set aside for matzot (unleavened bread). As mentioned earlier Yeshua was not “testing” Philip, Yeshua already knew what the outcome would be, rather He was proving to Philip the nature of his faith and the reality of Yeshua’s identity. Philip would later ask Yeshua to reveal the Father God to him: “7 If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” 8 Philip said to Him, “Lord, show us the Father, and it is enough for us.” 9 Jesus said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? -John 14:7-9 (NASB) 7 Philip answered Him, “Two hundred denarii (half a year’s wages) worth of bread (artos[G], lechem[H]) is not enough for them, not even for everyone to receive a small piece each.” 8 One (heis[G], echad[H]) of His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]), Andrew, Shimon Kefa (Simon: Hears God Peter’s: Rock) brother (achiy[H]), said to Him, 9 “Behold (hinei[H]) there is a young boy (paidarion[G], na’ar[H]) here who has five barley (krithinos[G]), loaves (artos[G]) and two small fish (opsarion[G]), dagiym[H]) but what are these for so many?” Barley loaves indicate two things: first, the wheat harvest had not yet come and second, those present were predominantly lower class. The higher class had wheat grain remaining from the previous year’s harvest whereas the lower class lived from yield to yield and ate what was seasonally available. The five loaves amounted to a loaf for each group of a thousand men. 10 Yeshua[H] [A] (Iesous[G] YHVH Saves) said (lego[G], vayomeir[H]), “Have the people (ha-am[H]) recline (anapipto[G], lashevet[H]).” Now there was much grass (chortos[G]) in the place. So the men (aner[G]) reclined (anapipto[G]), numbering about five thousand. 11 Yeshua[H] [A] (Iesous[G] YHVH Saves) then took the loaves (artos[G]), and having said the b’rakha[H] blessing [given thanks] (eucharisteo[G]), He distributed to those who were reclining; He did the same with the small fish (opsarion[G], dagiym[H]) as much as they wanted. Note that Yeshua says a blessing prior to the bread but that no mention is made of a blessing over the fish, this is in keeping with Jewish religious practice. The blessing for the bread is always said prior to eating it whereas the blessing for the meal (including the fish) is said following the meal in accordance with Deut. 8:10. Note further that in John’s account it is Yeshua Who personally distributes the bread and fish to the crowd, continuing to do so until they’d had “as much as they wanted”. Five thousand Jewish men plus women and children, a total of approx. 19-28,000 (Matt.14:21). Five loaves, one loaf for every thousand Jewish men. Two small fish, 12 When they were fully satisfied (empiplemi[G]), He said to His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]), “Gather together the leftover broken pieces (klasma[G]) so that nothing will perish, be destroyed, be lost, (apollumi[G]).” 13 So they gathered them up, and filled twelve baskets with broken pieces (klasma[G]) from the five barley loaves which were left by those who had eaten. Notice that all present were Jews (Israelites) and that 12 baskets of broken pieces representing the twelve tribes of Israel were collected after they had eaten by the twelve disciples of Yeshua. This is a figure for the redemption of all ethnic religious Israel at the end of the age, through Yeshua the King Messiah (Romans 11:25-26). The collection of food remnants was a rabbinical practice, the destruction of food over a certain size being prohibited in Jewish Halakhic law (Talmud Bavliy Shabbat 50b, 147b). The principal being that nothing is to be wasted. 14 Therefore when the people (anthropos[G], ha-anashiym[H]) saw the sign (semeion[G], et-ha-ot[H]) which He had performed, they said, “This is truly the Prophet (prophetes[G], ha-navi[H]) who is to come into the world.” “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. 16 This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.’ 17 The Lord said to me, ‘they have spoken well. 18 I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him.19 It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him.” D’varim/Deuteronomy 18:15-19 (NASB) 15 So Yeshua[H] [A] (Iesous[G] YHVH Saves), perceiving that they were intending to come and take Him by force to make Him king (basileus[G], melekh[H]), withdrew again to the mountain (ha-har[H]) by Himself alone. Yeshua could not allow His people to make Him King or force Him to lead a rebellion against Rome because He had come according to Isaiah 53 to be the suffering servant Who would take away their sin. Yeshua will one day come as the victorious King to rule over Israel and the nations on the throne of David according to the wealth of prophecy from the Tanakh. But this could not happen until He had made a way for the reconciliation of the souls of Israel. Why? Because God’s victorious King Messiah is to reign over Israel for all eternity, something that can only happen if Israel is made right with God and enabled to live forever. “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Judean religious leaders; but as it is, My kingdom is not of this world.” -John 18:36 The view of the people was desperate and temporal, whereas Yeshua’s view was redemptive and everlasting. He ached because of the temporal suffering of His people but understood that if He were to submit to their plan, their eternal suffering would far outweigh their temporal suffering. Yeshua’s withdrawal to the higher elevation of the mountain was common practice for Him. When faced with the plans of men He sought the counsel of God. When faced with the temptations of man He sought the righteousness of God. When faced with the weakness and exhaustion of man He sought the strength and comfort of God. All this as an example to us that we might practice the rhythms of God’s rest in our walk with the Messiah. 16 Now when evening came, His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) went down to the sea, lake (yam[H]) 17 and after getting into a boat, they started to cross the sea, lake (yam[H]) to Capernaum (K’far Nachum[H], village of comfort). It had already become dark, and Yeshua[H] [A] (Iesous[G] YHVH Saves) had not yet come to them. The disciples had respected Yeshua’s need for private space and had trusted that He would return home to Capernaum when He was ready. Thus they headed for Capernaum a number of hours after sunset, knowing that it was a short journey across the lake of not more than 7 kilometres. 18 The sea, lake (thalassa[G], ha-yam[H]) became stirred up because a strong (megas[G]) wind (anemos[G], ruach gedolah[H]) was blowing (pneo[G], hayatah[H]). It is quite possible that the lake was perfectly calm when they set out. To this day lake Galilee experiences rapid shifts in countenance as a result of sudden changes in weather. On one of my many trips there I was seated by a perfectly calm Galilee at midday only to see the water turn into raging surf blown by a storm front a matter of hours later. It is also worth noting that the Galilee is known for its unique seemly randomly forming whirlpools. These whirlpools have been the cause of many drowning deaths in the Lake over the years. 19 Then, when they had rowed about five or six kilometres, they saw Yeshua[H] [A] (Iesous[G] YHVH Saves) He was walking (peripateo[G], mehaleich[H]) on the sea, lake (thalassa[G], ha-yam[H]) and coming near to the boat; and they were afraid, alarmed, in awe (phobeo[G], vayiyrau[H]). “When the disciples saw Him walking on the lake, they were terrified, and said, ‘It is a ghost’(Apparition or spirit is understood here from a Hebrew cultural perspective, it does not refer to the disembodied spirit of a human being—which is the common modern understanding of this English term) And they cried out in fear.” -Matthew 14:26 It is clear from the Matthew account that the disciples were afraid because they had presumed that this was a spirit or apparition, possibly (but not certainly) an omen of doom. They were not afraid because Yeshua was walking on water (at this point they weren’t even sure it was Yeshua). Of course it is natural for human beings to assume that when something defies the laws of the natural world or seems to be humanly impossible, it is an apparition or of supernatural origin. The lesson soon becomes, what is impossible for human beings is possible with God (perhaps even possible in God). The storm had caused them concern, but the appearance of the apparition had left them terrified. At the five kilometre point they were still at least 2 kilometres away from their destination and it was approximately 4am (Matt.14:25). In the darkness and squall it would have been difficult to see clearly. Yeshua was certainly aware of the storm much earlier in the night. So why did He wait? Perhaps He was proving the disciples? Not testing them to see if they were faithful, He was already aware of their character, rather He was taking this opportunity to show them that they were faithful. This is possibly one of the reasons for His gentle rebuke to Peter regarding his being small of faith (not saying that Peter’s faith lacked entirely, he had faith, he simply lacked it in greater volume). God is pictured walking on the waters in Job 9:8 and Psalm 77:19, in the latter He is walking amidst a storm. Yeshua is Immanuel (God with us). Yeshua is revealing Himself here as God with us; firstly by doing what only God is recorded as having done and secondly by simply stating in Matthew’s account (14:27) “Take courage, I AM, don’t be afraid.” This results in the disciples worshipping Him at the conclusion of the episode. The text states, “He was walking on the lake.” John clearly has no intention of dwelling on what to him was a natural progression: walking on water was just the next sign in the ordinal march toward the revealing of the King Messiah Yeshua. Yeshua had now feed Israel (5,000 men 28,000 total) in the wilderness, delivered Israel (12 disciples) through the waters… It was in the morning watch (3am to 6am) that God manifest His power to Israel at the Red Sea. Exodus 14:24 20 But He (Yeshua) said (lego[G], vayomeir[H]) to them, “I Am He (ego eimi[G], Aniy Hu[H]); do not be afraid (al-tiyrau[H]).” “I Am” is an expression of divinity (Exodus 3:14; John 1:1-3; 6:35; 8:58). Therefore, “Because I Am God with you, you have no need to fear”. The fear of God is an end to all fear. It is at this point in Matthew’s narrative that Peter asks Yeshua to call him out onto the water to meet Him. “Peter said to Him, ‘Lord, if it is You, command me to come to You on the water.’” -Matthew 14:28 Peter has plenty chutzpa (courage and tenacity)! Peter initially takes Yeshua at His word and exhibits great courage. Why does Peter appear to use a subjective question to determine whether this is truly Yeshua who is speaking to him? The answer comes in the question itself, it’s rhetorical, Peter calls Yeshua “Lord,” it’s as if he were saying “Yeshua, if you’re who I know you are, ask me to come out to You.” “And He said, “Come!” And Peter got out of the boat, and walked on the water and came toward Yeshua.” -Matthew 14:29 Yeshua called, “Bo (Come),” and Peter didn’t think twice, you could say he responded to Yeshua immediately. “But seeing the wind, he became frightened, and beginning to sink, he cried out, ‘Lord, save me!’” - Matthew 14:30 Perhaps he said, “Adonai, Hoshanah!” Lord, save me now! Like Peter we all take our eyes off Yeshua at times, focusing on our present circumstances instead of seeing the eternal nature of our Messiah, who is before us. There is no shame here, just an opportunity for a lesson. Faith the size of a mustard seed moves great obstacles. Small faith is the beginning of a journey, it is a stepping stone to great faith, born of Messiah. “Immediately Yeshua stretched out His hand and took hold of him, and said to him, “You of small faith, why did you doubt?” - Matthew 14:31 Peter began to sink and immediately Yeshua stretched out His hand and took hold of him. Yeshua doesn’t wait until we’ve sunk, He sees us begin to sink and immediately He takes hold of us. While it is true that Yeshua observed small faith in Peter, the emphasis is on the phrase, “why did you doubt?” Yeshua knows why Peter doubted. The question is one that Peter is meant to ask himself. We too need to question our doubt and find the motivation behind it. Faith is born in the heart (core being), doubt is manufactured in the mind. Many modern proponents of healthy mind teaching neglect to remember that the Hebrew Leiv (heart) refers to the core being, where heart, mind and spirit converge. It is to be understood in a similar way to nefesh (soul), which indicates the whole of our parts. So we understand that the soul encompasses the whole and the heart is where the parts of the whole converge. When the Scripture says that “the heart is wicked above all things,” it is also addressing the mind. It is not a case of the mind being superior to the heart, rather the heart and mind are both wicked above all things. Humanity is inclined toward evil, we will not overcome this inclination by controlling our own minds and thus our wicked hearts. We will overcome only when we submit all control to Yeshua. That is, when we realize that He is in control regardless. 21 So they were willing to take Him into the boat, and immediately, at once (eutheos[G]) the boat was at the land (ho ge[G], la-aretz[H]) at the part of the coastline they were going to. “When they got into the boat, the wind stopped.”- Matthew 14:32 In the same instant the wind stops and the waters bring the boat instantaneously to its destination. All creation obeys the Master of the universe and is immediately quiet as a testimony to the deity of Yeshua (God with us). This immediacy is not explainable in natural terms. This is a case of the unbound Kingdom of God seeding freedom in the midst of the sin affected creation. A sinless Adam walks the earth anew, and this Adam will set free that which the former Adam allowed to come under bondage. “And those who were in the boat worshiped Him, saying, ‘You are certainly God’s Son—Ben Elohim!’” -Matthew 14:33 “Even the wind and waves obey Him.” (Matthew 8:27) The witness of this sign is the seed that births a greater faith in the Leiv (heart) of the disciples. If Peter, who had faith enough to begin to walk on water, is said to have “Small faith,” then the faith of those who wouldn’t even get out of the boat was smaller still. Now, having identified the Messiah as King of creation, their faith grew and they worshipped Him. May the storms and failures of our own journey with God produce such great growth spurts as we witness the present acts of God in our lives and the lives of those around us. 22 The next day the crowd of common people (ochlos[G], am[H]) that stood on the other side of the sea, lake (thalassa[G], ha-yam[H]) saw that there was no other small boat there, except one, and that Yeshua[H] [A] (Iesous[G] YHVH Saves) had not boarded with His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) into the boat, but that His disciples had left alone. This is the crowd that had witnessed the sign of the loaves and fishes and had camped the night in the region below Bethsaida. The record of their observation is testimony to the fact that Yeshua could not have crossed the Lake by natural means. 23 Other small boats (ploiarion[G]) came from Tiberias close to the place where they had eaten the bread (ho artos[G], ha lechem[H]) after the Lord, Master (ho Kurios[G], ha Adon[H]) had made the b’rakha[H] blessing (given thanks). 24 So when the crowd of common people (ho ochlos[G], ha am[H]) saw that Yeshua[H] [A] (Iesous[G] YHVH Saves) was not there, nor His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]), they themselves got into the small boats (ploiarion[G]), and came to Capernaum (K’far Nachum[H], village of comfort) seeking Yeshua[H] [A] (Iesous[G] YHVH Saves). Tiberias is approximately 10 km south-west of the location of the loaves and fishes sign. More people had come from Tiberias following the news of the sign and were seeking out Yeshua. The Gospel writer explains that “the Lord” was not there. The use of the term Adon is more than a colloquial allusion to masterly status, the Gospel writer is saying that these signs are evidence of Yeshua’s divine nature. Once the existing crowd and the newcomers determined that Yeshua had probably gone to His home town by some other way, they all took their boats to Capernaum seeking Him out. It’s important to remember that many of these were pilgrims on their way to Jerusalem for Pesach (Likewise, as was His custom, Yeshua too would have attended Pesach in Jerusalem following these events). These pilgrims were sufficiently awed by Yeshua’s sign so as to delay their journey to Jerusalem in order to find out more about Him. We note once more that they were seeking Salvation (Yeshua) in the village of comfort (K’far Nachum). 25 When they found Him on the other side of the sea, lake (thalassa[G], ha-yam[H]) they said to Him, “Rabbi (lit. My Great One; Religious Teacher), when did You get here?” 26 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered them and said, “Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), you seek Me, not because you saw the signs (semeion[G], ha otot[H]), but because you ate of the loaves (ho artos[G], ha lechem[H]) and were satisfied, filled (chortazo[G]). The crowd found Yeshua in Capernaum (John 6:59). Calling Him “Rabbi” showed some degree of respect on the part of the crowd. The crowd ask “when” not “how”, the knowledge of “how” is at this time kept by the disciples. Yeshua does not even bother to answer their question. As is His custom He gets to the heart of the matter, that being their lack of faith and their misinterpretation of the events unfolding. Note that Yeshua refers to “signs” plural. Those seeking Him have witnessed numerous signs in addition to the most recent one. Yeshua now makes a statement that is firmly established by the double “Amen”. He is essentially saying, “You’re interested in me for carnal (physical) earth born reasons, the satiating of physical hunger etc. You have misunderstood the signs that God has given through Me to point to His redemptive purpose and present coming Kingdom, and instead of seeking God you are seeking to fill the desires of your flesh (fallen humanity).” 27 Do not work for the food (ho brosis[G], achal[H], makultha[A]) which perishes, is destroyed, dies (apollumi[G]), but for the food (ho brosis[G], achal[H], makultha[A]) which endures, remains, abides (meno[G]) to life unending (zoe aionios[G], le’chayeiy olam[H]), which the Son of the Man (ho huios ho anthropos[G], ben ha-adam[H]) will give to you, for on/in Him the Father (ho Pater[G], ha Av[H]), the God (ho Theos[G], ha-Elohiym[H]), has set His seal (sphragizo[G]).” This is pretext for the discussion regarding Moses and the Manna from the heavens. It is likely that the Aramaic text uses the word “makultha” meaning food or nourishment, as a wordplay linking the Aramaic word for kingdom “malkutha” to the message of the text. In other words, as a drash (comparative teaching) we could read, “Do not work for the kingdom which perishes (olam hazeh: this present world), but for the Kingdom that endures forever (Olam haba: World to come)…” The Hebrew “chotam” meaning seal, sign, endorse is consistent with the Greek “sphragizo” used in the past tense to mean “has sealed, set a seal upon, made a private signet mark, preserved etc”. A seal is set to keep something hidden until those it has been sent to are ready to receive it and open it. Therefore, Yeshua is the message and God’s Kingly seal is upon Him so that He alone can open Himself and give the salvation He carries to His people. It is as if the people are beholding the sealed scroll but are unable to open it because in order to open it one must first be seeking God and His Kingdom rather than the fallen kingdom of humanity. In fact, Yeshua is the only One worthy to open the seal that God has placed upon Him (Rev. 5:1-6:2). 28 Therefore they said to Him, “What shall we do, make (poieo[G], ba’aseh[H]), so that we may be working, trading in, performing (ergazomai[G], lif’ol[H]) the works, tasks, deeds (ergon[G], p’ulot[H]) of the God (ho Theos[G], ha Elohiym[H])?” 29 Yeshua[H] [A] (Iesous[G] YHVH Saves) answered and said to them, “This is the work, task, deed (ergon[G]), p’ulat[H]) of the God (ho Theos[G], Elohiym[H]), that you continue to believe, trust, have faith (pisteuo[G], ta’amiynu[H]) in Him whom He has sent (apostello[G], shelachu[H]).” “Therefore” Because Yeshua had offered eternal life above and beyond the miraculous sign they had witnessed of Him. And, because they had some sense of Yeshua’s authority based on His signs and words. “What shall we do, make, so that we may be working, trading in, performing the works, tasks, deeds of the God?” The question shows that they have not understood Yeshua at all. Yeshua is offering redemption, relationship, eternal life, the strength of God at work in them, a gift to be received, but the people are looking for something they can build, accomplish, achieve in their own strength in order to make them right with God. Their focus is on “doing” rather than “being”. They say, “What shall we do, so that we can accomplish the works of God” and Yeshua completely reverses their question and defeats their paradigm with a very simple and eternally profound instruction: “The works of God are this, that you continue to believe in Him Whom He has sent”. In short, “Be in Me, don’t do for Me. Your doing must come from Me.” Objects are for use, persons are for relationship. Many fall from the faith because they do not understand this simple truth. Many more retain faith but become burned out and unfruitful because they don’t understand this simple truth. Yeshua is pointing His hearers back to the Torah and the Word (ha-Davar: John 1:1) of God spoken to their forebears through Moses: “For near to you all is Ha-Davar (The Word), meod, very much so, in your mouth, and in your inner being, so that you might accomplish, do, act accordingly.” -D’variym (Words) Deuteronomy 30:14 Notice that The Word is offered to the inner person and that it is from the strength of The Word in each one that each one works, accomplishes, acts. Yeshua is Ha-Davar, the Word, Essence, Substance of God, with us. It is interesting to note that by summing up the 613 commandments of the Torah with this one phrase “the just shall live by his faith” (Hab.2:4), the Talmud agrees with Yeshua’s assertion that to have faith is the work of God (Talmud Bavliy Makkot, fol. 23. 2. & 24. 1.). 30 So they said to Him, “What then do You do (poieo[G], ta’aseh[H]) for the sign (semeion[G], ha ot[H]), so that we may see, and believe (pisteuo[G], na’amiyn[H]) You? What work (tif’al[H], ergazomai[G]) do You perform? 31 Our fathers (ho pater[G], avoteiynu[H]), ate (achlu[H]) the manna (What is it? ha-man[H]) in the wilderness (bamidbar[H]); as it is written (kakatuv[H]), ‘He gave them bread out of heaven to eat (lechem min-hashamayim natan-lamo le’echol).’” Almost as if they had not listened at all they demand that Yeshua “do” something to prove His identity. In spite of the fact that they have already witnessed Him perform many signs. The signs being directive and for their benefit. Yeshua need not prove His identity, to the contrary, it is they who need to consider their own identity and return to God. As proof of their corporate tribal pride the people site the sign of the manna given to their forbears by the hand of Moses. As if to say, “Moses provided bread for hundreds of thousands, You provided bread for only five thousand men (28,000 people). ‘He gave them bread out of heaven to eat.’ Exodus 16:4, 15; Num. 11:8; Psalm 78:24; 105:40 etc. However, Yeshua disagrees with their exegesis. Ultimately, God is the “He” of the text. 32 Yeshua[H] [A] (Iesous[G] YHVH Saves) then said (lego[G], vayomeir[H]) to them, ““Amen[H] [G]Amen[H] [G] (B’emet[H], B’emet[H]), In truth, In truth, It’s certain, it’s certain, I say (Aniy omeir[H]) to you all (lachem[H] PL), it is not Moshe[H] (Moses, Drawn out) who has given (notein[H]) you the bread (ho artos[G], ha-lechem[H]), out of the heavens (ouranos[G], ha-shamayim[H]), but it is My Father (ho Pater ego[G], Aviy[H]), Who gives you the bread (ho artos[G], ha-lechem[H]) out of the heavens (ouranos[G], ha-shamayim[H]) that is true (alethinos[G], ha’amitiy[H]). Once again the double “Amen” denotes established truth. Yeshua explains that Moses was the mediator but that the bread (manna) from the heavens was “From the heavens” from God and not from Moses. Nor did Moses merit it. Yeshua’s teaching is in direct opposition to the teaching of our rabbis on this subject: מן בזכות משה, "the manna, by the merits of Moses".'' -Talmud. Bavliy. Taanit, fol. 9. 1. Seder Olam Rabba, p. 28. 33 For the bread (lechem[H]) of God (Theos[G], Elohiym[H]) is Him (hu[H]) Who comes down (hayoreid[H]) out of the heavens (ouranos[G], ha-shamayim[H]), and gives (notein[H]) living (zoe[G], chayiym[H]) to the world (kosmos[G], laolam[H]).” Yeshua identifies Himself as the “bread of God” Who has “come down from the heavens” and “gives living to the world”. Not the temporal bread for the physical body, bread that will perish fed to a body that will perish, but the living and everlasting bread of Yeshua’s transcendent resurrected body, His life essence, His nature, His character, the very substance of God. This He offers continually to a spiritually starving Israel and also subsequently to the nations. The sign Yeshua gives them is the sign of the manna (bread of the heavens), that sign being Himself. © 2020 Yaakov Brown The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been. Introduction:
Isaiah 60 speaks of the redemption, restoration, increase and illumination of Israel through her Moshieich (Savior), God (YHVH) Himself, both Sender (Elohiym) and Sent (Imanu-El, Yeshua), the Redeemer of Israel. Now, in short, Isaiah 61 reveals both the Person and the outworking of Israel’s Salvation. For many of our rabbis and for some liberal Christian scholars there may be some debate as to who is speaking in the opening verses of Isaiah 61. The most common suggestion being that Isaiah himself is the speaker. However, for the true follower of Yeshua (Jesus) the King Messiah, there can be no doubt as to Who the speaker is. Reading in His boyhood synagogue in Nazareth Yeshua reads the words of Isaiah 61:1-3 and claims that they are fulfilled in Him (Luke 4:14:28). This is of great significance to the Jewish reader who is familiar with the idea of a Torah cycle and the Haf-Tarah (Literally “completion of the Torah”, a portion selected from the prophets and writings) readings that correspond to specific Torah passages. An early tradition of making commentary on both portions developed in the first century and is still present in the rabbinical practice of today. This commentary following the Torah and Haf-Tarah readings is known as a Davar Torah (Word of the Torah), and makes a cohesive illumination of the theme that the two portions share in common. It is interesting to note that in the first century CE/AD, the Word (Davar: John 1) of God Himself shared a Davar Torah following His reading of the passage we are now examining. During the time of Yeshua (1 Century AD/CE) the Torah cycle was read over a three-year (triennial) period and included many Haf-Tarah readings that have since been discarded to make way for the yearly Torah cycle of modern rabbinic Judaism which had been developed by the rabbis in the Babylonian diaspora, while the more ancient triennial tradition continued to be used in Israel, Egypt and northern Africa until the annual cycle became universal in approximately 1100 CE/AD following the destruction of the Temple in 70 AD/CE and the subsequent need for Judaism to reinvent itself due to an inability to perform the rites of the Temple sacrificial system prescribed in the Torah. While there are some similarities between the two Torah cycle traditions there are also many major differences. The later annual Torah cycle has clearly been derived from the earlier triennial tradition, however the Haf-Tarah portions are completely different. In the more modern annual rabbinical tradition, largely but not solely due to history and dispersion, the assigned readings from the Prophets focus on Israel’s past, connecting the events in the Torah with other historical accounts in Scripture. However, in the more ancient triennial tradition, the Haf-Tarah readings were often focused on the future redemption of Israel and the reign of the King Messiah. Therefore, the emphasis of the Haf-Tarah readings during the time of Yeshua’s ministry on earth (first Century CE) was on the coming deliverance of Israel and on the King Messiah and His reign. It is thought by scholars that the triennial reading tradition was still developing in the first century CE/AD. However, this cannot be known for certain. Some believe that during that period, it was up to the one chosen for the aliyah (going up, as a reader of the scrolls) to choose the prophetic passage he would read (women were not permitted to read publicly in this historical context). We may deduce from the 3rd century lists compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)], that the Haf-Tarah passage often began by reiterating the phrasing or the theme of the words read from the Torah portion (a “gezerah shavah“ [The gezerah shavah ("Similar laws, similar verdicts") is the second rule of Hillel and of Rabbi Ishmael in Talmudic hermeneutics]). This would be followed by what is known today as the Davar Torah (Word of the Torah), which, as I explained previously, is a short sermon expounding the theme of the Torah and Haf-Tarah portions. Thus, the reader would make an oral commentary on the Torah and end with a promise of God’s coming redemption. For example, when Genesis 1 was read, the traditional triennial Haf-Tarah was Isaiah 65:17-25: “For behold, I create new heavens and a new earth; And the former shall not be remembered or [a]come to mind… ‘The wolf and the lamb shall feed together, The lion shall eat straw like the ox, And dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain,’ Says the Lord.” -Isaiah 65:17, 25 (NKJV) We note that the Haf-Tarah passage begins by echoing the theme of Genesis 1:1, “In the beginning God created the heavens and the earth,” and then ends with a promise of the New Creation. Therefore, it is very likely that as the ancient Jews meditated on the mighty acts of redemption God had performed for Israel in the past, they were also looking ahead to the future redemption God had promised through His prophets. On the other hand (and without contradicting the aforementioned practice), it is quite possible, that the triennial readings had developed into a semi-standardized cycle, which means that Yeshua needed to be at the synagogue in Natzaret (Nazareth, Yeshua’s home town) at the right point in the Torah cycle and be invited to make aliyah (going up) to the bimah (pulpit) to read the Haf-Tarah portion (This was not a given, because the Jewish community of Yeshua’s childhood synagogue may have had an order of aliyot). Of course, it is most likely that being a member of His home town synagogue He was familiar with the aliyot protocol and intentionally made sure to be at the shul on the Shabbat assigned to Him for aliyot. If, as some suggest, Yeshua simply chose a Haf-Tarah portion, we may still ask, “To what Torah portion might it have related?” It’s difficult to know which Torah portion Isaiah 61 might have correlated to, however, the most trustworthy 3rd to 7th Century CE/AD listing of the triennial readings compiled by scholars [Charles Perrot, p 137-159, in Mikra (Compendia Rerum Iudiacarum ad Novum Testamentum), (Van Gorcum) 1988)] suggest that Isaiah 61:1-3 was read as one of the parts of the Haf-Tarah portion for Genesis 28 – 29:31 (The other part being 1 Samuel 1:2), and Isaiah 61:1-9 was read following Isaiah 43:1-21 as the Haf-Tarah portion for Genesis 33:1 – 35:9. Based on the aforementioned triennial listings the Torah portion prior to Yeshua’s reading of Isaiah 61:1-2 would have either concerned the now famous story of Jacob’s ladder (a figure of the Messiah), ending with the opening of Leah’s womb: “Now Adonai saw that Leah was unloved, so he opened her womb;” -Genesis 29:31 Or, the portion concerning Jacob’s reconciliation to Esau, the rape of Dinah and Jacobs return to Bethel and to Paddan-aram, ending with the words: “God appeared to Jacob again, after he returned from Paddan-aram, and He blessed him.” -Genesis 35:9 The former seems the more likely candidate because it relates thematically to the revelation of the figure for Messiah (Jacob’s ladder) and the good news being proclaimed to the humble (poor of spirit), a barren Leah, a matriarch of Israel. While we can gain some interesting insights based on these possibilities, we cannot solidify our understanding beyond conjecture. What we know for certain is that Yeshua read Isaiah 61:1-2 and said that it had been fully filled in the ears of those who heard Him read it as a prophetic reference to Himself, the Servant Redeemer of God sent to set Israel free both physically and spiritually, stood in His boyhood synagogue and read the words He authored through the prophet Isaiah some 730 years prior to being born into time and space. “14 Yeshua returned in the power of the Ruach to the Galilee, and news about Him went out through all the surrounding region. 15 He taught in their synagogues, and everyone was praising Him. 16 And He came to Natzeret, where He had been raised. As was His custom, He went into the synagogue on Shabbat, and He got up to read. 17 When the scroll of the prophet Isaiah was handed to Him, He unrolled the scroll and found the place where it was written, 18 “The Ruach Adonai is on me, because He has anointed me to proclaim Good News to the poor. He has sent me[f] to proclaim release to the captives and recovery of sight to the blind, to set free the oppressed, 19 and to proclaim the year of Adonai’s favor.”[g] 20 He closed the scroll, gave it back to the attendant, and sat down. All eyes in the synagogue were focused on Him. 21 Then He began to tell them, “Today this Scripture has been fulfilled in your ears.”22 All were speaking well of Him and marveling at the gracious words coming out of His mouth. And they were saying, “Isn’t this the son of Joseph?”23 But He said to them, “Doubtless you will say to Me this proverb, ‘Doctor, heal yourself!’ and ‘What we have heard was done at Capernaum, do as much here also in your hometown.’”24 But He said, “Truly, I tell you, ‘No prophet is accepted in his own hometown.’ 25 But with all truthfulness I say to you, that there were many widows in Israel in the days of Elijah, when heaven was closed for three and a half years and there came a great famine over all the land. 26 Elijah was not sent to any of them, but only to Zarephath in the land of Sidon, to a widowed woman. [h] 27 There were many with tzara’at in Israel in the time of Elisha the prophet, and none of them were purified apart from Naaman the Syrian.”[i]28 Now all in the synagogue were filled with rage upon hearing these things. 29 Rising up, they drove Him out of the town and brought Him as far as the edge of the mountain on which their city had been built, in order to throw Him off the cliff. 30 But passing through the middle of them, He went on His way.” -Luke 4:14-28 (TLV) We must also remember that Yeshua was prophesied as a netzer branch (the root for the noun Natzaret) by the prophet Isaiah: “And he went and lived in a city called Natzeret,[a] to fulfill what was spoken through the prophets, that Yeshua shall be called a Natzrati.” -Matthew 22:23 (TLV) “Then a shoot will come forth out of the stem of Jesse, and a branch will bear fruit out of His roots.” -Isaiah 11:1 (TLV) Isa 61:1 Ruach The Spirit Adonay of the Lord (Master) HaShem (YHVH: Mercy) is alay upon me; ya’an because mashach HaShem (YHVH) otiy the LORD has anointed me le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted; shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces, likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening; While Isaiah is prophesying these words by the Spirit of God, he cannot be the subject of them. The speaker uses language related to priesthood and kingship (anointed) and proclaims a work of HaShem that is beyond the means and application of any normal human being. No prophet of Israel ever spoke this way of himself, however, many spoke in these terms concerning HaShem. Therefore, the speaker can be none other than God with us (Imanu-El, Yeshua), the Servant of God spoken of in the previous chapters of Isaiah’s scroll (Isa.42:1; 50:4-5). Isaiah was not capable of binding up the broken hearts of Israel, nor is any man: only God Himself could do that, and through His death and resurrection the King Messiah Yeshua has done and continues to do that very thing for all who receive Him. In fact, Isaiah prophecies concerning the Servant King Messiah saying: “And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Adonai shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Adonai.” -Isaiah 11:1-2 Therefore, the Spirit of the Lord is to rest upon the Servant King Messiah, Who is of the lineage of Jesse. Isaiah is of Judah but not of the lineage of Jesse, thus, he does not qualify as the speaker of the opening words of Isaiah 61 based on the pretext of Isaiah 11:1-2. The Hebrew mashach (anointed) is the root from which we derive the Hebrew Mashiach (anointed one). While it can refer to any anointed one, it here refers specifically to the King Messiah, as He Himself testifies (Luke 4:14-28). “le’vaseir to bear good news anaviym to the poor, meek, humble, afflicted” The best reading of anaviym in this context is “humble” or “poor of spirit”, “contrite” (Matt. 5:3). “shelachaniy he has sent me lachavosh to bind up (bandage, govern) lenishbereiy-leiv the heart broken into pieces,” We note that the anointed One will bandage and bind up broken hearts, a physical impossibility, making the language figurative. Thus, the subsequent captivity is also symbolic of something that keeps the inner person captive. “likro to proclaim lishvuyim to the captives deror flowing liberty, vela’asuriym and to the those bound (in prison) pekach-koach a wide opening;” While it is true that this has immediate significance regarding the historical captivities of Israel, it is none the less a proclamation of freedom from spiritual imprisonment, Israel’s, and humanity’s captivity to sin and its resulting death. This is consistent with the prior allusion to humble (repentant) ones and broken hearted ones. More importantly, it is made clear by Messiah Himself when He proclaims this same liberty to the members of His childhood synagogue in Nazareth. In another sense “captivity” is a reference to the nation and “bondage” to the ties that bind the individual member of the nation. “And He opened His mouth and began to teach them, saying, 3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 “Blessed are those who mourn, for they shall be comforted. 5 “Blessed are the meek, for they shall inherit the earth. 6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. 7 “Blessed are the merciful, for they shall be shown mercy. 8 “Blessed are the pure in heart, for they shall see God. 9 “Blessed are the peacemakers, for they shall be called sons of God. 10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 “Blessed are you when people revile you and persecute you and say all kinds of evil against you falsely, on account of Me. 12 Rejoice and be glad, for your reward in heaven is great! For in the same way they persecuted the prophets who were before you.” -Matthew 5:2-12 (TLV) Isa 61:2 Likro to proclaim shenat-ratzin a year acceptable la’YHVH to HaShem (Mercy), veyom and a day of nakam vengeance leiloheiynu of our God; lenacheim to comfort (console) kol-aveiliym all who are in mourning; “for in my wrath I struck you, but in my acceptance I have had mercy on you.” -Isaiah 60:10 It is important to note that there is a reversal in order of acceptance and vengeance (wrath being the enacting of vengeance). In the present verse the acceptable year refers to the time frame of repentant Israel’s (and humanity’s) redemption. This of course is alluded to by Yeshua in Luke 4: He was beginning with Israel and would continue with her even into the olam haba (world to come). This is followed by the day of God’s vengeance. In Hebrew Yom Ha-Din (Day of the Judgement). This vengeance will be meted out against sin and death and against Satan and his minions, along with all who have refused God’s grace. Notice that the acceptance of God is offered over a lengthy span (year) while His vengeance is just and brief (a day). The speaker (Servant King Messiah) uses inclusive language, acknowledging that He is of the people of Israel (ethnic, religious), saying, “Our God”. He has come to comfort the persecuted, wandering, tormented and previously, seemingly abandoned people of Israel who sit in mourning with ashes on their heads awaiting the redemption of Adonai. Isa 61:3 Lasum to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land), lateit to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes, shemen oil sason of joy tachat instead of eivel mourning, ma’ateih a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness); ve’kora lahem and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteous One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty. “to appoint (place, set) la’aveileiy to those that mourn, Tziyon Zion (Parched land)” The anointed One is appointed by God to comfort the mourners of Zion (Israel, ethnic, religious). “to give lahem to them pe’eir an ornamental headdress tachat instead of eifer ashes” The Hebrew pe’eir (headdress) is also used in verse 10 and is a reference to the ancient Jewish wedding custom of a bride wearing an ornamented headdress in anticipation of receiving her husband. This custom was abandoned by many Jews following the destruction of the Temple at which time traditions remembering that destruction were added to the Jewish wedding ceremony, such as the breaking of the glass etc. However, many Mizrachiym (eastern Jews from Iran, Iraq) still practice this ancient bridal tradition today, donning exotic bejewelled headdress for the wedding ceremony. The ashes here are of course the ashes of mourning rubbed on the head of the mourner, blackening the hair and skin and removing all sheen and glory from the person who mourns. In the case of women, because their hair is their glory (1 Cor. 11:3-16), the desecration of it was their shame and the redemption of it became their joy. “shemen oil sason of joy tachat instead of eivel mourning, ma’ateih” The Anointed One has been appointed to anoint others with oil (The Spirit). In fact, He will deliver those who mourn and give them the oil of His Spirit and of joy in the place of their mourning. There mourning having been a result of their sin and their joy the fruit of their deliverance through the Servant King Messiah. “a garment tehilah of praise tachat instead of ruach a spirit keihah of fainting (dullness, dimness, colourless, darkness)” The Hebrew keihah while it could be considered representative of heaviness, depression etc. also carries the idea of fainting caused by an inability or choosing not to see. The body made colourless, fainting into darkness is used as a figure for the failing spirit of the sin affected human being. It is from this state that the Anointed One delivers a person and clothes that person with a garment of praise. The garment of praise is not, as some foolishly suggest, a mechanism for deliverance, rather it is the garment that clothes us after we are delivered. The praises of men toward God do not deliver, to the contrary, Messiah is the deliverer and praise is the fruit of lips that have been delivered. Therefore, the garment of praise of the present verse is intrinsically linked to the garment of salvation of verse 10. “and they will be called eiyleiy rams (figuratively: trees) of ha-tzedek the righteousness One, mata a planting of HaShem (YHVH: Mercy), lehitpaeir to His glorification, adornment and beauty.” Those who mourn in Zion will be called “Strong trees of the Righteous One”, in other words, “Followers of the Anointed King Messiah”, having been predestined, a planting of YHVH, for the purpose of glorifying and adorning Him as Husband to Israel. "That He might be glorified" -Isaiah 61:3c Not that we might be delivered, rather, that in His deliverance of us, He might be glorified. Isa 61:4 Uvanu And they shall build, establish, cause to continue, charevot olam the ancient ruins, shomemot desolations, yekomeimu they shall raise up vechideshu and repair, renew, make new, chorev dry (drought ridden) shomemot desolations (desolate and abandoned cities), of dor va’dor generation upon generation (many generations). The children of Israel will return and rebuild the ancient ruins of Israel’s cities, especially the city of Zion, Jerusalem. This of course had an historical fulfilment following Israel’s return from Babylon, and more recently in the return of Jews from all over the world to the modern state of Israel. But as is so often the case, it is yet to be truly and fully filled. We note that “they shall raise up and renew the dry abandoned places of many generations”. This is an allusion to the redemptive power of the Anointed One, Who is the goal of the Torah (given at Chorev) [Romans 10:4]. Ha-Chorev (Horeb) is the place of the giving of the Torah. It is also known as Har Ha-Elohiym (The Mountain of the Lord), and is of course synonymous with Har Siynay (Sinai) Isa 61:5 Ve’amedu And standing, zariym strangers (estranged ones) verau will tend (graze) tzonchem your flocks, u’veneiy neichar and the sons of foreigners ikareiychem will be your plowmen vechoremeiychem and your vine-dressers. This is similar to the words of Isaiah 60:10, and refers to the fact that Gentiles who have come to faith in Messiah Yeshua will work together in harmony with the ethnic, religious children of Israel the Jews. This stands as a warning to those Christians who resist God’s continued purposes for Israel. Those who claim to be Christ followers but are actively resisting the people of Israel are living in direct contradiction to the role given to redeemed Gentiles, and therefore, prove themselves to be unredeemed. Isa 61:6 Ve’atem And you (plural) Kohaneiy priests of HaShem (YHVH: Mercy) tikarei’u will be called; meshareteiy ministers (servants) Eloheiynu of our God yei’ameir they will call lachem you: cheiyl the wealth, strength goyim of the nations’ tocheilu you shall eat, uvichvodam and in their glory tityamaru you will boast (change places). “And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” -Exodus 19:6 (NKJV) As a result of the Gentiles provoking of the Jewish people to Jealousy over the Jewish Messiah Yeshua (Rom. 10:19; 11:11, 14), Those Jews who have not already received Him will turn in repentance and come into the role they were always intended for as ministers and priests to the nations. The expression “our God” once again reveals the Jewish identity of the Anointed one. It may also be taken to illuminate the unity that will develop between Jew and Gentile through Messiah. The term meshareteiy ministers (servants) refers to servants of higher function and affirms the role of Israel as humble spiritual servant to the nations. Isa 61:7 Tachat Instead of bashetechem your shame mishneh double; uchelimah and instead of confusion, disgrace, dishonour, yaronu they shall overcome chelkam in their portion (territory): lachein therefore, be’artzam in their land mishneh double yirashu they shall possess; simchat olam joy everlasting tiheyeh lahem has come to them. Once put to shame because of her sin and removed from her land, now Israel would receive double honour (the doubling of things denotes that they are firmly established), and in place of her disgraceful captivity she would return to her land and receive her allotted portion in full, according to the covenant cut with Abraham for the land of Israel. This refers to the end of the age and the olam haba (world to come) because Israel’s possession of the promised land is here said to be everlasting. Notice that the joy has come to them (Israel, ethnic, religious). Israel cannot find joy through her own actions, but joy will find her through the vicarious sacrifice of her King Messiah Yeshua. Isa 61:8 Kiy For Aniy I, HaShem (YHVH: Mercy), oheiv love mishpat justice, sonei I hate gazeil robbery be’olah with a burnt offering (ascent); venatatiy and I will give fe’ulatam them their recompense be’emet in truth, u’veriyt a covenant olam everlasting echrot I will cut lahem with them. The Septuagint reads “I hate robbery with iniquity”, but the Masoretic text better fits with the theme of Israel’s syncretised sacrifices which were alluded to in the earlier chapters of the latter part of Isaiah (ex. Isa.58). Therefore, the Masoretic Hebrew reading “I hate gazeil robbery be’olah with a burnt offering (ascent)” better conveys the message that HaShem detests hypocrisy above almost all other forms of human sin. We note that during His earthly ministry it was hypocrisy that Yeshua most often railed against (Matt. 6:2-16; 15:7; 22:18; 23:13-15; 23:23-29; Mark 7:6; Luke 12:56; 13:15). Up to this point the Anointed One has been identifying with Israel (“Our God”), now He speaks against Israel’s captors and enemies saying “them”, who He will repay for the evil they have committed against His people. But with Israel He will make an everlasting covenant through His own shed blood. Isa 61:9 Venodah bagoyim And known among the nations zaram will be their seed, vetze’etza’eiyhem and their offspring betoch in the midst ha’amiym of the tribes; kol-ro’eiyhem all who see them yakirum will recognize, acknowledge, and respect them, kiy because hem they zera are the seed beirach blessed by Hashem (YHVH: Mercy). “Their seed” refers to the closest previous subject Israel (ethnic, religious). Therefore, from this point on “them” in the midst of the tribes or nations are Israel (ethnic, religious). Notice that the Jewish people (Israel) will be known among the nations, not because of their own merit but because “they are the seed blessed by YHVH”! Isa 61:10 Sos Exult asiys exulting ba’YHVH in Hashem (Mercy), tageil be joyful nafshiy my soul (entire being) beilohay in my God; kiy because hilbiysaniy he has clothed me bigdeiy-yesa with the garments of salvation, me’iyl a robe tzedakah of righteousness ye’ataniy he has covered me with, kechatan like a bridegroom yechahein acting as priest pe’eir with headdress, vechakalah and a bride ta’deh adorned (advancing) cheileyah with furniture (with vessels, utensils). “Jerusalem shall say, I will greatly rejoice in the Word of the Lord, my soul shall be joyful in the salvation of my God; for He hath clothed me with the garments of salvation, He hath covered me with the upper garment of righteousness, like a bridegroom who is happy in his bride- chamber, and like the high priest who decketh himself with his robes, and like a bride who is adorned with her jewels.” -Targum Yonatan (2nd Century CE) The Targum’s phrasing lends itself to be understood in the same way that Yochanan (John) understands Yeshua (Salvation) as the Davar (Word, essence) through Whom all is created. Therefore, we Messiah followers might read the Targum this way: “City where Peace pours down and floods, you will say, ‘I will greatly rejoice in Yeshua Who is of YHVH (Mercy), my entire being will be joyful in the Yeshua (Salvation) of my Elohim (God, Judge); for He has clothed me with the garments of Yeshua (Salvation)…” In response to the words of the Anointed One the prophet now speaks on behalf of all Israel. He exults exceedingly in Hashem and instructs his own soul to be joyful in his God because he understands that both he and all of future redeemed Israel will become like a bride anew, clothed with the garments of salvation (provided by the Saviour). As a result of the work of the Anointed one the prophet and his people will be robed in the righteousness of God with the Anointed One acting as her High Priest. Israel will wear the ancient headdress of the Jewish bride who awaits her Groom, holding her gifts and the vessels of worship in anticipation of her Kingly High Priest Yeshua. Isa 61:11 Kiy For cha’aretz as the land totziy tzimchah brings forth its sprout, u’cheganah and as the garden (orchard) zeru’eiha tatzmiyach causes the things that are sown in it to spring forth; kein yes, Adonay the Lord Hashem (YHVH: Mercy) yatzmiach tzedakah will cause righteousness to spring forth utehilah and praise neged conspicuously in front of kol-ha-goyim all the nations. The righteousness of God will be made manifest in Israel (both the people and the land) to such a profound degree that it will seem as natural and abundant as the seasonal sprouting of vegetation from the earth and the rich harvest of a well-tended garden. Israel’s redemption in Hashem through Yeshua the King Messiah will be conspicuous to all the nations. “For as the rain comes down, and the snow from heaven, And do not return there, But water the earth, And make it bring forth and bud, That it may give seed to the sower And bread to the eater, 11 So shall My word be that goes forth from My mouth; It shall not return to Me [a]void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it. 12 “For you shall go out with joy, And be led out with peace; The mountains and the hills Shall break forth into singing before you, And all the trees of the field shall clap their hands.” -Isaiah 55:10-12 (NKJV) © 2019 Yaakov Brown “For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” –Leviticus 17:11 General Introduction:
It is impossible to properly understand the book of Isaiah the prophet outside of the historical context of Isaiah’s life. The events occurring in the land of Israel and throughout the known world at the time of his ministry were tumultuous. Empires battled one another for possession of the Fertile Crescent and Isaiah spoke to God’s chosen people in the midst of the chaos. Therefore, we must ascertain to the best of our ability the approximate period of history in which the prophet lived and ministered. We also need to understand the art of Hebrew prophecy itself and the words used to convey the rich complexity of meaning combined within the Hebrew “Navi” (Prophet). In addition there is a need for the Spirit filled believer to resist the delusional approach of modern critical scholarship, which often sees no room for the miraculous or the impartation of divine knowledge concerning future events. To study Isaiah as we would any other historical work via historical analysis and literary device alone would be to miss the equally important revelation that is revealed by the Spirit of God and is beyond the reasoning of humanity. We must conclude that the book of Isaiah, like any other divinely inspired prophetic work within the canon of Scripture, can only truly be comprehended spiritually. The age Isaiah lived in seems to be best summed up by the words Isaiah attributes to the generation he’s addressing, “Let us eat and drink; for tomorrow we will die” (Isaiah 22:13). In many ways these words also reflect the present generation and remind us that the words of Isaiah are timeless, speaking to every subsequent generation that rejects God in favour of its own appetites. Isaiah lived at a pivotal time in Israel’s history, the two feuding kingdoms of Judah and Samaria were caught between the rival empires of Assyria and Egypt; each bent on consuming the known world and consolidating its territories into a single empire. The relatively small populations of Israel and Judah were in the path of both these kingdoms and represented the only monotheistic culture in the region at the time. In addition to the designs of military conquest, the two main powers of the Fertile Crescent also loosed a spiritual war between their gods and the God of Israel. While the God of Israel was calling His people to a life of love, justice and righteousness, the gods of Assyria and Egypt who personified the forces of nature, were constantly tempting Israel to forsake her God and pursue her own carnal desires. In the face of such mighty nations, the Israelites looked at their weak position and often concluded that the gods of their enemies must be more powerful than HaShem. Based on this false assumption many Israelites had turned to pagan worship, though rather than embrace it entirely they had simply syncretized their beliefs; offering sacrifices to both Hashem and their new pagan deities. This is seen in the actions of king Ahaz the king of Judah: “And in the time of his distress he trespassed even more against HaShem (YHVH: Mercy): this is that king Ahaz. For he sacrificed unto the gods of Damascus, which smote him: and he said, because the gods of the kings of Syria help them, therefore I will sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.” –2 Chronicles 28:22-23 Hebrew Prophecy: Biblical Hebrew prophecy is primarily cyclical in nature. While it has a point of conception in time and space and within the chronology of history, it also sits outside of those boundaries and is often fulfilled multiple times throughout history, past, present and future. Ultimately, this is because Biblical Hebrew prophecy is seeded by the Spirit of God, Who transcends time and space and in Whom time and space exist. The book of Hebrews uses the Greek Prophetes to describe the prophets of the Tanakh (OT). This Greek word is a composite verb pro-phemi, which means “In advance, before” (pro) and “Speak, say, declare” (phemi). Thus it can be understood to mean either “To speak in advance” or “To speak for another”. This Greek word is a good representation of what the Hebrew Navi came to mean following the days when the term “Seer” was no longer used to describe Israel’s prophets. During Israel’s early history there were three words used to describe her prophets: Navi, Ro’eh and Chozeh. The word Navi, meaning “Prophet” comes from the root naba, meaning “To well up” or “Speak forth”. Both Roeh and Chozeh are translated “Seer”. There was at one time a distinction between the two types of seeing that a seer practiced, however, the true understanding of that distinction has been lost. Ro’eh comes from the root ra’ah, which means “To see”, and is generally applied to physical sight. Thus it can be understood to refer to a type of visual discernment of present events. On the other hand Chozeh comes from the root chaza, which also means “sight” but seems to infer inward vision, and the ability to see what the physical eye is unable to comprehend (Isaiah 22:1). Each of the three Hebrew terms for prophet are used in the following passage: “Now the acts of King David, the first and the last, behold, are written in the chronicles of Sh’muel (Hears God) the seer (Ro’eh), in the chronicles of Natan (Giver) the prophet (Navi) and in the chronicles of Gad (Troop) the seer (Chozeh)” -2 Chronicles 29:29 To some degree the lives of the prophets Samuel, Nathan and Gad reflect the meaning of each of the Hebrew words used to describe their roles. Samuel heard from God and was able to direct Israel according to divine discernment. Nathan’s ministry combined both divine foresight and contemporary discernment, and a harsh declaration in the form of a mashal (parable) directed at Israel’s king David. Thus he is named by the Hebrew word navi which combines ro’eh and chozeh, and adds proclamation. Finally, Gad is given a ministry that foretells or tells beforehand. The prophets of Israel were also frequently called “Man of God (The Judge)” Ish Elohim. Inferring “Man of Judgement” (1 Sam. 2:27a). They were less frequently called “Holy man of God” (2 Kings 4:9). Which adds holiness, a sense of being “set apart”. There are also times when HaShem calls them “My servants the prophets” (2 Kings 17:13). 1 Samuel 9:9 explains: “Formerly in Israel, when a man went to inquire of God, he said, “Come, let’s go to the seer”—for today’s prophet was formerly called a seer.” (TLV) In the end all three terms, ro’eh, hozeh and navi became interchangeable and eventually the term navi became the common designation of a Biblical Hebrew prophet of God. Therefore, the Hebrew navi, like its Greek equivalent prohetes, combines all the aforementioned attributes and functions of a prophet of God. For the Jew, Moses is the ultimate prophet. He is called Moishe Rabbeinu (Moses our great one). His humble, anguished, relational, holy and self-sacrificial character sets the bar high for Israel’s subsequent prophetic voices. Each prophet of Israel must exhibit the essential characteristics of her prophetic prototype Moses. Beginning with Moses and continuing throughout Israel’s prophetic journey there are key elements present in the lives of God’s prophets that distinguish them from the false prophets that God warned against (Isaiah 8:19-20).
A prophet of God can be best understood when compared with his counterpart the false prophet:
The Prophet of God is both a Preacher and a Messenger of Future Events The prophet of God has a twofold message:
How does the Prophet of God Receive the Word of The Lord?
The Word (D’var) of The Lord (HaShem) What the prophet spoke was D’var Elohim “The Word (D’var) of HaShem”, which was made manifest through the prophet’s:
By far the most common method of delivery of God’s message was orally in the hearing of the people (Isaiah 1; Jeremiah 7:1-2; Ezekiel 17:1-2). Often the message was also written down, as is the case with the book Isaiah (Jeremiah 30:2; Isaiah 30:8; Habakkuk 2:2). The Life and Work of Isaiah Yishaiyahu (Isaiah: Salvation of YHVH [Mercy]) could almost be called the halfway prophet. That is, halfway between Moshe (Drawn out) and Yeshua (Salvation). Yishaiyahu (Isaiah) the son of Amotz (Strong) was a contemporary of Amos (Burden [Not the same as Amotz]), Hoshea (Salvation) and Micah (Who is like God?). God had placed each of these men throughout Israel during the 8th to 7th Centuries BCE as a warning and a hope for all the people. Few details are known about Isaiah’s life. There is a Jewish tradition claiming that Amotz his father was brother to Amaziah, However there is no way to verify this. From the text we can glean that Isaiah was probably a resident of Jerusalem and a member of a prominent family. We also know that Isaiah was married and referred to his wife as “The Prophetess” (Isaiah 8:3). Isaiah had two sons: Shear Yashub “Remnant shall return” and Maher Shelal hash baz “Hurry spoil, quickly loot” (Mentioned by name in Isaiah 7:3 & 8:1-3). It seems clear that Isaiah’s entire family were united in their devotion to HaShem and that their lives were in submission to the prophetic vocation of the head of their home. As a family they became a living testimony to the truth and faithfulness of God. “Now! Here I am, I and the children that HaShem (YHVH Mercy) has given me are signs and tokens of future events in Israel, from Hashem-Tzva’ot (YHVH over heavens armies) who dwells on Mount Tziyon (Parched place).” –Yishaiyahu (Isaiah) 8:18 Isaiah’s name unifies the message of all his prophecies. He brings the redemptive message that “YHVH [Mercy] Saves” (Yishaiyahu). Both his name and his message he shares in common with the future Messiah Whom he frequently alludes to in terms of a suffering servant and a victorious King, that is Yeshua (YHVH [Mercy] Saves). Like Eliyahu (Elijah) and Yochanan (John), Isaiah often wore a garment of hair cloth and sackcloth around his loins and sandals on his feet (Isaiah 20:2-6). Isaiah’s Birth and Death We can only approximate the dates of Isaiah’s birth and death. From Isaiah 1:1 we can deduce that the prophet’s ministry covered at least part of the reign of Uzziah during the period of his leprosy when his son Jotham was co-regent (2 Kings 15:5; 2 Chronicles 26:21), and all of the reign of Ahaz and that of Hezekiah. Tradition (Both Jewish and Christian) holds that Isaiah was murdered by the ungodly king Manasseh during his reign of terror. In all, Isaiah’s ministry spanned from approximately 750 – 680 BCE. The prophets of the Tanakh (OT) were usually called to ministry in their youth. It is therefore reasonable to assume that Isaiah was approximately 25-30 years of age at the time of Uzziah’s death (Isaiah 6:1 [740 BCE]). 2 Chronicles 32:32 indicates that Isaiah outlived Hezekiah (687 BCE) and recorded his deeds. Thus the latter years of Isaiah’s life are lived during the beginning of wicked Manasseh’s reign (687-642 BCE). The tradition concerning Isaiah’s martyrdom is based on 2 Kings 21:16a and some of the early Church fathers saw the means of Isaiah’s execution in Hebrews 11:37 “They were sawn in two”. If the ancient tradition is reliable, we can estimate that Isaiah lived to be approximately 92 years of age, 7 years of which were under the reign of Manasseh, making the date of his death approximately 680 BCE. By combining the internal Scriptural evidence and Jewish tradition we can make an educated guess that Isaiah lived approximately 90 plus years from 770 to 680 BCE. Isaiah the Historian In addition to the role of prophet it seems that Isaiah also acted as a historian. 2 Chronicles 26:22 reads, “Now the rest of Uzziah’s acts from beginning to end were recorded by Isaiah son of Amoz.” 2 Chronicles 32:32 reads, “Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.” The identification of Isaiah as a scribe within these two texts gives weight to the orthodox view that the prophet himself recorded the entire written form of the book that came to be called by his name. Who Wrote the Book of Isaiah? As alluded to earlier, I reject outright the assumption ridden theories of the so called “critical” theologians. Much of their conjecture has been disproved by archaeological evidence discovered subsequent to the publishing of their theories. Like the theory of evolution, the theory of multiple authors for Isaiah becomes more and more untenable with every passing year. One of the most compelling reasons for rejecting the multiple author theory is the fact that both Yeshua (Jesus) and His apostles understood Isaiah to be the author of the entire prophetic work named after him. They did not once attribute Isaiah’s words to an unknown author or authors, nor did they cite an unknown prophet or a disciple of Isaiah as being the author of the prophet’s words. The New Testament as a whole understands Isaiah to be the recorded words of the prophet Isaiah alone, quoting the book of Isaiah in 21 places and calling the prophet by name. The Jewish sages and the early Church fathers also affirm the singular authorship of the book. For an extensive and well-argued refutation of the critical multiple author theory please read the excellent work titled “The Prophet Isaiah” by the Messianic Jewish commentator Victor Buksbazen, Th.D. We must conclude that (in spite of the assumptions and circular logic of the critical school of theologians) the book of Isaiah in its entirety, contains the words of Isaiah the prophet alone and was either written down by Isaiah himself and or one of his disciples during Isaiah’s lifetime or completed within several years of his passing. The Literary style of the Book of Isaiah Isaiah’s book is the work of the one man (notwithstanding the contrary opinions of many theologians). The literary style of Isaiah’s work is characterized by a fondness for word play, alliteration and Hebrew poetic couplings. He also uses allegory and (parables) to emphasize particular points. His writing is not confined to Israel alone but speaks to all humanity, offering God’s mercy universally (Isaiah 19:24, 25). It’s probable that Micah the younger contemporary of Isaiah, who lived approximately 53 km south of Jerusalem in a town called Moreshet, was a personal friend and one with whom he cooperated. This would explain the almost identical texts of Isaiah 2:2-4 and Micah 4:1-3. It is also likely that both Jeremiah and Ezekiel, who lived after Isaiah, were familiar with the prophecies of Isaiah. Josephus the Roman Jewish historian says that Cyrus the Great, the conqueror of Babylon was so impressed by the accuracy of Isaiah’s prophecies, which mentioned him by name (Isaiah 45:1), that in 538 BCE, some 140 years after the prophet’s death, he permitted the Jews to return to Jerusalem. More than any other Hebrew prophet, Isaiah illuminated the transcendent figure of Israel’s Messiah in His dual role as God Anointed Reigning King and Suffering Servant, pouring out His life for the redemption of many. This 8th to 7th century BCE Seer from the small mountain kingdom of Judah spoke repentance, wrath and life into the ears of his own generation, and in his writings, his voice lives on to challenge us today, almost three thousand years later (Isaiah 34:1-2; 11:1-9). The Hebrew Text of Isaiah The manuscripts of Isaiah found in the Qumran caves in 1947, which are over 1000 years older than any previously known text of Isaiah (1st Century BCE), are essentially the same as the Masoretic text (916 CE/AD). Historical Background Isaiah came of age during the reign of Uzziah (Also known as Azariah) in the years between 792 and 740 BCE. Uzziah was a “good king” who was overcome by his pride (2 Kings 15:1-7; 2 Chronicles 26:1-23). Uzziah was responsible for restoring the Red Sea port of Eilat to Judah, subduing the Ammorites and Philistines, and developed the agriculture and domestic product of Judah, increasing her ability to trade with other nations. However, during his reign the spiritual climate declined and genuine daily faith was replaced with the appearance of piety and tradition for tradition’s sake. The nation’s labourers and poor were exploited by the rich and Judah became much like her idolatrous neighbour Samaria (As recorded in Amos, Hosea, and Micah). The pagan influences of other stronger nations crept in to Judah’s culture and were soon attached to the worship practices of Judah. There was however a God fearing remnant within Judah. A remnant that inspired Isaiah’s hope in the ultimate regeneration and revival of Israel (Isaiah 6:13; 1 Kings 19:18; Romans 11:5). It seems that the military and economic success experienced by Uzziah went to his head. Unsatisfied with his role as king of Judah he sought to usurp the authority of Israel’s priesthood. “But when he (Uzziah/Azariah) was strong, his core being was lifted up to destruction: for he transgressed against HaShem (YHVH: Mercy) his Elohim (God: Judge), and went into the temple of HaShem to burn incense upon the altar of incense.” –2 Chronicles 26:16 Due to this sacrilegious action Uzziah contracted leprosy at the hand of God. He lived the final years of his life in isolation while his son Jotham ruled over Judah as co-regent. Upon Uzziah’s death in 740 BCE Jotham became king of Judah. It was at some point near the end of Uzziah’s life during the period of his leprosy that Isaiah began his public ministry (aged approx. 30 years) [Isaiah 6:1]. Prior to Uzziah’s death Assyria had been preoccupied with military campaigns to the north and south of the land of Israel, giving Judah a reprieve from the occupation of the Assyrian armies. However, when Tiglathpileser 3rd became the ruler of Assyria (745-727 BCE) things changed dramatically. The Bible uses Tiglathpileser’s native name Pul (2 Kings 15:19; 1 chronicles 5:26). In order to fulfil his dream to create a world empire Pul needed to consolidate the small kingdoms of the region which included Hamat, Arpad, Damascus, Sidon, Tyre, Samaria, Judah, the cities of the Philistines, Moab. This campaign would end with his seeking to take the land of Egypt. Pul defeated Hamat and Arpad and subdued Rezin of Damascus (750-732 BCE), and his ally Menachim of Samaria (752-742 BCE) [2 Kings 15:19]. During the reign of Pekah (740-732) of Samaria Pul annexed the Galilee and Gilead and deported the tribes beyond the Jordan to Assyria (2 Kings 15:27-31). By the time Ahaz succeeded to the throne of Judah (735-715 BCE) Rezin of Damascus and Pekah of Samaria (Both now vassal kings of Assyria) invaded Judah (2 Kings 16:5-6; Isaiah 7-8). Possibly in the hope of forcing Ahaz into an alliance against their Assyrian overlords. Ahaz made the fatal mistake of asking Pul for help. In order to seal the deal Ahaz made Pul a gift of silver and gold from the Temple of HaShem. However, "He (Pu“) helped him not” (2 Chronicles 28:21). Latter Shalmaneser (727-722 BCE) laid siege to Samaria. The city was eventual captured by his successor Sargon 2nd (722 BCE) and its inhabitants deported. At this time the independent kingdom of Assyria came to an end (2 Kings 17:4-6). The prominent families of Samaria were deported to Assyria and Sargon replaced them with colonists who brought their own native gods into Samaria and eventually syncretized their worship practices with the worship of HaShem, accepting an understanding of the Law of Moses that delegitimized Jerusalem and the temple mount replacing it with Mount Gerizim. They eventually became a mixed ethnic group of part pagan part Israelite people practicing a defiled form of Biblical Judaism (2 Kings 17:41; Jeremiah 40:7; 41:5). The new Samaritan nation with their rival centre of worship (Mt Gerizim) was a thorn in the side of the Jews from the very beginning. This historical knowledge helps us better understand the depth of hatred expressed between Jews and Samaritans at the time of Messiah (John 4:9, 8:48; Luke 9:51-53) [First Century CE]. With the fall of Samaria it was only a question of time before Judah would be overthrown. However the residents of Judah continued to behave as they had been for generations, as if the day of God’s judgement would never come (Isaiah 22:13). When we look back on the history of the divided kingdom during the lifetime of Isaiah we see that the leaders of Judah and Israel seem to have lacked political wisdom and were unable to properly discern the very obvious warnings of their impending doom. Only spiritual men like the prophets Amos, Hosea, Isaiah and Micah were afforded insight and a clear understanding of the events that were unfolding. These prophets warned the people of God’s coming judgement, calling all Israel to teshuva (Turn around in repentance). Regarding national politics both Isaiah and later Jeremiah counselled against becoming entangled with other nations. Isaiah warned his people that Israel’s salvation could only come from God. Early in his ministry Isaiah rebuked Ahaz for calling on the Assyrian Pul for help (Isaiah 8:5-8). Later Isaiah was equally outspoken concerning a proposed alliance with Egypt against Sennacherib (Isaiah 31:1-6). Isaiah’s message was consistent and clear, “For through the voice of HaShem shall the Assyrian who beat with the rod be beaten down” (Isaiah 30:31). However, the rulers of Israel and Judah ignored Isaiah’s warnings preferring their own human understanding to his godly perspective. They practiced a ritual form of syncretized Judaism that was really just a strange mix of paganism and atheism. In spite of Judah’s failure to repent the prophet’s earnest plea on her behalf stayed the hand of God for another century. Thus Jerusalem was spared the wrath of Sennacherib in 701 BCE. The reign of wicked Ahaz guided Judah toward her destruction but was followed by the God fearing (imprudent) Hezekiah. Under his reign Sennacherib invaded Judah and captured most of her cities with the exception of Jerusalem. The Assyrian history records these events from Sennacherib’s perspective: “As for Hezekiah the Jew, who did not submit to my yoke, 46 of his strong walled cities, as well as the smaller cities in their vicinity… I besieged and took… As for Hezekiah, the terrifying splendour of my majesty overcame him… his mercenary troops deserted him.” -[Luckenbill, Ancient Records of Assyria and Babylonia Volume 2, Section 240 (Chicargo 1926)] God answered the prayers of Isaiah and in response to Hezekiah’s humbling of himself HaShem delivered Jerusalem and destroyed the Assyrian army with a plague (701 BCE). However, Hezekiah’s pride, like that of his grandfather Uzziah, was eventually his undoing (2 Chronicles 32:25-26). Judah survived precariously for another century finally coming to the end of her independence when Babylon (Once a province of Assyria) became master of the Mesopotamian Empire stretching from the gulf of Persia and just shy of the banks of the Nile. For over half a century Isaiah witnessed all these events seeing by the revelation of God that which the physical eye could not see. By the Word of HaShem he was able to make detailed and specific prophecies concerning future events, including events that occurred many years after his death (each confirmed by history and or archaeology), the greatest of those being the accuracy with which he prophesied the events concerning Israel’s Messiah, a man who walked the earth approximately 640 years after Isaiah’s death. The Themes of Isaiah:
Isaiah Chapter 1 The first chapter acts as an introduction to the entire book and forms a prologue to the collection of messages that Isaiah brings to Judah, Israel and the nations. Verses 2-9 bring the charges of ingratitude, apostasy and corruption against the nation. Verses 10-31 Describe Israel’s worship practices as hypocritical and an attempt to sweep her moral ineptitude under the rug of vain religious ritual. This is followed by a call to repentance before God’s wrath is unleashed upon the whole nation. A repentant remnant will escape judgement but the remainder of the nation will be destroyed. As a man who is indigenous to the land of Judah and a citizen of Jerusalem, Isaiah directs his prophecies primarily toward the people of his native land Judah and her spiritual capital Jerusalem. However, within the greater narrative of God’s redemptive purpose, Isaiah’s vision centred on Israel’s ultimate destiny, her restoration and redemption and the subsequent redemption of the nations. Text of Isaiah 1: 1:1 The chazon vision (perception, seeing) of Yishaiyahu (Salvation of YHVH [Mercy]) son of Amotz (Strength), which he chaza saw (perceived, beheld) concerning Yehudah (Praise) and Yeru-shalaiym (Downpour of Peace), in the days of Uzziyahu (My Strength is YHVH [Mercy]), (YHVH [Mercy] is Perfect, complete, innocent), Achaz (He has grasped), and Y’chezkiyahu (YHVH [Mercy] is my strength), kings of Yehudah (Praise): The words chaza (to see) and chazon (vision, revelation) are both from a root that describes spiritual perception revealed by God to His chosen servants the prophets of Israel. We could read, “The revelation given by God to Yishaiyahu (Salvation of YHVH)…” The opening line of the book of Revelation comes to mind: “The Revelation of Yeshua (Salvation of YHVH) the Mashiyach which God gave to him (John)…” (Revelation 1:1). The phrase “In the days of” means that Isaiah began his ministry in the (later) days of Uzziah (Approx. 750 BCE) and ministered for approximately 65 years, passing away (Possibly murdered by Manasseh) in 685 BCE. A reading using the meanings of the Hebrew names is illuminating: “The vision of Salvation from Mercy, son of Strength, which he saw concerning praise and a downpour of peace, in the days of my strength is Mercy, Mercy is innocent, he has grasped and Mercy is my strength, the kings of praise.” The fact that the book opens with the phrase “which he saw concerning Judah and Jerusalem” does not as Rashi suggests, mean that this was not the beginning of his ministry. Rashi and others cite 6:1 as evidence for their position along with the fact that Isaiah prophesied concerning other nations as well as Judah. However, we know from 1:1 that he began his ministry while Uzziah lived, whereas 6:1 tells us about a reconfirmation of Isaiah following the death of Uzziah. Why? Because a new king (Jotham) had come to power and the prophet’s authority was being re-established before the new monarch. With regard to the fact that Isaiah prophesied concerning other nations, there is no problem, for “Salvation is of the Jews” (John 4:22). 2 Shemu Hear, listen, receive, perceive and obey! Shamayim Heavens, v’ha’azini and use your ears, broaden your perspective, eretz earth, for Hashem (YHVH [Mercy]) d’var speaks: The alliteration employed here gives a strength of rhythm to the language that draws the attention of the Hebrew audience. The impact of Israel’s sin is so far reaching that HaShem calls out the heavens and the earth as witnesses (Deut. 17:6). These opening lines reflect the song of Moses: “Ha’azinu Give ear ha-shamayim you heavens v’a’dabeirah and I will speak, v’tishma and hear ha-etretz O earth, the words of my mouth.” –Deuteronomy 32:1 Moses begins by addressing the ears (ha’azinu) of the heavens and continues by addressing the hearing (v’tishma) of the earth. Whereas Isaiah reverses this order beginning by addressing the hearing (Shemu) of the heavens and continuing by addressing the ears (v’ha’azini ) of the earth. “The term ha-azinah, give ear, is reserved for the physically more distant listeners, whereas the term shemi-ah, hearing, is reserved for listeners close at hand. For this reason Moses uses the former term when calling on the Heavens and the latter when addressing the earth. When in contrast to Isaiah 1, 2, Moses refers to the origin of the message being himself not G-d, he emphasises the importance of what he is about to say rather than who is saying it. Moreover, “giving ear,” refers to listening done with the mind, whereas “hearing” refers to listening done with one’s senses, one’s physical ears.” –Akeidat Yitzchak 103:33 It seems that at least in a figurative sense Isaiah is alluding to the ability of the heavens (The host of Hashem) to perceive the spiritual message whereas the earth (symbolic of humanity and specifically Israel), is presently unable to hear in the spiritual sense and must therefore listen with the physical ear. Isaiah makes it abundantly clear that these are HaShem’s words. “Baniym Sons & daughters I have raised and brought up, but they have rebelled against Me. The Hebrew terms gidalti ve-romamti have a dual meaning. While they refer to the raising of children to maturity they can also be understood to mean, “I make great and of high stature”. In other words, “I’ve prospered you and given you a position of honour in the earth”. The Hebrew poshu meaning to “rebel, revolt, transgress, break away”, is from the root pasha which means to “stride or rush”. Thus the sense here is that the sons and daughters of Hashem (Israel/Judah) have not merely sinned, they have intentionally broken away from relationship to Hashem and have done so in haste in spite of His devotion toward them. This is the heart broken cry of the Father. A charge concerning broken relationship and its consequences. 3 The bull knows koneihu the one who purchased it, and the donkey its eibus feeding trough, B’alayn but his husband Yisrael (Overcome in God) does not know, Ami My people do not hit’bonan discern .” The couplets of knowledge and discernment are first pictured in the knowledge of the purchased bull and the discernment of the donkey. These dumb animals act more righteously than Israel, who has chosen to reject the authority and bride-price of her Husband Hashem and now lacks the ability to discern where her nourishment comes from. At this time Israel lacked the basic intelligence to acknowledge that she had been redeemed by HaShem and the discernment needed in order to show gratitude toward her Husband. None the less, in His Mercy Hashem calls her Ami (My people). We note that while the bull knows the price paid for him and the donkey knows where his food comes from, Israel, those who have overcome in God, not only fail to know their Husband (HaShem), they are also lack understanding. They have knowledge of the things of this world but because they are devoid of the knowledge of HaShem they lack the discernment needed to avoid destruction. 4 Hoy, a goy nation who chotei misses the way, a people weighed down with avon perversity, bent, evil, iniquity, guilt zera (seed) offspring m’reiym (gone bad) of evildoers, baniym sons and daughters mash’chiytiym decaying (dealing corruptly)! The alliteration again emphasizes the weighty charge against Israel. HaShem had called Israel to be a Goy kadosh, a holy nation, but she had become a Goy chotei, a nation who has lost the way. As a people (Am), Israel’s collective actions were beyond generic sin, they were perverse, heavy with guilt. More than that they had become generationally wicked, the progeny of those who have turned a once God fearing culture into a syncretized pagan abomination. Thus they were decaying both physically and spiritually. They have forsaken Hashem (YHVH [Mercy]) They have shown contempt for k’dosh the Holy One of Yisrael (Overcome in God) Nazru achor Estranged at the rear (They have turned backwards). Once more the charge of relational abandonment is levelled against Israel. She has forsaken the Husband of her youth. What’s more she has squeezed lemon juice into the wound by showing contempt for the holy and faithful character of God. In doing so she also shows contempt for her own role as the nation set apart (made holy) for His redemptive purpose. As a result she has become disconnected from the rich spiritual sustenance HaShem offers and has chosen instead to walk in the opposite direction toward the rear, an idiom that conveys the sense of being behind cattle, walking in their excrement. 5 Upon what will you be struck continually, increasing your turning away more and more? This text is often mistranslated, taking the Hebrew phrase al mei “On what?” to mean lamah “Why?” In fact the author is not asking “Why are you being struck?” but “For what reason do you continue to allow yourself to be struck?” This is an incredulous statement which emphasizes again the stupidity and lack of discernment alluded to in verse 2. A dumb animal will respond to being struck by turning in the right direction, whereas Israel has responded to God’s discipline by continuing to turn away in spite of repeated blows. The whole head is sick, the whole l’vav core being (heart) faint. The whole head refers to both the kings and priests of Israel. The political and spiritual leaders of God’s people have become corrupt and are leading the people toward physical and spiritual destruction. Thus the core morale of the people has dropped to an all-time low and their national identity has been made vulnerable to assimilation. The “Heart of the nation” as it were, has become sick due to the wickedness of her leaders and her own acceptance of that same wickedness. Which is at its core, rebellion against God, the sin of idolatry. 6 From the base of the foot to the head there is no soundness. Israel is covered entirely in wounds that are the consequences of her sin. From the base of her sinful human nature to the heights of her spiritual pride there is no good in her (With the exception of the remnant). Blows, bruises and open sores: no pressure applied, not bandaged, nor softened with oil. This description of the lack of care for Israel’s wounds is the counterpoint to the method of care employed in Israel at this time in history. Wounds were often pressed out to clear them of infectious material and then oil was used as a salve prior to the bandaging of the wound to protect from further infection. Isaiah is using this figurative language to express the idea that Israel’s spiritual condition mirrors that of a person whose entire body is affected by infectious open sores that have not been treated in any way. Israel had not acted to cleanse her spiritual wounds when they were first made manifest, nor has she sought to soften her wounds with oil (the Ruach Ha-Kodesh) and as a result her wounds (which represent the consequences of sin) have not been covered (bandaged) and therefore remain as a testimony against her. 7 Your land is desolate; your cities are burned with fire; your ground in front of you, strangers devour-- laid waste, overthrown by strangers. Having described the decaying state of the nation of Israel, the prophet now describes the desolation of the land. He makes a connection between moral decay and physical decay. This verse seems to describe the state of the land of Judah during the reign of Hezekiah prior to the birth of Isaiah (701 BCE) soon after Nebuchadnezzar withdrew from Jerusalem having decimated the cities of Judah. 8 So the Daughter of Tziyon (Parched land) is left as a sukkah temporary dwelling in a vineyard, like a hammock in a garden of cucumbers, like a besieged city. Judah (Jerusalem) had lost the security of her surrounding cities (Ransacked by Nebuchadnezzar) and had been made vulnerable to future invasion. Therefore the prophet explains Israel’s precarious situation in terms of a watchman’s temporary shack positioned in a vineyard to keep an eye on the crop, and a hammock in a cucumber patch that can only be used when the weather is fine. Jerusalem and Mount Zion have become like a besieged city. 9 Unless HaShem (YHVH [Mercy]) Tzva’ot (Host, goes forth) had left us a small sarid (group of survivors), we would have been as S’dom (burning), we would have resembled Amorah (Submersion). In these lines Isaiah identifies with his people saying, “Unless Hashem of Hosts had left us a small group of survivors”. The comparison to Sodom and Gomorrah recognizes that these towns were completely wiped out whereas Israel is being left a small holy remnant. In the midst of the charges levelled against her Israel is offered the seed of redemption in the small group of survivors (fugitives). While some translate sarid as remnant, Isaiah uses a different Hebrew word for remnant, shear (Isaiah 10:21-22; 11:11, 16), even naming one of his sons “Shear–Yashub” A remnant shall return (Isaiah 7:3). 10 Shemu Hear, listen, receive, perceive and obey the d’var Word of HaShem (YHVH [Mercy]), you rulers of S’dom (burning)! Give ear to the Torah (Instruction) of our Elohiym (God, Judge), you people of Amorah (Submersion)! Here the call to Shemu hear is made again, this time rather than calling the heavens and the earth as witnesses, Isaiah calls on the people to pay attention to the two witnesses of HaShem: His living Word (D’var emet) and His written (ketvi) Instruction (Torah). The prophet uses the poetic coupling technique in order to equate the Word (D’var) and the Instruction (Torah). The rulers are challenged to hear (Shemu) the Word of Mercy that they might be delivered from their burning and the people are challenged to give ear (ha’azinu) to the written Instruction (Torah) of Hashem so that they might be delivered from submersion. In other words, the leaders, both political and spiritual, are to listen to the spiritual instruction of HaShem and encourage the people to hear and practice the written moral code of HaShem. The former is Aggadah (Telling) and the latter is Halakhah (the way we walk) born of Ha-d’var emet (The Word of Truth) and ha-k’tuvim (the writings). God is described as the Merciful YHVH and as the Judge Elohiym. Israel are being called to return to a washing in the Word and actions that are weighed righteous before the Judge. Thus the call to repentance comes first and the rebuke follows. 11 “For what is it to Me— many sacrifices?” Says Hashem (YHVH [Mercy]). “I’ve received an excessive amount of burnt offerings of rams and fat of well-fed animals. And in the blood of bulls, or of lambs or he-goats, I do not delight. Isaiah has just called for a return to the Torah, the same Torah that commands the sacrificial offerings. Therefore when HaShem says, “What is it to Me” and “I’ve received an excessive amount”, He is saying that the offerings being brought, though technically correct, are not being offered with pure hands or with a right heart. HaShem is not saying that He despises offerings and sacrifices but rather He despises vain tradition practiced by wicked men. “Woe to you, scribes and P’rushim, hypocrites! for you pay tithe of mint, anise and cumin, and have omitted the weightier matters of the Torah: judgment, mercy, and trust: you should have done the former without leaving the latter undone.” –Matthew 23:23 12 When you enter to l’raot to perceive panay My face, who has required this at your hand-- trampling My courts? “When you come to appear before me” refers to the Aliyot regalim (The going up festivals) Pesach, Shavuot and Sukkot (Exodus 23:17). All the men who were of age and their households were to go up to Jerusalem three times a year to celebrate these holy convocations with reverence and awe. Instead Israel had made a foolish spectacle out of their practices at the Aliyot festivals. “Who has required this?” is a way of saying, “Why do you bring extra sacrifices and offerings instead of appearing before me with contrite hearts in repentance and awe?” The trampling of the courts of Hashem brings to mind the incredulity expressed by Yeshua when He saw traders profiteering in the outer courts of the temple during His earthly ministry (Matthew 21:12). 13 Don’t bring an increase of offerings of emptiness! Incense that is an abomination to Me. The text is very clear. It is empty piety that God rejects, and incense that bears the stench of sin that He abhors. Chodesh New Moon and Shabbat, the calling of holy gatherings, —I won’t stand for it (accomplish it)-- avein wickedness, idolatry and iniquity with solemn assembly. Why does Hashem refuse to stand for the holy convocations He has previously commanded? It is because they have been defiled by other gods and the festering sin of Israel’s priests, rulers and the common man. Israel had mixed idolatry and sin with her solemn assemblies, thus making them an aberration. 14 Chad’sheichem Your New Moons and your Festivals My nefesh soul (All that I am) hates! They have become upon me a burden. I am weary of bearing them. We note that the text says that it is “Your New Moons and Festivals” which Hashem hates. He does not hate the festivals but the idolatrous syncretized practice that Israel has made of them. 15 When you spread out your hands palm up, I will conceal My eyes from you. Also though your prayers are many, I will hear nothing. Your hands with bloods will be filled!” Standing with arms outstretched and palms facing upward was a traditional prayer practice of ancient Judaism. In and of itself there was nothing wrong with the symbolic nature of this position of prayer. However, as the text says, “Your hands with bloods (plural) are filled”. Meaning that those approaching Hashem have shed innocent blood and have come before Him without remorse, nor did they have any intention of changing their behaviour. Thus their religious practices were nothing more than a performance meant for the eyes of men. 16 “Rachatsu Wash and be hizaku pure. Turn away from your evil practices those made conspicuous before My eyes. Cease doing evil. The Hebrew rachatsu refers to physical cleanliness, used here as a metaphor regarding the need for the people to cleanse themselves from their filthy actions. Whereas hizaku refers to inward cleanliness. The need to examine one’s self with sober moral judgement. The phrase “made conspicuous” is a way of saying, “You’re flaunting your sin practices in front of Me. Stop it!” 17 Study how to do what is good, seek mishpat judgement, advance the cause of the oppressed, defend the orphan, plead for the widow.” The Scriptures often use the threefold figures the oppressed, orphan and widow to represent all those who in some unique way need the protection and special care of the community. “You must not mistreat any widow or orphan. If you mistreat them in any way, and they cry out to Me, I will surely hear their cry. My wrath will burn hot, and I will kill you with the sword. So your wives will become widows and your children will become orphans. If you lend money to any of My people, to the poor among you, you are not to act like a debt collector with him, and you are not to charge him interest.” –Shemot (Exodus) 22:21-24 However, in the present case Israel has clearly neglected to pay attention to the weightier matters of the Torah. Failing to protect and care for the destitute has meant that those in need have been crying out to God and He will answer the greed of their oppressors with discipline. The Hebrew lim’du means to study. The opening phrase, “Study how to do what is good” is both an instruction and a rebuke. Anyone who does not know how to do what is good is not walking in right relationship with Hashem. “Seek judgement” can also be read, “Seek justice”. Both are needed: sober self-judgement and justice for the oppressed. 18 “Come now, let us reason/decide together,” says Hashem (YHVH [Mercy]). L’cho-na “Come now” is a familiar formula for approaching a reasoned conversation regarding volatile issues. Notice that it is Hashem the Merciful One Who offers this opportunity to parlay. “Though your sins are like scarlet, they will be as white as snow. Though they are red like crimson, they will become like wool. The use of the colours scarlet, crimson and red is meant to convey both the death (blood loss) that results from sin and the life (blood infusion) that produces life (a reprieve from death) through the sacrificial shedding of the blood offered on the altar. “For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” –Leviticus 17:11 “In fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” –Hebrews 9:22 We know that the blood of animals was never enough to cleanse us entirely (Hebrews 10:4) and that therefore Hashem sent His Son Yeshua to be the innocent lamb Who would sacrifice Himself in order to impart the gift of eternal life through His own life giving blood. The white snow refers specifically to newly fallen snow and is a metaphor symbolizing purity. Likewise the wool is that of an innocent lamb. 19 If you accept and hear, understand and obey, you will eat the good of the land. 20 But if you refuse and rebel, you will be eaten with the sword.” For the mouth of Hashem (YHVH [Mercy]) has spoken. Moses said something similar to the children of Israel when he challenged them to live according to the Instruction of God. He had placed before them the two outcomes of blessing and curse. The former would be experienced by the repentant and obedient, whereas the latter would be the fate of the wilfully sinful and disobedient. “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live…” –Devarim (Deuteronomy) NIV The blessing is offered first “You will eat the good of the land”. This is a twofold blessing, a promise that if Israel is obedient she will remain in the land and eat of its good crops. The counter to the blessing gleaned through obedience is the curse that comes as a consequence of disobedience: “You will be eaten by the sword”. This is also a twofold certainty for the disobedient: they will be taken from their land by the sword of their enemies and their very way of life will be consumed, including the crops they had grown for their own consumption. Thus in obedience to God we eat and are secure but in disobedience to God we are devoid of security and are eaten up. 21 Eiychah How has it come to pass that the Faithful City has become a whore! She once was full of justice, righteousness dwelt in her-- but now merachetzim professional murderers! Eiychah has a sighing quality. It is the opening word of Jeremiah’s Lamentations and here conveys the great mourning in Isaiah’s heart as he begins his lament over Jerusalem. Jerusalem has been wept over by many of God’s prophets, not the least being Yeshua our King Messiah: “Yerushalayim (Flood of Peace), Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” –Matthew 23:37 By definition a Harlot is not faithful. The words of the prophet seek to break through the delusion created by the people of Israel with their syncretised worship practices and their pretentious false piety. A nation is in the depths of darkness when it has gone beyond murdering out of blind rage and has sanitized the mechanisms for the murderous elite by allowing for the hire of professional murderers. This may be considered by the rich and powerful to be a sanitary practice, but it is not a pure one. A sanitary sin is the ultimate sin of regression. 22 Your silver has become dross, your wine diluted by water. It is literally true that Jerusalem’s riches had been diminished at this point in her history. It is also spiritually true that those symbols of purity and abundance had been replaced with waste and dilution. 23 Your princes are rebellious and friends with ganavim professional thieves. Everyone loves a bribe pursuing rewards. They don’t defend the orphan, nor is a widow’s case brought before them. Rav Victor Buksbazen renders this text well when he translates, “Your leaders are misleaders”. Israel’s rulers had become rebellious toward God and as a result had made friends of those who do evil. Her disgraceful and unjust behaviour toward the poor is now spelled out, “You love taking bribes and pursue unjust rewards. Not only do you intentionally refuse to defend the orphan in his distress, you also refuse to hear the widow’s pleas for justice.” 24 Therefore says ha-Adon the Lord Hashem (YHVH [Mercy]) Tzva’ot (Host, going to war) the Avir Mighty One of Yisrael (Overcome in God): “Hoy! I will get relief from My foes and avenge Myself on My enemies. The title Ha-Adon is used in order to name Hashem as the Lord over all the lords of Israel, which included wicked men, priests, false gods etc. We can read the Hebrew text as, “Therefore says The Lord over all lords, Mercy Himself, bringing heavens armies to wage war. The Mighty One of those who overcome in Him. Hoy, listen up, I will take out my foes and avenge My enemies Myself!” 25 Then I will turn My hand on you, purge away your dross, and remove all your alloy. Dross/alloys are removed from metals through smelting in a furnace. Therefore, Israel will go through a period of severe disciplining and great suffering in order to have her dross (sin) removed. 26 I will return your judges to the head, your counsellors as at the beginning. Thus you will be called City of Righteousness, Faithful City. Following the removal of the sin and moral corruption of the Jewish nation Hashem will return righteous judges to the head of Israel’s justice system. Those who give good counsel in the manner of the former days when Israel had once honoured Hashem, will be with her again just as they were with Moses and the righteous kings of Israel. Once a harlot and a rebel, now cleansed, Jerusalem will again be known as righteous and faithful. 27 Tziyon (Parched land) will be delivered with justice, her returning with righteousness.” Tziyon is a proper noun that is used in many different ways to describe numerous aspects of Israel’s identity and her connection to God. Mount Tziyon is the Temple mount, but Tziyon is also the land and the people, even the people themselves. Therefore, the returning of Tziyon is of great significance. The Mount will be returned into the hands of the Jewish people. Likewise the land. And in order for both these things to happen the Jewish people themselves will have to be returned from any exile resulting from her sin. 28 But there will be a breaking of rebels and sinners together. Forsaking Hashem (YHVH [Mercy]), they will be consumed. The former promise of return is for the repentant remnant alone. The wilfully wicked are now warned of what awaits them if they continue in their rebellion against Hashem. They will be broken as a result of their own sin. Forsaking Hashem is an act of the will. It is the intentional and continued walking away from relationship with God. Those who continually reject God will be consumed by their own sin and will suffer the just judgement of Hashem. In a very real sense no one is sent to eternal punishment, to the contrary, the one who enters eternal punishment has chosen it for himself. 29 For they will be ashamed of the eilim sacred oaks that you’ve desired, and ashamed because of the gardens that you have chosen. The Hebrew Eilim means both oaks or terebinths and idols. The Hebrew text interchanges plural and singular forms in order to show that these sins are both corporate and individual. The oaks are sacred oaks/idols worshipped by the surrounding nations, a practice that Israel had adopted and syncretized with the worship of Hashem. The gardens are likewise places that are designed to honour false gods. 30 For you will become like an oak with languishing leaves, like a garden that has no water. Isaiah makes couplets of the oaks and the gardens. In the former verses the oaks and gardens are objects of worship but in the present verse the Israelite himself is called a languishing oak and a waterless garden. In other words the Israelites have not only worshipped false gods they have also taken on the identities of those gods. In the modern vernacular of the new age movement, they had realised the god within them. This is of course the root of all sin, Idolatry, the desire to usurp HaShem. However, in realizing their own deity they had also been met with the weakness of that same realisation. They may be gods (elohiym), but they were languishing feeble gods without the ability to sustain themselves. 31 And it will come to pass that the strong one will become like a dry strand of flax, and his work will kindle fire-- both will burn together, and nothing will put it out. The “Strong one” chozen, is a reference to one who makes an idol and his “work” is a reference to the idol itself. This is an illuminating verse. It is the work (idol) of the strong one (the maker of the idols [eilim] who finds his strength in temporary idolatrous things) that will ignite his own destruction. Both the wicked (idol makers) and their works (idols) will burn together. In conclusion we have a description of a fire that will never cease to burn because “nothing will put it out”. This is not possible in the physical realm, for eventually the fire will burn itself out. Therefore, this is a description, not of the temporary consequence of wicked physical deeds but of the eternal consequences of uncovered wicked spiritual deeds. © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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