A believer may become tired as a result of the role he plays in ministry, however, he must not become weary. Weariness is not a state of physical, emotional or mental tiredness but a way of thinking about that tiredness. Better to say, “I’m tired as a result of the work, I need to rest” rather than say, “I’m weary of all this, I’m done”. Likewise relaxation can become a counterfeit of rest. Where rest restores, vain relaxation can produce laziness. Introduction & Summary:
The first century Jewish recipients of this work, along with all who receive Messiah, are now encouraged, based on the repentant faith of our forebears (the faithful witnesses listed in Hebrews 11), to turn our backs on the sin that has entangled us and commit ourselves to running the race first set before us regardless of whether the part we personally play involves victorious miracles or life threatening hardships. “For we are his workmanship, created in Messiah Yeshua for good works, which God has prepared beforehand, that we should walk in them.” -Ephesians 2:10 (Author’s translation) We are to focus our vision on Yeshua the King Messiah, Who is both the Originator and Perfecter, the Author and Goal of faith, and follow His example. He looked to the Joy that would result from His finished work and chose to suffer death on a Roman cross, His body exposed and nailed, He had contempt not only for the shame He suffered but also for shame itself, and as a result He returned to His place in the right hand of authority of the God. Based on this example we are encouraged not to lose heart. The writer of Hebrews goes on to admonish us with the sobering observation that we have not yet resisted sin to the point of bloodshed (death), and that we are prone to forget who we are in Messiah. We are sons and daughters who suffer in this temporal life for many reasons, one of which is discipline. If we were not experiencing discipline as part of our journey we would be illegitimate sons and daughters, for God disciplines His children for good, so that we might share in His holiness. While discipline is unpleasant in the moment, it nonetheless produces in those who are trained by it, peace, the fruit of righteousness. The final direction of the first 17 verses involves us strengthening one another. We are told to make straight, clear paths for ourselves and our fellow believers so that those who have been injured might be restored to spiritual health without the added danger of obstacles that litter the path (way) before them, rocks that might cause them to stumble and thus aggravate the injuries they have suffered. In addition to the well-being of the family of Messiah, we are also encouraged to seek peace (as much as it depends on us) with others, and to chase after holiness. Chasing after holiness is the metaphysical fruit of focusing on Yeshua, Who defines holiness in God. We are warned to keep a look out for those things among us that might cause divisions as a result of rebellion and grudge holding. Holding a grudge is evidence of our failure to carry and exhibit the grace of God. We are to mitigate conflict before it reaches the point of causing division. Division of this kind defiles the body of believers. We are not to allow the intentionally sexually immoral person to remain in our midst. Those who perpetuate a sexually immoral lifestyle are synonymous with the godless. Esau’s despising of his birth right (a gift from God) is used as an example of the kind of fruit that is evidence of such people. Esau traded this precious gift for the momentary satisfying of his carnal hunger. The birth right is used here as a metaphor for eternal life. In short, the writer is warning us against turning our back on our birth right in Messiah as a result of focusing on the temporal pleasures of this life. If we sin we are to repent rather than act as Esau did, who wept and regretted but did not repent (initially). Previous verses: 37 They were stoned, they were sawn in two, they were tempted, examined, proved, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, tormented 38 (people of whom the world was not worthy), wandering in deserts, on mountains, and sheltering in caves and holes in the ground. 39 And all these, having gained a good report upon their faith, did not receive what was promised, messaged, 40 because the God had provided something better for us, so that apart from us they would not be made perfect, complete, consecrated. HEBREWS 12:1-17 (Author’s translation) 1Therefore (based on what I’ve just said and going forward), since we also are surrounded by such a great, numerous cloud, multitude of vapor, of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us, and let’s run with patient endurance the race that is first, set before us, 2 looking only at, into, on, among Yeshua[H], the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, Consummator of the faith, trust, ongoing belief. Who for the transcendent joy set before Him endured the cross, despising, looking with distain upon, having contempt for the shame, and has sat down in the right hand of the throne of God. 3 For consider, contemplate, ponder, think on Him who has endured such hostility by sinners, those fading away, against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, soul, mind, breath, life. 4 You have not yet resisted to the point of shedding blood in your struggle against sin, missing the mark set by God’s holiness; 5 and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children, “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him; 6 For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” 7 For in as much as you endure the discipline, nurturing, chastening; the God offers it to you as to sons; for what son is there who is not disciplined, taught by his father? 8 But if you are without discipline, nurturing, chastening of which all have become partakers, partners then you are illegitimate children and not sons. 9 Furthermore, additionally, we had earthly fathers (fathers of the flesh) who corrected, instructed, disciplined us, and we respected them; shall we not much more be subject to the Father of spirits, winds, life and continue living? 10 For they disciplined, instructed, taught us for a short time as seemed best to them, but He for better, good, corporate well-being so that we may be partners, partakers in His holiness. 11 Now, all discipline, nurturing, chastening for the present seems not to be joyful, but painful, heavy, grievous; nevertheless afterward, at last it yields, pays, delivers the peaceful fruit of righteousness in those who have been trained by it, 12 Therefore (because you understand the reason for the discipline), lift up the hands that hang down (are growing weary) and strengthen the knees that are feeble, 13 and make straight, upright paths for your feet, so that the limb which is impaired may not be dislocated, but rather be healed, made whole. 14 Pursue peace with all individually and collectively, and the holiness, sanctification without which no one will see the Lord. 15 look diligently, forbid everyone from coming short of the grace of the God; forbid any root of bitterness, poison from springing up to cause trouble, and by it many become defiled; 16 Forbid any sexually immoral or godless person like Esav[H], who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears. HEBREWS 12:1-17 (line upon line) 1 Therefore (based on what I’ve just said and going forward), since we also are surrounded (perikeimai[G]) by such a great, numerous (tosoutos[G], hamon[H]) cloud, multitude of vapor (nephos[G]) of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) (martus[G], eidiym[H]) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside (apotithēmi[G]) every weight, burden, encumbrance, obstacle (ogkos[G]) and the sin, the missing of the mark set by God’s holiness (hamartia[G]) which so easily entangles (euperistatos[G]) us, and let’s run with patient endurance (hupomonē[G]) the race that is first, set before (prokeimai[G], lefaneiynu[H]) us, 1Therefore (based on what I’ve just said and going forward), since we also are surrounded by such a great, numerous cloud, multitude of vapor, of witnesses, martyrs, kiydush HaShem[H] [sanctifiers of the Name YHVH) [the ones I listed, who are interred (buried) all over the land of Israel, their bodies literally surrounding us], let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us, and let’s run with patient endurance the race that is first, set before us, The allusion to the cloud of witnesses in Hebrews 12 refers us back to the list of those witnesses to God’s faithfulness who are recorded in Hebrews 11. Cloud is a common metaphor for a crowd in ancient Greek literature. Therefore, the modern reader can understand this verse to say “Therefore, since we have such a great crowd of witnesses…” These witnesses, as can be seen from Hebrews 11, are the now deceased patriarchs and heroes of the Jewish faith. The writer of Hebrews, a Jew and a Kohen (Priest), knows that the witnesses he is referring to are deceased and that many of them are buried (interred) throughout the land of Israel, literally surrounding the Jewish recipients of this work, and that they are therefore uncontactable according to his own teaching (inspired by the Holy Spirit) regarding the dead (Hebrews 9:27). In the parable of Lazarus and the Rich Man (Luke 16) Yeshua explains that while the dead are conscious, they are not able either to traverse the chasm between Gehinnom (torment) and Gan Eden (Paradise) nor (re: Lazarus etc. once they are finally deceased [Hebrews 9:27]) are they able to traverse the distance between Sheol and the present world. In my article on Saul, Samuel and the Witch of Eyndor, I explain why the events of 1 Samuel 28:3-21 are not describing the dead spirit of Samuel called up but rather an evil spirit that fools the witch and is used by God to condemn Saul. For further study please use the following link: http://www.bethmelekh.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/1-samuel-283-21-saul-and-the-witch-of-eyn-dor The writer of the book of Hebrews is using the deceased Jewish witnesses of Hebrews 11 as a figurative example. When he says: “Therefore, since we have such a great cloud of witnesses lying around us, let us also get rid of every weight and entangling sin. Let us run with endurance the race set before us, focusing on Yeshua, the author and perfecter of faith.” –Hebrews 12:1-2a He is making a drash (inquiry/comparative teaching) regarding how we should act in light of the figurative (not literal) cloud of witnesses that are buried (interred) throughout the land of Israel. We are to live the same kind of repentant faith that our forebears lived. We must remember that the writer is probably writing from the perspective of a priest living in the Land of Israel prior to the destruction of the Temple in 70 CE (AD). He further qualifies this teaching by instructing us, not to focus on the cloud of witnesses, but on Yeshua, the Author and Perfecter of faith (The faith that our Jewish forebears shared in the coming Messiah Yeshua). We cannot engage with this cloud of witnesses because they are deceased and according to Scripture (Hebrews 9:27) they are uncontactable. Those who do seek to speak to the dead are in fact speaking with demonic forces rather than the spirits of dead people (1 Timothy 4:1; 1 Corinthians 10:20-21; 2 Corinthians 11:14-15). “Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, or casts spells, or who is a medium or spiritist or who consults the dead.” –Deuteronomy 18:10-12 Therefore, not only are we unable to engage with the dead witnesses of Hebrews 11-12, we are also commanded by God not to attempt to speak with the dead. “let’s rid ourselves of, put off, lay aside every weight, burden, encumbrance, obstacle and the sin, the missing of the mark set by God’s holiness, which so easily entangles us,” Sin is described in the Tanakh as a burden too heavy to bear (Ps. 38:4). Along with the first century Jewish followers of Messiah Yeshua we are admonished to intentionally remove those things in our lives that provoke us to sin. To remove false choices from our lives. To remove divisive conversations over amoral choices. To remove grudges and petty squabbles, and the wilful sins that we continue to return to like dogs to vomit. By all these things we have become easily entangled, confused, misdirected, unfocused, and led astray. Therefore, we are admonished to tishuvah (return) our focus to Yeshua. Repentant faith is great faith. “and let’s run with patient endurance the race that is first, set before us,” We are to return to our first love. The Greek prokeimai combines the meanings “before” and “first” and as a result reflects the prophetic words of Yeshua spoken to Yochanan in the Revelation: “2 I know your deeds, your hard work and your perseverance. I know that you cannot tolerate wicked people, that you have tested those who claim to be apostles but are not, and have found them false. 3 You have persevered and have endured hardships for my name, and have not grown weary. 4 Yet I hold this against you: You have forsaken the love you had at first. 5 Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.” -Revelation 2:2-5 (NIV) We note that we are to run the race of our first love with patient endurance, and that the race “is first, set before us,” not “was” but “is”. Once again we are encouraged to see the eternally present reality of the kingdom of God in Yeshua. A number of ancient Judaism’s rabbis used sporting metaphors like this one (Exodus Rabbah 30:24; Genesis Rabbah 22:9). 2 looking only at, into, on, among (eis[G]) Yeshua[H], the Originator, Author, Prince, Captain, Chief (archēgos[G]), and Perfecter, Completer, Consummator (teleiōtēs[G]) of the faith, trust, ongoing belief (pistis[G], emunateinu[H]). Who for the transcendent joy (chara[G], hasimchah[H]) set before Him endured the cross, despising, looking with distain upon, having contempt for (kataphroneō[G]) the shame, and has sat down in the right hand of the throne of God (ho Theos[G], ha Elohiym[H]). 2 looking only at, into, on, among Yeshua[H], the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, Consummator of the faith, trust, ongoing belief. Who for the transcendent joy set before Him endured the cross, despising, looking with distain upon, having contempt for the shame, and has sat down in the right hand of the throne of God. The writer continues the sporting/running analogy by implying that Yeshua is not only the coach who encourages us at the starting line and awaits us at the finish line, but is also the runner Who went before us. Because Yeshua is the Creator of the track, has already run and won the race, we are not running in order to place in the race, but in order to receive our part in the prize which He has already won. We run a race of trusting endurance. A race that He has run, one that He trains us for, one that He runs with us, a race which begins and finds its goal in Him. He is before us, beside us, within us, awaiting us. Like a young athlete who looks to emulate the performance of his mentor, we look to our Mentor, and with His help, we emulate His performance. Rav Shaul haShaliach (Paul the Apostle) writes: “12 Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Messiah Yeshua took hold of me. 13 Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Messiah Yeshua.” -Philippians 3:12-14 “looking only at, into, on, among Yeshua” Note that the example of the witnesses of old are to point us to the King Messiah in Whom they had faith. We are not to look to the witnesses for the perfection of our faith, rather we are to look only at, in, on Yeshua. In the walk of the Messiah follower sin manifests only as a result of our having taken our eyes off Yeshua. “the Originator, Author, Prince, Captain, Chief, and Perfecter, Completer, and Consummator of the faith, trust, ongoing belief” Yeshua the all existing Messiah, slain before the creation of the world, is therefore the Originator of the faith, trust, ongoing belief and the Goal, Completer, Consummator of it. Yeshua is the Aleph and Tav, the first and the goal. He is the Author of all things in God and is the Author and essence of the written Torah, and therefore the Author of the instruction that informs our faith, ongoing belief, while also being the Goal of the Torah (Rom. 10:4). He is the Prince, the Chief, Captain and the Head of the faith, Son of God, King of Kings submitted to the King Hashem. He is the Perfector and Completer of the faith through His sacrificial work of consummation, and is therefore the Consummator of faith. We speak in terms of a singular faith because there is but one. Faith, ongoing belief, continued trust in Him is the only means by which we have right relationship in God and eternal life. We note that our faith in Him is not a moment of mental assent to the truth of His work but an ongoing heart trust in Him. “Who for the transcendent joy set before Him endured the cross,” Yeshua exhibited trust in God the Father, being assured that God being faithful would, in Yeshua, bring about the fullness of everlasting Joy born of His saving work resulting in reconciliation. Yeshua looked to the goal and chose to suffer naked on the Roman cross in order to see that goal reached. This is an example to all who believe. “despising, looking with distain upon, having contempt for the shame” He had contempt not only for the shame He suffered but also for shame itself. Through His death on the cross Yeshua put shame to death, so that all who receive Him might walk as He did, showing contempt for the shame associated to persecution and suffering, seeing it as nothing more than a temporal stepping stone to eternal life in Messiah. “and has sat down in the right hand of the throne of God.” Yeshua has returned to the place that symbolizes His authority in the Godhead, the position He has had from before the foundation of the world (Ps. 110:1; 1:3,13; 8:1; 10:12). He allowed Himself to be limited to location (born into time and space in the womb of Miriyam, fully God and fully man), and is now risen from death, trans-locational, transcendent, unbound. 3 For consider, contemplate, ponder, think on (analogizomai[G]) Him who has endured such hostility by sinners, those fading away (hamartōlos[G]), against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent (ekluō[G]) in your heart, soul, mind, breath, life (psuchē[G], benafsho[H]). 4 You have not yet resisted [c]to the point of shedding blood (ad hadam[H]) in your struggle (antagōnizomai[G]) against sin, missing the mark set by God’s holiness (hamartia[G], bacheit[H]); 3 For consider, contemplate, ponder, think on Him who has endured such hostility by sinners, those fading away, against Himself, so that you will not grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, soul, mind, breath, life. 4 You have not yet resisted to the point of shedding blood in your struggle against sin, missing the mark set by God’s holiness; The first century Jewish recipients along with all we who have come to believe, having established our focus on Yeshua must now contemplate His life example and His present help. We must remind ourselves that He has suffered in part as an example to us, and that in His suffering, though He was tempted to give up, He nonetheless endured even unto death. Those who first received this teaching had not yet suffered in resisting sin to the point of death (blood shed). Therefore, they are admonished to resist self-pity. Self-pity is an ironic blend of idolatry, self-harm and blasphemy disguised as a justified response to harm. It is the root of a victim mentality that leads to death. It is idolatry because it inevitably concludes that no one has suffered as I have. It is self-harm because it devalues us as created beings and when it becomes our repeated mode of thinking it leads to the dissolution of hope, making us fruitless and leading us into a life full of death. Finally, it is blasphemy because by denying the worth with which we are imbued by the Creator, it impugns God’s character. “so that you don’t grow weary and faint, exhausted, relaxed, weakened, despondent in your heart, mind, soul” Note that by pondering Messiah’s suffering we will avoid the conditions of heart and mind that are listed here. If we see these things manifesting in our lives we are to repent and contemplate Messiah’s example, thus we will be freed from the fruit of self-pity, which is death. A believer may become tired as a result of the role he plays in ministry, however, he must not become weary. Weariness is not a state of physical, emotional or mental tiredness but a way of thinking about that tiredness. Better to say, “I’m tired as a result of the work, I need to rest” rather than say, “I’m weary of all this, I’m done”. Likewise relaxation can become a counterfeit of rest. Where rest restores, vain relaxation can produce laziness. What is the practical discipline needed in order to avoid weariness? To contemplate Messiah’s suffering and the hostility He faced, and take comfort in knowing that Messiah in us faces the hostility that others show toward us. “For we do not have a high priest Who is unable to sympathize, have compassion with our weaknesses, but One who has been tempted, tried, examined, proved in all things just as we are, yet without sin [missing the mark set by God’s holiness].” -Hebrews 4:15 (Author’s translation) “Do you not know? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. 29 He gives strength to the weary and increases the power of the weak. 30 Even youths grow tired and weary, and young men stumble and fall; 31 but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.” -Isaiah 40:28-31 (NIV) “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” -Galatians 6:9 (NIV) 5 and you have forgotten the exhortation, consolation, entreaty (paraklēsis[G]) which is addressed to you as sons and daughters, children (uihos[G], kevaniym[H]) “My son (uihos[G]), do not despise (oligōreō[G]) the discipline, instruction (paideia[G]) of the Lord (YHVH[H]), Nor faint, relax, be weakened, become exhausted (ekluō[G]) when you are rebuked (elegchō[G]) by Him; 6 For whom the Lord (YHVH[H]) has all-encompassing love for (agapaō[H]) He disciplines, teaches (paideuō[G]) And He scourges, flogs (mastigoō[G]) every son whom He accepts, receives, delights in (paradechomai[G]).” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” 5 and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children, “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him; 6 For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” [Prov. 3:11,12 (ref. LXX)] A literal translation of the Hebrew text of Mishlei (Proverbs) 3:11-12:“The discipline of the LORD my son do not despise, don’t be wearied by His correction. For those who are loved by the LORD He proves as a father does the son in whom he delights.” “and you have forgotten the exhortation, consolation, entreaty which is addressed to you as sons and daughters, children,” In addition to the fact that the recipients of this work have not yet resisted in the struggle against sin unto death, they are now rebuked for forgetting who they are as sons and daughters of God, in particular, sons and daughters of Israel (ethnic, religious, chosen, empirical) to whom the words of Proverbs were given. “My son, do not despise the discipline, instruction of the Lord, Nor faint, relax, be weakened, become exhausted when you are rebuked by Him;” As followers of Messiah we are reminded that we should not respond to the LORD’s discipline by becoming weary or giving up on doing what is right. “For whom the Lord has all-encompassing love for He disciplines, teaches And He scourges, flogs every son whom He accepts, receives, delights in.” The discipline of the LORD is evidence of His love for His children. It is a wicked father who fails to discipline his children. Why does the Greek text use the word “scourged, flogged”? In part this is done by the writer of this work in order to make a kal vechomer (light and heavy) argument using a comparative drash between Yeshua’s suffering under the scourge of Roman oppression and the suffering of the first century Jewish believers. In short the writer is saying, “If Yeshua Who is sinless was nonetheless proved in the flogging He received, how much more should we as sinful people expect flogging (suffering) as a form of discipline that proves (refines) us on our journey of sanctification in faith?” God Who understands the end from the beginning disciplines those who receive Him, whereas those who will refuse Him cannot be understood to be disciplined by Him because discipline results in the proving of a person. Therefore, those destined for destruction endure suffering in vain. Based on this Biblical idea Judaism makes a distinction between “yisurin shel ahavah” meaning “chastisements of love” upon the children of God and “chastisements” in general (Mekhilta Bachodesh 10; Talmud Bavliy Berakot 5a; Talmud Bavliy Sanhedrin 101a; Genesis Rabbah 42:1). It is the former that is being discussed here. 7 For in as much as you endure the discipline, nurturing, chastening (paideia[G]); the God (ho Theos[G], ha Elohiym[H]) offers it (prospherō[G]) to you as to sons (uihos[G], vaniym[H]); for what son is there who is not disciplined, taught (paideuō[G]) by his father (pater[G], av[H])? 8 But if you are without discipline, nurturing, chastening (paideia[G]) of which all have become partakers, partners (metochos[G]) then you are illegitimate children (nothos[G], mamzeriym[H]) and not sons (uihos[G], vaniym[H]). 7 For in as much as you endure the discipline, nurturing, chastening; the God offers it to you as to sons; for what son is there who is not disciplined, taught by his father? Those who experience suffering as a disciplining from God can find comfort in the knowledge that this is evidence that they are sons and daughters of God. 8 But if you are without discipline, nurturing, chastening of which all have become partakers, partners then you are illegitimate children and not sons. All believers are partakers in the chastening against sin which bears the fruit of a repentant lifestyle. Those who are not partners in the disciplining of God are illegitimate children, in Hebrew/Yiddish mamzeriym, equivalent to the English bastard. The analogy relates to seed. The legitimate son is seeded by the faith in Messiah whereas the illegitimate son is seeded by the evil one. All human beings are children of creation, but only those who receive God’s redemptive work through Messiah are given the right to become children of God (John 1:12). According to Scripture legitimate sons become heirs, whereas illegitimate sons do not inherit. In the present instance the inheritance in question is that of eternal life. All this is pretext to the example given in verse 16 of the godless actions of Esau, who failed to inherit, as opposed to Yaakov, who in faith inherited. 9 Furthermore, additionally, we had earthly fathers (avot[H], fathers of the flesh) who corrected, instructed, disciplined (paideutēs[G]) us, and we respected them; shall we not much more be subject to the Father (Av[H]) of spirits, winds, life (pneuma[G], haruchot[H]) and continue living (zaō[G])? 10 For they disciplined, instructed, taught (paideuō[G]) us for a short time as seemed best to them, but He for better, good, corporate well-being (sumpherō[G], letov[H]) so that we may be partners, partakers (metalambanō[G]) in His holiness (bekadosho[H]). 9 Furthermore, additionally, we had earthly fathers (fathers of the flesh) who corrected, instructed, disciplined us, and we respected them; shall we not much more be subject to the Father of spirits, winds, life and continue living? Once again the writer uses kal vechomer. If earthly fathers discipline us to some affect, how much more effective is the discipline of the perfect heavenly Father. 10 For they disciplined, instructed, taught us for a short time as seemed best to them, but He for better, good, corporate well-being so that we may be partners, partakers in His holiness. The discipline of our earthly fathers was imperfect but the discipline of God being perfect is for something better, that is the individual and corporate well-being of all who believe, who through Yeshua and in response to God’s discipline become partakers in His holiness. 11 Now, all discipline, nurturing, chastening (paideia[G]) for the present (pareimi[G]) seems not to be joyful (chara[G], sason[H]), but painful, heavy, grievous (lupē[G]); nevertheless afterward, at last (husteron[G]) it yields, pays, delivers (apodidōmi[G]) the peaceful (eirēnikos[G]) fruit (karpos[G]) of righteousness (dikaiosunē[G], tzedakah[H]) in those who have been trained (gumnazō[G]) by it, 12 Therefore (because you understand the reason for the discipline), lift up (anorthoō[G]) the hands (yadayim[H]) that hang down (are growing weary) and strengthen the knees that are feeble (ameitzu[H]), 11 Now, all discipline, nurturing, chastening for the present seems not to be joyful, but painful, heavy, grievous; nevertheless afterward, at last it yields, pays, delivers the peaceful fruit of righteousness in those who have been trained by it, Prior to the first century C.E. the Greek word karpos (fruit/vegetable) was assimilated into the Hebrew language as karpas (green leafy vegetable, parsley, celery) and became part of the symbolism of the Pesach (Passover) seder (order) meal. This adds significance to the present teaching because it is a familiar connection for first century Jewish Messiah followers and combines the ideas of suffering (salt water) and new life (spring vegetable). The karpas (parsley) is dipped in salt water symbolizing the tears of Israel resulting from ancient Egyptian slavery. Israel’s sojourn in Egypt was a type of proving, a time of discipline which culminated in freedom and a further journey of discipline through the desert which resulted in her entry into the promised land. The message here is that God is present in the discipline, proving, sanctifying and making us ready for the promised future. We are being trained by our momentary struggles so as to exhibit the peaceful fruit of righteousness. 12 Therefore (because you understand the reason for the discipline), lift up the hands that hang down (are growing weary) and strengthen the knees that are feeble, “Lift up the hands that hang down” means to lend help to another whose arms are becoming weary. It is a first century Hebrew idiom related to the actions of Aaron and Hur who helped Moses to keep his hands lifted in praise to God as a symbolic gesture denoting the fact that it was God Who was defeating Israel’s enemies in battle (Exodus 17). As a result of Aaron and Hur acting to strengthen their leader Moses, Joshua the leader of Israel’s army overcame the Amalekite army and God decreed the obliteration of the Amalekites, who represented idolatry and hatred of God and His people. This can be seen as an example to the first century recipients of the Book to the Hebrews, one which we can also apply. When we strengthen one another in Messiah, when we lift up the weary hands of our leaders and our suffering brothers and sisters, we will see the victory of God in Yeshua (Joshua) over the enemy (Satan/Amalekites). 13 and make straight, upright (orthos[G]) paths (trochia[G]) for your feet, so that the limb which is impaired (chōlos[G]) may not be dislocated (ektrepō[G]), but rather be healed, made whole (iaomai[G]). 14 Pursue (diōkō[G]) peace (eirēnē[G], shalom[H]) with all individually and collectively (eirēnē[G], kol adam[H]), and the holiness, sanctification (hagiasmos[G]) without which no one will see the Lord (Kurios[G], YHVH[H]). 15 look diligently (episkopeō[G]), forbid (mē[G]) everyone from coming short of the grace (charis[G], chesed[H]) of the God (ho Theos[G], ha Elohiym[H]); forbid any root (rhiza[G]) of bitterness, poison (pikria[G]) from springing up to cause trouble, and by it many become defiled (miainō[G]); 13 and make straight, upright paths for your feet, so that the limb which is impaired may not be dislocated, but rather be healed, made whole. The wicked rush to do evil (Isa. 59:7) but the righteous bring good news and announce peace (Isa. 52:7). The path of the righteous is made straight by the LORD (Prov. 3:5-6). Practically speaking making straight paths involves removing obstacles and making the paths traversable. Straight, level paths pose less danger in the dark and mean that those walking them are less likely to trip and become injured. A person who is hobbling from a pre-existing injury is unlikely to aggravate the injury further while walking a straight path, and thus can begin the road to full health. The obstacles that need to be cleared are the rocks of sin, bitterness, apostasy. The Word of God is a lamp to the feet and a light to the clear path (Ps. 119:105). Therefore, part of ensuring a safe journey on a straight path is the preparation of God’s Word. Daylight will turn to dusk and night, at which point we require light. 14 Pursue peace with all individually and collectively, and the holiness, sanctification without which no one will see the Lord. To pursue peace is to pursue the Prince of Peace (Yeshua), we are to pursue the peace of Yeshua as individuals and in community of faith, and in peace we are to seek the holiness and sanctification found in Yeshua, without which no one can be reconciled to right relationship in God. “will see the Lord” Meaning, to see God with unveiled face when He manifests His glory in the new heaven and new earth. “If it be possible, as much as it depends on you, live peaceably with all men.” -Romans 12:18 “Depart from evil, and do good; seek peace, and pursue it.” -Psalm 34:14 (15) KJV 15 look diligently, forbid everyone from coming short of the grace of the God; forbid any root of bitterness, poison from springing up to cause trouble, and by it many become defiled; When God through Moses gave the covenant to all Israel (Deut. 29) Moses warned: “So that there will not be among you a man or woman, or family or tribe, whose heart turns away today from the Lord our God, to go to serve the gods of those nations; that there will not be among you a root bearing poisonous fruit and wormwood.” -Deuteronomy 29:18 NASB Believers are admonished to diligently watch the fruit of the individuals that make up the community of faith. They are to expose and root out any root of bitterness and forbid its growth so that it doesn’t poison and divide the community of faith. We note that the bitterness in question results from hearts turning away from God and toward idolatry (Deut.29:18). It is faithlessness that can defile the entire community. The language of defilement relates to unclean things. If unclean practices are allowed to permeate the community of faith the community becomes like an unclean animal that cannot be offered to God. Rav Shaul’s words make a good segue between the subject of bitter apostacy and the practice of pursuing carnal pleasures at the expense of eternal inheritance: “17 Brothers and sisters, join in following my example, and observe those who walk according to the pattern you have in us. 18 For many walk, of whom I often told you, and now tell you even as I weep, that they are the enemies of the cross of Messiah, 19 whose end is destruction, whose god is their appetite, and whose glory is in their shame, who have their minds on earthly things. 20 For our citizenship is in heaven, from which we also eagerly wait for a Saviour, the Lord Yeshua the Messiah; 21 who will transform the body of our lowly condition into conformity with His glorious body, by the exertion of the power that He has even to subject all things to Himself.” -Philippians 3:17-21 16 Forbid (mē[G]) any sexually immoral (pornos[G]) or godless person (bebēlos[G]) like Esav[H] (Esau), who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing (bechorato[H]), he was rejected, disallowed (apodokimazō[G]) for he found no place, room, opportunity (topos[G], makom[H]) for repentance (metanoia[G], teshuvato[H]), though he sought for it with tears. 16 Forbid any sexually immoral or godless person like Esav[H], who sold his own birth-right for a single meal. 17 For you know that even afterward, when he wanted to inherit the blessing, he was rejected, disallowed for he found no place, room, opportunity for repentance, though he sought for it with tears. Sexually immorality is taken very seriously and is explained as evidence of godlessness. Believers are not just to look down on, but to forbid sexual immorality. Likewise, those who like Esau, despise the eternal birth-right given to those in Messiah Yeshua in favour of pursuing the temporal pleasures of sin in an intentionally sinful lifestyle, are to be forbidden, asked to leave the community. The Scripture teaches that all are invited but only the repentant may remain. Esau’s rejection described here is the rejection of his father Isaac and not the rejection of God relative to Esau’s eternal position. Isaac was unable to bless Esau with the blessing that had already been given, once given the blessing is like a spiritual version of a binding legal document (Gen. 25-27). We note that Esau is said to have been rejected, not because he was upset about what he had chosen to do but because he did not find the capacity to repent of what he had done. This is evidenced in the bitter hatred and vengeful intentions he exhibited toward Jacob following the death of Isaac. This is used as an example which draws a correlation between the birth right and the inheritance of eternal life, and between the pot of red stew and the temporal pleasures of this life (Philippians 3:17-21). Esau’s selling of his birth-right for food is a metaphor for the believer who trades his eternal inheritance for the temporal pleasures of sin. Ultimately, at any point prior to death the repentant can receive forgiveness and enter the inheritance offered by God through Yeshua. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.” -2 Peter 3:9 Copyright 2021 Yaakov Brown Objects are made for use, whereas people are created for relationship. Therefore, those who enter relationship with God are perfected in life while those who refuse relationship with God make objects of themselves. Objects exist but they are not alive. Introduction:
This chapter concludes Yeshua’s words to the disciples following the Pesach (Passover) Seder and prior to crossing the Kidron valley to Gat Sheminim (Gethsemane), with a prayer to the Father. The words of Yeshua’s prayer read as statements of fact concerning things only God could know, and convey concepts of which Yeshua is intimately aware. Therefore, it’s clear that His intention is to entreat the Father on His disciple’s behalf and at the same time to teach the disciples about His relationship to the Father and the desired relationship between the disciples and the Father through Yeshua and toward one another. There are some important distinctions made by the Hebrew translation that are not illuminated by the Greek text. These distinctions are consistent with the first century Jewish context and would have been easily comprehended by the disciples and early Jewish followers of Yeshua. In short, the original recipients of Yochanan’s Gospel. 16:33 reads: 33 These things I have spoken to you, so that in Me you may have peace, wholeness, wellbeing (shalom[H]). In this world (ho kosmos[G], ha olam[H]) you have pressing together, travail, distress, troubles (thlipis[G]), nevertheless, be of good courage (tharseo[G]); I have conquered (nikao[G]) this world (ho kosmos[G], ha olam[H]).” 1 Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) spoke these things; and lifting up His eyes toward the heavens (ouranos[G], hashamayiym[H]), He said, “My Father (Pater[G], Aviy[H]), the certain definite time, hour (hora[G]) has come; glorify, magnify, be of the opinion of, celebrate (doxazo[G], Paeir[G]) the Son of You (ho uihos[G], HaBen Shelcha[H]), that the Son (ho uihos[G], HaBen[H]) may glorify, magnify, be of the opinion of, celebrate (doxazo[G], Paeir[G]) You, “Yeshua spoke these things” meaning all that had preceded and all that was about to proceed in respect to His prayer to the Father before the disciples. “Lifting up His eyes toward the heavens” is a reflection of Yeshua’s former prayer posture when standing before the grave of Lazarus (John 11:41-42). Then, as now, His prayer is being said aloud in front of His talmidim as a testimony to them. Yeshua need not lift up His eyes to the heavens nor pray aloud, both these actions are for the benefit of those who are with Him. The phrase “he lifted up his face to the heavens” is used by our sages to describe a posture of prayer that denotes honour toward the seat of God’s power, figuratively speaking (Vayikra Rabba, sect. 34. fol. 174. 4.). “My Father” expresses an intimate and distinct difference in Yeshua’s prayer. Yeshua is conversing as He has always conversed with the Father, in inseparable relationship. When asked how they should pray Yeshua instructed the disciples to pray “Avinu Shabashamayiym…” (Our Father in the heavens). Here, Yeshua intimates His unique familial connection to the Father as being the means by which the disciples are able to pray “Our Father”. We note that the glory of the Son in the Father is more than just bright light and awe. The Greek “doxazo” denotes celebration and the idea of sharing the opinion and purposes of another. Therefore, The Son seeks to reflect back to the Father the mind of the Father and to do so based on the fact that the Father has already given the Son the power and liberty to act as the Son pleases. Being in and of the Father the Son acts according to the mind of the Father in seeking the salvation of those who would receive the Father through the Son. This is explained from a perspective outside of time and space as being the result of the Father having given to the Son those whom He has seen as obedient to receive His offer of love, even before they themselves had chosen to act in obedience. Thus, seeing the end from the beginning the Father gives those to be redeemed to the Son, Who exists in the Father from before the foundation of the world. 2 According to the power, liberty to do as He pleases, authority (exousia[G]) You have given (natat[H]) Him, over all flesh (sarx[G], basar[H]) individually (pas[H]), that to all whom You have given Him, He may give (natat[H]) life, living (zoe[G], chayeiy[H]) without end (aionios[G], olam[H]). “According to the authority You have given Him over all flesh” is an important distinction. Yeshua has been given authority over all creation, including the angelic etc. However, the focus here is on the Father’s relationship to humanity through the Son. Thus, “all flesh”, a reference to the human race. “to all whom You have given Him, He may give life without end” The Father has given the Son the role of gate keeper to life without end. It is through the Son alone that human beings gain access to everlasting life. Like the Father the Son desires that none should perish, however, like the Father He also knows that love cannot exist without freewill. Therefore, predestination is concluded based on the observation of freewill. “Yeshua answered, “I am the way, and the truth and the life. No one comes to the Father except through me.”” -John 14:6 3 And this is the (ho[G]) unending (aionios[G], haolam[H]) life, living (zoe[G], chayeiy[H]) that gives them the opportunity to learn to know, perceive, understand, intimately know (ginosko[G], lada’at[H]) You, the only, singular (monos[G]) genuinely, absolutely, true (alethinos[G]) God (Theos[G], Elohim[H]), and Yeshua[H] (Iesous[G], Joshua, YHVH Saves, Jesus) Ha-Mashiach[H] (The Messiah, Christos[G], Christ) Whom You have sent. Everlasting life is not simply continued existence after the death experienced as a result of this sin affected world. All, both the righteous and the wicked share continued existence following death (Daniel 12:2; John 5:29 etc.), some enter everlasting living and others everlasting torment/the second death (Rev. 2:11; 20:6, 14; 21:8). Everlasting living through Yeshua in God is a form of relational existence that perfects the concept of life and is founded in the knowledge of God, the Creator and the One Who sustains all things through Yeshua His Anointed One. Objects are made for use, whereas people are created for relationship. Therefore, those who enter relationship with God are perfected in life while those who refuse relationship with God make objects of themselves. Objects exist but they are not alive. A modern example of the difference between eternal living and eternal damnation might be that of the patient whose life is sustained entirely by medical machines, this person is considered to have “life” technically continuing to exist but for all intents and purposes is not truly living, not in practical action, nor in relationship to others. Add to this the possibility that one could experience consciousness while being utterly paralyzed in this state and we have an example of existing torment, a reflection, at least in part, of the far worse reality of eternal death. To receive the Person of God and to be known by God in relationship is eternal living. In Messiah He unplugs us from the life support machines of this temporary world and supports us with life Himself. We do not merely exist in Him, we are alive in Him. The life Yeshua speaks of begins in Him within time and space and in doing so transcends time and space. To begin to be known by God is to begin to know God, making everlasting living a journey entered into within the temporal world, a journey that transforms temporal things, sanctifying (setting them apart) to function outside of time and space. “the only, singular genuinely, absolutely, true God” reflects the Shema (central prayer of Judaism Deut. 6:4). God is “monos” One, “echad” Complex and One, He defines truth. Our sages remind us that engaging with God’s Torah (Written Word, Instruction) is part of the journey toward eternal life and that those engaged in temporary things are constantly afforded an opportunity to repent and turn to the practice of eternal things up until the time allotted them on this earth. Rabbi Yoḥanan heard that one angel said to the other: Let us knock this wall down upon them and kill them, as they abandon eternal life of Torah study and engage in temporal life for their own sustenance. The other angel said to him: Leave them, as there is one of them whose time of achievement stands before him, i.e., his time has yet to come. Rabbi Yoḥanan heard all this, but Ilfa did not hear the angels’ conversation. Rabbi Yoḥanan said to Ilfa: Did the Master hear anything? Ilfa said to him: No. Rabbi Yoḥanan said to himself: Since I heard the angels and Ilfa did not hear, I can learn from this that it is I whose time of achievement stands before me. -Talmud Bavliy, Taanit 21a, 3 "fleeing to the Divine Being, "is eternal life"; and running front him is death.'' -Philo, De profugis, p. 461 4 I have glorified, magnified, am of the opinion of, celebrated (doxazo[G], peiartiycha[H]) You in the land [earth] (ho ge[G], va’aretz[H]), having accomplished the business, employment, occupation, work (ergon[G]) which You have given (didomi[G], tziviytaniy[H]) Me to do, make, produce, fashion, construct (poieo[G], la’asot[H]). Both the Hebrew “aretz” and the Greek “ge (ghay)” mean “land” and thus to the Jewish residents of the land of Israel in the first century CE (in particular His disciples), Yeshua’s words are understood to refer first and foremost to Ha Aretz, the land of Israel and only secondarily to all the earth. 5 Now, My Father (Pater[G], Aviy[H]), glorify, magnify, be of the opinion of, celebrate (doxazo[G], Pa’areiniy[G]) Me together with Yourself, with the glory, opinion, judgement, view, in the holiness (doxa[G], bakavod[H]) which I had/hold (echo[G], hayah-liy[H]) with You before this (ho[G]) the (ho[G]) world (kosmos[G], haolam[H]) was. Our sages teach that God will give the Messiah “of the supreme glory” (Midrash Tillim in Psal. 20 apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 9.) The Greek “echo” meaning to “have, hold” is used in the past tense here but only because Yeshua is speaking within time and space. In reality Yeshua is speaking into time and space a transcendent truth. We could read “Now, (present) My Father, glorify Me together (echad) with Yourself, with the holiness which I hold (eternal present) with You before (past) the world existed.” In short, all things are an echo of God’s voice, His Davar (Word, essence = Yeshua) and therefore, Yeshua is God with us speaking within the echo of God. Thus, the Greek “echo” being the foundation for the English “echo”, reflects the reality of super-real truth. Yeshua is not merely pre-existing, He is eternal. He is not only the Word that emanates from the mouth of God, He is also the eternally present thought that is in the mind of God. Therefore, Yeshua is unique and inseparable. “Imanu-El”. On the eternal nature of Yeshua, the Davar (Word, Essence, Substance): “But as for you, Bethlehem Ephrathah, Too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity.” -Micah 5:2 “In the beginning was the Word, and the Word was with God, and the Word was God.” -John 1:1 “Yeshua said to them, “Truly, truly, I say to you, before Abraham was born, I am.” -John 8:58 “He is before all things, and in Him all things hold together.” -Colossians 1:17 “Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.” -Hebrews 7:3 “I am the Alpha and the Omega, the first and the last, the beginning and the goal.” -Revelation 22:13 “He is the image of the invisible God, the firstborn of all creation.” -Colossians 1:15 “They will perish, but You remain; And they all will become old like a garment, And like a mantle You will roll them up; Like a garment they will also be changed. But You are the same, And Your years will not come to an end.” -Hebrews 1:11-12 “John gave testimony about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’” -John 1:15 “When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.” -Revelation 1:17-18 6 “I have manifested, made visible (phaneroo[G]) the Name, identity, character, person (ho onoma[G], shimcha[H]) of You to the children of the man [humanity] (anthropos[G], liv’neiy[H] haadam[H]) whom You gave (natat[H]) Me out of this world (hokosmos[G], haolam[H]); they were Yours and You gave (natat[H]) them to Me, and they have kept, preserved, guarded, observed (natzaru[H]) Your word, essence (ho logos[G], et-d’varecha[H]). “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has revealed Him.” -John 1:18 “Yeshua *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 14:9 “He is the image of the invisible God, the firstborn of all creation.” -Colossians 1:15 Notice that Yeshua has made the very Name (identity, nature) of God visible to those among the children of Adam whom God has given to Yeshua from the creation which was made through Him. Those given to Yeshua belong to God and are His to give, and, they (first the disciples and subsequently all believers) have (past tense) kept, guarded, treasured, protected, observed the Word (Davar). That is, in the capacity allowed them by the Word (Yeshua), they have been given the opportunity to treasure and guard His words, to observe them and to pass on His teaching, to convey to others the opportunity afforded them through His death and resurrection, that they too might receive His Essence (Davar, Logos, Memra etc). 7 Now they have come to know, perceive, understand, intimately know (ginosko[G], yadu[H]) that everything, individually (pas[G]) You have given (didomi[G], natat liy[H]) Me is from You; 8 for the words spoken, things, essence (rhema[G], had’variym[H]) which You gave (didomi[G], natat[H]) Me I have given (didomi[G], natatiy[H]) to them; and they received them and in truth (be’emet[H]) understood, have come to know, perceive, understand, intimately know (ginosko[G], yadu[H]) that I came forth from You, and they believed, trusted, were persuaded, placed confidence in the fact (pisteuo[G], vayamiynu[H]) that You sent Me. Yeshua has given to His disciples the message of God’s redemptive love and His desire to reconcile humanity to Himself. The Disciples now understand that Yeshua has been given authority over all things. They have come to this understanding not by taking hold of it but by receiving it from Yeshua Who has taken hold of them. The disciples now comprehend that Yeshua is the promised King Messiah sent from God and have trusted Him. ואיתן פתגמי, "and I will give the words", of my prophecy into his mouth, and he shall speak with them all that I have commanded.'' -Targum of Yonatan Ben Uzziel, Deut. 18:18 (second century CE) 9 I ask, desire (erotao[G]) concerning, for, on behalf of (peri[G]) them; I do not ask concerning, for, on behalf of (peri[G]) this world (hokosmos[G], haolam[H]), but of those whom You have given (didomi[G], natat liy[H]) Me; for they are Yours; 10 and all things that are Mine are Yours, and all that is Yours is Mine; and I have been glorified, magnified, extoled of opinion, celebrated (doxazo[G]) in them. Notice that Yeshua is not asking God to guard those who choose to reject Yeshua and God’s redemptive offer. There is no forgiveness for the unrepentant, this is a firmly established teaching of Scripture. “Forgive them for they know not what they do” denotes an opportunity for them to know and repent, it is not an offer of forgiveness to the unrepentant. God does not force people to spend eternity in relationship with Him. Yeshua is not interested in the prosperity of “this world” (the sin affected world), rather He is interested in the eternal prosperity of those whom God has given Him. Furthermore the glory and opinion of God in Yeshua is now in the disciples (and by extension, in all who come to faith). 11 And now, I am no longer in this world/in the land (hokosmos[G], baaretz[H]); but they themselves are in this world/in the land (hokosmos[G], baaretz [H]), and I come to You. Holy, morally blameless (hogios[G], kidoshiy[H]) Father (Pater[G], Aviy[H]), keep, guard, protect (sh’mor[H]) them in Your Name, identity, character, nature, person (shimcha[H]), which You have given (didomi[G], natat liy[H]) Me, that they may be one (heis[G], echad[H]) even as We are. Notice the present tense “I am no longer in this world”. The Hebrew translation is interesting in that it says “I am no longer in the land” meaning, “I am no longer in the land of Israel”. The phrase “I come to you” is in the present continuous tense. “Holy, morally blameless Father, keep, guard, protect them in Your Name, identity, character, nature, person, which You have given Me that they may be one even as We are.” Yeshua asks God’s protection over the souls of His followers (and by extension the souls of all believers) because He is aware that He will not be physically present to guard them Himself. Yeshua is speaking with the post ascension period in mind. He will of course return to His disciples briefly after His resurrection, however, in this context He is speaking within time and space of the present eternal perspective He holds at the right hand of the Father outside of time and space. “Keep them in Your Name” does not mean keep them from trial or physical harm but keep them in the character, identity, eternal nature of Your Name, don’t allow them to be lost to disobedience and damnation. And this for a purpose, “that they may be one even as We are.” “In Your Name which you have given Me” This reveals the true nature of Yeshua as Imanu (with us) El (God). Therefore, “that they may be one even as we are”. Yeshua is praying the heart of the Father, asking for what the Father desires, that those who receive Him might be a complex unity in relationship with the Father and the Son in the Ruach HaKodesh (Holy spirit). 12 While I was among (meta[G]) them in the world (hokosmos[G], baolam[H]), I was keeping, guarding, protecting, observing (shamartiy[H]) them in Your Name, identity, character, nature, person (shimcha[H]), which You have given (didomi[G], natat liy[H]) Me; and I kept, guarded, protected, observed (shamartiy[H]) them and not one (echad[H]) of them perished, was lost, destroyed (apollumi[G]) except the son of damnation, destruction, waste (apoleia[G], ben haavadon[H]) so that the word (devar[H]) of the sacred writing, Scripture (graphe[G], hakatuv[H])would be fulfilled, accomplished, perfected (pleroo[G], l’malot[H]). Yeshua was in this world and guarding His disciples from spiritual demise. However, Yeshua did not force the redemptive purpose of God upon them. Thus, because He loves as God loves He was not able to keep Yehudah (Judas Iscariot) from spiritual demise. Yehudah chose His own destruction and in doing so confirmed what God already knew, that he was destined to betray Yeshua and bring destruction upon himself. “so that the word of the sacred writing, Scripture (graphe[G], hakatuv[H])would be fulfilled, accomplished, perfected” Both the Greek and Hebrew use words meaning “writing” and refer specifically to the “Ketuvim” (writings) of the Tanalkh (OT). In this case the writings in question are from the Tehilim (Psalms): “Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me.” -Tehilim (Psalm) 41:10(9) [John 13:18] NASB “But it is you, a man [a]my equal, My companion and my [b]familiar friend; 14 We who had sweet [c]fellowship together Walked in the house of God in the throng. 15 Let [d]death come deceitfully upon them; Let them go down alive to [e]Sheol, For evil is in their dwelling, in their midst.” - Tehilim (Psalm)55:13-15 NASB “Thus they have [c]repaid me evil for good And hatred for my love. 6 Appoint a wicked man over him, And let an [d]accuser stand at his right hand. 7 When he is judged, let him come forth guilty, And let his prayer become sin. 8 Let his days be few; Let another take his office. 9 Let his children be fatherless And his wife a widow.” - Tehilim (Psalm) 109:5-9 [Acts 1:20] NASB The prefigure of Yehudah (Judas Iscariot) referred to in these Psalms is probably Achitofel (my brother foolish), who betrayed King David (2 Samuel 16:14-17). 13 But now, to Your advantage (pros[G]) I come to You; and these things I speak in this world (hokosmos[G], baolam[H]) so that they may have My transcendent joy (chara[G], simchatiy[H]) made full, accomplished, perfected (pleroo[G]) in themselves. Yeshua’s coming to the Father is to the Father’s advantage in that it is the catalyst for the redemption of those who are to be saved from the sin affected world. Yeshua speaks this aloud in the fallen world so that His disciples will have recollection of what He has said following His resurrection and ascension and will thus be filled with the transcendent Joy of Yeshua which refuses to submit to temporal sorrow. Therefore, their joy will be perfected within them because the Spirit of Messiah will dwell in them as a result of His death, resurrection and ascension. 14 I have given (didomi[G], natatiy[H]) them the word (ho logos[G], et d’varecha[H]) of You; and this world (hokosmos[G], baolam[H]) has pursued them with hatred (miseo[G]), because they are not of this world (hokosmos[G], baolam[H]), even as I am not of this world (hokosmos[G], baolam[H]). “I have given them Your Word” is tantamount to saying “I have given them Myself”. It of course also refers to the words and practices of Yeshua as they have been conveyed to the disciples. It is because the disciples have received Yeshua (the Light) and His word, that the sin affected world (darkness) hates them. In receiving Yeshua the disciples have become as alien to the sin affected world as the light is alien to darkness. They have already become part of another world, that is the Olam Haba (world to come, the eternal present) and are therefore recognized as a threat to the temporal world of sin and death whose very existence is threatened by those who live in Messiah. Note that the disciple of Yeshua, and therefore, by extension every believer is not of this world in the same way that Yeshua is not of this world. We have become children of a sinless Father and are therefore no longer recognized as being children of the fallen father Adam. This is why Yeshua is called the last Adam (1 Corinth. 15:45). 15 I do not ask, desire (erotao[G]) You to take them out of this world (hokosmos[G], baolam[H]), but to keep them, tenderly care for them, observe them, protect them (tereo[G]) from the evil, harassment, bad nature, wickedness, the evil one (poneros[G]). 16 They are not of this world (hokosmos[G], haolam[H]), even as I am not of this world (hokosmos[G], haolam[H]). Yeshua does not ask that His followers be removed from this sin affected world, nor does He ask that they be kept from the struggles of life, rather He asks that they be kept from the evil one. Once again He is asking that God keep His followers in saving relationship. If Yeshua had asked for His followers to be taken out of this world He would have been preventing the salvation of all who would come to faith through them. The same is true of us today. Often I think, how much better it would be if God simply took me as He did Chanoch (Enoch), who walked with God and was not. Then I remember my calling in Messiah to make disciples of all nations, first the Jew and also the peoples of this world. If our goal is to avoid suffering in pursuit of happiness we will fail to spread the Good News of our Messiah. The Good News of Yeshua walks in dark places because it is the darkness that must be illuminated. After all, what good are headlights in summer at midday? Not so long ago I was in hospital in agony and crying out to God asking why He would allow me to go through such suffering, at which point He pointed to the Muslim man and his suffering son in the bed next to me. Moments later the Muslim man asked me, “what do you believe?” I mean, who does that? I shared my faith in Messiah with him and prayed for his son. Perhaps that will be the only time that man ever has the opportunity to hear the Good News of Yeshua. And if I had not suffered? Forget the American dream, dream a better dream, make the ambition of Yeshua your dream. They (the disciples and by extension all subsequent believers) are not of this world (fallen) any longer because in Yeshua they are born from above, that is, they are of the eternal world to come and are now eternally present through Yeshua. Thus, they are not of this temporary fallen world any more than Yeshua is. In Messiah we are of the world to come. Therefore in this world we sin when we forget that we are of another world. 17 Sanctify, set apart, consecrate, purify, cleanse (hagiazo[G], kadeish[H]) them in the absolute, immutable truth (ho aletheia[G], b’emet[H]); Your Word, essence (logos[G], d’varecha[H]) is (eternally present) absolute, immutable truth (aletheia[G], emet[H]). The Hebrew “kadeish” and the Greek “hagiazo” mean to be “set apart”. And how are the Messiah’s followers set apart? We are set apart in the Word (Both Living [Yeshua], and written [Divinely inspired]). God’s Word is eternally present, the measure of truth. Therefore, we are set apart, sanctified within time and space having already been perfected outside of time and space. The living Word Yeshua lives in us and so, we consume and practice the written word daily so as to perpetuate immutable truth in a world that is compromised by the temporary defilement of the lie. There is a practical application here. We impede our own sanctification when we neglect the written word. To neglect the written word is to forget the Living Word Who dwells in us. Do you recall a time when you wrote a heartfelt message on a greeting card and handed it to your loved one with a gift in tow, only to see your loved one put the card to the side and rip open the gift? 18 As You sent Me into this world (hokosmos[G], haolam[H]), I also have sent them into this world (hokosmos[G], haolam[H]). As followers of Yeshua we are being sent to this sin affected world from our new home in the eternal present. We have become shaliachiym (sent ones) of the King Messiah and are tasked with His purposes in God. We are not Him, but we are like Him. 19 For their sakes, [Aramaic alt. and upon/before their faces, v’al apayhun[A]] I sanctify, set apart, consecrate, purify, cleanse (hagiazo[G], makdiysh[H]) Myself, that they themselves also may be sanctified, consecrated, purified, cleansed (m’kudashiym[H]) in truth (b’emet[H]). The Aramaic text is beautiful. It reads “Upon their faces I set apart Myself…” In short, “My countenance illuminated in their faces will show them to be set apart and of a different world (Olam Haba). “Upon their faces” is an idiom denoting intimacy, a closeness of lovers. Therefore Yeshua is shown to be set apart in the countenance of His followers and by His work He has set apart those same followers in Truth. God defines truth. The plain meaning is this, that the disciples will see Yeshua crucified and resurrected (the process of His being set apart). 20 “I do not ask, desire (erotao[G]) concerning, for, on behalf of (peri[G]) these only, but for those also who believe, trust (haamamiyniym[H]) in Me through their word (devariym[H]); Over two thousand years ago Yeshua prayed not only for His disciples but also for you. Thus, He continues to make the same request to the Father on your behalf today. “It is Messiah Yeshua that died, yea rather, that was raised from the dead, who is at the right hand of God, who also makes intercession for us. -Romans 8:34 21 that they may all be one (echad[H]); even as You, My Father (Pater[G], Aviy[H]), are in Me and I in You, that they also may be in Us, so that this world (hokosmos[G], haolam[H]) may believe, trust (ya’amiyn[H]) that You sent Me. This is perhaps one of the greatest indictments against the body of believers today. Yeshua has asked that we might be one as He and the Father are one, and yet here we stand divided. The unity of the body of believers does not require us to agree on every little detail but it must be established in the Father and the Son through the intrinsic connection of the Holy Spirit. It must also submit to order and the roles God has given the Jew and the Gentile. Unity cannot come to a body of believers that denies the position of the elder brother (Israel, ethnic, religious, chosen, empirical). There is no unity in disrespecting one’s elders. Nor can unity come as long as the elder son looks down on the younger brother (Gentile believers). It is only in the love of God through Messiah that we can walk as one respecting our differences while holding tightly to core doctrine and the Word of Truth. We must allow God to manifest the unity of His Son in us lest the world fail to see His redemptive purpose in us and thus fail to trust in Yeshua Whom God has sent. God will work this unity through discipline if we continue to refuse to operate in it of our own fruition. 22 The glory, opinion, judgement, view, splendour, brightness (doxa[G], haKavod[H]) which You have given Me (didomi[G], natatiy[H]) I have given (didomi[G], natat liy[H]) to them, that they may be one (echad[H]), just as We are one (echad[H]); We have been given the glory, judgement, brightness of Yeshua as He has received glory from God. It is by His judgement, opinion, brightness that we find unity. The same unity that Yeshua has with the Father. 23 I in them and You in Me, that they may be perfected, brought to the goal (teleioo[G]) in oneness (heis[G]), so that this world (hokosmos[G], haolam[H]) may come to know (ginosko[G]) that You sent Me, and loved entirely (agapao[G], ahavta[H]) them, even as You have entirely loved Me (ahavtaniy[H]). Our oneness is being perfected within the fallen world so that we might reach the goal of that perfection in Messiah and thus give this sin affected world an opportunity for redemption and renewal. We can take great comfort in the knowledge that the Father has loved us entirely just as He has entirely loved the Son. This, when it is manifested to the fallen world will bring many to faith. 24 My Father (Pater[G], Aviy[H]), I desire that they also, whom You have given Me (n’tatam liy[H)), be with Me where I am, so that they may see My glory, opinion, judgement, view, splendour, brightness (doxa[G], b’k’vodiy[H]) which You have given Me (didomi[G], natat liy[H]), for You entirely loved Me (agapao[G], ahavtaniy[H]) before the face of (lifneiy[H]) the foundation, establishment (mosdot[H]) of the world (hokosmos[G], haolam[H]). Yeshua desires that His followers dwell in the eternal present and behold His glory, opinion, judgement, brightness. This is not a narcissistic desire to be honoured by the subjugated masses, but a desire to share honour with family. Yeshua desires that we dwell in the mind of Messiah and thus the mind of God. This is a further illumination of Yeshua’s eternal existence and the love relationship of the family of the Godhead. “Before the face of the foundation of the establishment of the world…” This conveys the perfect relationship of the Godhead prior to the creation of this world, “world” being synonymous with universe, cosmos etc. God did not create us in order to meet a need, He was not lonely prior to creating us, to the contrary, he created us to meet our need, affording us the opportunity to experience true relationship and perpetual, abundant, perfected living in Him. 25 “O My Father, the righteous One (Aviy Hatzadiyk[H]), although this world (hokosmos[G], haolam[H]) has not known (y’da’acha[H]) You, yet I have known (y’da’tiycha[H]) You; and these (disciples) have known that You sent Me (sh’lachtaniy[H]); “Yeshua responded, “Why do you call Me good? Only God is good!” (Mark 10:18) The Hebrew text says “My Father The Righteous!” God defines righteousness and purity, which is an emanation of His Holiness. Yeshua acknowledges this fact before His disciples and in doing so identifies Himself as Imanu (with us) El (God). “This world has not known you” This sin affected world lacks the ability in and of itself to gain the knowledge of and in God. The Hebrew “yadat” is a euphemism for sexual intercourse and denotes intimacy and the union of being. Both God’s marriage to Israel (ethnic, religious, chosen, empirical), and Yeshua’s marriage to the bride (body of believers) are made possible through the bride price in Yeshua’s blood and the invitation to engagement offered by Yeshua at the Father’s choosing. Therefore, the sin affected world and its rejection of Yeshua is the cause of its own demise. It lacks knowledge of God because it has refused God’s invitation for it to be known. “Yet I have known You” Yeshua is present in the fallen world as the One Who has known God in the most intimate relational sense and is therefore the only One qualified to bring others into the knowledge of God. 26 and I have made known to them (hoda’tiym[H]) Your Name, identity, nature, person, character (et shimcha[H]), and will make it known (l’hodiyam[H]), so that the all-encompassing love (agapao[G], ha’ahavah[H]) with which You loved (ahavataniy[H]) Me may be in them, and I in them.” 15 [a]He is the image of the invisible God, the firstborn of all creation. 16 For [b]by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17 He [c]is before all things, and in Him all things [d]hold together.18 He is also head of the body, the body of beleivers; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything.” -Colossians 1:15-18 Not only has Yeshua made known to His disciples the Name and nature of God, He also continues to make God’s Name known to all who believe, and He does so for a purpose: “so that the all-encompassing love with which” God has loved Yeshua might be in us and that Yeshua Himself might be in/among us. It’s overly simplistic, even superstitious to say as some do, that Yeshua is speaking about the Divine proper Noun YHVH and its correct pronunciation. We Jews know that the pronunciation of the Holy Name has been lost to us but as Jewish followers of Yeshua we understand that the character and nature of God is accessible to us through the King Messiah. Those who claim that no one can be saved unless they properly pronounce the Name YHVH are not only wrong, they are in danger of damnation. No one knows the correct pronunciation of the Holy Name YHVH because the vowel markings indicating its pronunciation in ancient texts were representative of the Hebrew Adonai (Lord) and do not reflect the actual vowel markings for the Holy Name. The best scholarship guess to date is Yahweh, but this is not more than our best “guess”. Therefore, we are incapable of correctly pronouncing the Name YHVH, leaving us all damned if we are to believe the false teaching of the so called “Holy Name Movement”. The Shaliach (Apostle) Kefa (Peter) speaks concerning the Name of Yeshua saying “There is no other Name under the heavens by which a person can be saved!” (Acts 4:12). God has intentionally kept the pronunciation of the Holy Name from us in order to protect us (Exodus 20:7; Deut. 5:11) and has given His Son the King Messiah the Name by which we can be saved. Therefore, when the prophet says “Those who call upon the Name of YHVH will be saved” (Joel 2:32; Acts 2:21; Romans 10:13) he intends that we will understand that the Name of Yeshua HaMashiach represents the Divine Name on earth and affords us the opportunity to call on YHVH through the Messiah and be saved. Copyright 2020 Yaakov Brown The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes. Introduction:
After addressing the hypocrisy of Israel’s fasting, Isaiah 58 ends with the hope and heritage of Jacob (Israel) illuminated through repentance and redemption. Now the prophet Isaiah begins an additional rebuke concerning the root of Israel’s sin and the resulting separation which Israel has manufactured between herself and HaShem. Thus, the prophetic rhythm of promised Salvation followed by sober rebuke continues the cyclical message of God’s mercy toward Israel preceding His judgement of her. The ultimate result being everlasting life. 59:1 Hein Behold, now, pay attention, lo-katzerah not shortened (small) yad-YHVH is the hand (strength) of HaShem (Mercy) meihoshia from saving ve'lo kavedah and not dull azeno is His ear mishemoa from hearing. The sense here is that Israel might be wondering why she is not delivered already, given her attention to fasting (albeit hypocritical), and her vain assent to the Torah Instruction of HaShem. Thus, the reminder that God is more than able, and even willing to save, more than able and even willing to hear (Isa.58:3). Therefore, there is another reason for Israel’s predicament. The Targum puts it beautifully: “Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received:” -Targum Yonatan (2nd Century CE) “And we find (viz.Sanhedrin 98a) that in the days of R. Yehoshua ben Levi he was told (viz. Tehillim 95:6) that the Messiah would come ‘today, if you hearkened to His voice’ — even though the time of the exile decreed for Israel (one thousand years, corresponding to the one thousand year "day" of the Holy One Blessed be He, had not yet passed [viz. Chida, Petach Eiynayim, Sanhedrin, Ibid.])” -Chofetz Chaim Preface 4 59:2 kiy For im-avonoteiychem with your perversity, depravity, hayu has come mavdiliym dividings, separations beineichem among you levein between you and Eloheiychem your God vechatoteiychem and your sins histiyru have hidden His paniym face (faces) from you mikem so as mishemoa not to hear. “But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer.” -Targum Yonatan (2nd Century CE) We note that the perversity of Israel has produced the fruit of separations and divisions between them and God. Thus, the manifestation of division in their social order is evidence of the separation they have made between them and God in the spiritual order. We note further that the sins of Israel have caused God to appear hidden from them, likewise the appearance that He has not heard them. Therefore, although God is all powerful they have refused to receive His power, and although He is all knowing (hearing), it is they who have blocked their ears to His voice. “Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.” -Ezekiel 18:30 (NIV) “In those days people will no longer say, ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ Instead, everyone will die for their own sin; whoever eats sour grapes-- their own teeth will be set on edge.” -Jeremiah 31:29-30 (NIV) “For all have sinned and fall short of the glory of God, and all are justified freely by His grace through the redemption that came by Messiah Yeshua.” -Romans 3:23-24 59:3 Kiy For chapeiychem your palms (hands) negoalu are defiled, polluted, desecrated vadam in blood ve'etzbeoteiychem and your fingers beavon in perversity, depravity siftoteiychem your lips, language, diberu-sheker have spoken lies leshonchem your tongue avlah tehgeh plots injustice. Figuratively speaking the hands denote actions, the fingers accusation, the lips and language sedition. We note that the palms of the hands are defiled with blood. This denotes contemplation of the aftermath of sinful action. Sins of blood are for the most part capital offenses (according to the Torah): murder, abortion etc. They must be atoned for in blood. It is interesting to note that the Talmud explains each element in correlation with the several roles of a court of justice; the ‘hands’ are the judges; the ‘fingers’ of, the Scribes; the ‘lips’ are advocates and solicitors; and the ‘tongue’ is the adversaries, or the contending parties. (T. Bab. Sabbat. fol. 139. 1.) Given the obvious correlation between the present passage and the adjudicators of Israel, it is safe to say that Israel’s rulers, judges and Torah scribes are in part, leading Israel in the sins for which she is to be held accountable. 59:4 Eiyn-korei None call out ve'tzedek in righteousness ve'eiyn and none nishpat judges be'emunah in faithfulness; batoach they trust al-tohu upon formless vanity ve'daver-shav and speak empty falsehood haro conceiving amal trouble veholeiyd bringing forth aven wickedness. “There is none that truly prays, nor any that pleads for faithfulness: they trust in vanity and speak lies; they hasten, and bring forth words of violence out of their heart.” -Targum Yonatan (2nd Century CE) The judicial issues alluded to implicitly in the former verse are now illuminated in the present verse. In a God honouring society righteousness, just judgement, faithfulness, order and truth are essential. In Israel at this time the opposite forces of unrighteousness, unjust judgement, infidelity, disorder, and lies were made manifest as a result of Israel’s rejection of relationship with her God YHVH. There is a progression of the breaking down of moral society in this verse. A lack of righteousness is at the root of Israel’s problem. Not human righteousness but rather the righteousness that comes from God and is imparted to human beings through blood atonement and redemption. Israel has turned her heart away from HaShem, and as a result the heart of HaShem is unknown to her, in spite of her pious performance. Therefore, no one calls from a righteous inner being and as a result no one judges faithfully. It is of course impossible for someone who has chosen to trust in themselves to act out of the faithfulness of God, rather it is from their fallen nature of unfaithfulness that they judge. Rather than trusting in HaShem Israel had chosen to trust in “tohu” empty, formless things. This is a figurative reference to idolatry and a reference to the formless void that preceded the creation of the earth (Genesis 1). It is important to note that the uncreated light precedes the created darkness and emptiness of the Genesis account. Further, truth and light are emanations (attributes) of the Creator, and therefore, are not subject to the created order. Whereas, emptiness, vanity and darkness are subject to the created order. As a result of trusting in false gods Israel bears the fruit of lying lips and her thoughts conceive mischief which results in wickedness. Therefore, the root causes of unrighteousness and rebellion (idolatry) are wreaking havoc on Israel (Judah) during the reign of Manasseh (lifetime of Isaiah). These are the things Israel had chosen for herself. 59:5 Beiytzeiy Eggs tzifoniy of a poisonous serpent bikeiu they hatch vekureiy and a web akaviysh of a spider ye'erogu they weave: haocheil the eating mibeiytzeiyhem of their eggs yamut has killed vehazureh and the crushed eggs tibaka break open revealing efeh snakes. The serpent is associated to sin and the demonic forces that seek to ensnare humanity. It is also literally connected to plague (Numbers 21) and the death of the serpent is figurative of an end to sin and death (Numbers 21:8-9; Genesis 3:14-15; Revelation 12:9; 20:2, 10). Israel is said to be enabling the hatchlings of serpents. It is in the perfect tense meaning that it has and continues to be happening in her midst. Therefore, the poison of evil has been invited and has become invasive. The web of a spider is a snare for its prey. It is also easily torn apart by larger animals and human beings. Therefore, what idolatrous Israel intends as a snare for others will be easily torn apart by the hand of God. The figurative consumption of the eggs, poisons the inner person and any attempt to crush them results in the birth of more poisonous snakes that in turn lay eggs and perpetuate the cycle of evil in the midst of the people. 59:6 Kureiyhem Their webs lo-yihyu don’t become leveged garments (deceit) velo yitkasu and don't cover be'ma'aseiyhem over their works ma'aseiyhem after works: ma'aseiy-aven works of wickedness ufoal and the deed chamas of violence, cruelty bechapeiyhem is on their palms (hands). “Behold, like a spider's web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands.” -Targum Yonatan (2nd Century CE) A spiders web is unsuitable for use as a garment. It is full of holes, therefore, not cover the naked body. Nor is it a suitable shelter from poor weather. Therefore, figuratively speaking it is not able to cover the many wicked works of apostate Israel. Ultimately this refers back to idolatrous Israel’s blood guilt and the consequence of it, which is death. 59:7 Ragleiyhem Their feet la'ra to evil yarutzu have run viymaharu and make haste lishpoch to shed dam nakiy innocent blood machshevoteiyhem their thoughts machshevot are thoughts aven of wickedness, shod havoc vashever and crushing bimsilotam is in their raised roads. Not only is Israel guilty of the most heinous of physical sins against her fellow man (bloodletting, murder), she is chasing after opportunities to murder the innocent. In addition her thoughts are focused on plotting wicked acts and the result is that any metaphorical roads she might build become the paths that lead to her own destruction. “Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” -Romans 3:15-17 (NIV) 59:8 Derech A way shalom of peace, wholeness, wellbeing lo yadau they don't know ve'eiyn mishpat and no judgement, justice; bemagelotam their tracks netivoteihem trodden with their feet ikeshu are crooked lehem they kol dorech all lead to lo yada shalom no knowledge of peace, wholeness, wellbeing. Rebellious Israel don’t know the way of peace and wholeness because they have rejected Peace Himself (HaShem). Therefore, they lack judgement and justice as a society. As a consequence of Israel’s lack of peace she treads crooked paths (idolatrous ways), all of which promise peace (spiritual enlightenment, prosperity etc.) but offer none. Thus, idolatrous Israel have no knowledge of Peace Himself. 59:9 Al-kein And truly therefore, rachak we have become far mishpat from justice mimenu as a result ve’lo and nor tasigeinu tzedakah does righteousness overtake us; nekaveh hoping expectantly we look la'or to the light (uncreated) ve'hinei-choshech and behold, pay attention, darkness (created) lingohot to brightness ba'afeilot in gloom nehaleich we walk. We note that the language usage changes adopting the pronoun “we”. Therefore, the speakers in verse 9 through 13 are those who have soberly accessed the state of Israel in light of God’s Torah Instruction (and by the Word of the Prophets), and have found their people wanting. This is the righteous remnant, who, like the prophets, confess on behalf of their entire nation. The tragic conclusion of their observation bringing heart break to their souls. “And truly therefore” means, because of our perversity and depravity, and our separating ourselves from God (v.2). Due to the blood on our hands, our mistreatment of our neighbours (pointing of the finger), our lying lips and our plotting wickedness (v.3). In light of the fact that we don’t demand righteousness or judge fairly, and trust in vain idolatry, speaking falsehood and acting wickedly as a result (v.4). Because we release the demonic and clothe ourselves with the worthless covering of the weak traps we set for others (v.5). Due to the fact that we multiply the work of our depravity and continue to do violence to others (v.6). In light of the fact that we run toward evil and rush to shed innocent blood, and that our thoughts are constantly set on perversity as we pursue paths that will crush us under the weight of our own sin (v.7). Finally, because we do not know a way of peace, wholeness and wellbeing, nor do we know Peace Himself (HaShem YHVH, Sar Shalom, The Prince of Peace [King Messiah]): there is no justice and we tread out tracks of unrepentant evil action, ruts that all lead to us having no knowledge of the way of peace (v.8). Thus, we have moved ourselves far from justice, nor does righteousness come to us and surpass us (v.9). “Hoping expectantly we look to the light and behold, pay attention, darkness to brightness, in gloom we walk.” Idolatrous Israel had wandered so far from God through her own false belief, thoughts and actions, that when she looked for the light (of God) she was unable to see Him, and when she so desperately needed for the path to be lit up, instead it was gloomy, oppressing her steps. All this being self-inflicted blindness, wilful sin, self-destruction. Israel is treasured by Hashem, she has unfathomable worth to Him, and yet she had become blind to her worth through the defiling of herself, and had forgotten the Creator Who alone is able to redeem, sanctify and restore her. 59:10 Negashah We grope, feeling with the hand chaivriym like blind ones kir for a wall uche'eiyn and like those having no eiynayim eyes; negasheishah we grope, feeling with the hand kashalnu we stumble vatzohorayim in the midday kaneshef as if it were twilight ba'ashmaniym in desolation kameitiym as in places of death. The confession of the righteous remnant continues. “We grope, feeling with the hand like blind ones for a wall” Such is Idolatrous Israel’s spiritual blindness that she is unable to find a wall against which to steady herself. Instead she gropes about in useless grasping attempts for even the slightest possibility of touching something secure. “like those having no eyes” This is a reference to Israel’s spiritual state of blindness. Though they have eyes (the potential to see), none the less, they do not see. “we stumble in the midday as if it were twilight” Like the former simile, the meaning is that while it should be easy, even normal for them to see and walk upright, none the less they stumble. “in desolation as in places of death” Ultimately all sin leads to the desolation and domain of death. “Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned” -Romans 5:12 (NKJV) 59:11 Nehemeh We growl kadubiym like bears kulanu all of us vechayoniym and like doves hagoh mourning nehgeh murmuring nekaveh we wait, looking with expectant hope lamishpat for judgement va'ayin and there is none, liyshua for salvation rachakah is far off mimenu on account of us. “We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us.” -Targum Yonatan (2nd Century CE) Both the growling of bears and the murmuring of doves are responses born of the expectation of something they long for. In the case of Israel they are longing for deliverance from their self-imposed desolation, and quite literally from the approaching Babylonian captivity. “looking with expectant hope for judgement and there is none, for salvation is far off on account of us.” Idolatrous Israel hopes for a judgement in her favour but none comes. Why? Because God is just and Israel’s just recompense at this point in her history is desolation. We note that “Salvation is far off on account of us.” Therefore, the righteous remnant recognise that Israel has caused her own demise. However, Salvation may seem far off but He is coming to her, not because Israel deserves salvation but because HaShem, Who gave her worth, is willing to suffer for and redeem her. 59:12 Kiy For rabu great, abundant feshaeiynu are our rebellions negdecha which are conspicuously in front of You vechatoteiynu and our sins anetah testify banu against us kiy-feshaeiynu for our rebellions itanu are with us va'avonoteiynu and our perversity yeda'anum we know. The confession of the righteous remnant unreservedly acknowledges the guilt of the people. In the midst of Israel’s debauchery, as is still the case today, there is a righteous, God fearing remnant who cry out in confession and repentance on behalf of the people of Israel. Neither the righteous remnant nor the people in general can deny the conspicuous nature of their individual and national sin. We note again that the root “pesha” meaning rebellion, the root “chat” meaning sin, and the root “avon”, meaning perversity, cover the full gambit of sin born of rebellion, idolatry, witchcraft. “Our perversity we know” is in stark contrast to “A way shalom of peace, wholeness, wellbeing they don't know”. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” -1 John 1:9 (NKJV) 59:13 Pashoa Rebelling vechachesh and lying ba'YHVH against HaShem (Mercy) ve'nasog and sliding backward meiachar from Eloheiynu our God daber-oshek speaking oppression vesarah and defection (apostasy) horo conceiving vehogo and murmuring (meditating) meleiv from the inner person (heart, core being) divreiy-shaker words of falsehood. “We have rebelled, and acted falsely against the Word of the Lord; we have turned backward from following after the worship of our God; we have spoken falsehood and apostasy, hastening and bringing forth from their hearts lying words.” -Targum Yonatan (2nd Century CE) “Rebelling and lying against HaShem (Mercy) and sliding backward from our God” The tragic irony of rebelling against Mercy and turning away from the Judge that might acquit them, is not lost on Isaiah or the faithful remnant. We notice again that it is the sin of rebellion (idolatry, witchcraft) that is at the root of Israel’s lying against HaShem. Many today persist in trying to convince themselves of God’s demise, and thus turn their backs on their own redemption. “speaking oppression and defection (apostasy)” The oppression of others is born of the oppression of self. Apostasy and rebellion against God results when we forget our value in His eyes. “conceiving and murmuring from the inner person words of falsehood.” When the heart is dark the mouth is dark. Clean water cannot be drawn from a polluted well. 59:14 Vehusag And sliding backward achor to the rear mishpat justice utzedakah and righteousness meirachok are far off ta'amod standing, remaining: kiy chashelah varechov emet for the truth has stumbled in the open plaza unechochah and straightness, equity lo-tuchal doesn't prevail lavo to enter. Here justice, righteousness, truth and equity are personified as forgotten (to the rear), distant (far off), stumbling in public (open plaza), and unable to enter the city (doesn’t prevail to enter). This of course is not because these personifications of the emanations of God’s character are unable to remain present, affecting transformation; rather it is because Israel had refused them a. prominence (to the rear), b. welcome (far off), c. honour (open plaza), d. entry (doesn’t prevail to enter). God forces Himself on no person. Without freewill love cannot exist. 59:15 Vatehiy And it has come about that haemet the truth nederet is lacking vesar and departed mara from evil mishtolel like prey: vayar YHVH and HaShem sees vayera and it is evil be'eiynav in His eyes kiy-eiyn for it is not mishpat justice. Truth has not “failed” as some English translations so foolishly render the text. To the contrary, Truth is available but it is lacking because Israel is lacking. It has departed because Israel has departed from it. Truth is an attribute of God’s character, it never fails because He never fails. HaShem is fully aware (He sees) of the injustice and evil that reigns in the hearts of the apostate Israelites. 59:16 Vayar And He saw kiy-eiyn iysh there was no man (one, person) vayishtomeim and was appalled kiy eiyn for there was no mafgiya intercessor vatusha or salvation lo zero'o therefore, with His own arm vetzidkato and His righteousness hiy He semachatehu upheld it. “He saw there was no man (one, person) and was appalled for there was no intercessor or salvation” Simply put, no human being is righteous of themselves, nor is there anyone who qualifies to save another. God alone saves. “Do not enter into judgment with Your servant, For in Your sight no one living is righteous.” -Psalm 143:2 (NKJV) “Indeed, there is no one on earth who is righteous, no one who does what is right and never sins.” - Ecclesiastes 7:20 (NIV) “for all have sinned and fall short of the glory of God” -Romans 3:23 (NKJV) Rav Shaul (Paul the Apostle) appears to be making a drash on Isaiah 59 when he combines passages from the Tanakh (OT) to say: “As it is written,
The Babylonian Talmud interprets this latter clause of the King Messiah, Who will come in an age when there are none but wicked men (T. Bab. Sanhedrin, fol. 98. 1.) 59:17 Vayilbash And He clothed Himself tzedakah with righteousness kashiryan as a breastplate vechova yeshuah and salvation as a helmet be'rosho on His head vayilbash and put on bigdeiy garments nakam of vengeance tilboshet vayat and wrapped Himself in raiment kamiyl as a robe kinah of zeal, jealousy. “It is revealed, that He will work a great salvation for His people, yea, He will render vengeance to His enemies.” -Targum Yonatan (2nd Century CE) There is a foundational correlation here between the present verse and the armour of God of Ephesians 6:10-18: “10 Finally, be strong in the Lord and in His mighty power. 11 Put on the full armor of God, so that you are able to stand against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the worldly forces of this darkness, and against the spiritual forces of wickedness in the heavenly places. 13 Therefore, take up the full armor of God, so that you may be able to resist when the times are evil, and after you have done everything, to stand firm. 14 Stand firm then! Buckle the belt of truth around your waist, and put on the breastplate of righteousness. 15 Strap up your feet in readiness with the Good News of shalom. 16 Above all, take up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 17 And take the helmet of salvation and the sword of the Spirit, which is the word of God. 18 Pray in the Ruach on every occasion, with all kinds of prayers and requests. With this in mind, keep alert with perseverance and supplication for all the kedoshim.” (TLV) To have the armour of God placed upon us is to be clothed with the nature of the King Messiah: it is to be clothed with the nature of God with us. The armour of God is not the invention of Greco-Roman thought, rather it is firmly rooted in the present text of Isaiah. When we are endowed with the armour of God we are invested with the zeal and jealousy of God for His people and His redemptive purposes for humanity. The breastplate of righteousness protects our inner person (leiv) and the helmet of Salvation (Yeshua) guards our minds and reminds us that our salvation is secure outside of time and space and cannot be compromised because it is entirely reliant on God. We are wrapped in vengeance against the forces of darkness and their resulting sin, and we are robed with zeal for the kingdom of God. “He clothed Himself with righteousness as a breastplate” The previous verse explains how and by what means HaShem will uphold salvation for His people. Now HaShem Himself is pictured wearing righteousness as a breastplate. He is going to war for the salvation of His people Israel (and in turn for the nations). Of course, this is a description of both the Father and the Son, our King Messiah. “And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war.” -Revelation 19:11 (ASV) “Salvation as a helmet on His head” The head “rosh” is the ruler of the body and the origin of thought (But not of consciousness). HaShem need not wear either the breastplate or the helmet for protection, rather they are symbolic representations of His character. The protection is for us. Therefore, we don the nature of HaShem through Messiah and are prepared for spiritual war in the present sin affected age. “and put on garments of vengeance and wrapped Himself in raiment as a robe of zeal, jealousy.” We note that His righteousness and salvation come with vengeance against the adversary (Satan) and the demonic forces, against sin and its defiling work, against the wilfully wicked and perpetually rebellious sons and daughters of the evil one. This is a war for the redemption of His people, He is jealous for Israel, just as He is jealous for all who would turn to Him in repentance and receive His redemption, love, mercy, and the grace born of His Holiness. “And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God.” -Revelation 19:13 (ASV) 59:18 Ke'al According to gemulot their deeds ke'al so yeshalem He will fully repay (through a covenant of peace) chemah rage letzarav to His adversaries, gemul recompense leoyevayv to His enemies, laiyim to the islands (of the Mediterranean) gemul recompense yeshalem in full (through a covenant of peace). The peace that had eluded apostate Israel (v.8) is now the mechanism by which judgement comes against the enemies of God both foreign and domestic. The indictment against evil widens to include the Islands of the Mediterranean and in a figurative sense, it includes all who do evil. 59:19 Veyireu And they will fear mima'arav from the west et-sheim the Name YHVH HaShem (Mercy) umimizrach-shemesh and from the eastern sun et-kevodo His glory kiy-yavo for it will come to pass chanahar when like a river tzar the adversary comes, Ruach YHVH the Spirit of HaShem nosesah will raise a sign against him (will cause him to flee). “They shall fear the name of the Lord from the west, and His glory from the rising of the sun. When the oppressors shall come in like an inundation of the river Euphrates, they shall be broken by the Word of the Lord.” -Targum Yonatan (2nd Century CE). “they will fear from the west the Name YHVH HaShem (Mercy) and from the eastern sun His glory” The western nations will fear and be in awe of the Person of HaShem, His nature, character, redemptive purposes etc. The eastern nations will fear the manifestation of His glory and power. “for it will come to pass when like a river the adversary comes, Ruach YHVH the Spirit of HaShem will raise a sign against him (will cause him to flee).” This verse has found partial fulfilment on many occasions in Israel’s history, and the Targum supports the idea of a physical enemy from the east being defeated in latter times: something that the Revelation also describes. However, its greatest fulfilment has both come and is yet to come. The ultimate enemy of Israel is not the united anti-Semitic nations of the earth, rather the greatest enemy of Israel is Ha-Satan and the fallen nature of the human soul. Therefore, the “nes” miracle, sign, wonder that HaShem has and will raise up by His Spirit: was, is and will be the King Messiah Yeshua, His vicarious sacrificial death and resurrection through which Israel finds atonement, redemption, salvation and restoration, resulting in everlasting life. “This verse is in perfect harmony with the prophecy, And there shall be a time of trouble such as never was, etc. (Dan. 12:1). At that time Israel alone will be saved; therefore this verse is followed by the words, And the Redeemer shall come to Zion.” -Iben Ezra 59:20 Uva And will come letziyon to Zion (parched land) Goel a Redeemer uleshaveiy and will turn back fesha the rebellion beyaakov in Jacob (follower) neum declares YHVH HaShem (Mercy). “And will come letziyon to Zion (parched land) Goel a Redeemer (Kinsman)” We note that the Redeemer will come to Zion, that is Israel (ethnic, religious), the Jewish people. “This is the Messiah” -Iben Ezra “For I am not ashamed of the good proclamation, message, news of Messiah, for it is the power of God to salvation for everyone who believes, for the Jew first perpetually and also perpetually for the Goyim (nations).” -Romans 1:16 “and will turn back the rebellion in Jacob (follower) declares YHVH HaShem (Mercy).” Such will be the power of the Redeemer’s actions, that through Him God will transform the hearts and minds of the Jewish people (Jacob, Israel). So much so that they will turn back from evil, turn back toward HaShem, turn away from the very root of sin itself (rebellion against God) and turn toward Mercy Himself YHVH through the Redeemer, the King Messiah Yeshua. “’Unto them that turn from transgression.’ Every one that shall be found written in the book (Dan. 12:1)” -Iben Ezra 59:21 Va'aniy And I zot beriytiy this is My covenant otam with them amar says YHVH HaShem Ruachiy My Spirit asher Who aleycha is upon you udevaray and My words asher which samtiy I have put befiycha in your mouth lo-yamushu will not depart mipiycha from your mouth umipiy nor out of the mouth zaracha of your seed umipiy nor out of the mouth zera zaracha of your seed's seed amar says YHVH HaShem, meiatah from now ve'ad-olam and as far as forever, in a world perpetual. “And I this is My covenant with them says YHVH HaShem” (Romans 11:27) This covenant (bloodshed, cutting) is of God alone. His blood will bind and sustain the covenant. “My Spirit Who is upon you and My words which I have put in your mouth will not depart from your mouth nor out of the mouth of your seed nor out of the mouth of your seed's seed says YHVH HaShem, from now and as far as forever, in a world perpetual.” The Living Word our King Messiah will, by the Spirit of Hashem, come and indwell the redeemed people of Israel and His life will be passed on from generation to generation. This began at Shavuot (Pentecost) 33 CE (AD) and has continued through the redeemed Messianic remnant of Israel to this day as is testified to in my own life according to the passing on of Messianic Jewish faith by my forebears. This will find its ultimate fulfilment in the salvation of the entire remnant of Israel following the fullness of the nations at the end of this age (Romans 11:25-26), and will be sustained forever perpetually through Messiah in Olam Haba (the world to come). Copyright Yaakov Brown 2019 Until naked, uncovered, poured out emptied on us; spirit, wind, breath, from on high, and it comes to pass that from the Word will be a fruitful field, and the Carmel (fruitful field) will be a forest of esteem and value. -Yishayahu (Isaiah) 32:15 Isa 32:1 Behold, letzedek for righteousness yimelakh will reign melekh a king, ulesariym and princes lemishpat will justly rule.
Some of our sages (Rashi, Ibn Ezra) suggest that this verse refers to the coming reign of Hezekiah, who would be a more righteous king than his father Ahaz. However, although Hezekiah was indeed more righteous than his father, he was by no means a king who’s reign was epitomized by righteousness, nor did just princes reign with him. In fact the council of his subordinate rulers was often opposed to that of the Lord. At best Hezekiah might be considered a type for the righteous king to come but neither he nor any subsequent king of Israel has ever qualified to meet the plan meaning of this text. At least not until the first century CE/AD when the greater son of David (Yeshua) was born of Judah and into the kingdom of Israel. This text, when read plainly names the king “Tzedek” righteousness. “Behold! For righteousness will reign a king.” The writer of the book of Hebrews names the righteous king of Salem (Jerusalem, Peace) as a type for the Messiah (Heb. 7). There is a correlation here between the prophetic type Melkhi-tzedek (My king of righteousness) and the coming King Messiah (Gen. 14). Some will say that Yeshua did not reign, and while He has always reigned with HaShem outside of time and space, it is true that at His first coming he did not literally take on the physical throne of David and defeat Israel’s enemies. However, Scripture clearly teaches of a second coming of the King Messiah. When He returns He will reign meta-physically over all creation upon the throne of David and in deference to HaShem. Who are the princes that are qualified by their just rule? Yeshua the King of Righteousness told us who they would be: “Then Kefa (Peter) said to Him (Yeshua), ‘Look, we’ve left everything to follow You! So what will we have?” And Yeshua said to them, “Amen, certainly, I tell you, when the Ben Adam Son of Man sits on His glorious throne in the regeneration, you (Talmidiym) who have followed Me shall also sit on twelve thrones, judging the twelve tribes of Israel.’” -Matthew 19:27-28 [Luke 22:28-30]. The princes of Isaiah 32:1 are Jews who dispense justice according to the will of the King of Righteousness. The talmidiym of Yeshua alone qualify for this role. Thus, Yeshua affirms the prophecy of Isaiah in His promise to His disciples. This description of the King of Righteousness is a further illumination of Isaiah’s previous prophecy recorded in chapter 11:1-10. Isa 32:2 And it has come to pass, iysh a man will be as a hiding place from the wind, and a shelter from the rain; as rivers of water in a dry place, as the shadow of a great cliff face in a weary land. The man of the present verse is the Righteous King of the first verse. Verses 1 and 2 give as a beautiful insight into the character of the King Messiah. In verse 1 He is called “Righteousness” and His reign is “Just”. In the present verse He is described as “A man”. He is also poetically referred to as “A hiding place”, “A shelter”, “Streams of water”, and “A shadow”. Each of these similes conveys an aspect of the King Messiah’s character and person. By naming Him “A man” the prophet puts to flight any gnostic or post-modern esoteric view of the Messiah. The King Messiah is literally a man while at the same time being Righteousness Himself, a title that only God qualifies for. He is “A hiding place”. That is an intimate description. Those who hide in Him have drawn near to seek refuge and protection from the harsh winds of life. He is “A shelter”. A hiding place denotes a surrounding protection while a shelter more specifically alludes to covering which is above and protects from that which falls. In this case the rain is seen as a threat that the King Messiah will shelter Israel from. The counterpoint to this is seen in the second to last verse where the raining hail destroys Assyria, Israel’s enemy. He is “Rivers of water in a dry place”. With verse 19 in mind we might consider the rain from above as a symbol of water falling in judgement. The counterpoint is the rivers of water that bring life to the desperately dry land and her people. Israel will quench her desperate thirst with the living waters of the King of Righteousness. He is “A shadow of a great cliff face”. This simile conveys a sense of the immutable and immovable nature of the King’s protection over His people and the relief that it brings. Travellers in the middle east often endure harsh conditions as they journey through arid places. Thus, when they come across a cliff face that shelters, cools and protects them they are filled with a sense of relief and security. The shadow of the righteous brings relief from the hot sun, whereas the shadow of the wicked makes the shivering one colder still. Isa 32:3 And the eyes of roiym seeing ones will not look away, veazneiy and the ears of shomei’iym hearing ones will tiksavenah hear, heed, be attentive. “And the eyes of the righteous shall not be shut, and the ears of those who receive instruction shall hear.” -Targum Yonatan (2nd Century CE/AD) This is the counterpoint to Isaiah’s earlier prophecy concerning Judah’s inability to see or hear the sound teaching and warnings of Hashem. This seeing and hearing will be upon the entire nation of Israel. The curse of blindness and wilful resistance will be removed by the Righteous King and the renewed nation will be judged with justice, tribe by tribe. Isa 32:4 ulevav And the core being (heart) of nimhariym the hurried (anxious) will understand lada’at knowledge, uleshon and the tongue of those who speak nonsense will hurry to speak clearly. For the Hebrew the lev/levav (heart) is not the seat of emotion. The heart is the point of convergence for all aspects of the human existence, while it manifests emotion it is not the sole domain of emotion. Therefore, we understand “heart” to mean “core being”. Thus when the Scripture says “The heart of man is deceitful above all things and desperately wicked” (Jeremiah 17:9) it does not mean “The emotion of man (alone) is deceitful above all things and desperately wicked”, rather it means “Humanity now has a fallen nature that is manifested within the core of its existence”. In terms of rabbinical nomenclature we would call this sin affected aspect of our nature “Yetzer ha-ra” inclination of the evil. In the present text the core being of the hasty and anxious person will be set free to receive and understand the knowledge that comes from Hashem. In addition, the one who is undecided and speaks nonsense will be set free to speak clearly and relay the righteous paths of Hashem. All this is the fruit of the reign of the King of Righteousness mentioned in verse 1. Isa 32:5 lenaval The vile fool will no longer be called nadiyv generous, nor the scoundrel (withholder) said to be shoa noble, free. "the wicked man shall be no more called just, and they that transgress His word shall not be called mighty.'' – Targum Yonatan (2nd Century CE/AD) The Hebrew naval denotes villainy and foolishness. The fool Nabal is famous for his mistreatment of David and his men (1 Sam. 25). The Hebrew text of verse 5 is a transliterated word play “lo yikarei od naval nadiyv”. This verse is saying that the truth will no longer be made a lie by the upside down nature of the wicked tongue. The vile will be known for who they are and the scoundrel will no longer be seen as noble. Isa 32:6 For naval a vile fool will speak vile, foolish words, ve’libo and his core being (heart) will make wickedness, to practice godless hypocrisy, and to speak error against HaShem (YHVH: Mercy), to make empty nefesh the soul of the hungry, and he will cause the irrigation of the thirsty to fail. This is a vehement denunciation of the ruling class of Jerusalem that explicitly calls out their vile behaviour and hypocrisy. The King of verse 1 will illuminate the truth of their actions and evil will be seen for what it is. It is often true that a soft heart that has been deluded by lies is quick to repent when faced with the realization of evil’s true nature. We note that those being exposed are speaking error against God (YHVH: Mercy) and that the result is hunger of the soul (nefesh) and not the stomach (beten). In other words the wickedness of Jerusalem’s rulers and priests has produced a spiritual hunger in the unlearned classes and has meant that the irrigation of Biblical teaching has been stopped up, preventing the people from receiving the streams of water that would otherwise have flowed forth to them. However, verse 1 pre-empts this with the promise of the King of Righteousness, Who will come as streams of life giving water. The Targum of Yonatan supports this understanding: "to make the soul of the righteous weary, who desire doctrine, as a hungry man bread; and the words of the law, which are as water to him that is thirsty, they think to cause to cease.'' Isa 32:7 Vecheilay And a scoundrel’s (withholder) keilayn instruments, vessels, utensils, are raiym evil, injurious: hu he zimot plans to counsel le’chabeil to bind aniyiym the humble, afflicted, poor beimreiy with speech of deception, uvdabeir when the words evyon of the needy seek justice. The instruments of the withholder are those of the false shepherd (Zechariah 11:15), sent against Israel by Adonay Himself. These false shepherds, like those of Zechariah’s time, have claimed to worship Adonay but have instead syncretised the faith of Israel and birthed the idolatry of compromise. Their deceptive teaching has severely afflicted those who most needed their care and their words had denied the needy justice. This in complete opposition to the coming King and His just princes. Isa 32:8 venadiyv And the generous one counsels nediyvot generous things; vehu and he, al upon nediyvot generosity yakum arises. Once again Ibn Ezra and others claim that this refers to Hezekiah. Once again, if it does, it is only so in the sense that Hezekiah is a type for the Messiah. However, there is no explicit evidence of Hezekiah acting in this way toward the people of Jerusalem and Judea during his reign. In fact, this verse is referring back to the Righteous King of verse 1 Who’s generous counsel will produce generous outcomes as He arises in Israel and reveals His character to those being redeemed through Him. We note that He arises upon generosity meaning that generosity is an attribute of His character. Isa 32:9 Women of leisure; komenah arise shemanah listen, hear, receive, understand koli my voice, banot daughters botchot trusting; hazeinah give ear to imratiy my speech. From the very beginning of Isaiah’s prophetic ministry he has pointed out that the fruit of moral decay is often made manifest in a care free, flirtatious and selfish lifestyle (Isa. 3:16-26). This had continued to be the case in the lives of Judah’s leading women. Thus, he once again warns those same women of their need to listen to Hashem and repent of their self-idolatry. Isaiah uses a formula that is familiar to the writings of the prophets Moses and Amos (A contemporary of Isaiah). “And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech:” -Genesis 4:23 “Woe to them that are at ease in Zion, and trust in the mountain of Samaria…” -Amos 6:1 Notice the use of the Hebrew “botchot” trusting, a feminine plural from the root batach. The point is, “What are you trusting in?” So we see that it is not trust that is important so much as who or what we place our trust in. Ibn Ezra sees these women as allegorical of the towns of Samaria. Isa 32:10 Yamiym Days upon shanah a year will tirgaznah agitate, trouble, perturb you, botechot trusting ones: for the vintage will cease, the gathering will be worn out and be brought in. Ibn Ezra suggests that “yamiym al shanah” equates to “shanah al shanah” year after year. However, this is unlikely given the similar use of shanah elsewhere in Scripture as alluded to by the Scholars Keil & Delitzch: “Shanah is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yamiym).” -Keil & Delitzch Therefore, what seems to be meant here is that “Within the days of the current year, you trusting daughters will be troubled, for the vintage will cease and before you get even a small amount of the harvest collected you will find it to be devoid of any real value.” This is most likely in reference to the invasion of Sennacherib the Assyrian ruler, who invaded Judea in 704 BCE/BC and brought devastation and ruin to the land causing the harvest to cease and the ingathering to fail. This means that Isaiah prophesied these words approximately 702-703, a year or so prior to the Assyrian invasion of Judea. Isa 32:11 Chirdu Tremble, be afraid, women of leisure; regazah quake, rage, be agitated, botechot trusting ones: veorah make yourself bare, and gird your loins. This is both a warning of the natural outcome of invasion and at the same time a call to repentance. The phrase “veorah” is often linked to the donning of sackcloth and is a symbol and practice of repentance and genuine sorrow for sin as well as a sign of mourning. These words are reminiscent of the words of the prophet Joel: “Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withheld from the house of your God.” -Joel 1:13 “Gird your loins” means prepare to flee. Isa 32:12 Upon your shadayim breasts, wail, mourn, upon the shedeiy-chemed field of delight, upon the fruitful vine. Like sackcloth, the beating of the breast is a sign of mourning and repentance. Here it will be done in response to the failing fields of Judea at the coming invasion of the Assyrian army. There is a word play here that links the Hebrew shadayim (breasts) to the shedeiy (field). Isa 32:13 Upon adamat the land ami of my people thorns and sharp stones will come up; for, upon all the houses of masos exaltation in the village jubilant: The sharp stones and thorns are both literal and allegorical. The stones and thorns that burden the soil of the middle east are the bane of the farmers existence. They must be removed constantly or they will cause the crop to fail and the feet of the workers to become bruised and cut. Spiritually speaking Israel’s failure to remove the stones and thorns of idolatry and sin will result in the failing of the spiritual crop, even in that city that has been exalted as holy and celebrated with pilgrimage. “The village Jubilant” is most likely a poetic title for Jerusalem. Both God and the prophet continue to call Israel, and in particular Judah, “My people”. God and the prophet Isaiah are suffering the grief and heartbreak of the suffering of Israel, even when that suffering is the result of the sin choices of the people. Israel, ethnic-religious is always God’s people. Her identity is not measured by her actions. Isa 32:14 Because a palace will be forsaken; a multitude in anguish will leave a ofel vebachan hill fort, and a watch tower will become surrounded by dens ad-olam perpetually forever (in the world), an exaltation of wild asses, a pasture of flocks; “Armon” palace is singular, "the palace", meaning the royal palace. Thus, Iben Ezra and Yarchi interpret it of the king's palace in Jerusalem. The Targum of Yonatan paraphrases armon as “the house of the sanctuary”, or the temple, which was eventually left desolate. Messiah foretold this in Matthew 23:38. “Ofel vebachan” are said by some to be the names of two towers in Jerusalem. “Ofel” is located on the south-eastern fortified slope of the temple mountain (2 Chronicles 27:3). The “watch tower” is translated by some (Rashi) to refer to the ramparts or citadel (Ibn Ezra) of Jerusalem but may also be understood to be the same as the “Tower of the flock” mentioned in Micah 4:8. Migdal Eder (Tower of Eder [flock]), which is located in Bethlehem. The Hebrew “ad-olam” must be understood relative to the “olam” world it refers to. There are essentially two worlds: the olam hazeh, literally “world this one”, and olam haba “world the coming” or “the world to come”, meaning eternity. Thus, in the present passage the context of “ad” perpetually going round “olam” forever, or in the world, refers to the olam hazeh (present world) rather than the olam haba (world to come). Therefore, the desolation being spoken of is repeated over and again throughout Israel’s history until the Righteous King of Isaiah 32:1 returns to deliver Jerusalem and unite it to the heavenly Jerusalem which will exist in the olam haba ad-olam “In the world to come perpetually forever”. Isa 32:15 Ad Until yeiareh naked, uncovered, poured out emptied aleiynu on us ruach spirit, wind, breath, from on high, and it comes to pass that midbar the wilderness will be a fruitful field, vehacarmel and the Carmel (fruitful field) be a forest yeichasheiv of esteem, value, (countless). The theme of verses 15 to 20 is one of restoration, which will come to a repentant Jerusalem. The city being defined by its inhabitants. The plain meaning is that the desolation decreed against Jerusalem will continue throughout history until Israel receives the unveiled Spirit of God and repents of her sin. As a result she will experience fruitfulness both physical and spiritual, even in the barren wilderness. “Ad” until, means, the desolation described in the previous verses will continue to come against Jerusalem, Judah and all Israel until the unveiled Spirit is poured out upon the Jewish people (Israel ethnic, religious) from above. That is until the Spirit of God is poured out upon the repentant Jewish people. The Hebrew “yeiareh” means naked, uncovered, emptied and figuratively, poured out. This is a description of intimacy and relational force. The Spirit is to be revealed unveiled to the people of Israel. We know that this work of redemptive revelation was begun in Jerusalem (Judah, Israel) in the first century CE/AD (Acts 2). Ethnic Jews from throughout the world received the Spirit of God at the aliyot festival celebration of Sukkot (Pentecost) [approximately 33 to 39 CE/AD]. The account of Acts 2 details the Spirit descending like fire, another symbol of naked, unveiled power, and recalls the Jewish tradition that says fire descended upon the elders of Israel at the giving of the Torah at Sinai. We note that this was the inception, the beginning of the full filling of this prophesied promise of Isaiah. While the salvation of the Jewish people has begun and continues as each one turns to God through Yeshua the Messiah (Righteous King of verse 1), it will not be complete until the fullness of the nations have come to Messiah, at which time those Messianic Jews who have already received the Spirit from above will be joined by the remnant of ethnic religious Israel (Romans 11:25-26). When Shaul (Paul) says “a partial hardening has come to Israel” it means that part of ethnic Israel continues to resist Messiah while other ethnic Jews accept Him. When Shaul (Paul) says “in this way all Israel will be saved” it means that following the salvation of the fullness of the nations the remnant of Israel (ethnic) who remain in disbelief will receive Messiah and be joined to those who are already Messianic Jews (ethnic), thus, all Israel (ethnic) will be saved and reunited in Messiah. The Hebrew “midbar” meaning wilderness, pasture, uninhabited land, comes from the root dabar meaning essence, thing, word etc. In fact midbar seems to be a contraction of the Hebrew “me” meaning from, and “davar” meaning word, essence. Therefore, as a remez we can read “from the word will come fruitfulness.” The Word is Messiah, the fruit is right action born of Messiah in us. Isa 32:16 Veshakhan And dwelling bamidbar in the wilderness (ba-in, & mi-from the, d’bar-word), mishpat judgment utzedakah and righteousness bacarmel in the Carmel (fruitful land) teishev will dwell, remain, abide. “And dwelling in and from the Word, right judgements and righteousness we will abide in the fruit of right action.” “shakhan” is the root from which we get “Mishkhan” The Tent of Meeting where the Kadosh HaShem (Glory of YHVH) would presence Himself while Israel camped in the desert. Isa 32:17 And the work of righteousness will be peace; va’avodat and the service (effect) of ha-tzadakah the righteousness, ha-shekheit the shut it (quietness) vavetach and security (trust) ad-olam perpetually forever (in the world). This verse begins with a powerful and timeless statement. “The work of righteousness will be peace”. Peace is not the result of military power or political alliances but of right action. That is, righteous faith that bears right action. In fact the Scripture says “For no one is righteous, not even one” (Psalm 51:4) and “No one living is righteous before You” (Psalm 143:2) and “All have sinned and fallen short of the glory of God” (Daniel 9:11; Romans 3:23) and still further, “Our righteousness is like menstrual rags” (Isaiah 64:6). Therefore, only God and His Messiah are truly righteous. Thus verse 17 draws the reader’s attention back to the first verse of this chapter and the righteousness of the King. Thus, we can read “The work of Righteousness Himself will bring peace.” Not temporal but lasting peace. Yeshua illuminates this truth further: “Then they asked Him, ‘What must we do to do the works God requires?’ Yeshua answered, ‘The work of God is this: to believe in the one he has sent.’” -Yochanan (John) 6:28-29 This work of righteousness continues within the present world until it meets the world to come. It is utter nonsense to claim as Iben Ezra does, that the peace born of righteousness described here happened during Hezekiah’s reign. The Scripture itself testifies against this interpretation. Israel did not enjoy any lasting peace during the reign of Hezekiah. One might best describe Hezekiah’s reign as a temporary reprieve, almost ruined completely by Hezekiah’s own compromised faith journey. Isa 32:18 Veyashav And dwelling ami My people in an binevah abode (shepherd shelter) of peace, uvmishkenot and in dwellings, mivtachiym of trusting, refuge, confidence, uvimnuchot and in resting places shaananot secure, quiet, at ease; Under the reign of the Righteous King Messiah “My people” will dwell in the abode of The Shepherd (God, Yeshua), and in dwellings of trust and refuge. Resting secure. This is a picture of the Mishkhan (Tent of Meeting) and the sukkot (dwellings) of Israel while she wondered the desert. Uvmishkenot uses the feminine plural form of Mishkhan. This poetic image is transferred to the Messianic reign and the city of the New Jerusalem, where there will be no Temple, but God Himself and the Lamb will be its Temple (Revelation 21:22). Isa 32:19 Uvarad And it will hail, coming down on the forest; and the city shall be low in a low place. Having concluded the prophecy concerning the redemption and peace of Israel the prophet now turns back to the coming destruction of Israel’s enemies. Specifically the hail coming against the forest, which is connected to Assyria’s army in Isaiah 10:34, and against the prosperity and pride of Nineveh the capital of Assyria, which is figuratively called a low place and is ironically made lower still. Isa 32:20 Ashreiychem Happily Blessed are you that scatter seed upon all mayim waters, meshalesheiy that send forth the feet of the ox and the ass. As quickly as the prophet had digressed, he now returns to the subject at hand, that of Israel’s future redemption and the conditions she will enjoy under the reign of the King of Righteousness. Seed scattered on many waters is an idiom that conveys fruitfulness and life born of living and abundant water supply. The sending forth of the feet of the ox and ass is a picture of the shore footed path of livestock, from the strong animals used for ploughing and threshing to the domestic animals of burden, all will be readily available to Israel in the Messianic Kingdom. This kingdom will begin in the olam hazeh (present world) and converge with the olam haba (world to come). © 2018 Yaakov Brown Introduction:
In the last verse of chapter 10 Isaiah spoke of the coming destruction of the Assyrian empire, likening it to the felling of the mighty trees of Lebanon: Assyria would fall and never rise again. The disgraced and desolate house of David however, would again sprout a new branch which would grow and bear fruit. Today the Assyrian empire is ancient history, while the sustained and restored people of Israel remain: ethnic, religious, political, empirical. TEXT: THE BRANCH Isa 11:1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit. A stem will come out from the stump of I exist and a guardian from his root will bear fruit. "And a King shall come forth from the sons of Jesse:'' -Targum Note the different words used to describe the coming forth of the shoot/branch. This figurative language first explains how close Israel would come to annihilation. She would be reduced to a stump. But out of the line of David, born of Jesse (whose name means I exist: this is a description of the uncreated nature of God Himself) a shoot (Messiah) would come forth. Using poetic Hebraic repetition Isaiah affirms that from Jesse’s root (Spiritually speaking from God and physically speaking from Abraham) a fresh, green branch (Messiah) will bear fruit. Note also that while the language is figurative it also uses the proper noun Jesse. This chapter is in every sense both literal and figurative, combining elements of both forms throughout. By far the majority of rabbinical commentators agree that this prophecy refers to the Messiah [Bereshit Rabba, sect. 85. fol. 75. 1. Midrash Tillim in Psal. lxxii. 1. Apud Yalkut Simeoni, par. 2. fol. 112. 2. Abarbinel, Mashmia Yeshua, fol. 8. 4. Iben Ezra, Yarchi, & Kimchi, in loc. Nachman. Disputat. cum Fratre Paulo, p. 53.]. There are those that dispute this, claiming that Isaiah 11 refers to Hezekiah. However, at the time of this prophecy Hezekiah was already a young boy between 10 and 12 years of age, making it impossible for him to come forth from the stump of Jesse in the future sense. Additionally, any temporal victory over Assyria during the reign of Hezekiah does not explain the Messianic age or the eternal significance of the subsequent verses. As explained previously, Hezekiah simply does not qualify, not in character nor in a chronological sense. Referring to the first part of this verse, Metzudat David reads: “Don’t be surprised by the great nissim (Miraculous signs) HaShem is doing because a time will come that HaShem will do greater nissim. Talking of the time of Moshiach (Messiah)…” In both the Scripture (See for example Isaiah 4:2 and the relevant Targum) and rabbinic literature the Branch (Netzer) is a well-known figure for the Messiah. In fact Natzeret (Nazareth) is from the root netzer. This is why Mattitiyahu (Matthew) writes, “And He went and lived in a city called Natzeret, to fulfil what was spoken through the prophets, that Yeshua shall be called a Natzrati.” –Matthew 2:23 (TLV) Matthew is alluding to the very text we’re studying. Isa 11:2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy). The Spirit breath of Mercy will rest upon Him: the Spirit breath of wisdom and understanding, the Spirit breath of counsel and might, the Spirit breath of knowledge and of the awe of Mercy. When we read the meanings of the Hebrew words and see the Mercy denoted by the Holy Name YHVH, we are able to properly translate the Hebrew yirah (usually translated as “Fear”). In the context of this passage the phrase “The Fear of The Lord” is better understood in the sense of awe rather than terror. Thus we’re able to read, “The awe of Mercy”. When, through the fear (yirah) of YHVH (Mercy) a wicked man becomes a righteous one: his understanding of yirah (fear) changes from fear to awe (yirah). Therefore, the wicked fear but the righteous are in awe. The Branch of verse 1 is of course the subject of verse 2. The Spirit (of God) resting upon the Branch correlates to the Prince of Peace and the Spirit (of God) of counsel and might correspond to two of the other Messianic titles of Isaiah 9:6. The Spirit (of God) of understanding and knowledge correspond to the Messiah’s just reign as alluded to in Isaiah 9:7. The Spirit of the current verse is in fact the Eternal Father, and the Awe of the Lord finds its counterpart in the zeal of the Lord, also mentioned in Isaiah 9:6-7. Thus, verses 2 and 3 of Isaiah 11 correspond to verses 6-7 of Isaiah 9. This is yet further affirmation of the identity of the Branch, Who is clearly Yeshua the King Messiah. It is interesting to note that the Spirit of God rests upon the Branch as the central point from which six emanations of the Spirit form six additional branches of the Messiah’s nature. Thus, the Spirit, Who is symbolised in the Tanakh by oil, is described in union with the Messiah as the seven branched (pun intended) Menorah of the Mishkhan/Temple. This Menorah being a symbol of the manifest presence of God’s glory k’vod/shekhinah. Therefore, the Branch will be both a physical and spiritual manifestation of God with us (Imanu-el). The seven branches of the Menorah of the Spirit in Isaiah 11:2 are as follows:
Unlike Joshua (Deut. 34:9), who was filled with the spirit of wisdom from the laying on of hands by Moses, the Messiah of the present verse (Yeshua) is connected directly to the Spirit of HaShem. It is HaShem Who rests His Spirit upon the Branch and reveals His character through the physical manifestation of the Branch. The King Messiah Yeshua. This description of the spiritual nature of the coming Branch (Messiah) sees its physical outworking in the following verses. Thus, although He will have physical eyes (v.3), He will not make judgement according to what He sees through them. The Branch will be fully of God’s Spirit while also being fully human. Once again, this verse is applied to the Messiah by the great majority of both ancient and modern Jewish commentators [Talmud. Bab. Sanhedrin, fol. 93. 2. Zohar in Gen. fol. 68. 3. & in Numb. fol. 54. 4. & 92. 1. & in Deut. fol. 123. 3. Bereshit Rabba, sect. 2. fol. 2. 4. sect. 8. fol. 6. 3. Bemidbar Rabba, sect. 13. fol. 209. 3. Midrash Rut, fol. 34. 4. Pirke Eliezer, c. 3. fol. 3. 2. Raziel, fol. 11. 1. Tzeror Chammor, fol. 156. 1. Baal Hatturim in Numb. vii. 12. Yalkut Simeoni, par. 1. fol. 3. 1.] Isa 11:3 V’hariychu And He will inhale, accept, and delight in the Awe of HaShem (YHVH: Mercy). He will not yishpot judge, govern by what His eyes see, nor will He yocheiach prove, decide, correct, by what His ears hear. “Do not judge by mere appearances, but judge with right judgment.” –Yeshua [Yochanan (John) 7:24] The opening Hebrew phrase of this verse is truly extravagant in its meaning. The Hebrew hariychu is from the root ruach (Spirit, wind, breath) and means to inhale scent. It is used in Leviticus 3:5, 16 to describe the act of inhaling the fragrant offering. Thus the Branch (Messiah) not only delights in, but also inhales, breathes in and accepts the Awe of God. The latter part of the verse so perfectly describes the nature of Yeshua that it is difficult to even consider another historical or future figure as an alternative for the Branch. Yeshua himself, both in life and in His correction of others, epitomizes true judgement. It is significant that physical sight and hearing are alluded to as being potential gates for deception, misunderstanding, misinformation and poor judgement, but the sense of smell is the premise for the receiving of the Awe of God. This is because the Branch/Messiah is being spoken of in reference to His spiritual nature using His physical attributes as a figure of that nature. In Hebrew, ruach (spirit) also means breath or wind: The eyes do not receive breath, nor do the ears. It is the nose and mouth that exercise the natural rhythm of breathing, the more common process being to breathe in through the nose and out through the mouth. Smell is often also attached to taste. Thus, “He will not judge by sight or hearing but by smelling the Awe of God.” The Awe of God is the foundation of the Messiah’s judgement. We would do well to live in this way, being in awe of God means submitting our own judgements to His judgement and allowing His judgement to be the lens through which we view life and the world around us. Isa 11:4 V’shapat And He will govern betzedek in righteousness over the daliym weak, and decide in uprightness for the poor of the aretz land, and He will strike the eretz land besheivet with the rod, staff, sceptre (tribe) of His mouth, and uv’ruach with the spirit breath of His sephatayu lips, language, speech, He will slay the wicked. "He shall smite the sinners of the earth with the word of his mouth, and with the speech of his lips he shall slay the wicked Armillus.'' –Targum The Jewish sages agree that Armillus of the Targum is the one whom the goyim (nations) call “antichrist”. The rabbinical idea of the twofold Messiah supposes that Messiah, the son of Joseph shall be slain, and afterwards Messiah the son of David will slay Armillus (antichrist) (Abkat Rocel, p. 52. Ed. Huls. Vid. Buxtorf. Lex. Talmud, p. 221, 222, 223, 224). Once again, the majority of Jewish commentators, both ancient and modern, agree that this verse is speaking of the Moshiach (Messiah). “From His mouth comes a sharp sword—so that with it He may strike down the nations—and He shall rule them with an iron rod, and He treads the winepress of the furious wrath of Elohei-Tzva’ot.” –Revelation 19:15 A comparison can be made, not with the sword but with the rod/sceptre of Revelation 19:15. The present text is specifically concerning the Messiah’s governance over the land (Ha-aretz) of Israel and her people (His brothers and sisters) and does not correlate to the judgement of the sword over the nations alluded to in the revelation text. However, the rod/sceptre of both passages holds the same meaning, that of rule. In Revelation it refers to Messiah’s rule over all nations, but in the present text of Isaiah it refers specifically to His rule over His own people and the land of Israel. We note that Messiah will slay the wicked, “with the spirit breath of His sephatayu lips, language, speech.” In fact Yeshua did this very thing when He illuminated the Word of God to first century Jewish society: the Jewish generation He was born into. He slayed the wicked not with a physical sword but with a stern correction that warned of a greater punishment that awaits those who fail to return to God’s love. The breath of Yeshua continues to slay the wicked today as it issues from the mouths of those who have received His Spirit. This same breath remains accessible to the humble, firstly and always to the Jew and also always to the nations. “Therefore I cut them down by the prophets. I slew them by the words of My mouth. Now the judgments pronounced against you: light will go forth.” –Hosea 6:5 (TLV) Isa 11:5 Vehayah And it comes to pass, tzedek righteousness will be the cloth strapped around mateynayu His waist, vehaemunah and faithfulness, fidelity, trust, firmness, will be the cloth around chalatzayhu His loins. The opening phrase can be read as “And it has come to pass”, meaning that God sees these things complete outside of time and space. The strapping of the waist and loins is a figurative way of saying, “He will prepare to battle an adversary”. The reason for the use of the two different Hebrew terms “moten” and “chalatz” is to express to distinct preparations for battle. First, He will strap His waist to strengthen the seat of human emotion (Stomach, belly, bowel etc.). Second, He girds His loins to strengthen the fruitfulness of His mission and to show Himself pure and faithful. Both the mid-section and the loins are associated with emotion in Scripture. While the nefesh (soul) and lev (heart, centre) are also at times spoken of in emotional terms, they differ in that they denote the centre of soul existence and have eternal potential. A Note Regarding the Stomach/Belly as the Seat of Emotion: The Hebrew "beten" Stomach/Belly:
Intestines/bowels are also attached to the stomach/belly and are associated to emotional responses: "My beloved extended his hand through the opening, and my feelings (intestines) were agitated for him." (Song of Solomon 5:4) "Therefore, my bowels moan toward Moab like a lyre And my guts for Kir-Heres." (Isaiah 16:11) “Behold, O LORD, for I am in distress! My bowels are boiling;” (Lamentations 1:20) The Hebrew “Lev” heart/centre and “nefesh” soul: Of course the Scripture also relates emotion to both the heart (lev) and the soul (nefesh) ref. Isaiah 13:7 and 19:1. However, as the soul (nefesh) is the union of all parts of human existence and the heart (Lev) is the convergence point of all the components of human life, this type or emotional figure conveys a spiritual (having eternal implications) sense of emotion rather than the temporary (flesh) emotion associated with the appetite (Stomach): "For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting." Romans 16:18 (Philippians 3:19). “Stand firm then! Fasten truth as a girdle around your waist, and put on the breastplate of righteousness.” –Rav Shaul’s letter to the Ephesians 6:14 Shaul (Paul) is using imagery from Israel’s priesthood to promote the believers need for truth, right action, the Scriptures and the power of God as they prepare to do battle against the darkness. There is a strong correlation between Shaul’s letter and the present verses. For the Hebrew the heart or lev is the centre of being where all parts of our soul existence converge. Thus, in Shaul’s letter the heart or breast is protected by righteousness but the Hebraic seat of emotion, the mid-section, is girded with Truth. Messiah is both the Righteous One and the Truth. Therefore, His righteous blood is the breastplate over the soul and His truth girds and guides our emotional responses. On the other hand, Isaiah 11:5 shows the Truth Himself, strapping right action around the seat of His emotion, meaning that His very nature will strengthen His emotional and physical responses. He then girds His loins with emunah fidelity, trust, meaning that He will neither compromise His physical sexual purity or the faithful execution of His ministry on earth. Thus, although His physical seed will not bear fruit, His spiritual seed will birth many brothers and sisters (Romans 8:29). THE MESSIANIC AGE The age described in the next verses is, even in our day, yet to come. The opening verses of this chapter allude to the first coming of the Branch/Messiah, however, the remaining verses describe a second coming and the resulting peace that will be experienced in a world without death. The Olam Haba (World to come) is described in literal-figurative language prior to the revealing of the catalyst event which will bring it about. This is why 11:11 reads, “It has also come about in that same day (figuratively: an age) that Adoniy my Lord will again redeem a second time with His hand, the remnant of His people.” This portion of Isaiah 11 is applied to the Age of Messiah by both ancient and modern Jewish commentators (Zohar in Exod. fol. 28. 3. Kimchi in Joel 2. 28. Maimon. Melachim. c. 12. sect. 1. Caphtor, fol. 57. 2. and 93. 1. and 108. 1.) Isa 11:6 The wolf will dwell with the lamb, the leopard will lie down with the kid, the calf and the young lion and the yearling together, and a little child will lead them. Isa 11:7 The cow and the bear will graze, their young ones lie down together, and the lion will eat straw like an ox. Isa 11:8 A nursing child will play over a cobra’s hole, and a weaned child will put his hand into a viper’s den. Some suggest that these verses should be understood only figuratively, they say that animals will not exist in the Olam Haba (World to come). Others demand that the verses be taken literally. However, it is foolish to require the reader to choose between a literal and figurative interpretation of this text, it is a false choice. The text of Isaiah 11 is both literal and figurative. The hunter and the prey will literally walk the earth in peace, which figuratively conveys a world without death or end. We must remember that animals are called living souls [nefesh chayah] (Gen 1:20) making them, in the Hebraic view, a perpetual part of the plan of the living God. Rav Shaul reminds us that creation (including animals) will be set free from its bondage to decay and brought into the glorious freedom of the children of God. (Romans 8:21-23). It is ludicrous therefore, to presume that creation being set free from death and into the glorious freedom of the children of God, means an end to animal life. To the contrary, it means the exact opposite. The prophet uses similar phrasing in 55:12b & 65:25. It is clear that creation itself is somehow intrinsically involved in the redemption of humanity. Isa 11:9 Lo yareiu They will not hurt (do evil) or yashchiytu destroy becol in all Har kadoshi My holy mountain, for Ha-aretz the land will be filled with the deiah knowledge of HaShem (YHVH: Mercy), as the waters flow to the body of water mecasiym from coverings. Har Kadoshi, “My Holy Mountain” is the seat of the Messiah King’s power, both literally and figuratively. Har Beit, Har Tziyon etc. The Temple Mount in Jerusalem. The land mentioned is the land of Israel. While it is true that the glory and knowledge of the Lord will fill the whole earth that is not what is meant here in verse 9. This is a specific prophecy regarding Israel and her land. The waters and the body of water mentioned are the Jordan River and its tributaries, lake Kineret (Galilee) and the Mediterranean ocean. These waters are also figurative, a symbol of the abundant living waters mayim chayim of God and their enrichment of all aspects of life, physical, spiritual, mental etc. It is important to note the fact that it is the knowledge of HaShem that fills the land with life, not knowledge alone. An increase of knowledge devoid of HaShem invites death. The glorious description of the Messianic age in verses 6 – 9 prompts the reader to ask, “When?” The following verses answer this question by alluding to events that will be a sign (miracle, banner) for the ushering in of the Messianic age and the Olam Haba (World to come). A SECOND REDEMPTION Isa 11:10 Vehayah And it has come to pass bayom in that day that the shoresh root of Yishay (Jesse: I exist, I possess, I have substance) will stand leneis to be a sign, banner, miracle for the amiym peoples. The nations will seek for Him, and menuchato His resting place will be kavod glory. "and there shall be at that time a son of the sons of Jesse;'' –Targum ‘Then one of the elders tells me, “Stop weeping! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed—He is worthy to open the scroll and its seven seals.”’ – Revelation 5:5 (TLV) The root of Jesse is the established Hebraic designation of the Messiah (Zohar in Exod. fol. 71. 1. Bereshit Rabba, sect. 98. fol. 85. 3. Midrash in Yalkut Simeoni, par. 2. fol. 97. 2. Baal Hatturim in Numb. 26. 10). Being both the Root (shoresh) of Jesse and the Branch from the Stock (geiza) of Jesse, means that the Messiah existed prior to Avraham and at the same time is born of the seed of Yaakov, Judah, Jesse, and David. While initially unknown among the nations, He is to become a sign, miracle, banner of God, to Whom the tribes and nations will turn. His menuchato resting place is Mount Zion, Jerusalem, the Temple Mount, Mount Moriah. This connects the absence of death in the Holy Mountain (verse 9) to the rest found in the Glory of Messiah unto God (YHVH). “And the city has no need for the sun or the moon to shine on it, for the glory of God lights it up, and its lamp is the Lamb.” – Revelation 21:23 (TLV) The prophet Isaiah is describing the events of the latter days. He reaffirms the origin of the Branch/Messiah and then speaks of the Messiah’s reign and glory. We note that with great continuity the letter of Rav Shaul to the Roman believers (Romans 11:25-27) reveals the very same pattern of redemption described in Isaiah 11:10-11. First the tribes will seek Messiah, then the nations who are made up of the tribes will turn to Him, and finally, when the fullness of the nations have come in, a second redemption will come to Israel. Isa 11:11 Vehayah And it has come about bayom in that day that Adoniy my Lord will again redeem—a second time with His hand—the se’ar remnant (rest of, remainder) of amu His people who remain from Ashur (Assyria: A step), from Mitzrayim (Egypt: double distress), from Patros (Upper Egypt, region of the south), from Cush (Black), Eilam (Eternity, world), Shinar (Babylon, two rivers), Chamat (Syria, fortress), and from the islands of hayam the body of water (Mediterranean). Messiah, having come first to Israel as the seed of David via Jesse now comes a second time to redeem His people. Note that the prophet uses the title Adoniy (My Lord) rather than YHVH. This is because the Lord he is referring to is Immanuel (With us God), the Branch/Messiah. The general redemption of Israel alluded to in this verse did not take place during the reign of Hezekiah, in fact, it is yet to be made complete. Isa 11:12 He will lift up neis a sign, banner, miracle for the nations, and assemble the dispersed of Yisrael (Israel: overcome in God), and gather the scattered of Yehudah (Judah: Praise) from the four corners of ha-aretz the land/earth. “From the four winds of the earth” - Targum “He” is the Messiah, mentioned in the previous verse as My Lord. It is Messiah Who will lift up a sign, banner, miracle that will be known throughout the earth so that Jews in every nations might return to the land of promise and to the God of Israel. The qualifying factor in interpreting the Hebrew aretz as “earth” in this instance is the phrase “four corners” which is a Hebraic idiom that denotes the entire earth. Isa 11:13 And turned aside will be the jealousy of Ephraim (Double fruitfulness), vetzorereiy the distress of Yehudah (Judah: Praise) will be cut off. Ephraim will not be jealous of Yehudah, and Yehudah will not harass Ephraim. Ephraim had been jealous of the Davidic reign and Judah’s control of the Temple Mount. In the days being prophesied here, Ephraim (Representing the 10 tribes) will accept Judah’s God given role and submit to the King Who sits on David’s throne. Ephraim will no longer be jealous of the fact that the Messiah is born of Judah. Judah will no longer suffer distress at the hands of Ephraim and the nations. Israel will again be echad (a complex unity), all the tribes being united under the banner of Judah and the Messiah King. Isa 11:14 They will swoop down becateif on the shoulder of the Pelishtiym (Immigrants) toward the yamah body of water (West, Mediterranean). Together they will plunder the children of the kedem East—laying their hand on Edom (Red) and Moav (Of his father), the children of Ammon (Tribal) will be their subjects. The first act born of Israel’s renewed unity will be to plunder and subjugate their enemies. “They shall be joined together in one shoulder, to smite the Philistines;'' - Targum One of the central elements that is to bind all Israel together is the restoration of the Hebrew tongue. “For then I will restore to the people pure speech, so that all of them may call upon the Name of Adonai and serve Him shoulder to shoulder.” –Zephaniah 3:9 Isa 11:15 Then HaShem (YHVH: Mercy) will utterly destroy lashon the tongue of the yam body of water of the Mitzrayim (Egyptians: double distress). He will wave His hand over the River (Euphrates or Nile) with His scorching wind, and will strike it into seven streams, and let men walk over in sandals. "And the Lord shall dry up the tongue of the Egyptian sea, and shall lift up the stroke of his strength upon Euphrates, by the word of his prophets;'' -Targum This is again both figurative and literal. God will literally dry up the mouth of the Gulf of Suez (red sea), and either the Nile or the Euphrates, perhaps both. This will make Israel’s physical return easier. This is also a figure which alludes to the drying up and destruction of the economic and military strength of Israel’s enemies throughout the Middle East. Isa 11:16 So there will be a highway for the se’ar remnant (rest of, remainder) amu of His people who remain, from Ashur (Assyria, a step), as there was for Yisrael (Israel) in the day they came up out of the land of Mitzrayim (Egypt: Double distress). We note that the word remnant is formed from what remains. That is, “all that remains”, or, “the rest”. Therefore, the remnant being spoken of is not as some suppose, only part of all the Jews that remain at the time but rather “the rest”, meaning all of ethnic, religious, empirical Israel, the Jewish people. Thus, once again the correlation between this text and Romans 11:25-27 is abundantly clear. This second deliverance will begin as a physical return to the land (Something that we have witnessed over the past 70 years but has yet to be made complete, and will culminate in the spiritual redemption of all Israel (ethnic, religious, empirical) through the Messiah, the Branch, the King Yeshua our Redeemer. “A highway will be there—a roadway. It will be called the Way of Holiness. He will not pass over unclean. And he will walk in the way, and fools will not wander.” –Isaiah 35:8 © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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