Generally speaking the Torah slavery/servitude laws were put in place to alleviate poverty and provide families for orphans and communities for aliens. They are no less than an ancient form of social welfare law. Introduction:
The Torah instructions concerning slavery or servitude are largely concerned with alleviating poverty within the multi-tribal community of Israel during her wandering period and as a precedent set for moral practice when entering the promised land. Set against the backdrop of an ancient world where enemy nations sought to wipe out the people of Israel the regulations regarding foreign slaves/servants differed for good reason. Foreign slaves/servants were often the product of both defensive and offensive warfare. Therefore, different laws were needed for the treatment of foreign slaves/servants because the bitterness of war would often lead to resentment and derision in the hearts of those who had become members of the wider commonwealth (community) of Israel as slaves/servants. God’s plan for Israel as it is revealed throughout the Tanakh (OT) requires her to be a light of morality to the then largely immoral nations who surrounded her. Therefore, as an expression of Israel’s familial tribal unity God made certain that those who were of the tribes of Israel (Hebrews) were given familial treatment when impoverished, whereas those who were foreigners and often enemies of Israel were required to continue to pay their debts to Hebrews while serving the community, and were to be treated justly. God instructed fair treatment of foreigners, reminding Israel that she was “once a slave/servant to Egypt.” Therefore, generally speaking, if the text of the Torah is properly read from the Hebrew or Greek (Septuagint) the conclusion reached concerning the laws of slavery/servitude is one of justice, restitution, charity and distinction. In many ways the differences in the laws for native and foreign slaves/servants is similar to the difference in laws between citizens and non-citizens in modern western democracies. In socialist democracies where a citizen may pay taxes for healthcare and thus receive healthcare without additional payment, a foreigner is nonetheless required to pay for healthcare up front to offset the cost. This is not considered unjust or unreasonable. Much of the modern misunderstanding of the Torah text as it pertains to slavery/servitude comes as a result of viewing history, religion, ethnicity, language, and culture through the lens of a neo-postmodern worldview. This has manifest itself as historical and cultural revisionism and often misapplies new thinking to ancient documents. In this case the Bible. Slavery – Servitude: The Hebrew “eved” can mean “servant, slave, paid servant etc.” Context and qualifying words define its meaning within the text. However, the root “avad” literally means “to serve.” Therefore, when we lack qualifying terms we should always read “servant.” This fact alone defuses many of the misunderstandings surrounding the so called “problematic slavery” passages of the Torah. Correctly reading and understanding Shemot (Exodus) 21:20-21 A Standard English Translation: 20 “If a man strikes his male or female slave with a rod and he dies [a]at his hand, he shall [b]be punished. 21 If, however, he [c]survives a day or two, no vengeance shall be taken; for he is his [d]property. -Exodus 21:20-21 NASB What the Hebrew literally says: Exo 21:20 וכי־יכה אישׁ את־עבדו או את־אמתו בשׁבט ומת תחת ידו נקם ינקם׃ Exo 21:21 אך אם־יום או יומים יעמד לא יקם כי כספו הוא׃ Verse 20 (Transliterated Hebrew and English) Vechiy-yakehH And if/because he (leader of the household/father) strikes iyshH a man et-avdoH the paid male servant of his (v.21 qualifies the specific type of servant in question) o_H or et-amatoH the paid female servant of his (see prev. ref.) basheivetH with a branch umeitH and that one dies tachatH under yadoH his hand (leader of the household/father) nakomH avenge/punish yinakeimH with the most severe punishment. Verse 21 (Transliterated Hebrew and English) AchH Howbeit if im-yomH within a day o_H or yomayimH a period of days ya’amodH continuing to stand (the paid servant) lo yukamH do not punish (the leader of the house) kiyH because chaspoH he (the leader of the house) is the source of money/income hu_H for him (the paid servant). A better reading in modern English would be: And if the father of the household unreasonably disciplines/strikes the paid servant, either male or female with a switch (stick) and kills that one by his own actions, he should be punished to the full extent of the law. However, if in spite of the father’s unreasonable actions the paid servant lives and continues to require financial support and a place to stay. Do not punish the father (leader of the household) to the full extent of the law because the paid servant is reliant upon him (the father) for his or her income, shelter, food and clothing. (Author’s paraphrase) With regard to ancient Israel and her wandering (nomadic) lifestyle surrounded by enemies as she approached the promised land, the subject of the servitude of foreigners cannot be properly understood through the lens of a modern revisionist view of Biblical history. In the context of the passage of Scripture in question the servant is not a “Slave” in any sense, modern or otherwise. We know that the Hebrew root “avad” means “to serve” and the Hebrew noun “eved” means “servant. Therefore. The only question is “What kind of servant are we reading about?” The answer is in verse 21 where we read that the servant is reliant on the household leader for his or her income. Thus the servant in question is a paid servant who is a member of the household. Therefore, this law has more in common with domestic abuse laws in modern western democracies than it does with any form of slavery. In the case of the paid servant it was most common for that person to be considered a member of the ancient Hebrew household and to be reliant on the household leader and the household collectively for shelter, clothing, food and any additional income that might be needed. Therefore, for all intents and purposes this person was no different from the modern live in nanny or gardener. The “striking” yakeh (strike, hit, beat, slay, smite etc.) has so many meanings that it can convey everything from a light slap to a severe beating. This is why we are best to understand the present passage as a situation where an unreasonable disciplining is performed, and in the case that it leads to death is considered a vile act of murder. That is why the Torah requires the most severer of punishments by doubling the Hebrew root nakam meaning “to avenge”. Finally, in ancient Israel a paid servant had few prospects outside of the home in which he or she lived, and in the case of being a foreigner was likely to be devoid of familial connection within the community. Therefore, the very existence of that person was reliant on the provision of the household in which he or she resided and worked. This is why the text says, “If the servant survives the beating the leader of the house should not be put to death or maimed because his status, income and property are the means by which the servant survives…” To remove the servant’s means of income and security because of the foolish actions of the leader of the household would be tantamount to punishing both the servant and the other members of the household. The text does not mean to say that the leader of the household will go unpunished but that he will not be punished to the level of severity prescribed in the case of murder. Thus, he remains to provide for all the household including the servant for whom he has an obligation of care. Correctly reading and understanding Vayikra (Leviticus) 25:45-50 Some complain that the Torah’s treatment of foreigners regarding slavery/servitude in ancient Israel is inequitable and unfair. It is true that it is inequitable and for good reason, as I’ve said previously the majority of foreigners who were living among the Israelites had found their way into the community through warfare and or by fleeing other nations bringing their differing religious views and resentment for Israel with them. God had set Israel apart to be a light of His morality, a light He did not want defiled by false belief and idolatry. Therefore, He made a distinction between the laws concerning the native Hebrew and those concerning foreigners. These laws were intended to protect Israel and teach those foreigners living among her the morality of the One True God. Therefore, it is not true that God’s law in this regard is unfair. A Standard English Translation: 45 Then, too, it is out of the sons of the sojourners who live as aliens among you that you may gain acquisition, and out of their families who are with you, whom they will have [a]produced in your land; they also may become your possession. 46 You may even bequeath them to your sons after you, to receive as a possession; you can use them as permanent slaves. But in respect to your [b]countrymen, the sons of Israel, you shall not rule with severity over one another.47‘Now if the [a]means of a stranger or of a sojourner with you becomes sufficient, and a [b]countryman of yours becomes so poor with regard to him as to sell himself to a stranger who is sojourning with you, or to the descendants of a stranger’s family,48 then he shall have redemption right after he has been sold. One of his brothers may redeem him,c]if he prospers, he may redeem himself.50 He then with his purchaser shall calculate from the year when he sold himself to him up to the year of jubilee; and the price of his sale shall correspond to the number of years. It is like the days of a hired man that he shall be with him.” -Leviticus 25:47-50 NASB Given what we have already learned concerning the context of ancient Israel’s servitude laws it is sufficient to use this English translation and illuminate several Hebrew word meanings in order to clarify it for the modern reader. In this passage the Hebrew kanah translated “buy” essentially means “to create, acquire”. Therefore, it is overly simplistic to translate “buy”. The Hebrew “achuzzah” meaning “to possess” from the root “achaz” meaning “to grasp, take hold of,” does not mean “to treat as an object” but rather “to take hold of” as a member of the family. In the context of this passage, to bring into the wider family. To make part of the familial inheritance for future generations. This is why the modern people of Israel are so diverse. It is because other bloodlines married into the Hebrew bloodline and have created a convergent blood line based in Hebrew ethnicity. DNA science has now progressed to show a common DNA marker shared by Jews from the east (Iran, Iraq, Yemen, Morocco etc.) and Jews from Europe (Italy, England, Germany, Russia etc.) this even though they also have other differing DNA markers. The reality is that many of the foreigners being spoken of in these texts eventually became a part of the lineage of Israel. We see this in the case of Rahab the prostitute of Jericho and Ruth the Moabitess among others. Therefore, to read “possession” in the sense of ownership is to entirely misunderstand the text and its context. Leviticus 25:45-47 Line by line Verse 45 45 Then, too, it is out of the sons of the sojourners who live as aliens among you that you may gain acquisition, and out of their families who are with you, whom they will have [a]produced in your land; they also may become your possession. Paraphrase for the modern reader: “Also you may acquire workers (who will eventually become part of your wider family) from the foreigners dwelling among you, and from their descendants too if they need work as servants, because they are with you, and they can become part of all you possess as a people to pass on to the next generation…” Verse 46 46 You may even bequeath them to your sons after you, to receive as a possession; you can use them as permanent slaves. But in respect to your [b]countrymen, the sons of Israel, you shall not rule with severity over one another. Paraphrase for the modern reader: You’re welcome to take them as an inheritance to your children so that your children receive them and hold tight to them (grasp = achaz). And they will become generational employed servants. And (not “but”!) in addition, you shouldn’t rule over your fellow Israelites. NB: the correct translation “And” rather than the mistranslation “But” (which does not appear in the Hebrew) shows that the second clause is entirely separate from the first clause and is a general principal related to the former and following instructions regarding native Hebrews. Verse 47 47‘Now if the [a]means of a stranger or of a sojourner with you becomes sufficient, and a [b]countryman of yours becomes so poor with regard to him as to sell himself to a stranger who is sojourning with you, or to the descendants of a stranger’s family, Paraphrase for the modern reader: “If a foreigner living among you as a member of your wider community becomes wealthy and a poor Hebrew sells himself to the foreigner in order to survive…” Verse 48 48 then he shall have redemption right after he has been sold. One of his brothers may redeem him, Paraphrase for the modern reader: “Whenever a foreigner purchases a Hebrew brother or sister, that foreigner must always be willing to immediately allow you to redeem that one.” Verse 49 49 or his uncle, or his uncle’s son, may redeem him, or one of his blood relatives from his family may redeem him; or [c]if he prospers, he may redeem himself. Paraphrase for the modern reader: “That goes for any relative, or even if he himself becomes wealthy enough to redeem himself, the foreigner must allow him his freedom…” Verse 50 50 He then with his purchaser shall calculate from the year when he sold himself to him up to the year of jubilee; and the price of his sale shall correspond to the number of years. It is like the days of a hired man that he shall be with him.” “You Hebrews are to give the appropriate price in payment to the foreign purchaser of your fellow Hebrew, don’t dupe the foreigner out of what is rightfully his…” Conclusion: In most cases within the ancient Hebrew community so called “slaves” were in fact “paid servants”, and were eventually “taken hold of” as members of the family and as part of the inheritance of filial corporate wealth, participating in the receipt of that wealth along with their descendants, they were possessed in the sense that a father possess a son and a son a father and not in the sense of an object possessed in ownership. After all, the Torah clearly teaches that objects are for use but people are for relationship. Generally speaking the Torah slavery/servitude laws were put in place to alleviate poverty and provide families for orphans and communities for aliens. They are no less than an ancient form of social welfare law. In fact, up until recently many western democracies have based their social welfare laws on the principals of the Torah due to the proliferation of Christianity and Judeo-Christian morality throughout the western world. Sadly, the positive affect of the Biblical principal is now being dismantled by a pervasive atheistic neo-postmodern amoral liberalism. The servitude laws of the Torah differed between Israelis and foreigners as a protection against foreign usurping of Israeli nationhood, religion, culture, ethnicity and identity. This is neither unjust or unfair but it does make a just distinction between Hebrew and foreign servants. Finally, to read the ancient text of the Torah in English (often poorly translated) with a neo-postmodern western worldview at the driver’s seat is like attempting to fuel a car by putting sand in the petrol tank. Context: historical, literary, religious, linguistic, cultural, local, global, ancient and otherwise is essential to a correct interpretation of the text, of any text for that matter. Therefore, the Torah does not advocate for slavery but does allow for paid service the redemption of the poor, and the growth of just community as alluded to in Exodus 21 and Leviticus 25. NB: When the just laws of the Bible are replaced by laws resulting from a godless worldview humanity reaps the tragic consequences. Many of the once well-established just laws resulting from the spread of Christianity and Judeo-Christian morality are now being systematically dismantled by the modern amoral agenda of atheistic liberalism and are being replaced by unjust and unbiblical laws that are already producing abhorrent outcomes including but not limited to the lawful ending of the lives of the disabled, elderly and mentally ill, the systematic murder of unborn children up to nine months gestation and into the birth canal, selective murder of unborn children due to the determining of disabilities, the selective murder of unborn children due to determination of sex, and so on. Perhaps instead of seeking to criticize the Torah based on ignorance we would be better to critique the modern worldview through the lens of Torah. Copyright 2020 Yaakov Brown Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. Introduction:
Isaiah’s plea for the redemption of his people on behalf of the righteous remnant is now responded to by HaShem. Throughout this chapter Adonay makes a distinction between the faithful and the unfaithful among Israel and between Israel, who He refers to using the Hebrew “am” tribe, people, and the nations, who He refers to using the Hebrew “goy” nation. Quite contrary to the Christian Successionism (evolved replacement theology) nonsense that is pervasive in our time, the prophet is not speaking of God’s rejecting of His chosen, ethnic, religious people (tribe) Israel. In fact, Rav Shaul (Paul) ha-shaliach (the sent one) explains this well when he says that the blindness of Israel (ethnic, religious) is partial and for the sake of the redemption of the goyim (nations), then, something miraculous, all the remnant of Israel ethnic, religious, the chosen tribe of God, will be saved (Romans 11:25-26). In the current chapter with regard to Israel, God accuses the unfaithful among her of the worst forms of syncretism and idolatry and the faithful He calls His righteous servants and promises a time of deliverance, redemption, salvation and freedom in a land devoid of oppression, an eternal land yet future. This is of course an allusion to the Olam Haba (World to come), a place beyond the shackles of time and space which many Christians mistakenly call Heaven. Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. From verse 17 onward one must very carefully render the Hebrew text in such a way as to avoid unnecessary frustration and confusion to the English reader. Almost every popular Christian English translation (including the TLV and D. H. Stern translations) makes translational choices that force the text into a contradictory spiral, and all for lack of due consideration for the Hebrew text and Hebrew thought. My translation attempts to convey the Hebrew text as accurately as possible, and although at times this makes for awkward reading, it none the less avoids the foolish theological conundrums inspired by other English translations. Isa 65:1 Nidrashtiy lelo sha’alu I am sought by those who don’t ask; nimtzeitiy lelo vikshuniy I am found by those who don’t seek Me. Amartiy I said, “Hineiniy Behold, now, here I am, ready and willing, hineiniy Behold, now, here I am, ready and willing,” el-goy to a nation lo kora vishmiy not called in (by) My Name. The speaker is HaShem via the prophet. The key to understanding the identity of the “goy” nation being spoken of, is the phrase “Not called by My Name”. Israel (Yisra: overcome, El: in God) is called by God’s Name. This is one of the primary reasons that God will never forsake Israel (ethnic, religious, chosen). Thus, the present verse is seen to refer to those that are not ethnically or religiously Israel, nor will they ever be called by the ethnic, religious title “Israel” (as many Christian theologians foolishly [Satanically) suggest). To the contrary, this verse is simply expounding the fact that Salvation Himself will make Himself available to the nations even though they have neither been called nor named for the God of Israel. “I am sought by those who don’t ask; I am found by those who don’t seek Me.” Essentially this statement conveys the idea that although the nations were devoid of knowledge of God and His Torah, and were subsequently not afforded the language required to ask, and the cognition to seek, none the less they have seen God revealed in His creation, and have also seen the light of the Servant King Messiah shining from Israel (ethnic, religious, chosen), and have sought Him using what they did know and could say. This in stark contrast to the unfaithful among Israel at the time, who though they had the knowledge of God and His Torah, did not seek Him in a right way but instead turned to idolatry and debauchery. Therefore: “when Gentiles, who do not have the Torah, do by nature the things of the Torah, they are a law to themselves even though they do not have the Torah. 15 They show that the work of the Torah is written in their hearts, their conscience bearing witness and their thoughts switching between accusing or defending them 16 on the day when God judges the secrets of men according to my Good News through Messiah Yeshua.” -Romans 2:14-16 (TLV) Speaking of the Messiah Isaiah 55:5 reflects this same understanding: “Behold, you will summon a nation you do not know, and a nation that did not know you will run to you, because of Adonai your God and the Holy One of Israel, for He has glorified you.” -Isaiah 55:5 (TLV) “I said, ‘Behold, now, here I am, ready and willing, Behold, now, here I am, ready and willing,’ to a nation not called in (by) My Name.” With the exception of Rabbi Moses Hakkohen, the majority of Jewish commentators are wrong in concluding that this verse refers to Israel using the Hebrew “goy”. This is simply impossible: although on rare occasions Israel is called a “goy”, she is more often labelled “am” a tribe (people) and not a “goy” nation. This is because God is making a clear distinction in the Tanakh (OT) between the people of Israel who bear His Name and the peoples of the nations who do not. Additionally, the phrase “a nation not called by My Name” disqualifies Israel, who have and will continue to be called by God’s Name. Rav Shaul (Paul) explains the meaning of Isaiah 65:1-2 in clear terms, making a distinction between Isaiah 65:1 and Isaiah 65:2 when he quotes the prophet’s words in reference to the salvation of the gentiles: “And Isaiah is so bold as to say, ‘I was found by those who did not seek Me; I became visible to those who did not ask for Me.’ 21 But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:20-21 (TLV) It is important to remind ourselves at this juncture, of the way that Isaiah uses the terms “am, amiym” tribe, tribes and “goy, goyim” nation, nations, in his scroll. With the exception of qualified singular use, “The nation, My nation, a nation in a day” etc. (Isa.1:4; 9:3; 10:6; 26:2,15 49:7; 58:2; 60:22; 66:8) Isaiah exclusively uses “am, amiym” tribe, tribes to refer to Israel, and “goy, goyim” nation, nations, to refer to nations other than Israel. While there are a number of exceptions they’re easily identified due to contextual variances and qualifying language. In the present text no such variance or qualifying language exists except when referring to the “am” tribe (Israel): therefore, we can conclude that the prophet is using the terms “goy” and “am” to in counter-distinction to distinguish between the two groups within the text of Isaiah 65. “In that day the root of Jesse, who shall stand as a signal for the amiym (tribes of Israel)—of Him shall the goyim (nations) inquire, and His dwelling place shall be glorious. -Isaiah 11:10 “For I am not ashamed of the gospel of Messiah, for it is the power of God unto salvation for all who believe, always first for the Jew and also always for the Greek (non-Jew).” -Romans 1:16 (YBYT) Isa 65:2 Perastiy I spread out, broke in pieces yaday My hands kol-hayom all the day el-am to a people sorier rebellious, haholechiym whose walkings ha’derech are the way lo-tov that is not good, achar following machshevoteiyhem their own thoughts, devices, inventions, purposes; “I have sent my prophets every day unto a rebellious people, which walk in a way which was not good, after their own thoughts;” -Targum Yonatan (2nd Century CE) “But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:21 (TLV) “I spread out, broke in pieces My hands all the day to a people rebellious” Having spoken of a nation that has not known Him, HaShem now speaks to the people (am: tribe) who do know Him. The language infers suffering, and specifically damage to the hands. There is a strong correlation here with the type of death suffered by the Servant King Messiah. The expression “All day long” conveys a sense of God’s limitless patience, while also reading as an indictment against unfaithful Israel’s stubbornness. Thus, they had remained a rebellious people, rebellion being both the cause and fruit of idolatry. “whose walkings ha’derech are the way lo-tov that is not good” In Hebrew “ha-derech” the way, often carries a figurative spiritual sense, like the term “halakhah” meaning, the way we walk. The same is intended here. The Hebrew “lo-tov” not good, is far more than a colloquial expression. In this context “not good” (lo-tov) means “evil” (ra). This is in direct contradiction to the words of the psalmist “Lead me in Your Way everlasting”. The way that is “not good” is the way to death. This reference to choosing not to do good correlates to the tree of the knowledge of good and evil (Gen.2:9) and finds its counterpoint in verse 22 where “ha-eiytz” the tree (a reference to the Tree of Life/Living known as Eiytz Chayim) is mentioned. “following their own thoughts, devices, inventions, purposes” This verse exposes the foundation for unfaithful Israel’s sin and the reason for the pursuant affliction. This verse also foreshadows the following verse and the burning of incense on man-made bricks. Isa 65:3 Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually, zovechiym sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks; “A people that provoke my Word to anger continually to my face; that sacrifice in gardens to idols, and offer aromatic spices upon bricks;” -Targum Yonatan (2nd Century CE) “Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually” The provocation of Israel is ever before the face of God because He is always concerned for Israel’s well-being. Unqualified, the Hebrew “Ha’am” always refers to Israel, the tribe of God. “sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;” Altars of brick are in direct contradiction to the prescribed altar of HaShem which was to be made of uncut stones, meaning that human manufacture had nothing to do with the altar of Hashem whereas the altars to foreign deities were often erected using man-made bricks and cut stone (Exodus 20:25; Joshua 8:31). “Bricks” may also be rendered “tiles”, which is consistent with the words of the prophet Jeremiah: “The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.” -Jeremiah 19:13 (ESV) Isa 65:4 Hayosheviym who sit bakevariym in tombs, uvanetzuriym and keep watch yaliynu overnight; ha’ocheliym who eat besar flesh hachaziyr of pigs, umerak and broth piguliym of tainted meat (foul refuse) kleiyhem is in their vessels, implements, utensils; "who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;'' -Targum Yonatan (2nd Century CE) “who sit in tombs, and keep watch overnight” This reflects a Canaanite occult practice and is related to necromancy, speaking to the dead, which is explicitly forbidden in Scripture (Deut.18:11; 1 Sam.28:3). If the last clause refers to the vessels of the Temple service, then this is an horrific indictment against the worst kind of syncretism. The meat of unclean animals caused ritual uncleanness (Lev.11:7; Deut.14:8), but its figurative application here concerns a far more heinous spiritual condition (Isaiah 66:17). Isa 65:5 Haomeriym Who say, “Kerav eileicha al-tigash-biy Keep to yourself, do not come near me, kiy kedashtiycha for I am too holy for you.” Eileh These ashan are a smoke beapiy in My nostrils, eish yokedet kol-hayom a fire that burns all the day. Such was the syncretistic hypocrisy of the unfaithful in Israel at that time that they considered their mixture of Jewish and pagan rites as a mechanism that actually purified them and set them apart as holy. “Smoke in My nostrils” is an expression of irritation spoken as a counterpoint to the offering of incense in verse 3. We note that in counter distinction to God holding out His hands all day long (v.2), unfaithful Israel provokes Him with her sin all day long. Isa 65:6 Hineih Behold, now, pay attention, chetuvah it is written (ketubah) lefanay before My face: “Lo echeseh kiy I will not keep silent, im-shilamtiy not concerning My contract of peace; veshilamtiy and My contract of peace al-cheiykam is upon her breast (bosom) “Chetuvah”, literally “it is written”, is also the name for the marriage contract (agreement) written by the Jewish groom as a promise of provision, honour, shelter, fidelity etc. to the bride. It is worth noting that in ancient Jewish betrothal tradition (still practiced by many today), it is the groom alone who writes this promissory contract and gives it to the bride: the bride writes no such document but must simply accept the proposed agreement, written by the groom as an assurance for her wellbeing in the covenant of marriage. This document is usually framed and mounted on the wall of the couple’s home in a prominent location. “I will not keep silent, not concerning My contract of peace; and My contract of peace is upon her breast (bosom)” The contract of peace which is of God (the Groom) is a reference to the chetuvah (marriage contract/agreement) in the previous clause. Thus, HaShem is saying that He has made a written agreement of fidelity, protection and provision which Israel His bride (wife) had accepted (at Sinai), and He will not keep silent about it. He will ensure that His commitment to her is honoured even if Israel (His bride/wife) has forsaken Him and committed spiritual adultery. Isa 65:7 Avonoteiychem Your depravity va’avonot and your fathers' avonoteiychem depravity yachdav together, amar says HaShem (YHVH: Mercy); asher those who kiteru burned incense (smoke offerings) al-hehariym on the mountains ve’al-hagevaot and on the hills cheirefuniy blasphemed (taunted, defied) Me, umadotiy I will measure out feulatam payments rishonah for their former deeds el-cheiykam against them.” This is not the sins of the fathers being meted out against the sons, rather it is the combined sins of both the fathers and the sons being recompensed with the justice of God. The mountains and the hills were the high places where various deities were being worshipped in direct opposition to the God of Israel. Worse still, there were those who were combining Jewish worship practice with pagan worship practice on these high places and were thus blaspheming YHVH by associating His holy Name with the names of false gods and created things. Isa 65:8 Koh Thus amar says HaShem (YHVH: Mercy): “ka’asher As yimatzei hatiyrosh the new wine is found baeshkol in the cluster, ve’amar and it is said, ‘Al-tashchiyteihu Do not destroy it, kiy for verachah blessing bo is in it,’ kiy so e’eseh I will act lema’an on behalf avaday of My servants', leviltiy hashchiyt hakol and not destroy the whole. This analogy reflects the practice of the vinedresser when finding a missed cluster of grapes after the harvested fruit of the vineyard has been pressed into new wine. This cluster is added to the already pressed fruit rather than being left to go to waste. In the same way God has His eye on the holy remnant (faithful Israelites: ethnic, religious, chosen), and will ensure their inclusion in His redemptive purposes. This idea of a holy remnant among the ethnic, religious, chosen people of Israel is conveyed throughout the scroll of Isaiah (1:9; 10-20-23; 11:11-16). We note that in this chapter the faithful Jewish remnant are called out from the whole community of “My servants”, and set apart as good “servants”, teaching us that service and faithfulness are brothers and that relationship in God gives birth to them both. “Do not destroy it, for blessing is in it” There is both symbolic and practical blessing in the discovery of a last bunch of grapes found late in the harvest. Practically speaking it is these grapes that are used to create the sweet Kiddush wine used in the ceremonial blessings of Shabbat and the moeidim (feasts), and spiritually speaking the Lord always saves the best for last (John 2:10-11). Isa 65:9 Vehotzeitiy And I will bring forth miyakov from Jacob (Follower) zera offspring (seed), umiyhudah and from Judah (Praise) yoreish an inheritor hariy of My mountains; viyreishuah vechiyray and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there. “And I will bring forth miyakov from Jacob (Follower) zera offspring (seed)” The language here is very specific and puts an end to the lies of the successionist (replacement) theology proponents. Jacob is ethnic, religious, chosen Israel, and NOT the Church (Body of believers). Further, while “seed” here can be understood to refer to the righteous remnant that will be saved in Messiah by grace through faith alone, the following phrase regarding Judah refers to an individual. “and from Judah (Praise) yoreish an inheritor hariy of My mountains” This statement refers to an individual Who will inherit authority over all God’s mountains. This can be no other than the King Messiah, the greater son of David Who is promised to rule over Israel and the nations. We also note that all the mountains will belong to God, meaning that all idolatry associated with the high places will be removed. “and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.” The chosen One is the Inheritor of the previous verse and the servants of Hashem are the righteous remnant of Israel, Jews, who will inhabit the new land forever under the rule of Israel’s One true King. Isa 65:10 Vehayah And it will come to pass Hasharon the Sharon (a plain) tzon will be a pasture for flocks, ve’eimek and the Valley of Achor (trouble) lereivetz bakar a place for herds to lie down, leamiy for My tribe asher who derashuniy have sought (enquired of) Me with care. The Sharon plain is the fertile valley stretching from the Carmel mountains in the north of Israel all the way down to Yafo (Tel Aviv) in the south, and the Achor valley runs from the lower regions of the river Jordan to the plains of Jericho in the south. Therefore, the meaning is that the redeemed children of Israel (ethnic, religious, chosen) will inhabit all of the land promised by God to Abraham. Israel had a shepherding history in Sharon: “Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai.” -1 Chronicles 27:29 (ESV) Achor was named for Achan who was stoned for withholding spoils of war from God, and because of the trouble he gave to Israel (Joshua 7:26). Therefore, there is a redemptive quality to this allusion. We note that through the prophet, HaShem calls ethnic, religious Israel (the Jewish people) “amiy” My tribe, as being distinct from all other tribes of the earth, and more specifically He speaks of those who are of the tribe of Israel who have sought Him with care (the righteous remnant). Isa 65:11 Ve’atem And you (plural) ozeveiy who forsake HaShem (YHVH: Mercy), hashecheichiym who forget et-har kadshiy My holy mountain, ha’orechiym who set lagad for Gad (Fortune, invader) shulchan a table, veham’maliym lamniy mimesach and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings, Having spoken of the righteous remnant HaShem now speaks to the wicked majority. Where the righteous had “sought” Him the wicked have “forsaken” Him. They had turned their back on the prescribed worship of the Torah and the Temple (Holy Mountain, Zion, Jerusalem) cult and had instead worshipped foreign gods and in some cases syncretised both practices. “who set lagad for Gad (Fortune, invader) shulchan a table” Gad was a Semitic god of fortune who the unfaithful among Israel were worshipping and relying on to tell them their future. The setting of tables can refer to both food offerings and fortune telling practices which were the precursors to modern day tarot card reading etc. It is interesting to note that the Hebrew meaning of Gad is “invader”. “and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings” Meniy was the Babylonian deity of destiny or fate. And the pouring of drink offerings was probably associated with actions like reading coffee grounds or tea leaves, and or their equivalent. Thus, both deities, one from the Canaanites and one from the far off land of Babylon, were being sought after for divining the future. The tragedy is that given the other textual evidence, it is likely that cups that were intended for use in the worship of Hashem were being used instead in the worship of this false deity. The Greeks and Romans had similar deities in Jupiter and Venus. Isa 65:12 Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword, vechulechem and all of you latevach will go to slaughter tichra’u bowing down, ya’an because, karatiy I called, ve’lo aniytem and you did not answer; dibartiy I spoke, ve’lo shematem and you did not listen, va’ta’asu ha-ra but you did the evil be’eiynay in My eyes uva’asher lo-chafatztiy bechartem and chose what I did not delight in.” “Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword,” “Maniytiy” meaning “I will destine you” is a play on words concerning Meniy the Babylonian deity of fate or destiny whose name is based on the same Hebrew root. Therefore, God is saying, “So you want to know your destiny, so be it, the destiny of the wicked is the sword (death)”. “I called, and you did not answer; I spoke, and you did not listen, but you did the evil in My eyes and chose what I did not delight in.” Put simply, “You were given ample opportunity to receive My grace and mercy, and instead you refused My love, My constant calling (all day long) and chose, not an evil but the evil (lo-tov, not good), that is, to reject the redeeming love of God in favour of idolatry, lust, debauchery and self-deification.” Isa 65:13 Lachein Therefore koh thus amar says Adonay HaShem (YHVH: Mercy): “Hineih Behold, now, pay attention, avaday My servants yocheilu shall eat, ve’atem but you (plural) tiranu will go hungry; hineih behold, now, pay attention, avaday My servants yoshtu shall drink, ve’atem but you (plural) titzmau will go thirsty; hineih behold, now, pay attention, avaday My servants yismachu shall rejoice, ve’atem but you teivoshu will be put to shame; Here the Lord makes a clear distinction between the righteous remnant of Israel and the wicked. This distinction is reflected in the practicalities of life: the righteous will have food, drink and joy but the wicked will have none of those things. In fact, this is an analogy concerning the death of the wicked and is a precursor to the eternal death of the wicked. Isa 65:14 Hineih Behold, now, pay attention, avaday My servants yaronu shall sing mituv from goodness leiv of heart (core being), ve’atem but you (plural) titzaku will cry out mike’eiv from pain leiv of heart (core being) umisheiver and from ruin ruach of spirit teyeililu you will wail. “My servants yaronu shall sing mituv from goodness leiv of heart (core being)” The Hebrew is careful to say that the servants of God will sing “from goodness of heart”, meaning that their joy and singing is the fruit of God, Who alone is good, dwelling within them. “but you (plural) will cry out from pain of heart (core being) and from ruin of spirit you will wail.” In stark contrast to the righteous the wicked will cry out from the pain of having rejected God and the ruining of spirit that results. Isa 65:15 Ve’hinachtem shimchem And you (plural) shall leave your (plural) name lishvuah as a curse, livchiyray for My Chosen One vehemitecha will slay you, Adonay HaShem (YHVH: Mercy), vela’avadayv but His servants yikra He will call sheim acheir by another name, Speaking of Israel in her sinful state Jeremiah reflects the same sentiment: “I will make them a horror to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them.” -Jeremiah 24:9 (ESV) “And you (plural) shall leave your (plural) name as a curse, for My Chosen One will slay you,” This refers to the unfaithful among Israel. It does not refer to all Israel (ethnic, religious, chosen). “but His servants He will call by another name,” Primarily, at least in a national sense “Name” is associated with reputation, therefore, the name of ill repute due to wickedness will be transformed by God through Messiah so that Israel is given a new name (reputation) of honour. Ultimately redeemed Israel will be called by the Name of HaShem’s King Messiah Yeshua. It is not an indication that Israel will no longer be called Israel but rather, in the same way Jacob (follower) became Israel (One who overcomes in God) [Gen.32:28], Israel will have a transforming experience of the same Man that Jacob once wrestled with, only they will wrestle with the Man and be saved as an entire nation (Romans 11:25-26). This Man is of course Yeshua the King Messiah. Therefore, the new name of ethnic, religious, chosen and redeemed Israel is in the King Messiah, and they will retain their unique identity in Him. Isa 65:16 Asher Because hamitbareich he who blesses ba’aretz in the land yitbareich shall bless beiloheiy in the God amein of truth (agreeing), ve’hanishba and he who takes an oath ba’aretz in the land yishava shall swear beiloheiy in the God amein of truth (agreeing); Kiy because nishkechu forgotten, (withered) hatzarot are the troubles harishonot of the first things ve’kiy and because nisteru they’re concealed mei’einay from My eyes. The new name given to the redeemed remnant of Israel through Messiah will direct people to God and all of redeemed Israel in the promised land of Israel will know that they have come to the land through God’s redemptive work both spiritual and physical. Therefore, they will say yes and amen in agreement with the manifestation of God’s redemption, and will constantly bless and acknowledge the God of Truth. “because forgotten, (withered) are the troubles of the first things and because they’re concealed from My eyes.” This final clause is a transition to the next verse which declares the new creation. Notice that the Hebrew literally says “first things” and not “former things” (as most English translations). This is important. Former things can be any number of things prior to the present but first things refers specifically to the creation of the heavens and the earth, the first universe and its order, the entry of sin and death etc. Isa 65:17 “Kiy For hiniy behold, I vorei create shamayim heavens chadashiym new (ones) ve’aretz and the land chadashah new, ve’lo and not to be tizarcharnah recalled (remembered) are harishonot the first things ve’lo and nor ta’aleiyna will they ascend al-leiv upon My inner being (heart, core being). At this point, given the clear explanation of the new creation and the putting away entirely of the first things, that is the first creation which became sin affected: we must understand that what follows is a description (albeit in part poetic) of the Olam Haba (World to come), the new heavens and the new earth which is later alluded to in the Revelation of Yeshua to Yochanan. Therefore, any seemingly temporal language is subject to the everlasting nature of the new creation, and cannot, as some foolishly suggest, refer to some sort of dispensational, so called, millennial reign period, as if life and death might continue for the redeemed of the Lord. There is no death in the world to come (Rev.21:4). “Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 I also saw the holy city—the New Jerusalem—coming down out of heaven from God, prepared as a bride adorned for her husband. 3 I also heard a loud voice from the throne, saying, “Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. 4 He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away.” 5 And the One seated upon the throne said, “Behold, I am making all things new!” -Revelation 21:1-5a (TLV) Isa 65:18 Kiy im-siysu But be glad vegiylu and rejoice adeiy-ad until perpetuity (forever) ahser in that which Aniy I vorei create; Kiy for hiniy behold, I vorei create et-Yerushalayim (The Jerusalem: A flood of Peace) giylah to be a joy, ve’amah and her tribe masos from exultation. This is not as some suggest describing a temporal renewal prior to eternity, it cannot be, for it states clearly “Be glad and rejoice FOREVER in that which I create…” By using the determiner “et” prior to “Yerushalayim” the Hebrew text infers a Jerusalem that is outside of time and space, thus “The Jerusalem” perpetual. This is prophetic allusion to the New Jerusalem later described in Yeshua’s Revelation to Yochanan. Isa 65:19 Ve’galtiy I will rejoice viyrushalayim in Jerusalem ve’sastiy and I will exult ve’amiy in My tribe; ve’lo-yishama bah od and no more perpetually shall be heard kol a voice bechiy of weeping ve’kol and a voice ze’akah of distressed crying. Although there will be people from all nations in the new Jerusalem, that is not the meaning here. Redeemed Israel is specifically alluded to as “My tribe”. As a people we have endured His rebuke, now we will receive His redemption and the reward that accompanies it. Isa 65:20 Lo-yihyeh It shall not come about misham from this place od perpetually ul an infant yamiym who lives but a few days, ve’zakein and an old person asher who lo-yemalei does not complete his days, et-yamayn the days kiy for ha’na’ar the young man will be as ben-meiah a son of a hundred shanah years; yamot it will come about that dead ve’hachote will be the sinner (who remains in guilt, unclean, continues to miss the mark) meiah a hundred shanah years yekulal accursed. “Et-yamayn” the days, like “Et-Yerushalayim” the Jerusalem (v.18), is an allusion to those days not subject to time and space, and therefore, any allusion to length is figurative, given that eternity has no beginning or end. Likewise “ha’na’ar” the young man is a singular typology referring to the nature of the renewed (resurrected) human being, as different from “na’ar” a young man of the present sin affected creation (age). Notice that the counterpoint to this is “ha’chote” the sinner, which uses the determiner “ha” as denoting the sin affected human being who has remained in his condition by refusing the grace of God. In both the case of the redeemed young man and the sinner, one hundred years is used as a figure for eternity, being the multiplication of the Hebrew number 10 (which represents fullness) by itself (10 x 10 = 100). We know this because verses 17 through 19 speak in terms of “perpetuity, eternity, going round forever”. Therefore, the language concerning the living and the dead is figurative and indicates the nature of both the renewed resurrected human in Messiah and the human resurrected unto eternal punishment through rejection of the King Messiah. Isa 65:21 U’vanu And they shall build vatiym houses veyashavu and inhabit them; ve’nate’u and they shall plant cheramiym vineyards ve’achelu and eat their piryam fruit. “They” are the righteous of the former verse, after all, the (perpetually) dead cannot plant and reap, nor can they drink. Those who say there will be no eating or drinking in the Olam Haba (world to come) have obviously never read the words of the King Messiah Who says, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." -Matthew 26:29 (NIV) Isa 65:22 Lo yivnu They shall not build ve’acheir and another yei’sheiv inhabit; lo yite’u they shall not plant ve’acheir yocheil and another eat; kiy-chiymeiy for like the days Ha-eitz of the tree yemeiy shall the days amiy of My tribe be, uma’aseih and yedeiyhem of their hands yevalu they will enjoy vechiyray My chosen. It is tragic that so many English versions of the Bible mistranslate “ha-eiytz” the tree, as “a tree”. What foolish misdirection this is. The Hebrew says “ha-eiytz” for a reason, that reason being that the days of human beings in the Olam Haba (world to come) are being likened to the days of Eiytz Chayim the tree of life (living) which is perpetual, everlasting. Isa 65:23 Lo yigeu They shall not labour lariyk in vain ve’lo yeledu or bear children labehalah for calamity, kiy for they are zera a seed berucheiy blessed by HaShem (YHVH: Mercy) heimah Whom ve’tze’etza’eiyhem their offspring are near to. Labouring in vain is the fruit of the fallen creation, it will not be possible in the Olam Haba (world to come). They will not bear children for calamity because there will no longer be procreation of the human species (Mark 12:25; Matt. 22:30) and there will no longer be sin or death and therefore no calamity. “for they are a seed blessed by HaShem (YHVH: Mercy) Whom their offspring are near to.” The first clause refers to Israel and the second clause refers to all born to Israel prior to the return of Messiah who receive Messiah and are reconciled to God. It does not, as some suggest, refer to offspring born in a millennial transitional period prior to the fullness of the Olam Haba (World to come). Isa 65:24 Ve’hayah And it will come about that terem-yikrau Before they call va’aniy e’eneh I will answer; od hem while they are yet medaberiym speaking eshma I will hear. This is the counterpoint to the rejection of God’s call by the wicked (v.2, 11). Whereas the wicked refused to hear (though Hashem held out His hands all day long), the righteous living in intimate relationship with God in the Olam Haba (world to come) will have such a beautiful intrinsic form of communication with Him that His loving answer will precede their request and both the speaking and the hearing of metaphysical conversation will be made one (echad), a complex and perpetual unity. Isa 65:25 Ze’eiv A wolf ve’taleh and a lamb yiru will feed che’echad together; ve’aryeih and a lion kabakar like a bullock, yochal will eat teven straw, venachash and the snake’s afar lachmo food will be the dust. Lo yarei’u They shall not do evil velo-yashchiytu or corrupt bechol-har kadshiy in all my holy mountain,” amar says HaShem (YHVH: Mercy). The wolf and lamb feeding together is a poetic figure which denotes the cessation of death (those animals once carnivorous will no longer be carnivorous). The imagery is of course cemented by the proceeding clause concerning the vegan lion. However, just because the language is figurative doesn’t mean it is not also literal. The idea of a new earth without animals (an idea that many are adamant about), is ludicrous in light of the nature of the first creation and the consistent message of Scripture concerning the renewal of all things. Or else, why does “all creation (which includes animals) eagerly await the revealing of the sons of God”? (Romans 8:19) Therefore, with the exception of the serpent (perhaps), it seems very likely that the new earth will be populated by animals of the new creation. “The snake’s food will be the dust” is a figure denoting the eternal punishment of ha-Satan (the Devil). In counter distinction to the first creation where the snake (Satan) entered the story at the beginning and seeded death, at the inception of the new creation the snake (Satan) will be exited from creation unto death everlasting. “They shall not do evil or corrupt in all my holy mountain,” This phrasing refers to all the enemies of God and His people both spiritual and physical. That is, those who have fallen prey to the sin and death seeded by the Serpent (Satan), who have now been cast along with the Serpent (Satan) into the lake of fire which is the second and everlasting death (Revelation 20:14-15). “They will not hurt or destroy in all My holy mountain, for the land will be full of the knowledge of HaShem (YHVH: Mercy), as the waters will cover the sea.” -Isaiah 11:9 Copyright 2019 Yaakov Brown My warning to Gentile Christians who misappropriate Scripture spoken specifically to the Jewish people is this, do not steal from your older brother those things which God has given directly to him (ethnic, religious Israel), rather be satisfied with that which God has given you and enjoy the benefits of being under the promises given to your older brother, remembering that as soon as you attempt to come out from under those promises in order to usurp him (ethnic, religious Israel), you are no longer under the shadow of those promises, and have therefore, made yourselves subject to retribution. HaShem disciplines the ones He loves. Be discerning in your use of Scripture. Introduction:
Having illuminated the character of the Servant-Redeemer in Isaiah 53, the prophet now resumes his message concerning the redemption of the people of Israel (ethnic, religious, empirical). The present chapter picks up where 52:12 left off, beginning with a song of rejoicing at the restoration of Zion in the favour and actionable love of God, Who has maintained His unbroken love for her throughout her wayward journey of discipline. We should remember that these words were spoken to Israel prior to her exile in Babylon and refer to that yet future time when she will be returned to the Land of Israel following her captivity. In turn, these are prophetic words that reach beyond Israel’s ancient history and into the future in order that they might be truly complete in the redemption of Israel through Messiah Yeshua. We are witness to days when weapons are being formed against Israel (ethnic, religious, empirical), in the land and in the diaspora. These weapons are manifest in many forms, arms, media, political rhetoric, ideologies, spiritual theologies and many more. Worse still, some of these weapons are the fruit of so called “Christian” ministries, NGOs and members of governments and church councils (WCC, EAPPI). It is timely therefore, that we warn of the fate awaiting those who form weapons against God’s chosen ethnic people the Jews, Israel. Isa 54:1 “Raniy Overcome, cry out, shout for joy, akarah barren one, who did not yaladah bear, give birth (a breaking forth from the womb); pitzchiy break forth, break out rinah into a ringing cry ve’tzahaliy and a shrill cry, you who have not chalah, travailed in labour! Kiy rabiym For many are beneiy-shomeimah the children of the desolate, devastated, stunned, deflowered a.mibeneiy as opposed to the children ve’ulah of those under the rule of husbands (baaliym) alt. a. will be more than the children of her who is married,” says HaShem (YHVH: Mercy). “Sing praise, O Jerusalem, which was as a barren woman that bears not;'' -Targum Yonatan (2 Century CE) Both the Targum and the commentator Iben Ezra agree that the remnant of Israel (ethnic, religious, empirical) are being referred to here. To be barren in ancient Jewish culture was a thing of great shame. The bearing of children and in particular male heirs who would continue the family name, was at the forefront of ancient cultural norms. Thus, the ancient Hebrew reader of Isaiah is significantly impacted by this figure of the barren woman and the resulting restoration of her womb and the fruit that comes forth from her. This is perhaps the ultimate illustration of true prosperity as understood by the ancient Jewish mind. As a result of her sin and in the discipline of her captivity Israel (ethnic, religious, empirical) was like a rejected wife. Though, as I made clear in my commentary on Isaiah 50, she had not been utterly divorced (re: Judah has never been given a certificate [Get] of divorcement). Therefore, the returning exiles are pictured here as the restored barren woman who now has children more numerous than the woman (Israel prior to exile living in the land) who had been married (albeit under false husbands, the Ba’aliym). In other words, disobedient Israel had fathered children while worshipping false gods in the land and as a result had been sent into captivity where she became barren, physically, emotionally, spiritually. However, her return to God, her true Ba’al (Husband), will mean that she bears more children, physically, spiritually, and fills the promised land given to her forebears by God’s everlasting covenant with Abraham, Isaac and Jacob. In the end, due to God’s mercy, she will become greater in number than she was prior to her exile (Isa.49:19-20). This is unheard of. We have seen it time and again throughout Israel’s history of exile and return. We witness it today as the population numbers of Jews grow toward 14,700,000 after being reduced to 9,500,500 following the pogroms and Shoah (holocaust) of the early 20th century CE. “No longer will you be termed ‘Forsaken’, no longer your land termed ‘Desolate’. Instead you will be called, ‘My Delight is in Her’ and your land, ‘Married’. For Adonai delights in you, and your land will be married.” -Isaiah 62:4 (TLV) In his letter to the Galatian believers (Gal. 4:27) Rav Shaul (Paul the Apostle) explains the present text of Isaiah as an allegory for the figurative son bound by the consequences of sin according to the Torah (Ishmael) and the figurative son set free from sin according to the Spirit of God (Isaac). Thus, the Rav shaul retrospectively shows that it is redeemed Israel (ethnic, religious, empirical) that is being referred to by the prophet Isaiah as being once barren (in sin) and now fruitful (in right action) through the redemptive work of the Servant-Redeemer of the previous chapter. The figure of the barren woman is used throughout Scripture (Genesis.11:30; 16:1-2; 25:21; 29:31; Judges 13:2; 1 Sam 1:1-5; Luke 1:7) and is ultimately referring to Sarah, Rebekah, Rachel and Leah, the matriarchs of Israel (Gen.11:30; 16:1-2; 25:21; 29:31; ). Therefore, it’s fitting that it be used here in reference to collective Israel (ethnic, religious) and her restoration. Jewish commentators understand this prophecy to refer to our (Jews) deliverance from our present condition by the Messiah; and of the rebuilding of Jerusalem, and the prosperity of it (Tishbi, p. 227; Lexic. Talmud. col. 996, 2229). While this understanding sees a physical restoration (Which is of course part of what has happened and will be made complete in the future), it is not opposed to a spiritual restoration (Which is of course necessary). Those commentators who demand one interpretation over the other offer nothing more than a false choice that seeks to place limits on the redemptive work of God. Like children we must accept the truth that both outcomes are true, cohesive and made manifest in the eternal present according to God’s will. Isa 54:2 “Harchiyviy Enlarge, widen, grow mekom a place oholeich of your tent, viyriyot and let the curtains mishkenotayich of your dwellings (from mishkan) be yatu stretched out, extended; lo-tachshochiy do not hold back; lengthen your cords and chazekiy strengthen your stakes. Once again the enlargement of Israel’s Tent (worship centre), the stretching out of her dwellings, and the securing of her cords by staking them in the land, is both literal and figurative, physical and spiritual. It applies to exiled Israel’s (ethnic, religious) final return to the land of Israel and at the same time to the coming of the eternal Jerusalem out of the heavens. The physical restoration and the spiritual restoration will converge at the second coming of the King Messiah. “Behold, the days are coming, declares the LORD, when the city shall be rebuilt for the LORD from the Tower of Hananel to the Corner Gate. And the measuring line shall go out farther, straight to the hill Gareb, and shall then turn to Goah. The whole valley of the dead bodies and the ashes, and all the fields as far as the brook Kidron, to the corner of the Horse Gate toward the east, shall be sacred to the LORD. It shall not be plucked up or overthrown anymore forever.” -Jeremiah 31:38-40 (ESV) The Hebrew “mekom” place, denotes Ha-Makom (The Place), a reference to the Temple Mount. Likewise, the Hebrew “mishkenot” dwellings, denotes Ha-Mishkan (The Dwelling, The Tent of Meeting). Therefore, by way of remez we see an allusion to the connection between the Holy Mountain and the faith of the individual, the family, and collective Israel (ethnic, religious, empirical) within their own dwellings. The drash that is born from this is one that encourages the practice of being constantly aware that wherever we are we are in the presence of God. Our tents (families, bodies) are, through the Servant King Messiah, an extension of the Tent (Mishkan) of meeting. Thus, we are to strengthen our diligent actions in the practice of worshipping God in spirit and in truth. The enlargement and extension, the strengthening and securing of our tents as an extension of God’s tent, will result in the Gospel of redemption possessing the nations for their good. “Behold Zion, the city of our appointed feasts! Your eyes will see Jerusalem, an untroubled habitation, an immovable tent, whose stakes will never be plucked up, nor will any of its cords be broken.” -Isaiah 33:20 (ESV) Isa 54:3 For yamiyn by the right hand usemol and to the left side tifrotziy you will break through, burst over, breach, abroad, ve’zar’eich and your offspring goyim yiyrash will possess, inherit the nations and ve’ariym and the cities (full of terror) neshamot made desolate, yoshiyvu they will inhabit, dwell in. This is not a spreading out that results from captivity and diaspora, rather this is a spreading out of the kingdom of God from Israel (both the land and the people) to the nations of the world. This is a precursor to the Olam Haba (World to Come), and of the continued ministry of Israel through the Messiah. The possession of the nations is for the benefit of the nations, that they might receive God’s redemptive offer through the King (Servant) Messiah Yeshua. “On that day the LORD made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.” -Genesis 15:18-21 (ESV) “For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land. In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there. But the meek shall inherit the land and delight themselves in abundant peace.” -Psalm 37:9-11 (ESV) “Your people shall all be righteous; they shall possess the land forever, the branch of my planting, the work of my hands, that I might be glorified.” -Isaiah 60:21 (ESV) “I will bring forth offspring from Jacob, and from Judah possessors of my mountains; my chosen shall possess it, and my servants shall dwell there.” -Isaiah 65:9 (ESV) The phrase “break through…” is a poetic allusion to the breaking forth of children (Gen.38:29; Hosea.13:13) from the fruitful womb of the restored people of Israel represented by the figure of the once barren woman in verse 1. Thus, the spiritual fruit that gave birth to the physical fruit, will in turn bring spiritual rebirth to Israel (ethnic, religious) and from Israel life will proceed to the nations. Isa 54:4 “Al-tiyriy No Fear, kiy because you will not teivoshiy be put to shame; ve’lo tikalmiy and no humiliation, confusion, reproach, kiy because you will not be disgraced; for voshet the shame of your youth you will forget, and the scorn of your widowhood you will not remember od perpetually, going round, continually. “Al-tiyriy No Fear, kiy because you will not teivoshiy be put to shame…” This will be a physical, emotional, mental reality for the returned and restored captives of Israel. Furthermore, it is a profound spiritual truth. The Shaliach (Sent one) Yochanan (John) writes: “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Yeshua. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us.” -1 John 4:17-19 The Hebrew text of Isaiah 54:4 does not say “Fear not” rather it says, “No fear”. This is a statement of fact and not a commandment. There is no fear because, “you will not be put to shame.” This is the counterpoint to those who will be ashamed at the judgement for lack of repentance and because they have no covering for their sin. Therefore, the present verse of Isaiah (while also a physical historical reality) is a word to the elect remnant of repentant Israel (ethnic, religious). It is an illumination of what the Servant King Messiah has birthed among them. They will have no fear because they have been redeemed, forgiven, covered, restored in Him, and will not be put to shame, nor confused or disgraced as a result of sin. “The shame of your youth you will forget…” The past sins of the nation of Israel, both individual and corporate will be forgotten both by God and by Israel because of the saving vicarious sacrificial death and the resurrection of the Servant King Messiah (referred to in the previous chapter). “So this is what the Sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who relies on it will never be stricken with panic.’” -Isaiah 28:16 (NIV) “The shame of your youth” is probably a reference to Israel’s Egyptian bondage, and “the scorn of your widowhood” to her exile in Babylon. “I warned you when you felt secure, but you said, ‘I will not listen!’ This has been your way from your youth; you have not obeyed me.” -Jeremiah 22:21 (NIV) “Do not remember the sins of my youth and my rebellious ways; according to your love remember me, for you, Lord, are good.” -Psalm 25:7 (NIV) “Go and proclaim in the hearing of Jerusalem: “This is what the Lord says: “‘I remember the devotion of your youth, how as a bride you loved me and followed me through the wilderness, through a land not sown.” -Jeremiah 2:2 (NIV) Isa 54:5 Kiy For vo’alayich your Husband (from Ba’al) osayich (from asah fashion from something) is your Maker, HaShem (YHVH: Mercy) Tze’vaot Who goes warring (of hosts) shemo is His name; ve’goaleich and your (Kinsmen) Redeemer Kedush Yisrael the Holy One of Israel, Eloheiy the God chol-ha’aretz of the whole earth (land) yikarei He is called. There is a depth of poetic irony in the counter distinctions of this verse that can be easily lost to those who either don’t know Israel’s history of prostitution to false husbands (Ba’aliym) or are unaware of the Hebrew idioms present. The prophet Hosea, who began his ministry prior to Isaiah, and for a short time, a contemporary of Isaiah, writes: “There I will give her back her vineyards, and will make the Valley of Achor a door of hope. There she will respond as in the days of her youth, as in the day she came up out of Egypt. ‘In that day,’ declares the Lord, “you will call me ‘Iyshiy my man (Husband)’; you will no longer call me ‘Ba’aliy my master (Husband).’ I will remove the names of the ha-ba’aliym (Husbands, masters, false gods) from her lips; no longer will their names be invoked.” -Hosea 2:15-17 “Your Ba’al Husband (Master) is your Maker” HaShem makes clear to Israel that He is her true Husband (Ba’al, Master) as opposed to the false Husbands (Ba’aliym) she has been worshipping. HaShem alone is Israel’s Maker. The Hebrew here is “osayich” (from asah fashion from something). Thus, Israel the ethnic people through Abraham, Isaac and Jacob, were fashioned from humanity (Bara, created from nothing). God draws Israel’s attention to His character as it relates to her transformation. Ancient Israel, like so many modern Christians, had submitted her faith to the popular worldview of her time rather than allowing her faith to transform her and the world around her. In the present verse HaShem identifies Himself to Israel in the following ways:
Following these Names, the Hebrew text says, “yikarei” He is proclaimed! Because He has placed His name on Israel (ethnic, religious), His reputation is both soiled and honoured in her. Thus, discipline always begins with her. She must be made aware of Who He is and in repentance receive His love for her, so that all humanity might behold the One true God YHVH.
“Then I will purify the lips of the peoples, that all of them may call on the name of the Lord and serve him shoulder to shoulder.” -Zephaniah 3:9 (NIV) Isa 54:6 Kiy-cheishah For a woman (wife) azuvah forsaken, desolate va’atzuvat and grieved, in pain, ruach of spirit: HaShem (YHVH: Mercy) has called you, ve’eishet and like a wife ne’uriym of youth when she is timaeis rejected, cast off, amar says Elohayich your God. The imagery here is that of a woman who has been left to fend for herself in a hostile climate. In Israel’s case God had left her in this situation as a result of her sin and by means of discipline. This is why the text refers to the woman being “grieved of spirit”. This grief is that of a realisation of the sinful nature as a result of the grief of the flesh (earthly life). HaShem has identified Israel this way. In other words, He sees her grief and the potential of her repentant heart. Israel is also seen as a woman cast off in youth who did not please her husband, however, as I mentioned in the introduction to this chapter in reference to my commentary on Isaiah 50, Israel had not been utterly divorced (re: Judah has never been given a certificate [Get] of divorcement) [see my commentary on Isaiah 50:1]. “I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion.” -Hosea 2:19 God’s betrothal to Israel (ethnic, religious) is an everlasting one that is maintained by His faithfulness and not subject to Israel’s failures. “For as a woman forsaken, and afflicted in spirit, the Shekinah, the Lord, met thee, like a woman of youth which was forsaken, says thy God.” -Targum Yonatan (2nd Century CE) It is interesting to note that the 2nd Century Targum sees the “Shekinah” (A Talmudic Hebrew word denoting the feminine manifest presence of God) as being present with Israel in her forsaken state. This fits the spirit of the text which clearly shows that even in her seeming abandonment, God was present, observing and guiding Israel toward redemption and restoration. Isa 54:7 Be’rega katan In a brief (small) moment (wait a moment) azavtich I forsook you, uverachamiym gedoliym but with great compassion (like that of a mother’s womb) akabetzeich I will gather you. “Be’rega katan In a brief (small) moment (wait a moment) azavtich I forsook you…” What seemed to Israel to be a long period of suffering is none the less called “small, brief” by HaShem, Who in the eternal view of redemption considers the 70 year time frame of Israel’s Babylonian exile to be nothing more than a moment. In light of the restoration of Israel and the life awaiting those restored ones in the Olam Haba (World to Come), the exile is truly brief. In truth God was present during Israel’s exile and the word “forsook” is an expression that conveys the perspective of the captive Israelites. “With great compassion (like that of a mother’s womb) I will gather you.” The juxtaposition of the Hebrew is delightful. The katan (small) moment of forsaking is compensated for by gedoliym (greatness, expanses) of compassion. The compensation is not equitable to the suffering of discipline, for HaShem “does not repay us as our sins deserve” (Psalm 103:10). How is this possible in light of His justice? It is possible because He has paid the price that is owed for our sins through His Son our Servant King Messiah. Thus, though we suffer the consequences of our sin for a short (katan) time, we who in repentance have received Him will none the less be gathered in great (gedoliym) compassion. In Yeshua, this great compassion is continually offered to all who would believe, first and always for the Jew and also always for the nations. “O Jerusalem, Jerusalem who kills the prophets and stones those sent to her! How often I longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” -Matthew 23:37 (TLV) Isa 54:8 Beshetzef In a flood ketzef of anger histartiy panay I concealed My face rega for a moment (wait a moment) mimeich from you, u’ve’chesed but in loving kindness, faithfulness, olam everlasting richamtiych I will have compassion, mercy on you,” says goaleich your (Kinsmen) Redeemer HaShem (YHVH: Mercy). “For a little moment I removed the presence of my Shekinah, yea, for a short time from thee, but with everlasting kindness, which shall not cease, will I have mercy on thee, says the Lord thy Redeemer.” -Targum Yonatan (2nd Century CE) The Targum alludes to the removal not of God’s presence but rather of His manifest presence (Shekinah). Thus, all things exist in God and He manifests Himself within time and space in order that we might come to realise what this truly means. We note that the Hebrew speaks of a flood of anger. This is because there is a poetic comparison being made with the flood of Noah mentioned in the following verse. “I concealed My face for a moment (wait a moment) from you” God’s face is ever present but our ability to perceive His countenance is limited by our sin. Thus, we are reliant on His loving kindness everlasting compassion and mercy in order to behold Him in His glory. And this is made possible only because He acts as our Redeemer, giving of Himself in the manifest form of His Son the King Messiah. There is a sense in which God is speaking to us in our captivity and saying, “Wait a moment, I’m coming” while at the same time being present, even closer than breathing (Deut.30:14). Once again the use of Hebrew conveys the immenseness of God’s Mercy and compassion when compared to our temporary (seeming) isolation as a result of our sin. He is angry for rega (a moment), but as a result of His loving action (chesed) He affords us olam (everlasting) compassion, faithfulness, wellbeing. All because He is our Redeemer (As Messiah, our kinsman) Mercy (YHVH) Himself. In anger God allowed Israel’s temporary disciplining. However, because His love and mercy precede His judgement, and because He has placed His Name on the people of Israel, His compassion will bring about the promised Messianic reign. The repentant remnant of Israel once given into the hands of the nations, will one day rule over all the nations under the greater son of David, the King Messiah Yeshua. “Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.” -Daniel 7:27 (NIV) “The Lord will have compassion on Jacob; once again he will choose Israel and will settle them in their own land. Foreigners will join them and unite with the descendants of Jacob.” -Isaiah 14:1 (NIV) Isa 54:9 “Kiy For meiy the waters Noach (rest) of Noah zot so is this liy to Me: asher which nishbatiy as I have sworn me’avor no more going over the meiy-Noach waters of Noah od perpetually, continually al -haaretz on the earth (land), Ken yes, of course true, so nishbatiy I have sworn miketzof that I will not be angry allayich with (on) you, umigeor-bach and rebuke you. The waters of Noah (the flood) are here compared to the flood of God’s anger against rebellious Israel in the previous verse. Put simply, “In the same way that I have promised to never flood the earth again, I also affirm that upon your repentant return I will never withdraw from you in anger again.” This is an allusion to the final redeemed state of the remnant of Israel who accept the Servant King Messiah and come under the atonement of His vicarious sacrifice. We note that in reference to the removal of anger the Hebrew says “od” perpetual, going round forever. The Targum Yonatan further illuminates the means for the removal of God’s anger from Israel (ethnic, religious) by using the figure for Messiah from John 1, “Word” D’var (The Word), Messiah Himself. “This shall be before me as the days of Noah, when I swore by my Word, that the waters of the deluge, which were in the days of Noah, shall no more pass over the earth; thus I swear by my Word, that my anger shall not be hurled upon thee, neither will I reprove thee.” -Targum Yonatan (2nd Century CE) The Babylonian Talmud interprets Isaiah 54:9 as referring to the times of the Messiah (Talmud. Bab. Sanhedrin, fol. 99. 1.). Therefore, it is clear that this verse refers to that time following the fullness of the nation’s when all the remnant of Israel (ethnic, religious, empirical) will be saved (Romans 11:25). Isa 54:10 For hehariym the mountains yamushu may depart (be removed) u’hagevaot and the hills temutenah be shaken (overturned), ve’chasdiy and my loving kindness, steadfast love, faithfulness will mei’iteich lo-yamush not depart from you, u’veriyt and the covenant (cutting) shelomiy of My peace (wholeness, wellbeing, security) will lo tamut not be shaken, overturned, removed,” says merachameich the One Who outworks mercy, has compassion on you, HaShem (YHVH: Mercy). The opening phrase is an allusion to the removal of the sin affected created order and the restoration of all things. “The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.” -Revelation 6:14 (ESV) HaShem assures Israel’s remnant that even at the passing away of the known world His love and faithfulness will remain as it always has. Included in this eternal promise is the covenant that brings Israel everlasting peace, wholeness, wellbeing. This is the covenant made in the blood of the Servant King Messiah (as explained in the previous chapter) bears the fruit of eternal peace. “Covenant of My Peace” finds its origin in the text of the Torah and is given to Phinehas, who is a type for the Messiah. “Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy. Therefore say, ‘Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.’” -Numbers 25:11-13 (ESV) Isa 54:11 “Aniyah afflicted one, so’arah storm-tossed and lo nachamah not comforted, hineih behold, now, pay attention, anochiy I marbiytz will lay bapuch antimony (A lustrous sparkling grey metalloid) avanayich as your stones vi’sadtiych and your foundations basapiyriym in sapphires. Iben Ezra suggests that the “afflicted storm tossed one” refers to Jerusalem. This is consistent with the remainder of the verse which clearly talks about a future manifestation of Jerusalem reconstructed with precious stones. This future Jerusalem is described in the Revelation of Yeshua to Yochanan (John): “The foundations of the wall of the city were adorned with every kind of jewel. The first was jasper, the second sapphire, the third agate, the fourth emerald,” -Revelation 21:19 (ESV) The Hebrew “Hineih” calls the reader to attention. In response to the afflicted one who is devoid of comfort, Hashem speaks of walls (security) made of precious immovable stones. This is both literal and figurative. The Jerusalem promised to redeemed Israel will offer eternal protection in the presence of God Himself made manifest on the new earth at the end of the age. Isa 54:12 Ve’samtiy And I will make (appoint) kadchod agates (a translucent variety of microcrystalline quartz) shimshotayich your windows, pinnacles (sun reflecting objects), u’shearayich and your gates leavneiy ekdach of fiery glowing stones, ve’col-gevuleich and all your borders, territory leavneiy of stones cheifetz that are precious, delightful, longed for, desirable. The ramparts of the future Jerusalem will reflect the light of God and shine as a beacon to the nations. The gates of the future Jerusalem will be fiery, symbolising the judgement through which all will enter. That fire symbolising that which warms the redeemed and destroys the wicked. The New Jerusalem of Revelation is described as follows: “18 The material of the wall was jasper (red); and the city was pure gold, like clear glass. 19 The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper (purple: Gad); the second, sapphire (blue: Simeon); the third, Carnelian (translucent multi-coloured: Reuben); the fourth, emerald (deep green: Zebulun); 20 the fifth, sardonyx (red laced black: Issachar); the sixth, sardius (red: Judah); the seventh, chrysolite (yellow: Dan); the eighth, beryl (light green multi-coloured: Asher); the ninth, topaz (greyish blue: Naphtali); the tenth, chrysoprase (greenish yellow: Ephraim); the eleventh, jacinth (deep blue: Manasseh); the twelfth, amethyst (violet: Benjamin). 21 And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. 22 I saw no Sanctuary in it, for HaShem (Merciful) God (Judge) the Almighty (Shaddai) and the Lamb are its Temple.” -Revelation 21:18-22 Each of the jewels listed here represent the jewels embedded on the High Priests breastplate. They each represent a tribe of Israel but are listed in an unusual way. The traditional birth order of the tribes of Israel is: Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim and Manasseh. The order of the tribes as they appear on the priestly breastplate is: Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, Naphtali. We’re told that the foundation stones have the names of the twelve apostles of the Lamb on them. In other words the foundations of the apostolic ministry, the tribes of Israel, have the apostles’ names written on them in the same way that the messengers of the twelve gates have the names of the twelve tribes written on them. The purpose of these patterns is to illuminate the meaning of God’s dwelling with humanity based on the premise that He gave a pattern of foreshadowing in the encampment of Israel during her desert wandering. Shaliyachim (Apostles) Shevetiym (Tribes) 1.) Simon Peter (Shimon Kefa) HE HAS HEARD/ ROCK Reuben BEHOLD A SON 2.) Andrew MANLY Simeon HEARS AND OBEYS 3.) James (Yaakov Ben-Zavdai) FOLLOWER Judah PRAISE 4.) John (Yochanan) G-D IS GRACIOUS Issachar REWARD 5.) Philip FRIEND Zebulun DWELL, HONOUR, GIFT 6.) Bartholomew (Bar-Talmai) COVENANT SON OF FURROW Benjamin SON OF MY RIGHT HAND 7.) Thomas (T’oma) TWIN Dan JUDGE 8.) Matthew (Levi) JOINED Naphtali WRESTLE 9.) James (Yaakov Bar-Halfai) FOLLOWER Gad PROVIDENCE 10.) Thaddaeus (Taddai) COURAGEOUS HEART Asher HAPPY 11.) Simon the Zealot (Shimon) HE HAS HEARD Ephraim FRUITFULL 12.) Paul INQUIRED OF G-D Manasseh FORGET (Shaul [Paul] replaces Judas Iscariot by heavenly edict) So why are the jewels representing the tribes listed contrary to the birth order? The answer is in the connection between the priesthood (breastplate), the encampment (tribes/jewels) and the Mishkan, dwelling of God with His people (Rev. 21:3). The order of the jewels corresponds to the order of the tribes as per their encampment around the Mishkan (Tent of meeting) in the desert, beginning with Gad at the south west corner of the camp, followed by the remaining tribes in an anti-clockwise direction, circling the tent of meeting and ending with Benjamin alongside Gad on the opposite side of the south west corner. All of this is a beautiful and elaborate way of connecting God’s temporal dwelling with Israel in the desert to His eternal dwelling (New Jerusalem, new heavens and new earth) with humanity in the Olam Haba (world to come). The names of the apostles combine with the tribes of Israel to unite the people of G-d in an eternal priesthood born of the redemptive work of G-d through His Son, our Messiah Yeshua. The Rabbis agree with Yochanan’s vision of a New Jerusalem with gates made from pearls: “The Holy One, Blessed is He, will in the Olam Haba (World to come), bring precious stones and pearls which are 30 cubits by 30 cubits and will cut out from them openings which are 10 cubits by 20 cubits, and will set them up in the gates of Jerusalem.” –Baba Bathra 75a The transparent gold/glass streets emphasise the flawless state of the city. The reason for there being no Sanctuary (holy place) in the city is that the city itself is the Holy of Holies (cube, foreshadowed by the Holy of Holies of Solomon’s temple). G-d Himself and the Lamb are its temple, and the redeemed are the bricks of the temple: “Don’t you realize that all of you together are God’s temple and that the Spirit of God lives in you (both corporately and individually)?” –1 Corinthians 3:16 The trifold title of G-d, “HaShem (Merciful) G-d (Judge) the Almighty (Shaddai)” emphasizes His primary attributes: He is merciful, just and all powerful. Isa 54:13 Vechol-banayich And all your children limudeiy will be taught by HaShem (YHVH: Mercy), ve’rav and great will be shalom the peace, wholeness, wellbeing of banayich your children. “And no longer shall each one teach his neighbour and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” -Jeremiah 31:34 (ESV) This speaks of a time when God will make Himself the personal teacher of everyone who receives Him. This is made possible through the Servant King Messiah. Redeemed Israel will be taught by God through His Messiah and through the Spirit. The result will be everlasting peace, wholeness and well-being. A midrash applies this verse to the times of the Messiah, when all Israel will learn the Torah directly from the Lord (Midrash Tillim, apud Yalkut in Psal. xxi. 1). Yeshua says: “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day. It is written in the Prophets: ‘They will all be taught by God.’ Everyone who has heard the Father and learned from him comes to me.” -John 6:43-45 (NIV) Isa 54:14 Bitz’dakah In righteousness (right action) tikonaniy you shall be established, made firm; rachakiy you shall be far meioshek from oppression, because you will lo tiyraiy not fear; u’mimechitah and from terror, destruction, ruin, for it will lo tikrav eilayich not come near you. Without the righteousness of God Israel could never remain firmly established; not in the land, not in faith, not in posterity. The righteousness spoken of here is not the righteousness of Israel’s faithful but the righteousness of God, purchased for Israel by the faithful Servant King Messiah Who is born of her in the flesh and of God in the Spirit. Thus, the righteousness that is the fruit of Messiah’s vicarious sacrifice is the righteousness that will perpetually establish redeemed and restored Israel (ethnic, religious, empirical). “The Lord has taken away your punishment, he has turned back your enemy. The Lord, the King of Israel, is with you; never again will you fear any harm.” -Zephaniah 3:15 (NIV) “Open the gates that the righteous nation may enter, the nation that keeps faith.” -Isaiah 26:2 (NIV) “And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning…” -2 Samuel 7:10 (NIV) “But I will encamp at my temple to guard it against marauding forces. Never again will an oppressor overrun my people, for now I am keeping watch.” -Zechariah 9:8 (NIV) The better translation of “Kiy lo tiyraiy” is, “Because No Fear!” In short, due to the righteousness of Israel in Messiah which firmly establishes God’s eternal kingdom on earth, oppression wont touch you, because, No Fear! “This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Yeshua. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us.” -1 John 4:17-19 Isa 54:15 Hein Now, pay attention, gor if a stranger yagur stirs up strife, efes naught (zero), nothing of it meiotiy is from Me; miy-gar whoever stirs up strife itach with you alayich yipol will fall because of you. The shorter form “Hein” carries a similar sense to “Hineih”. Pay attention! This is the second of three “Pay attention” proclamations in this chapter, all of which occur in the latter quarter of the passage. It’s as if God were firmly establishing peace for His people by forewarning her that there is a time coming when it would appear that they are doomed despite God’s promises: however, this would be a last flailing attempt by the enemies of God and of Israel, nothing more than smoke and mirrors. Those who gather against Israel will be destroyed in her midst. “Behold, the captivity of thy people shall surely be gathered unto thee: in the end, the kings of the nations, who are gathered together to oppress thee, Jerusalem, shall be cast down in the midst of thee.” -Targum Yonatan (2nd Century CE) The Targum which reads “Shall be cast down in the midst of you” may well be referring, albeit unwittingly, to Revelation 11:13, where 7000 perish in the midst of an earthquake in Jerusalem, following which Israel gives glory to God. This is probably the catalyst for the time of Israel’s restoration through Messiah to God as an entire remnant nation (Romans 11:25). Iben Ezra, Kimchi, and Ben Melech, interpret those who stir up strife for Israel in the latter days as being the prophetically significant figurative enemy nations of Gog and Magog. The Revelation of Yeshua to Yochanan (John) describes those who will stir up trouble against Israel in the last days: “And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) And they assembled them at the place that in Hebrew is called Ha-Meggido.” -Revelation 16:12-16 This is a transitional warning to the restored remnant. Redeemed Israel is not to allow any perceived temporary threat to cause her fear. Nor is she to doubt the promise of Hashem in regard to her security in His righteousness. Those that appear to have the power to stir up trouble for Israel will be defeated because of her association with Hashem, made manifest in righteousness through the King Messiah. The same God Who has returned and restored Israel will also fully fill all the promises He has made to her. This remains a dire warning today to all those nations who plot against the modern Jewish State and the Jewish people throughout the world. Know this, if you stir up trouble against Israel (ethnic, religious, empirical) you will fall because of God’s devotion to her. Isa 54:16 Hineih Behold, now, pay attention, anochiy I baratiy I have created (from nothing) charash the smith nofeiach who blows be’eish on the fire pecham coals u’motziy and brings out, produces cheliy a weapon, instrument, vessel lemaaseihu for his purpose, work. Ve’anochiy And I baratiy I have created (from nothing) mashchiyt the corrupt, decaying, destroyer le’chabeil to bind; This is now the third and final “Hineih” of the chapter, “Now Pay Attention!” Before God makes it clear that any and all weapons formed against Israel (ethnic, religious, empirical) will be defeated, He reminds Israel that He is the Creator of all things and that her enemies cannot form anything except that which God has allowed them to use. He does this in part to show that the enemies of Israel are formed of the created things but the God Who protects her is all existing, uncreated, everlasting, and relies on nothing and no one in order to act in her defence. This certain and immutable security is given to Israel as a promissory note prior to the events of the latter days. “The blacksmith takes a tool and works with it over the coals, fashioning it with hammers and working it with his strong arm. Yet when he is hungry, his strength fails. When he drinks no water, he gets tired.” -Isaiah 44:12 (TLV) “Behold, the Lord GOD helps me; who will declare me guilty? Behold, all of them will wear out like a garment; the moth will eat them up.” -Isaiah 50:9 (ESV) Isa 54:17 Col-keliy All weapons, instruments, vessels yutzar formed alayich against you lo will not yitzlach prosper, succeed, advance vechol-lashon and all tongues, languages takum-itach that rise against you lamishpat in judgement tarshiyiy you shall refute, condemn. Zot This nachalat is the heritage avdeiy of the servants of HaShem (YHVH: Mercy), ve’tzidkatam and their righteousness, justice, vindication mei’itiy is from Me, neum-YHVH declares, reveals, proclaims HaShem (YHVH: Mercy).” “No weapon that is formed against thee, Jerusalem, shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is from me, says the Lord.” -Targum Yonatan (2nd Century CE) This promise to Israel (ethnic, religious, empirical) is made to her prior to her exiled state and made perfect in her through her restoration. It applies not only to physical weapons but also to all forms of weaponry, emotional, spiritual, intellectual, political etc. It is important to note that the text reads as a promise to Israel. “No weapon formed against you…” Therefore, the common Christian practice of reframing this promise to apply to the individual believer by paraphrasing the text as, “No weapon formed against me will prosper…” is at best presumptuous and at worst a violation. This promise is made specifically to the ethnic, religious people of Israel and applies to followers of Messiah Yeshua only in so far as they walk in unity with Messiah and in defence of the cause of God’s chosen nation Israel (ethnic, religious, empirical), the Jewish people. When I consider the irony of modern Christian practice with regard to this verse I am at once both incredulous and on behalf of those Christians who misuse this verse, terrified. For example, the Christian that uses this verse to reassure themselves while holding a political position of resistance against the modern Jewish State of Israel (approx. 6.7 million Jews), is in fact cursing themselves. How? By quoting this promise they invoke the contextual, historical and prophetic power of this promise as it applies to the ethnic people of Israel whom they are siding against. Thus, by speaking this promise they bring judgement against themselves as those who form weapons against the Jewish people. It is unwise to make a general paraphrase of a Biblical text in order to personalise it, when the plain historical, contextual meaning does not allow for it. This is a habit that results in tragic misinterpretation of Scripture and is informed by selfish pride rather than selfless submission. We are prone to forcing our faith to submit to our worldview, when in fact we should be humbling ourselves before God and asking Him to transform our world view according to our faith in Him through His King Messiah. We do not critique Scripture, to the contrary, the Scripture critiques us. My warning to Gentile Christians who misappropriate Scripture spoken specifically to the Jewish people is this, do not steal from your older brother those things which God has given directly to him (ethnic, religious Israel), rather be satisfied with that which God has given you and enjoy the benefits of being under the promises given to your older brother, remembering that as soon as you attempt to come out from under those promises in order to usurp him (ethnic, religious Israel), you are no longer under the shadow of those promises, and have therefore, made yourselves subject to retribution. HaShem disciplines the ones He loves. Be discerning in your use of Scripture. “It will be like a hungry man dreaming and behold, he is eating, but awakes with his hunger unsatisfied, or like a thirsty man dreaming and behold, he is drinking, but awakes faint, his soul thirsting. So it will be with the multitude of all the nations warring against Mount Zion.” -Isaiah 29:8 (TLV) “Behold, all who were angry at you will be ashamed and disgraced. Those who quarrel with you will be as nothing and perish.” -Isaiah 41:11(TLV) Copyright 2019 Yaakov Brown "At that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, ‘he was wounded for our transgressions’.'' - Zohar in Exod. fol. 85. 2. Introduction:
This chapter continues the prophet’s illumination of the Servant of God Whom he introduces afresh in Isaiah 52:13. Thus, as explained in my previous commentary on that chapter, the entirety of this portion from 52:13-53:12 is one cohesive prophetic message within the meta-narrative of the scroll of Isaiah. I also explained in the previous commentary on chapter 52, that the modern Jewish and Liberal Christian theological assertion that the Servant is representative of Israel the people is untenable when weighed against the plain meaning of the text and the relevant historical and Biblical evidence to the contrary. While I acknowledge that The Servant is intrinsically connected to Israel and a representative of the people of Israel (a Jew, born of her), He cannot be both Israel (the ethnic/religious people) and the one Who is “struck, stricken” for the sake of Israel’s transgressions, at the same time (53:8). For this and many other reasons which will become clear as we follow the plain meaning of the text of Isaiah 53 to its logical goal, it is impossible to conclude, as the majority of our modern Rabbis have, that this portion of Isaiah applies to the people of Israel. The Suffering Servant Prophesied and Fulfilled
This portion of Isaiah’s scroll (52:13-53:12) has 5 distinct sections that act together fluidly in order to provide a clear and concise prophetic picture of the Servant of HaShem.
The text speaks of an individual Who offers Himself as a substitutionary sacrifice for the atoning of Israel’s sins and subsequently, for the atoning of the sins of all who will accept God’s redemptive gift. Isa 53:1 Miy Who he’emiyn has believed (found faith in) lishmoateinu the message which we have heard? And to whom has the arm of HaShem (YHVH: Mercy) been revealed? The prophet himself cannot be the sole speaker of these words (his prophesying of them not withstanding), which are spoken by a group, thus, “our message”. The reference to this passage in Rav Shaul’s (Paul’s) letter to the Roman believers appears to apply the “our” of Isaiah 53:1 to the remnant among Israel who had believed. Thus, in one sense Rav Shaul is implying that Israel’s faithful were saying, “Lord, who has believed our message?” While this might include the prophets (Isaiah not withstanding), it doesn’t appear to refer to them alone. “But they did not all hearken to the glad tidings. For Isaiah says, ‘Lord, who has believed our message?’” -Romans 10:16 The better translation of the phrase “Who has believed our message?” is in fact, “Who has believed the message we have heard?” Therefore, message itself is the cumulative testimony of the forebears and prophets of Israel which had been imparted to Israel from her inception, prophetically speaking of the coming of the Deliverer appointed to redeem and completely save Israel from her sins. Thus, the first verse of Isaiah 53 is spoken by those among Israel’s remnant at the time of the Babylonian captivity and from that point (in a prophetic sense) throughout Israel’s future existence until the return of the Messiah (Servant). Iben Ezra attributes this verse to the nations, however, due to the fact that according to Isaiah 52:15 the nations receive with faith the good news of things which they had not heard before; the present verse cannot apply to them. On the other hand Israel is mourning the fact that she had failed to put her faith in the good news which she had been hearing through her prophets from time immemorial. Thus, having concluded that it is Israel who is speaking, it makes sense that she speaks from a position of incredulity with regard to her failure to believe. The remnant of Israel (ethnic/religious) speaks to both herself and the nations saying, “And to whom has the arm of HaShem (YHVH: Mercy) been revealed?” We know from Isaiah 52:10 that the Arm of HaShem has been made bare “in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God.” Therefore, in one sense Israel’s confession of her own disbelief makes it possible for her to become the light to the nations she was always meant to be through the redeeming work of the Servant Messiah Who has been sent to take upon Himself all her transgressions, and indeed, the transgressions of all who would receive Him. So it is that from the beginning of Isaiah 53 there is a clear distinction being made between Israel (ethnic/religious/corporate) and the Servant Redeemer of Israel (a unique individual, albeit a Jew [Israelite]). This, as we have seen in my commentary on Isaiah 52, and as we will yet see in the present commentary, is the view most common to our ancient Rabbis and commentators. “The arm of the Lord” is a figure for the strength and wisdom of HaShem made manifest in His redemptive acts throughout history. This strength is of course yet another figure for the work of the Servant King Messiah. Therefore, it’s spoken of here to the people of Israel 700 years before the birth of the Servant, as an allusion to the redemptive work of the Servant as described in the subsequent verses. Isa 53:2 Vaya’al For he grew up kayoneik like a sapling (a young plant) lefanayv before his face, vechashoresh and as a root mei-eretz tziyah from dry ground; he had no toar form ve’lo and no hadar splendour, honour, majesty that we should look at him, and no mareh spectacular appearance venechmedeihu that we should desire, take pleasure in, delight in him. The humble beginnings of the Servant are described here. He is said to have no royal splendour about His visage. This is important because almost all of Israel was looking only for a triumphant King Messiah in the line of David (Israel was not wrong in this, just lacking a full understanding of the greater work of the coming Messiah). Therefore, she did not expect a humble seemingly unroyal Messiah. The Hebrew “yoneik” refers to a plant that has just burst through the soil. A vulnerable young suckling. The Hebrew “sheresh” (from sharash) refers to a root and thus connects the present verse to Isaiah 11:1 where the prophet says: “And then will come out a shoot from the stump of Jesse, and a green branch misharashayhu from his root will bear fruit.” Note that the same root “sharash” is used here to describe the “root” that comes from Jesse. This is an allusion to the fact that the Messiah will be born of the line of David, and thus, will be the King Messiah Who reigns on the throne of David. Therefore, Isaiah 53:2 connects the Kingly nature of the Messiah in juxtaposition against the humble lack of royal visage of the Servant. In a beautiful irony of practice the Servant, although He is royalty, choses to come without pomp or ceremony, royal clothing or position. In fact, such will be the lowliness of his station that His people will not recognise Him as being special or honourable: nor will they desire Him to rule over them. “And it has come to pass in that day that the shoresh root of Jesse will stand to be a sign, banner, miracle for the peoples. The nations will seek for Him, and His resting place will be glory.” -Isaiah 11:10 There can be little doubt that the King Messiah (Who is to reign on David’s throne re: Jesse) of the early part of Isaiah’s scroll is also the Servant of the latter part of Isaiah’s scroll. “mei-eretz tziyah” (from earth that is dry), can be understood in multiple ways. The condition of Israel in the first century CE at the time when Messiah Yeshua was born into this world, was truly dry in both a physical and spiritual sense. God had not spoken through a prophet to Israel for approximately 400 years prior to the birth of Yochanan (John). In addition to this Israel had been under Roman occupation for some time and prior to that had suffered under the oppression of Antiochus Epiphanes (Syrophoenician) among others. Under Roman occupation the illegitimate king Herod had usurped the throne of Judah, which when added to the rarity of the “Bat Kol” (Audible voice of the Holy Spirit: lit. daughters voice), the lack of true prophetic voices and the political subjugation of the Jewish people, made for a truly dry land from which the Servant would come forth. “Eretz Tziyah” (Dry/Parched ground) is also literally the meaning of the proper noun Tziyon (Parched land). Thus, quite literally, the Servant will be born of Zion, of a daughter of Zion, of the tribe of Judah, in the line of David. Furthermore, the Servant comes to offer living waters (John 4:14) that will saturate refresh and rejuvenate the dry land. Isa 53:3 Nivzeh He was despised (held in contempt) vachadal and rejected by iyshiym men (human beings), iysh a man machovot of sorrows (afflictions) vidua and a deep knowing (acquainted) concerning sickness, weakness, affliction, grief; uchemasteir and as one from whom people hide their paniym faces nivzeh He was despised (held in contempt), ve’lo and we did not chashavnuhu esteem him. It’s clear that the afflictions suffered by the Servant are both physical and spiritual. There are of course no words to truly describe the weight of the affliction suffered for the sins of humanity. The opening word “Nivzeh” (despised, held in contempt), links the Servant to the Messianic prophecy of Isaiah 49:7: “Thus says the Lord, the Redeemer of Israel, and his Holy One, to him whom man despises (holds in contempt), to him whom the nation abhors, to a servant of rulers: Kings shall see and arise; princes, and they shall worship; because of Adonai that is faithful, even the Holy One of Israel, who has chosen you.” Early rabbinic literature recognizes that part of the Messiah’s ministry includes suffering: “The Messiah—what is his name? …The Rabbis say, ‘the Leprous one’: Those of the house of Rabbi say, ‘the sick one’, as it is said, ‘surely he has borne our sickness.’” -Sanhedrin 98b, Babylonian Talmud Some of our ancient Rabbis struggled to understand the divergent elements of Isaiah 52:13-53:12. As a result the two Messiah theory developed. Mashiach Ben Yosef, the suffering Messiah (Isaiah 50:5-7 & 53). Mashiach Ben David, the triumphant King Messiah who subdues the nations and establishes his Messianic kingdom (Psalm 2 & 110). Messiah Ben Yosef is said to die in the battle against Edom (figuratively Rome): he is followed by Messiah Ben David, who establishes His kingdom of righteousness after defeating the gentile nations. The irony of this interpretation is that the two Messiah figures accurately divide the ministry of the living Messiah Yeshua, Who came first as the suffering Servant (Ben Yosef) and will come again as the victorious King (Ben David). The Brit Ha-Chadashah (NT) solves the question of divergent themes by revealing the advent of the King Messiah and subsequently describing His second coming (Mt. 23:29; John 14:3; Acts 1:11; 1 Thess. 4:14-17 etc.) “He was despised (held in contempt) and rejected by men (human beings),” Note the past tense. HaShem speaks into time and space through His prophet Isaiah, that which has already been made complete outside of time and space. The Hebrew plural “iyshim” (men) is the poetic form of “anashiym”. “Iyshiym” refers specifically to men of stature (Prov.8:4; Psalm 141:4). Thus, the Servant is shunned by leading men: kings, political leaders, spiritual leaders etc. Yeshua’s contemporaries struggled to come to terms with his humble birth and the town of His upbringing, which is not even mentioned in rabbinic literature. “‘Nazareth! Can anything good come from there?’ Nathanael asked.” -John 1:46a (NIV) “Still others asked, ‘How can the Messiah come from Galilee’”? -John 1:41b (NIV) “A man of afflictions and of a deep knowing (acquainted) concerning sickness, weakness, affliction, grief…” Although it is true that the Messiah was familiar with grief (it is likely that His earthly father Joseph died prior to the beginning of Messiah’s ministry, and He is seen grieving deeply at the tomb of Lazarus), the meaning of the text appears to convey that the Servant was familiar with the cause of disease and sickness and was knowledgeable in a transcendent way concerning the healing of such disease and afflictions. Additionally, the Messiah Himself suffered great affliction both physical and spiritual prior to and during His crucifixion. “And as one from whom people hide their faces” As a result of His affliction the people of Israel turned away from Him, the disfigurement resulting from His beating, whipping and crucifixion making Him a hideous sight to behold. He was despised (held in contempt), and we did not esteem him.” The Hebrew “nivzeh” (despised) is repeated here as affirmation of the fullness of His people’s rejection of Him. In particular He was despised by many of Israel’s first century religious leaders. To this day as a result of the modern rabbinic polemic against Yeshua, His name is rendered in modern Hebrew as Yeshu which is an acronym for the curse “Ye’mach Sh’mo” meaning, “May His name be blotted out!” This disgusting curse is further evidence of the ongoing rejection of the Servant King Messiah by our people. “He was in the world, and the world was made through Him; but the world did not know Him. He came to His own, but His own did not receive Him. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God.” -John 1:10-12 (TLV) Isa 53:4 Achein Certainly cholayeinu our sicknesses, weaknesses, diseases he has nasa borne, carried, lifted up (a sign) umachoveiynu and our sorrows, pain sevalam he has dragged along, bared as a load; yet we esteemed him nagua struck (diseased) mukeih beaten, killed, slain by Elohiym (God: Judge), umeuneh and afflicted, oppressed, humbled. “But one of the soldiers pierced His side with a spear, and immediately blood and water came out.” -John 19:34 (TLV) “Look, He is coming with the clouds, and every eye shall see Him, even those who pierced Him. And all the tribes of the earth shall mourn because of Him. Yes, amen!” -Revelation 1:7 (TLV) “Certainly our sicknesses, weaknesses, diseases he has nasa borne, carried, lifted up (a sign)” The sickness described here is the result of sin’s entry into the world (and death with it). Or else, why does the Hebrew employ the word “nasa”, which is used in connection with the Torah sacrifices of expiation (Lev.5:1, 17; 10:17; 16:22; 17:16; 20:19-20; 24:15). “Who His own self bore our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes you were healed.” -1 Peter 2:24 (ASV) “Nasa” is also a sign (nisi) that points to a mighty work of Hashem. Yeshua quite literally bore (healed) our (The people of Israel) sicknesses and diseases during His earthly ministry: “And when Yeshua was come into Peter's house, he saw his wife's mother lying sick of a fever. And He touched her hand, and the fever left her; and she arose, and ministered unto him. And when even was come, they brought unto Him many possessed with demons: and He cast out the spirits with a word, and healed all that were sick: that it might be fulfilled which was spoken through Isaiah the prophet, saying, ‘He took our infirmities, and bare our diseases.’” -Matthew 8:14-17 “Our sorrows, pain he has dragged along, bared as a load” I’m surprised that few if any comment on the descriptive Hebrew language here in regard to the last hours of the Messiah’s life. After all, He quite literally dragged the cross (means of His death) along until He was relieved by Shimon of Cyrene. “Yet we esteemed him nagua struck mukeih beaten, killed, slain by Elohiym (God: Judge), umeuneh and afflicted, oppressed, humbled.” The Hebrew “nagua” is associated to terrible diseases such as leprosy (Gen. 12:17; Lev. 13:5; 1 Sam. 6:9; 2 Kings 15:5), and “mukeih” to divine retribution for heinous sin (Though the servant is not suffering for His own sin re: next verse). The Talmud says of the Messiah that he is "a leper of the house of Rabbi is his name'' - T. Bab. Sanhedrin, fol. 98. 2. Sadly, the Talmud calls Yeshua a “transgressor”, ironic, given that Yeshua died for the transgressions of those who penned and codified the Talmud. Maimonides states that Yeshua deserved the violent death which He suffered. Once again ironic, given that it is in fact Maimonides who deserved the rightful punishment for his sins, and yet Yeshua was willing to die also for Maimonides. So much for the human wisdom of our rabbis. I have visited the tomb of Maimonides, it is dead and lifeless. The tomb of Yeshua however is empty, He is alive and living by His Spirit within me. He is transcendent and seated at the right hand of the Father. Isa 53:5 Vehu And he mecholal was pierced (defiled, polluted) mipeshaeinu for our transgressions (rebellions); meduka he was crushed (broken, became contrite) meiavonoteiynu for our iniquities (perversity, depravity, guilt); Musar The chastisement (discipline) shelomeinu of our peace, wholeness, wellbeing alayv was placed upon him, uvachavurato and by his wounds (stripes, bruises, blows) nirpa-lanu we are healed, made healthy (whole). As I have previously shown, the Servant cannot be Israel the people. Why? Because the entire history and character of the people of Israel as a whole is contrary to the description of God’s faithful Servant, Who takes upon Himself the sins of His people (inferring that He is not guilty of their sins) and redeems all willing human beings. Israel the collective people on the other hand are repeatedly denounced by the prophet Isaiah as being deaf and blind to the will of God (42:19-20; 43:24). The prophet’s words state that the people do not even deserve the name Israel (Overcome in God), and that their allegiance to YHVH is insincere (48:1). Further, Isaiah speaking from God pronounces his nation “an obstinate people with a neck like iron sinew and their forehead like brass” (48:4). Thus, Israel the people, like all people, are sinners in need of salvation. Fortunately for Israel, the Servant King Messiah was pierced for our transgressions. We are reminded again that our ancient Rabbis understood these words to be referring to the King Messiah: “Chastisements are divided into three parts, one to David and the fathers, one to our generation, and one to the King Messiah; as it is written, ‘he was wounded for our transgressions; and bruised for our iniquities’:'' - Mechilta apud Yalkut, par. 2. fol 90. “Messiah Son of David who loves Jerusalem… Elijah takes Him by the head…and says, ‘You must bear the sufferings and wounds by which the Almighty chastises you for Israel’s sins’ and so it is written, ‘He was wounded for our transgressions, bruised for our iniquities.’” -Midrash Konen; 11 Century CE “The children of the world are members one of another. When the Holy One desires to give healing to the world, He smites one just man amongst them, and for his sake heals all the rest. From where do we learn this? From the saying, ‘he was wounded for our transgressions; and bruised for our iniquities’”. -Zohar, Numbers, Phinchus 218a Furthermore, our Rabbis also testify to the wickedness of Israel and her need for the Messiah: "At that time they shall declare to the Messiah the troubles of Israel in captivity, and the wicked which are among them, that do not mind to know the Lord; he shall lift up his voice, and weep over the wicked among them; as it is said, ‘he was wounded for our transgressions’, &c.'' - Zohar in Exod. fol. 85. 2. See also Midrash Ruth, fol. 33. 2. and Zohar in Deut. fol. 117. 3. and R. Moses Hadarsan apud Galatia de Arcan. Cath. Ver. I. 8. c. 15 p. 586. and in I. 6. c. 2. p. 436. “And he was pierced (defiled, polluted) for our transgressions (rebellions);” The Hebrew “mecholal” meaning pierced, could only have been written by a divinely inspired prophet of God. These words, spoken and recorded some 700 years before the birth (into this world) of Messiah Yeshua, describe exactly what happened to Him, both physically and spiritually. “Carrying his own cross, he went out to the place of the Skull (which in Aramaic is called Golgota). There they crucified him, and with him two others—one on each side and Yeshua in the middle. Pilate had a notice prepared and fastened to the cross. It read: Yeshua of nazareth, the king of the jews.” -John 19:17-19 Crucifixion involved the nailing of hands and feet to a cross beam position equal to or slightly below the top of a firmly established upright post. Thus, Yeshua had is hands and feet pierced quite literally. The Psalmist, writing over 500 years before the birth (into this world) of Yeshua the Servant of God, wrote: “Do not be far from me, for trouble is near and there is no one to help. 12 Many bulls surround me; strong bulls of Bashan encircle me. 13 Roaring lions that tear their prey open their mouths wide against me. 14 I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted within me. 15 My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. 16 Dogs surround me, a pack of villains encircles me; they pierce my hands and my feet. 17 All my bones are on display; people stare and gloat over me. 18 They divide my clothes among them and cast lots for my garment.” -Psalm 22:11-18 (NIV) “But when they came to Yeshua and found that he was already dead, they did not break his legs. Instead, one of the soldiers pierced Yeshua in the side with a spear, bringing a sudden flow of blood and water. The man who saw it has given testimony, and his testimony is true. He knows that he tells the truth, and he testifies so that you also may believe.” -John 19:33-35 “He was crushed (broken, became contrite) for our iniquities (perversity, depravity, guilt); The chastisement (discipline) of our peace, wholeness, wellbeing was placed upon him, and by his wounds (stripes, bruises, blows) we are healed, made healthy (whole).” The entire sacrificial system of the Torah is symbolic of substitution. “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” -Leviticus 17:11 (NIV) One of the primary stories of the Torah “Ha-Akeidah” The Binding of Isaac, binds Israel to the faith of Abraham and frees her from bondage to sin through the substitution of the Ram, who is a figure for the promised Messiah, and highlights the fact that the Messiah will be a substitutionary sacrifice for Israel (Jacob). While Jacob was still in the loins of Isaac, the Ram took his place on the altar (of Moriah) [Genesis 22]. “He was crushed (broken, became contrite) for our iniquities (perversity, depravity, guilt);” We note that the Servant takes a punishment upon Himself that was meant for us (Israel, ethnic, religious). Not only was He crushed on our behalf, He took the suffering willingly, the Hebrew “meduka” denotes contrite acceptance. “The chastisement (discipline) of our peace, wholeness, wellbeing was placed upon him, and by his wounds (stripes, bruises, blows) we are healed, made healthy (whole).” As a result of the Servant’s substitutionary sacrifice and because our sin has not just been covered but has been atoned for, annihilated by His blood shed for us, we are made whole, given peace, physical and spiritual, temporal and transcendent. Those who receive the Servant King Messiah enter the eternal present. Though we die, yet will we live. The Hebrew “Musar shelomeinu” reads, “The chastisement that secures our peace”. There is everlasting security in the receipt of the sacrificial love of the Servant King Messiah. “In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” -Hebrews 19:22 (NIV) “The next day Yochanan saw Yeshua coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!’” -John 1:29 At a time yet future, all ethnic/religious Israel will look upon the Servant King Messiah and repent in mourning, acknowledging that for our sake He has been pierced (Zech. 12:10). Thus the redemption of the entire remnant of ethnic/religious Israel will take place through Messiah Yeshua at His second coming following the coming in of the fullness of the nations (Romans 11:25-26). “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn.” -Zechariah 12:10 (TLV) “For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; and in this way all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob.” -Romans 11:25-26 (TLV) Isa 53:6 Kulanu All we katzon like sheep taiynu we have wandered, erred, staggered, gone astray; iysh each human being (man) ledarko to his own way paniynu we have turned; and HaShem (YHVH: Mercy) hifgiya has laid on him (caused him to encounter, make intercession for) et avon the perversity, depravity, guilt, iniquity of kulanu us all. In reference to Genesis 49:11, the Jewish commentator R. Kahana writes: "As the ass bears burdens, and the garments of travellers, so the King Messiah will bear upon him the sins of the whole world; as it is said, ‘the Lord hath laid on him the iniquity of us all’” - Apud Galatin. de Cathol. Ver. I. 10. c. 6. p. 663, and Siphre in ib. l. 8. c. 20. p. 599. The righteous remnant of the people of Israel speak here of the nature of human beings, themselves included. This is a confession of the sin nature and its fruit. As is so often the case in the TaNakh (OT), Israel are figuratively referred to as sheep. However, what’s different here is that Israel self-identify as sheep who have strayed from the Shepherd’s (YHVH) instruction, guidance and the safe pasture of His kingdom. It is also literally true that the sin of Israel had been the reason for their being led into captivity. Thus, they physically strayed into Babylon, leaving the promised land of Israel behind them. “For ‘you were like sheep going astray,’ but now you have returned to the Shepherd and Overseer of your souls.” -1 Peter 2:25 “Each human being to his own way we have turned” Both as individuals and corporately human beings (iysh used in an iconic way) have fallen short of the holiness of God. Israel includes herself in this and acknowledges that she has turned to her “own way” rather than continuing in the “way of the Lord”. “And Adonai has laid on him (caused him to encounter, make intercession for) the perversity, depravity, guilt, iniquity of us all.” The problem of sin is addressed here. Sin must be atoned for. A substitution must be made (Lev.17:11; Hebrews 9:22). Thus, the Servant becomes the vicarious sacrifice for Israel and all humanity. It is Adonai Himself that has laid the utter depravity of human sin on the Servant. Once again, Israel cannot be both those who have gone astray and the one on whom the sins of those who have gone astray are laid upon. Israel corporate is not the Servant. The Servant is an individual born of her on whom Adonai will lay the sins of Israel and of all humanity. The core doctrine of the fallen nature of humanity is supported throughout Scripture: “No one living is righteous before you.” -Psalm 143:2b “Surely there is no one on earth so righteous as to do good without ever sinning.” -Ecclesiastes 7:19 “For we have already made the charge that Jews and Gentiles alike are all under the power of sin. 10 As it is written: ‘There is no one righteous, not even one; 11 there is no one who understands; there is no one who seeks God. 12 All have turned away, they have together become worthless; there is no one who does good, not even one.’” -Romans 3:9b-12 (Psalms 14:1-3; 53:1-3; Eccles. 7:20) “All have sinned and fall short of the glory of God” -Romans 3:23 “God made Him who had no sin to be a sin offering for us, so that in Him we might become the righteousness of God.” -2 Corinthians 5:21 Isa 53:7 He was oppressed (tormented), and he was afflicted, and did not open his mouth; kaseh like a lamb latevach led to the slaughter, ucheracheil and like a ewe lifneiy before the face of its shearers is silent, so he did not open his mouth. “He was oppressed (tormented), and he was afflicted,” The Servant King Messiah suffered both physical and spiritual affliction. “and did not open his mouth” This is repeated in the last clause. The firmly established humility and silence of the falsely accused Messiah is evident in the Brit HaChadashah (NT) account (Matt. 26:62-63, 27:12). “Like a lamb led to the slaughter, and like a ewe before the face of its shearers is silent, so he did not open his mouth.” The NT references to Yeshua as the “Lamb of God” are born of the story of the Passover and Israel’s exodus from Egyptian bondage (Ex.12:3, 4, 7). The blood of the Pesach Lamb was painted on the door posts of Jewish homes as a symbol of God’s protection and deliverance of the family who lived within. Additionally, vicarious animal sacrifice is well established in the TaNakh (OT). The extreme submissive behaviour of the Servant cannot be attributed to Israel as a nation. The nation of Israel has many virtues but suffering silently is not among them. Throughout our history we have resisted our oppressors. Even in the most heinous case of our persecution (the Shoah) the Holocaust, we resisted wherever possible. Therefore, as a nation Israel does not qualify for the position of Servant as described in Isaiah 53. Isa 53:8 Meiotzer From restraint (prison, oppression) umishpat and judgment lukach he was seized, taken away; ve’et-doro and as for his generation, miy who yesocheicha has considered it? Kiy For nigzar he was cut off mei’eretz from the land chayiym of the living, mipesha for the transgression, rebellion amiy of My people nega lamo he was stricken (diseased, marked, plagued). “From restraint (prison, oppression) and judgment he was seized, taken away” He was not treated fairly with a proper trial. He was taken out of prison and summarily judged and sentenced to death contrary to both Jewish and Roman law. “And as for his generation, who has considered it? For he was cut off from the land of the living” His generation refers to any for whom he might have been a progenitor. The Servant will have no physical children born of His natural seed. Why? Because He was cut off (murdered, killed) from the land (Israel, the earth) of living (the present world). “He was cut off from the land of the living, for the transgression, rebellion of My people he was stricken (diseased, marked, plagued).” These words are prophesied spoken through Isaiah by the Spirit of God. Thus, Israel is called “My people” by both God Himself and the prophet. If the Servant is to be killed as a vicarious sacrifice for Isaiah’s people (Israel), He cannot be corporate Israel. The same is true of the ethnic/religious people of God. Israel (ethnic/religious) are God’s people. This latter clause shows clearly that the Servant is killed (cut off) as a substitutionary sacrifice (because of transgression) for Israel (My people). Those who claim that the Hebrew “lamo” is solely plural are incorrect, it is used here to refer to the singular Servant in the same way it is used in the singular in Job 20:23, 22:2 and Isaiah 44:15. “Philip ran up and heard him reading the prophet Isaiah and said, “Do you understand what you are reading?” 31 ‘How can I,’ he said, ‘unless someone guides me?’ So he invited Philip to come up and sit with him. 32 Now the passage of Scripture that he was reading was this: ‘He was led as a sheep to slaughter; and as a lamb before its shearer is silent, so He opens not His Mouth. 33 In His humiliation justice was denied Him. Who shall recount His generation? For His life is taken away from the earth.’ 34 The eunuch replied to Philip, ‘Please tell me, who is the prophet talking about—himself or someone else?’ 35 Then Philip opened his mouth, and beginning with this Scripture he proclaimed the Good News about Yeshua.” -Acts 8:30-35 (TLV) “Therefore the Father loves me, because I lay down my life, that I may take it again.” -John 10:17 Isa 53:9 And they made kivro his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no mirmah deceit in his mouth. The Hebrew “kever” grave, is here used to describe the physical status of a dead body. Thus, the Servant’s physical death was like that of the wicked (albeit undeserved). This is why the subsequent phrase “and with a rich man in his death” is added in describing the nature of the Servant’s tomb. “Now when it was evening, there came a rich man from Arimathea, named Joseph, who had also become a disciple of Yeshua. 58 This man went to Pilate and asked for Yeshua’s body. Then Pilate ordered it to be given up. 59 And Joseph took the body and wrapped it in a clean linen cloth. 60 And he laid it in his own new tomb, which he had cut in the rock. Then he rolled a large stone up to the door of the tomb and went away.” -Matthew 27:57-60 Isa 53:10 Yet HaShem (YHVH: Mercy) chafeitz desired to bruise (crush) him; hecheliy He has put him to grief; im-tasiym with his appointment as an offering for guilt nafsho by his soul (life, being), yireh he will see his zera offspring; ya’ariych he will prolong his yamiym days; ve’cheifetz and the desire of HaShem (YHVH: Mercy) beyado in his hand yitzlach will advance, rush, succeed, progress, prosper. Iben Ezra says these words are spoken of the generation that shall return to God, and to the true religion, at the coming of the Messiah. An old midrash says: “The Messiah, in order to atone for them both (Adam & David), will make his soul a trespass offering; as it is written next to [prior to] this parashah [Isa.53:10], “Behold My Servamt” [Isa.52:13]. -Midrash Aseret Memrot We note that the desire or will of Hashem begins and completes the verse. In order for the will of Hashem to bring redemption and the advancement of His kingdom, He must also will the means of that redemption, suffering in and with the Servant King Messiah for the sin of His people, and indeed, for all people. “Yet HaShem desired to bruise (crush) him” This connects the present passage to the prophecy of Genesis 3:15, where the Serpent Satan is said to bruise the heel of the Messiah. In the present text the bruising is ascribed to HaShem. Thus we understand that Satan is subject to HaShem and is allowed to act only according to God’s purposes for the redemption of His chosen. “He has put him to grief; with his appointment as an offering for guilt by his soul (life, being)” The text could not be more clear. The Servant is to be a guilt offering, that is a substitutionary offering for the sins of others. He is to complete His atoning work by giving His very soul (life). “Asham” is a trespass offering that is distinct from every other sacrifice. It was made by an individual as a substitutionary compensation for any wrong doing committed by that person. It removed the person’s guilt and set them free (Lev. 5:15). The central tenant of this and many other sacrifices was the need to satisfy the justice demanded by the Holy God of Israel, Creator of the universe and God over all things. “How much more shall the blood of Messiah, Who through the eternal Spirit offered Himself without blemish unto God, cleanse your conscience from dead works to serve the living God?” -Hebrews9:14 “Him who knew no sin He made to be a sin offering on our behalf; that we might become the righteousness of God in him.” -2 Corinthians 5:21 “and walk in love, even as Messiah also loved you, and gave himself up for us, an offering and a sacrifice to God for an odour of a sweet smell.” -Ephesians 5:2 “He will see his offspring; he will prolong his days” The “seed” (offspring) in question are spiritual seed (Psalm 22:30; Isa. 65:25; Malachi 2:15): those who receive Him. We know this because Yeshua Himself explained that the resurrected do not procreate (Luke 20:34-36). “He will prolong His days” is a figurative way of describing the Olam Haba (World to come). “Certainly, certainly, I say to you, except a grain of wheat fall into the earth and die, it abides by itself alone; but if it dies, it bears much fruit.” -John 12:24 “His seed also will I make to endure for ever, And his throne as the days of heaven.” -Psalm 89:29 “The desire of HaShem in his hand will advance” In the hand (actions) of the resurrected Servant King Messiah the desire of HaShem will advance. The Servant, a son of Israel, will thus make it possible for Israel to fulfil her calling to be a light to the nations (Isa.49:6). The Spirit will be poured out and the kingdom of God will grow and await the Messiah’s return, the final resurrection and the Olam Haba (World to come). Isa 53:11 Meiamal From the anguish of nafsho his soul yireh he will see and be satisfied; bedato by the knowledge (perception, skill, understanding, wisdom, discernment) of Him yatzdiyk tzadiyk avdiy the righteous one, My servant, larabiym will justify many, va’avonotam and their iniquities (depravity, perversity, guilt) hu he yisbil shall bear. “From the anguish of his soul he will see and be satisfied” The Servant King Messiah will look back on His suffering and death, and resurrected He will see the resulting fruit of His anguish and be satisfied. “looking to Yeshua the author and perfecter of faith, who for the joy that was set before Him endured the cross, despising shame, and has sat down at the right hand of the throne of God.” -Hebrews 12:2 “By the knowledge of Him the righteous one, My servant, will justify many, and their iniquities he shall bear.” The Servant King Messiah will justify “many”, not only Israelites (ethnic/religious) but also people from the nations. They will be justified through the knowledge of Him. Not just mental assent but true knowledge learned in relationship through practiced faith placed in Him. “Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.” -Daniel 9:24 The Servant King Messiah’s ministry of bearing the sin of many goes beyond the finished work of His death and resurrection to His continued work as the Great High Priest Mediator for all who believe (Hebrews 8:6). “As through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.” -Romans 5:19 Isa 53:12 Lachein Therefore, achalek I will divide him barabiym among the many, ve’et and from the atzumiym strong (mighty, numerous) he shall divide the spoil, tachat asher for the sake of (beneath) which he’erah he poured out lamavet to death, nafsho his soul ve’et-posheiym and with the transgressors was numbered; vehu and he cheit-rabiym nasa bore the sin of many, velaposheiym and for the transgressors yafgiya made intercession. “Therefore, I will divide him among the many” This opening phrase uses the Hebrew “rabiym” which can be understood as “great ones” or “many”. The same word is used at the end of the verse and refers to the many believers who will receive the forgiveness of sin through the Messiah’s finished work. Therefore, it seems unlikely that “rabiym” refers to “men of stature, kings, politicians, religious leaders” as some suggest. The more consistent understanding is that the body of the Servant King Messiah’s is divided among the “many” in Israel and among the nations, who, later in the verse are interceded for by the Servant. That is, those who receive Him. “And from the strong (mighty, numerous) he shall divide the spoil” Here, the “mighty” may refer to the men of stature of 52:15. The Servant Messiah will one day yet future divide the spoils of all the mighty rulers of the earth. “for the sake of (beneath) which he poured out to death, his soul” For the sake of the many and the strong, the Servant will pour out His life unto death. “And with the transgressors was numbered” The Servant was crucified as a criminal in spite of the fact that He was innocent and there were no legitimate legal reasons for His execution (Matt. 27:38). “And he bore the sin of many, and for the transgressors made intercession.” Even as He was dying on the cross the Servant King Messiah Yeshua spoke words, not of vengeance or hatred but of intercession: “But Yeshua was saying, ‘Father, forgive them, for they do not know what they are doing.’ Then they cast lots, dividing up His clothing.” -Luke 23:34 (TLV) The Servant King Messiah Yeshua continues to make intercession today for all who put their trust in Him: “But now Yeshua has obtained a more excellent ministry, insofar as He is the mediator of a better covenant which has been enacted on better promises.” -Hebrews 8:6 (TLV) © 2019 Yaakov Brown “Behold, my servant the Messiah shall prosper. He shall be exalted and extolled, and He shall be very strong.” -Targum Yonatan 2nd Century C.E. Introduction:
The last verse of the previous chapter sets the context for the opening verses of chapter 52. In fact, devoid of the imposition of chapter and verse markings, this section of the scroll of Isaiah has a fluid continuity. In his commentary on the scroll of Isaiah Iben Ezra writes, “All agree that this prophecy has reference to the time yet to come…” This is an allusion to the time of the King Messiah and is consistent with the view of the majority of our ancient rabbis and commentators. Isa 52:1 Uriy uriy, An awaking (a laying bare, an eye opening, a rousing, an exposing) of Me, an awaking of Me, livshiy put on uzeich your strength, Tziyon (Zion: parched land); livshiy put on bigdiy tifarteich the garments of your beauty, splendour, glory, Yerushalayim (Jerusalem: Outpouring of Peace), iyr ha-kodesh the holy excited city; kiy for lo no more yosiyf will the increase yavo-vach come into you od perpetually (again) of the areil uncircumcised ve’tamei and the unclean. “Reveal thyself, reveal thyself, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the city of holiness: for the uncircumcised and the polluted shall pass no more through thee.” -Targum Yonatan (2nd Century CE) The previous chapter concluded with Israel’s tormentors receiving the cup of God’s wrath, however, the last lines allude to the position Israel had been placed in by her tormentors: face down in the dust and trampled by her enemies. It is to captive Israel in torment that the opening words of chapter 52 are spoken. The theme of awakening is carried over from the previous chapter, and added to it is God’s instruction for donning strength. The same call issued to HaShem (Isaiah 51:9) is now given to Jerusalem. HaShem was called upon to bear His strength in redemption of His people, now His people are called upon to don the strength of HaShem. “Put on your strength Zion” Zion’s strength is her God, His Torah, and the redemptive promise for her future. “Put on the garments of your beauty Jerusalem” Jerusalem is instructed to clothe herself with beauty. This is both an allusion to physical clothing donned after her release from captivity and to the restoring of her royal clothing under God’s promised Messianic King Who will reign on the throne of David. Additionally, the clothing that is most beautiful is the clothing of righteousness born of God. Thus, Jerusalem, the flood of peace, is called the holy city. She is purposed for holiness, for God has placed His Name upon her mount (Moriah, Zion, Ha-Makum, Har Beit etc.). “Holy excited city” The Hebrew “iyr” (city) denotes excitement. Thus there is a sense of anticipation of the coming fulfilment of Jerusalem’s eternal holiness: though the context first points to the return of the exiles from Babylon. “No more will the increase come into you perpetually of the uncircumcised and unclean” This does not mean that gentiles will never again enter Jerusalem. Rather it refers to the future end to the constant defilement of Jerusalem by invading gentile armies and the influence of pagan nations who pollute her with idolatrous worship and false practices. As is clear from the text, while in part these promises apply to the returning Babylonian exiles, they do not apply to Jerusalem’s ongoing historical condition. Until this day, many have continued to defile the holy city of God (Antiochus Epiphanes, Pompey, and the Romans, Ottomans etc.) At present the Temple mount is defiled by a pagan Temple to the false god Allah. Therefore, this prophecy applies in its fullness to a time yet future, that time when the New Jerusalem will descend from heaven and the present Jerusalem will merge with the new and be transformed into the holy city it was always purposed to become. “ Every cooking pot in Jerusalem and in Judah will be holy to the Lord of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a merchant in the house of the Lord of hosts in that day.” -Zechariah 14:21 “Then you will know that I am the Lord your God, Dwelling in Zion, My holy mountain. So Jerusalem will be holy, And strangers will pass through it no more.” -Joel 3:17 (NASB) It is clear from the wider Scripture, that the uncircumcised of heart will not enter the eternal Jerusalem. “Thus says the Lord God, ‘No foreigner uncircumcised in heart and uncircumcised in flesh, of all the foreigners who are among the sons of Israel, shall enter My sanctuary.’” -Ezekiel 44:9 (NASB) Yochanan (John) writes concerning the New (eternal) Jerusalem: “22 I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. 23 And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. 24 The nations will walk by its light, and the kings of the earth will bring their glory into it. 25 In the daytime (for there will be no night there) its gates will never be closed; 26 and they will bring the glory and the honor of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.” -Revelation 21:22-27 (NASB) Isa 52:2 Shake yourself from the dust, kumiy arise (of Me); sheviy sit, remain, dwell, abide, Yerushalayim (Jerusalem: Outpouring of Peace); loose the bonds from your neck, sheviyah captive Bat-Tziyon daughter of Zion. “Shake thyself from the dust; arise, and sit upon the throne of glory, O Jerusalem; the chains of thy neck are broken, O captive congregation of Zion.” -Targum Yonatan (2nd Century CE) “Shake yourself from the dust” Refers to the literal physical act of dusting oneself off after lying face down in the dust and being walked over. It also denotes the breaking of mourning (sitting shiva) and figuratively expresses freedom from that which defiles a person and from humility and oppression. “Arise, sit” This apparent contradiction is in fact nothing of the sort. Captive Israel is to arise from her humiliation and oppression in the strength of HaShem (v.1) and having arisen in Him, to “remain (sit)” in Him, immersed in the flood of His peace (Jerusalem), both literal and figurative, physical and spiritual, temporal and eternal. The Targum links the former verse and the clothing of Jerusalem with glory (beauty) to the throne of Israel and Jerusalem’s central role in the ordination of the eternal King Messiah. “Loose the bonds from your neck captive daughter of Zion” This, as Iben Ezra says, refers to Israel’s future: “Thou wilt be no more under the dominion of another nation.” -Iben Ezra Notice that Zion is to loose her own bonds. It is HaShem Who ultimately frees her from bondage (physical and spiritual), however, she must participate in her deliverance. Zion is to receive and practice the strength of HaShem. A bride does not become a wife unless she says “I betroth myself to you my husband.” Faith without works is dead. The reference to the neck is important. The yoke that binds captives by the neck has significant figurative meaning to the Hebrew mind. A “yoke” is a figurative rabbinical term which denotes the teaching of a specific rabbi or instructor. This is why Yeshua said, “My yoke is easy and My burden is light”. Therefore, in the present passage Zion is required to intentionally release herself from the false teachings of her captors (Babylonians). Why? Because, were she to fail to do so she would be carrying her spiritual captivity back to Jerusalem with her. She is not a daughter of Babylon but rather a daughter of Zion. One might suggest in some instances, that we should have left the syncretised ideas of our Babylonian Talmud behind, releasing ourselves from those influences of our captivity that contradict the teaching of Hashem (Torah etc.). The word play between sheviy (sit) and sheviyah (captive) offers itself easily to a drash on the subtle difference between sitting and remaining of one’s own free will and sitting and remaining by force. Only one Hebrew character separates the two, the character “Heh”. The word sheviyah is also related to shabah (take captive). Through the prophet HaShem instructs Jerusalem to arise from the dust of her oppression and the daughter of Zion is instructed to loose the bonds of her captivity. The dust is an allusion to mourning, which connects another Hebrew word shiva (seven), which denotes the Jewish practice of sitting for seven days of mourning following the death of a loved one (sitting shiva). In other words, the days of Jerusalem’s mourning are over, the captivity (sheviyah: forced remaining) of the daughter of Zion is to be transformed into the comfort of dwelling (sheviy), remaining of her own freewill. Isa 52:3 For thus says HaShem (YHVH: Mercy): “Chinam For nothing, nimcartem you sold yourselves ve’lo and without ve’kesef money tigaeilu you will be redeemed.” The idea that Israel sold herself into discipline as a result of her own sin is supported by Isaiah 50:1 “Thus says the LORD: “Where is your mother's certificate of divorce, with which I sent her away? Or which of my creditors is it to whom I have sold you? Behold, for your iniquities you were sold, and for your transgressions your mother was sent away.” Through a comparative irony, HaShem will redeem her without paying a cent to her captors. Why? Because the debt of her sin is not owed to her captors but to HaShem, Whom she has sinned against. This debt cannot be settled with money. Therefore, according to His promise HaShem will redeem Israel through His Servant King Messiah and a substitutionary atoning sacrifice. Debts can be paid and restitution made, but only blood has the power to bring about the remission (obliteration) of sin. “‘I have stirred him up in righteousness, and I will make all his ways level; he shall build my city and set my exiles free, not for price or reward,’ says the LORD of hosts.” -Isaiah 45:13 “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Messiah, like that of a lamb without blemish or spot.” -1 Peter 1:18-19 HaShem gave Israel over to her own sin and she in turn gave herself over to a foreign power, in order that she might be disciplined and turn back to HaShem. In the interim no other people took Israel’s place as payment in kind. Consequently there would be no need of silver to purchase them from their captors, because their captors were not their legitimate owners, nor had they (or could they have) paid for that privilege. Isa 52:4 For thus says Adonay the Lord (Master) HaShem (YHVH: Mercy): “Mitzrayim yarad amiy To the Egyptians (double distress) went down My people varishonah in the first(born) lagur to sojourn sham there, ve’ashur and the Assyrian (a step) be’efes for nothing ashako oppressed them (him). The allusion to the first born of HaShem’s people can be applied both to Jacob and to Israel as a whole. It is Adonay the Master, YHVH the proper Noun and His mercy, that reminds Israel of her respite from famine. Jacob went down to Israel through the hand of God upon Joseph (a type for Messiah). Thus, HaShem reminds Israel that from before her captivity He had already made way for her deliverance. Subsequently, Pharaoh and the Assyrian ruler had made them captives: again without legitimate purchase, and again as a result of HaShem’s giving them over to discipline. HaShem delivered Israel from the Assyrians (Pul, Tiglathpileser, Shalmaneser, Sennacherib) who were in turn defeated by the Babylonians (Nebuchadnezzar king of Babylon) and so on. History is saturated with the cycle of discipline and redemption, awaiting its final fulfilment in the future at the redemption of the entire nation of Israel (ethnic, religious) [Romans 11:24-26]. Isa 52:5 Now what have I poh here,” neum declares HaShem (YHVH: Mercy), “Kiy for lukakh taken away amiy My people chinam for nothing? Their rulers wail,” neum declares HaShem (YHVH: Mercy), “and continually kol-ha-yom all the day shemiy My name is minoatz despised, spurned. There is some debate over where “poh” (here) is. However, the nearest previous subject is the oppression of Israel: thus, “here” is where Israel is. God is always with His people. This is further supported by the allusion to Jacob’s sojourn in Egypt. “I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will close your eyes.” -Genesis 46:4 “Their rulers wail” Is in reference to the princes and prophets of Israel in her captivity. Iben Ezra notes that her wailing rulers are like those who speak in riddles and points to those who use proverbs (Numbers 21:27) in support of his assertion. Moshlayv (Rulers) and Ha-mishliym (The proverbs) being closely related Hebrew terms. We note that the latter clause states that HaShem’s Name is blasphemed as a result of the oppression of His people. In other words, Israel’s captors are strutting about promoting their gods and proclaiming them victors over the God of Israel. Hashem will not allow this to stand. ‘“20 When they came to the nations where they went, they profaned My holy name, because it was said of them, ‘These are the people of the Lord; yet they have come out of His land.’ 21 But I had concern for My holy name, which the house of Israel had profaned among the nations where they went. 22 ‘Therefore say to the house of Israel,’ Thus says the Lord God, ‘It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned among the nations where you went. 23 I will vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the Lord,’ declares the Lord God, ‘when I prove Myself holy among you in their sight.’” -Ezekiel 36:20-23 (NASB) Speaking against Sennacherib the king of Assyria HaShem says: “Whom have you reproached and blasphemed? And against whom have you raised your voice And haughtily lifted up your eyes? Against the Holy One of Israel!” -Isaiah 37:23 (NASB) Rav Shaul (Paul the Apostle) uses this verse to make a drash on Israel’s having boasted in the Torah while breaking the Torah (Romans 2:23-24). Thus, he makes the point that it is because of Israel’s sinful hypocrisy that she sold herself into oppression and as a result God’s Name was blasphemed among the gentiles. This doesn’t oppose the context and meaning of Isaiah 52:5, rather it expounds upon it in order to teach a comparative truth. Isa 52:6 Lachein Therefore yeida amiy My people will know shemiy My name. Lachein Therefore ba-yom in the day ha-hu the he (will know), kiy because Aniy I hu am He ham’dabeir that speaks; Hineiniy Behold, pay attention, now, be prepared, receive.” “Therefore” means, because of the blaspheming of My Name by gentiles as a result of the oppression of My people (Israel). “My people will know My Name” HaShem (YHVH) will minister to His people the knowledge of His person, character, attributes and the present reality of His countenance. His Name (YHVH) denotes Mercy. His Name is the sum title of all that He is. Thus, He will make way for His people to be intimately related to Him. “Therefore” means, because My people will know My Name (Sum representation of My Person: that is, Yeshua [Colossians 1:15-23]) “In the day he (Israel), because I am He that speaks” In the day that Israel is redeemed through Messiah, she will realise that she is speaking to God face to face, Imanu (with us) God (El). Thus, “Behold, pay attention, now, be prepared, receive.” Israel must prepare herself to receive her King. Isa 52:7 Mah-navu What beauty al-hehariym upon the mountains ragleiy the feet of him who mevaseir brings news, mashmiya who publishes shalom peace, wholeness, wellbeing, who mevaseir tov brings good news of happiness, mashmiya who publishes yeshuah salvation, omeir saying le’tziyon to Zion, “Malakh Elohayich Your God reigns.” “How beautiful upon the mountains of the land of Israel are the feet of him that brings good tidings, that publishes peace, that publishes salvation, saying to the congregation of Zion, The kingdom of thy God is revealed.” -Targum Yonatan (2nd Century CE) “What beauty on the mountains, the feet of him who brings news” As interpreted by the Targum, the mountains are specifically the mountains of Judea (Israel). These words are addressed to Jerusalem, therefore, the mountains are those approaching Jerusalem, and specifically the mountains to the north of Jerusalem. “Him” is applied generally to all who bring good news of Hashem to the people of Israel. Rav Shaul (Paul the Apostle) applies this as a drash to all who are sent out to share the good news of the Gospel: “And how shall they proclaim unless they are sent? As it is written, ‘How beautiful are the feet of those who proclaim good news of good things!’” -Romans 10:15 (TLV) However, ultimately “Him” refers to the King Messiah Yeshua, after all, the nearest subject is in the latter clause of the previous verse, that subject being God Himself: “I am He that speaks; Behold, pay attention, now, be prepared, receive.” “Who publishes peace, wholeness, wellbeing,” The Hebrew mashmiya is from the root shama (hear), and means that the messenger of good news will cause the hearing of it to result in peace, wholeness and well-being. “Who brings good news of happiness” The good news is not only published, it is also brought near, and in the bringing of it there is true happiness, the fruit of true freedom. “Who publishes salvation” The messenger also proclaims Salvation Himself (Yeshua the King Messiah). Thus, the messenger is both the forerunner (Elijah, John) and the Messiah Himself. “Saying to Zion, ‘Your God reigns.’” God is King regardless of belief or appearances. God is King, God was King, God will be King everlasting. This proclamation made by many messengers will one day be made by The Messenger, the King Messiah Yeshua and will culminate in the ceasing of all appearances to the contrary. By far the majority of our ancient Rabbis and commentators agree that this verse speaks of the King Messiah and His reign (Vayikra Rabba, sect. 9. fol. 153. 2. Shirhashirim Rabba, fol. 11. 4. Yalkut Simeoni in Psal. xxix. 11. Menasseh Ben Israel, Nishmat Chayim, fol. 41. 2.). Isa 52:8 Kol A voice tzofayich of your watchmen--naseu they lift up, bear up, carry, take up kol a voice yachdav together (as one) yeraneinu they overcome (cry out); kiy because ayin be-ayin eye to eye yiru they see be’shuv in the return of HaShem (YHVH: Mercy) to Tziyon (Zion: parched land). The watchmen on Jerusalem’s walls are the first to see and hear the news of the messenger. This is literally and historically true while at the same time being figuratively true of all who wait on and look for the coming of the forerunner Elijah and the heralding of the King Messiah. This was first fulfilled at the first coming of Yeshua through the forerunner John, who came in the spirit of Elijah. Subsequently it will be completed at the second coming of the King Messiah, who, according to Scripture (Malachi 3:23) will be heralded by Elijah himself (We note that Elijah did not die but was lifted up in a fiery chariot between realms). “The voice of thy rulers! They are lifting up their voice, together they offer praise; because with their eyes they see the mighty works which the Lord shall do, when He shall return His Shekinah to Zion.” -Targum Yonatan (2nd Century CE) It is therefore, the job of the watchmen to cry out together and lift up their collective voices as a sign and to overcome together. We note that the watchmen are a collective and can be seen as both the literal spiritual watchmen of Israel (ethnic, religious) and as a figurative allusion to the spiritual watchmen of the body of Messiah followers both Jew and gentile. We are therefore reminded of the words of Yeshua via John: “And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death.” -Revelation 12:11 (NASB) “because eye to eye they see in the return of HaShem to Zion” The watchmen see eye to eye in agreement, they also see God Himself eye to eye or face to face. It is in the sight they have received from the messenger that they are able to behold the return of HaShem Himself to Zion, the land and the people. This is also the reason they cry out in unity, hence “because” meaning because of the previous clause. “The return of Hashem to Zion” does not mean He has ever truly left Zion, rather it refers to a manifest return of His presence. This is why the Targum renders the phrase “when He shall return His Shekinah to Zion.” Shekhinah being a post Biblical Hebrew word denoting the manifest feminine presence of God’s Spirit or the Kavod HaShem, the glorious tangible presence of God, usually seen in the physical as cloud and fire. Of course in addition to this God is returning to Zion as Imanuel (God with us) the King Messiah Yeshua. “14 and they will tell it to the inhabitants of this land. They have heard that You, O Lord, are in the midst of this people, for You, O Lord, are seen eye to eye, while Your cloud stands over them; and You go before them in a pillar of cloud by day and in a pillar of fire by night.” -Numbers 14:14 (NASB) Our ancient rabbis and commentators attribute this portion of Isaiah 52 to the time of the Messiah’s reign and the resurrection of the dead at the end of days (Pesikta in Kettoreth Hassammim in Targ. in Numb. fol. 25. 4. T. Bab. Sanhedrhin. fol. 91. 2.) Isa 52:9 Pitzchu Break out ranenu overcoming (crying out) yachdav together (as one), you waste places of Yerushalayim (Jerusalem: Outpouring of Peace), for nicham HaShem (YHVH: Mercy) has comforted amo His people; He has ga’al redeemed Yerushalayim (Jerusalem: Outpouring of Peace). “Break out overcoming (crying out) together (as one), you waste places of Jerusalem” Once again in light of the strength afforded them by Hashem and of the return of the captives and of the presence of HaShem to the city, the inhabitants of Jerusalem are instructed to exercise their new found strength and freedom by breaking free from their bonds both physical and spiritual. They are to do this yachad, as one, together, for part of their strength is in their unity under Hashem and through His Messiah. “HaShem has comforted… He has redeemed” past tense. We note that HaShem has comforted His people Israel, and that He has redeemed the people of Jerusalem. This can be understood in terms of God’s eternal perspective and the Messiah sacrificed before the foundation of the world (Rev. 13:8). Thus, Hashem sees complete outside of time and space what is yet to be completed within time and space. Alternatively we can understand it to mean that HaShem has worked in and through Israel’s suffering, oppression and discipline, and has been a comfort to her, redeeming her in the midst of her humiliation and fallenness. Isa 52:10 Chasaf HaShem (YHVH: Mercy) has made bare et-zeroa kadesho His holy arm le’eiyneiy before the eyes col-hagoyim of all the nations, verau col-afseiy aretz and all the ends of the earth (land) will see et yeshuat the salvation Eloheiynu of our God. “As a warrior is accustomed to make bare his right arm up to the shoulder, that he may fight without encumbrance (exsertare humeros nudamque lacessere pugnan, as Statius says in Theb. i. 413).” -Commentary on Isaiah by Kiel & Delitzsch The figure of the hero who slays the enemy with his arm made bare is here applied to Hashem and His redemptive work on Israel’s behalf. We note that His arm is “holy” that is, set apart. The arm and in particular the right arm is one of the Hebrew representations of ultimate strength in action. This arm of Hashem can also be applied as a metaphor for the work of the Messiah and is seen as being “holy” set apart before the eyes of the nations, particularly those who have come against His people Israel (ethnic, religious). The redemption and salvation of Israel (ethnic, religious) is to be a sign for all the nations of the earth. The Salvation the nations see is that of Eloheiynu our (Israel’s) God (YHVH). Make no mistake, the Gospel message is a universal message of Salvation, but the God of the Gospel is a tribal God, El Eloheiy Yisrael (God the God of Israel). Isa 52:11 Suru suru Depart, depart, tzeu go out misham from there; tamei al-tigau touch (reach out for) no unclean (impure) thing; tzeu go out from the midst of her; hibaru purify yourselves, nose’ei you who bear, lift up, carry keleiy the vessels, implements, utensils of HaShem (YHVH: Mercy). “Separate yourselves, separate yourselves, go ye out from thence, do not come near the unclean; come forth from the midst of her: those that carry the vessels of the house of the sanctuary of the Lord have been chosen.” -Targum Yonatan (2nd Century CE) The Targum renders the text in a familiar way, reminiscent of the Revelation of Yeshua to John. “I heard another voice from heaven, saying, ‘Come out of her, my people, so that you will not participate in her sins and receive of her plagues…’” -Revelation 18:4 (NASB) According to R Moses Hakkohen these words are addressed to the exiles in Babylon, while Iben Ezra believes they are addressed to all those Jews who remain dispersed throughout the nations. Both perspectives are valid. The historical context allows for R Moses Hakkohen’s view and the yet future fulfilment of the Messianic aspects of the prophecy allow for the view of Iben Ezra. “Depart, depart, go out from there” The repetition of “Depart” denotes immediacy and the established nature of the freedom to come. We also note that the prophet says “there”, meaning that Isaiah is writing from within the land of Israel, probably from Jerusalem concerning exiles that are elsewhere in Babylon, thus, “there”. This escape is in part concerning the liberation of the Babylonian exiles: “Go out from Babylon, flee from Chaldea, declare this with a shout of joy, proclaim it, send it out to the end of the earth; say, ‘The LORD has redeemed his servant Jacob!’” -Isaiah 48:20 When they go out from Babylon (or any future captivity that has resulted from their sin), they are instructed not to touch anything unclean, be it literal or figuratively unclean. They are to keep the ritual purity of the Torah and leave behind them those idolatrous possessions of their captors that they might have kept from their stay in captivity. They were to leave their captivity as a holy procession, morally as well as corporeally pure. Those who bear the vessels of HaShem, (the vessels of the temple), are to purify themselves according to the requirements of the Torah. This prophecy, was fulfilled in part when Cyrus ordered the temple vessels, which Nebuchadnezzar had brought to Babylon, to be restored to the returning exiles. “ 7 Cyrus the king also brought out the vessels of the house of the LORD that Nebuchadnezzar had carried away from Jerusalem and placed in the house of his gods. 8 Cyrus king of Persia brought these out in the charge of Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. 9 And this was the number of them: 30 basins of gold, 1,000 basins of silver, 29 censers, 10 30 bowls of gold, 410 bowls of silver, and 1,000 other vessels; 11 all the vessels of gold and of silver were 5,400. All these did Sheshbazzar bring up, when the exiles were brought up from Babylonia to Jerusalem.” -Ezra 1:7-11 The Jewish commentator Yarchi sees the present text as referring to the priests and Levites that bore the vessels of the Lord in the wilderness. Kimchi interprets it of the mercies and kindnesses of the Lord. Iben Ezra names “The Israelites who are the bearers of the Torah” as those “who bear the vessels of the LORD.” The Zohar understands the vessels of the Lord figuratively as representing the righteous, brought as a gift to the King Messiah (Zohar, In Exod. fol. 87. 4.) Isa 52:12 For you will not go out ve’chipazon in haste, trepidation and you will not go in flight, for HaShem (YHVH: Mercy) lifneiychem will go before your faces, and guarding your rear will be Eloheiy Yisrael the God (Judge) of Israel. “For you will not go out in haste and you will not go in flight” Unlike her escape from Egypt which was undertaken in haste, Israel’s escape from Babylon will be conducted with calm assurance and preordained order. “HaShem (YHVH) will go before your faces, and guarding your rear will be Eloheiy Yisrael the God (Judge) of Israel.” Like the escape from Egypt, HaShem will be present in a manifest and tangible way as the guide going before them and as the rear guard protecting their rear. This is an allusion to the Malakh HaShem (Angel of the Lord) Who was manifest in the cloud and fire that lead and guarded Israel on her journey out of Egyptian bondage. This relates to the sight that is seen by the watchmen as they behold first the messenger and then HaShem Himself coming on the mountains of Judea before the returning captives (52:7-8). Isa 52:13 Hineih Behold, now, pay attention, My servant will yaskiyl act wisely (with understanding); he will yarum be high ve’nisa and lifted up (like a banner), vegavah meod and will be exceedingly high. Most commentators agree that this verse begins a new prophetic address that continues through 53:12. The present chapter markers do a disservice to the modern English reader. In the present verse and the portion of Isaiah that follows the prophetic work reaches the crescendo of its Messianic vision. The Servant King Messiah (much to the chagrin of many modern Jewish and liberal Christian theologians) is clearly illuminated in the precise descriptions of His life and His ministry of suffering and resurrection. This portion of Isaiah has been contested for almost two thousand years by Jewish and Christian scholars over the question of whether this passage refers to the Servant King Messiah or to Israel who suffer innocently for the sin of the nations. The Ethiopian eunuch asks Philip (Disciple of Messiah) ‘“Please tell me, who is the prophet talking about—himself or someone else?’ 35 Then Philip opened his mouth, and beginning with this Scripture he proclaimed the Good News about Yeshua.” -Acts 8:34-35 (TLV) Prior to the 11th Century CE the majority of Jewish commentators and rabbis interpreted Isaiah 52:13-53:12 as referring to the suffering Servant of God, the King Messiah, a view still held to this day by many Orthodox Jews (they simply disagree as to Who Messiah is). However, beginning at the end of the 11th Century CE Jewish commentators began to assert that Isaiah was referring to Israel who suffers innocently for the sins of the nations. This divergent view is largely due to the increased persecution of Jews by so called Christians (Crusaders etc.). As a result of this persecution and the zealous proselytizing of some, the Jewish community began to seek polemic arguments against the interpreting of Isaiah 52:13-53:12 as referring to Yeshua as the King Messiah of Israel. The 2nd Century CE Targum Yonatan (an Aramaic Jewish paraphrase) understands Isaiah 52:13 to be referring to the promised King Messiah: “Behold, my servant the Messiah shall prosper. He shall be exalted and extolled, and He shall be very strong.” -Targum Yonatan 2nd Century CE The Babylonian Talmud (codified in the 6th Century CE) also interprets this portion of Isaiah Messianically: “The Messiah—what is his name? …The Rabbis say, ‘the Leprous one’: Those of the house of Rabbi say, ‘the sick one’, as it is said, ‘surely he has borne our sickness.’” -Sanhedrin 98b, Babylonian Talmud The Midrash Rabbah on Ruth 2:14: “He is speaking of the King Messiah: ‘Come hither draw near to the Throne; and eat the bread,’ that is the bread of the kingdom: ‘and dip thy morsel in the vinegar.’ This refers to his chastisements, as it is said, ‘But he was wounded for our transgressions, bruised for our iniquities.’” A later Midrash Yalkut Shimoni says: “‘Who are you, O great mountain?’ (Zech. 4:7). This refers to the King Messiah, and why does he call him ‘the great mountain’? Because he is greater than the patriarchs. As it is said, ‘My servant shall be high and lifted up and lofty exceedingly’ (ref. Isa.52:13) He will be higher than Abraham, who says, ‘I raise high my hand unto the Lord’ (Gen. 14:22). Lifted up above Moses, to whom it is said, ‘Lift it up unto thy bosom’ (Num. 11:12): Loftier than the ministering angels, of whom it is written: ‘Their wheels were lofty and terrible’ (Ezk. 1:18).” -Midrash Yalkut Shimoni In spite of the modern Jewish and liberal Christian opposition to the Messianic interpretation of Isaiah 52:13-53:12, the ancient Jewish tradition has been preserved even to the present day in the liturgy for Yom Kippur (Day of Atonement) in a prayer attributed to Eliezer Ha-Kallir (8th Century CE). “The Messiah our righteousness has turned from us. We are alarmed, we have no one to justify us. Our sins and the yoke of our transgressions He bore. He was bruised for our iniquities. He carried on His shoulders our sin. With His stripes we are healed. Almighty God, hasten the day that He might come to us anew; that we might hear from Mt. Lebanon (Mt Whiteness, purity: The Temple Mount) a second time through the Messiah.” –Oz M’lifnai B’reshit, Services for the Day of Atonement, Hebrew Publishing Co., 1928 Some of our ancient Rabbis struggled to understand the divergent elements of Isaiah 52:13-53:12. As a result the two Messiah theory developed. Mashiach Ben Yosef, the suffering Messiah (Isaiah 50:5-7 & 53). Mashiach Ben David, the triumphant King Messiah who subdues the nations and establishes his Messianic kingdom (Psalm 2 & 110). Messiah Ben Yosef is said to die in the battle against Edom (figuratively Rome): he is followed by Messiah Ben David, who establishes His kingdom of righteousness after defeating the gentile nations. The irony of this interpretation is that the two Messiah figures accurately divide the ministry of the living Messiah Yeshua, Who came first as the suffering Servant (Ben Yosef) and will come again as the victorious King (Ben David). The Brit Ha-Chadashah (NT) solves the question of divergent themes by revealing the advent of the King Messiah and subsequently describing His second coming (Mt. 23:29; John 14:3; Acts 1:11; 1 Thess. 4:14-17 etc.) Rabbi Moshe Kohen Iben Crispin (13th Century) complained that those who interpret Isaiah 53 as referring to Israel were doing violence to the p’shat (plain meaning) of the text: “Having inclined after the stubbornness of their own hearts and their own opinion. I’m pleased to interpret the Parasha (portion) in accordance with the teaching of our Rabbis, of the King Messiah…and adhere to the literal sense. Thus I shall be free from forced and far-fetched interpretations of which others are guilty.” None the less, sadly the dominant modern Jewish scholarship view is that of the collective Servant, Israel. Regardless, those who follow Yeshua the King Messiah are given the clear direction of the Brit Ha-Chadashah (NT), which not only supports but also illuminates and affirms the Messianic view of Isaiah 53. While there is an intrinsic connection between the Messiah and the people of Israel (ethnic, religious), it is entirely dishonest to interpret Isaiah 53 of Israel the people. In my commentary on Isaiah 53 I will further expound on this. For the follower of Messiah Yeshua, the only possible interpretation of Isaiah 52:13-53:12 is that it describes the Servant King Messiah Yeshua. Those liberal Christian Theologians who interpret the text of the people of Israel as a whole defile their own misguided faith and at the same time prevent their Jewish hearers from receiving the King Messiah Yeshua. This in my opinion is vindictive of the most heinous form of antisemitism. In Isaiah 52:13-15 HaShem introduces His faithful Servant and proclaims that the Servant will accomplish the purposes of God and in the future will be highly exalted. This section is a prelude to the prophecy of Isaiah 53. It opens with the Hebrew “Hineih” which is regularly used by Isaiah to draw attention to something of great importance. In this case, the illumination of the identity and function of the Servant. As mentioned previously, the question of the Servant’s identity is foremost in the mind of interpreters. It is clear from the Hebrew text that an individual is being referred to, and that this is a literal individual and not a figurative or poetic individual. In accordance with Rabbinical interpretive method a remez (hint), drash (comparative) or sod (mystery) must submit to the p’shat (plain) meaning. Any interpretation of the present text that sees a corporate entity as the servant is in violation of the rabbinic interpretive method. “Behold, now, pay attention, My servant will act wisely (with understanding);” The wise actions of the Servant denote rule, dominion. “he will be high and lifted up (like a banner), and He will be exceedingly high.” The three references to elevation show a progression of ministry. Messiah will be lifted above all powers and authorities.
“Therefore God has highly exalted him and bestowed on him the name that is above every name,” -Philippians 2:9 “Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.” -Acts 2:33 “He worked in Messiah when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” -Ephesians 1:20-23 The first two Hebrew verbs used “high and lifted up”, are the same as those previously used by Isaiah in reference to HaShem (YHVH), Who he saw “high and lifted up” (Isa. 6:1). Isa 52:14 When many were shamemu astonished, appalled at you— thus mishchat he was so marred (disfigured) mei’iysh more than any man, mareihu his appearance (the sight of him), (beyond human semblance), ve’to’aro and his form (figure, shape) mibeneiy beyond that of the children of adam mankind (a man)-- Here HaShem addresses the Servant directly in the second person. This is said in the past tense, the Hebrew shameu expresses a sort of devastated awe at the transformation of the Servant from a marred and disfigured human being to the high, lifted up and exalted Servant of the previous verse. This in itself is an allusion to the death and resurrection of the King Messiah Yeshua. “Thus he was so marred (disfigured) more than any man, his appearance (the sight of him), (beyond human semblance), and his form (figure, shape) beyond that of the children of mankind.” This second clause is a parenthetical sentence that describes the reason for the devastated awe of those who look upon the Servant. Isa 52:15 Thus yazeh he sprinkles, spatters (startles) goyim rabiym many nations. On account of him melachiym Kings will shut their piyhem mouths, for that which has not been supar recounted, related, told lahem to them they see, va’asher and that which they have not shameu heard hitbonanu they will discern, consider, understand. “Thus he sprinkles, spatters (startles) many nations.” The verb yazeh from nizeh (to sprinkle) is used in the Tanakh (OT) to describe the ritual cleansing of a leper by the means of sprinkling of the blood of a sacrifice over water (Lev. 14:7), and the sprinkling of the veil of the Mishkan (Tent of Meeting) [Lev. 4:6]. It is therefore interesting to note the Talmudic assertion that one of the names of the King Messiah is “Nagua”-Leprous one (Babylonian Talmud Sanhedrin 98b). This is based on Isaiah 53:4, 8. The idea being that the Servant of HaShem, who was once shunned by Israel and the nations as a leper, now brings cleansing to Israel and the nations through His own substitutionary sacrificial blood. “On account of him Kings will shut their mouths, for that which has not been recounted, related, told to them they see, and that which they have not heard they will discern, consider, understand.” The shutting of the mouth is an involuntary response of the body to an outside expressions of power that results in a person being overcome by intense and immediate awe. The Servant’s transformation from disfigured man to Ruler above the angels will inspire silent awe, both at His first coming and resurrection and at His return. Additionally, many kings throughout history to date having heard the news of the Gospel and the King Messiah Yeshua, have responded in silent awe and repentance. Sadly, the shut mouths of those kings who remain in power at the end of the age will be mouths silenced by the terror of knowing that they have resisted God’s Servant King Messiah and have been found wanting. “The LORD your God is in your midst, a mighty one who will save; He will rejoice over you with gladness; He will quiet you by His love; He will exult over you with loud singing.” -Zephaniah 3:17 Copyright 2019 Yaakov Brown We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting. Introduction:
The previous portion of the scroll of Yeshayahu (Isaiah) concludes with the enemies of Israel (ethnic, religious) devouring themselves and Israel being reminded that HaShem is her Mashiach (Messiah). Isaiah 49 gives important detail concerning the Servant and His identity and sets the stage for greater illumination as to Who He is and what role He will play in the continued purposes of God for Israel and for all humanity. Verses 1 - 3 of the present chapter are a continuation of the message of 49:22-26, addressed to those exiles who felt that HaShem had finally abandoned them. The primary theme of chapter 50 is God’s unbroken covenant with Israel (ethnic, religious), and an assurance that her captivity is temporary. Isa 50:1 Koh amar Thus says HaShem (YHVH: Mercy), Where is zeh it, seifer the book, document (gett) of the keriytut divorcement of imechem your mother, asher who I have shilachtiyah sent away? or which of minoshaiy My creditors is it to whom I have sold you? Lo hein Behold, pay attention, ba’avonoteiychem for your perversity (depravity, guilt) you were sold, u’vefisheiychem and for your rebellion (transgression) shulechah imechem your mother was sent away. “Thus says the Lord, ‘Where is the bill of divorcement, which I gave to your congregation, that she is cast off? Or who is the man, who has a debt against me, unto whom I sold you? Behold, for your sins ye were sold, and for your rebellion your congregation was put away.’” -Targum Yonatan (2nd Century CE) This chapter opens with the Divine Name YHVH, which is subsequently proclaimed 7 times, 4 of those times it’s accompanied by Adonay. There is a strong theme of Mercy (YHVH) and Lordship (Adonay). The attributes of God as Merciful Master and Judge are intrinsically linked to His Salvation. In response to the claim of captive Israel, “HaShem has forsaken me and my lord has forgotten me.” Hashem asks for evidence that He has forsaken and forgotten her. “Where is the gett (divorce document) of your mother, who I have (supposedly) sent away?” This is in direct reference to the Torah (Law of Moses) which requires a man who sends away his wife to give her a bill of divorce (Deut. 24:1). In fact, Israel has no such evidence against HaShem because He has not divorced her, nor has He sent her away. At first glance this verse seems to contradict the later prophecy of Jeremiah 3:8. However, as Iben Ezra rightly notes: “The latter (Jer.3:8) refers to the kingdom of the ten tribes, which will never again be established; comp. She shall no more rise (Amos 5:2); but Isaiah speaks of the kingdom of the house of David which will be restored by Messiah.” -Iben Ezra Commentary on the Scroll of Isaiah All things are established by two witnesses, thus, in the present case a second example is offered to refute the false assumption of the people of Israel. “To which of My creditors have I sold you?” (Exodus 21:7) This is a rhetorical question with a poignant answer. God is in debt to no one! Therefore, He has not sold Israel (His daughter). This truth is followed by the sobering words, “For your own perversity you were sold, and it’s your rebellion that caused your mother to be sent away.” In other words, “You sold yourselves into bondage, and wilfully left your husband without a bill of divorce, because you were unconcerned with the moral obligation of the Torah.” Isa 50:2 Madua Why, batiy when I came, ve’eiyn was there no iysh man? Karatiy when I called, ve’eiyn there was no oneh answer? Ha-katzor katzerah Yadiy Is My hand shortened at all, mipedut from ransom? Ve’im-eiyn-biy and do I not have choach strength lehatziyl to snatch away, deliver, rescue, save? Hein Behold, bega’aratiy at My rebuke achariyv I make desolate yam the sea, asiym I make neharot the rivers a midbar wilderness (mi from davar the word, thing, essence): tivash degatam their fish stink, me’eiyn from no mayim water, ve’tamot and die batzama in thirst. HaShem reminds Israel that when He sought to warn her and redirect her she did not respond to Him. The same complaint is levelled against Israel by the prophet Jeremiah (Jer. 7:25-26): “25 from the day your fathers left the land of Egypt until today. Although I sent to you all My servants the prophets, daily and persistently, 26 they did not listen to Me or pay attention. Rather, they stiffened their neck, doing more evil than their fathers.” -Yermiyahu 7:25-26 (TLV) “Is My hand unable to ransom?” A rhetorical question, of course not. “Do I not have the strength to deliver?” Again, a ludicrous idea. HaShem has all strength, all power, He alone delivers. Therefore, HaShem reminds Israel of the ample evidence of His past acts of deliverance on her behalf: “I dried up the Red Sea (Sea of Reeds)…” Isa 50:3 Albiysh I clothe shamayim the heavens kadrut with gloom (blackness), ve’sak and with sackcloth asiym I make kesutam their covering (concealment). This is a reference to God’s mighty works at Sinai: “In the morning of the third day, there was thundering and lightning, a thick cloud on the mountain, and the blast of an exceedingly loud shofar. All the people in the camp trembled.” -Shemot (Exodus) 19:16 (TLV) Isa 50:4 Adonay Lord HaShem (YHVH: Mercy) has natan given liy me leshon the tongue (language) limudiym of (for, to) the discipled, lada’at to know how la’ut to hasten (sustain) et yaef the weary, fatigued, faint with davar a word: yaiyr he awakes (rouses) ba’boker in the morning ba’boker in the morning, yaiyr he rouses (awakes) liy ozen my ear lish’moa to hear Kalimudiym like (for) all the discipled. For the first time in this portion the double title Adonay YHVH is used (it is used a total of 4 times in Isaiah chapter 50). As previously stated, this illuminates the connection between God’s Kingship over all things, His specific role as Lord over Israel and His overarching Mercy, which, powered by His love, is the primary source of His Salvation. Here, the Servant (Yeshua the Messiah) speaks. The words have a similar rhythm to those of king David: “1 My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer. 2 You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. 3 Gird your sword on your side, you mighty one; clothe yourself with splendor and majesty. 4 In your majesty ride forth victoriously in the cause of truth, humility and justice; let your right hand achieve awesome deeds. 5 Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet. 6 Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. 7 You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.” -Psalm 45:1 (NIV) The use of the Hebrew “limud” (discipled) is unique and differs from Isaiah’s later use of “talmid” (Disciple), additionally, with this in mind it infers the understanding that the speaker has been directly discipled by Hashem (John 7:16; 14:24). “To know how to sustain the weary, with a word.” The Servant Messiah’s message (davar, word) is one of comfort for the weary (Matt. 11:28). His very essence is the present comfort of all who receive Him (John 1). “Ba’boker ba’boker” Literally “In the morning, in the morning” is best understood in English as a perpetual rhythm of renewal (waking), that the Servant King Messiah passes on to all who become His disciples. In one sense it infers resurrection, and in another it denotes the idea of everlasting mornings, that is, the Olam Haba (world to come). Thus, the eternal present invades time and space. The doubling of the phrase further affirms the established nature of the Servant King Messiah’s ministry and His connection to the God-head as the ultimate student (limud) of the Father God. “Then Yeshua answered and said to them, ‘Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.’” -Yochanan (John) 5:19 Isa 50:5 Adonay Lord HaShem (YHVH: Mercy) has patach opened liy ozen my ear, and I was not mariytiy rebellious, contentious, disobedient, bitter; nor did I turn backward. This is an intimate phrase that conveys the idea of one whose mouth is in close proximity to the ear he is speaking into. The instruction spoken is weighty and might be rejected by a lesser candidate. But the Servant (King messiah) is neither imbittered by the proposed task, nor does He rebel against the One Who has given Him His calling. The Servant instead choses from the outset never to turn back. The words of Yeshua come to mind: ““No one who puts a hand to the plough and looks back is fit for service in the kingdom of God.”” -Luke 9:62 (NIV) Isa 50:6 Geiviy My back natatiy I gave le’makiym to the smiters, ulechayay and my cheeks to those that pulled out my facial hair; My face I did not hide mikelimot from shame, disgrace, reproach, shame, confusion, insult varok and spittle. It takes great effort to avoid the striking correlation between the present verse and the treatment of Yeshua the King Messiah: “Then he released Barabbas to them. But he had Yeshua flogged, and handed him over to be crucified.” -Matthew 27:26 “Then some began to spit at him; they blindfolded him, struck him with their fists, and said, ‘Prophesy!’ And the guards took him and beat him.” -Mark 14:65 [Matt.26:67] (NIV) This is clearly a description of the flogging and abusing of an individual. Therefore, it cannot refer, as some suggest, to Israel as a nation. Nor is there any record of such treatment of Isaiah the prophet. Additionally, there is no evidence that any other historical figure of the time of this prophecy qualified for the aforementioned beating, which is obviously prophetic of the mysterious Servant. That is, the Servant King Messiah Yeshua. In spite of the many modern and fanciful polemics written against interpreting the present text of Yeshua the King Messiah, it must be acknowledged that prior to Yeshua’s life death and resurrection, and even in the first few centuries subsequent, our ancient Jewish commentators and rabbis almost universally interpreted this and the other Servant portions of Isaiah as referring to the King Messiah. Therefore, the Jewish reader must as the sobering questions, “Are our modern rabbis and commentators misinterpreting these passages?”, and “If so, is it possible, even probable, that Yeshua (Jesus) is the promised King Messiah of Israel?” One of my Israeli sons has said, “Yaakov, Yeshua is the goy messiah, he has nothing to do with us.” To which I have responded, “No my dear son, our rabbis have lied to us because of the foolish actions of the goyim and due to their own stubborn pride. Yeshua is the promised King Messiah of Israel, and because He is our King Messiah, according to Yeshayahu (Isaiah) He is also able to save the goyim.” Isa 50:7 Va’Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; al upon this kein therefore lo nichlametiy I will not be ashamed: al upon this kein therefore, samtiy I have set fanay my face, like a flint rock, and I know that I will not be eivush put to shame. Regardless of the suffering the Servant must endure according to His high calling, He knows that in the end He will not be put to shame but will be victorious. He knows equally, that throughout His ordeal God will be with Him to strengthen Him and sustain Him. This is why He has set His eye on the goal and pursues His calling with unmitigated determination. Isa 50:8 He is near matzdikiy Who justifies me; Miy-yariv who will contend itiy with me? Na’amdah let us stand, remain, endure yachad together: Miy-va’al who is the husband of mishpatiy my justice (judgement)? let him draw near to me. God is the Judge of all things. It is HaShem Who is near to the Servant and the Servant trusts the justice of HaShem. “He that justifies me is near to me, who will contend with me?” These words along with the following verse, spoken by the Servant King Messiah, are applied by the New Testament writer Rav Shaul (Paul the Shaliach [Apostle]) as a drash for all believers: “33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is the one who condemns? It is Messiah, who died, and moreover was raised, and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.” 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.” -Romans 8:33-39 (TLV) “Let us stand, remain, endure together: who is the husband of My justice (judgement)? let him draw near to Me.” That is, “The One Who justifies Me stand together with me in unity…” and the rhetorical question, “Who is the Husband of my justice?” The obvious answer is that the One Who justifies is the Husband of the justice of the Servant, that is, HaShem Himself. It is HaShem Who draws near to the Servant King Messiah Yeshua, so near in fact that they are One. Isa 50:9 Hein Behold, pay attention, Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; who is he that seeks to condemn me? Hein Behold, pay attention, kulam all of them will like a garment yivlu wear out, ash a moth yochelem will eat them up. “Adonay Lord HaShem (YHVH: Mercy) helps me…” This is repeated from verse 7 and is an affirmation of the firmly established help that God will give His Servant King Messiah. “The Master Mercy helps Me, who is he that seeks to condemn Me? Listen up, all who seek to condemn Me will be like warn out old garments eaten up by moths!” -Author’s paraphrase “Who shall bring a charge against God’s elect? It is God who justifies. Who is the one who condemns?” -Romans 8:33-34 (TLV) This retrospectively illuminates further the drash of Rav Shaul, in that it shows not only the security of the believer in Messiah but also the destruction of those who oppose the believer. They will be like warn out old garments eaten by moths, why? Because they have rejected the saving work of Yeshua the Servant King Messiah. Thus, they will not receive renewed bodies (garments) at the resurrection (Ha-Din [The Judgement]), rather, they will be tormented in there failing bodies (spiritual, metaphysical) for all eternity (Rev. 20:10-15). Isa 50:10 Miy vachem Who among you yerei is in awe of (fears, reveres, is afraid of) HaShem (YHVH: Mercy), shomea that obeys bekol in the voice of avdo His servant? He that halach walks in chasheichiym darknesses (miseries), ve’ein nogah and has no brightness (light), lo yivtach let him trust besheim in the name of HaShem (YHVH: Mercy), veyishaein and lean on, trust in, rely beilohayv upon his God (Judge). The Servant is mentioned only this one time in Isaiah 50. Here, the prophet Isaiah calls out those among his people Israel who fear HaShem and are willing to obey the Servant of Hashem. Therefore, the prophet cannot be speaking of himself as the Servant, rather, he admonishes Israel to receive the word of the Servant (King Messiah). The Zohar interprets the Servant of Isaiah 50:10 as “Metatron” the Angel of the Name (YHVH), who is in fact synonymous with both the Angel of the Presence of Exodus and the Holy Name YHVH, and is thus an allusion to the King Messiah (Zohar in Exod. fol. 54. 3.). To those suffering in the darkness of both physical and spiritual bondage, the prophet says, “Put your trust in the Name of Mercy (YHVH), lean on Him and rely on the goodness of His Judgement, rely on your God (Judge).” Isa 50:11 Hein Behold, pay attention, kulechem all you kodecheiy that kindle eish a fire, meazereiy who encompass yourselves about zikot with firebrands (flaming arrows, sparks, chains, sparks); walk be’ur in the light eshchem of your flames, uveziykot and among the brands (flaming arrows, sparks, chains, sparks) that you’ve kindled. Miyadiy From My hand hayetah-zot you will have this; lema’atzeivah in a place of sorrow tishkavun you will lie down. Having offered The Light of The Servant to those suffering in darkness (v.10), the prophet now warns those who kindle their own false light (foreign fire) that there false light (fire) will consume them and God will punish them by laying them down in a place of sorrow (an allusion to the lake of fire of Revelation, and in a temporal sense, to Gehenna (holding place of torment until the judgement) which is in sheol (place of departed souls which is divided into Gan Eden and Gehenna by an unpassable chasm [Luke 16:19-31]). It is interesting to note that the Talmud says that this passage from Isaiah is repeated to the wicked when the malakhiym (angels, messengers) of God meet them at their deaths (Talmud Bab. Ketubot, fol. 104. 1.). We note here the correlation made between the false light of the fires kindled by Israelites in the worship of foreign deities, and the foreign (strange) fire kindled by Aaron’s sons (Lev. 10:1). Both result in the destruction of the one who kindles them. The Hebrew “eish zarah” translates as “strange (foreign, adulterous) fire” (Lev.10:1). Thus, there is an inference of infidelity with relation to the lighting of these fires. We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting. © 2019 Yaakov Brown Speaking to ethnic Israel God says “for I will contend with him that contends with you, and I will save your children.” Beware then, you Christians who reject God’s continued purpose for ethnic, religious Israel. For He contends for us! Introduction:
Chapters 49 – 57 of Isaiah are referred to by some theologians as the second part of Isaiah (Though the scroll in its complete form predates any attempts to claim multiple authors [a revisionist nonsense]). These chapters (although there are no such divisions in the scroll of Yeshayahu) focus on “The Servant of The Lord” (42:1-7; 49:1-13; 50:4-11; 52:13-53:12). However, there is much debate over who the Servant is, not only between Jewish and Christian scholars but also between Jewish scholars and rabbis, and between Christian theologians and pastors. And even, one might say, in the confused minds of those who over think the Scripture and miss its meaning entirely by perpetually debating with themselves. Almost every debate entered into over the identity of the Servant in these passages offers a choice between the King Messiah and the people of Israel (ethnic, religious), with the less common addition of the prophet Isaiah himself, as the third possible candidate. Thus, proponents of the Messiah (and or Isaiah) school of thought call these chapters the “Servant Prophecies”, while opponents call them “Prophecies of Zion (Israel)”. In some of the following chapters a conclusion to the debate over this false choice “Israel/Isaiah or Messiah?” is hindered by the eclectic poetry, historical context, grammar, pronouns, prophetic nature and dating of the Hebrew text. While it’s true that some portions of the following chapters (passages) must be clearly defined one way or the other, it’s not true of all of the Servant passages. In some cases, the answer is simply “Both” or “All three”. After all, Messiah is the ultimate Jew, for whom Isaiah is a figure only: as such Messiah is the perfect example of Israel’s calling to be a light to the nations. Therefore, He is both the representative of the entire nation of Israel (including Isaiah), and the unique King Messiah and Redeemer of Israel (ethnic, religious) at the same time. In one sense He is Israel (ethnic, religious), and in another, He is her Savior, Redeemer, and the Mighty One of Yaakov. Isa 49:1 Shimu Listen, hear, receive, obey iyiym coastlands, Islands (of the Mediterranean), eilay to me; ve’hakshiyvu and pay attention, le’umiym you peoples, from faraway: HaShem (YHVH: Mercy) has called me mibeten from the womb; mime’eiy from the inner parts of imiy my mother hizkiyr he has remembered, made mention of shemiy my name: The first question we ask is, “Who is speaking here?” This first sentence can be applied to Isaiah, Israel and the Messiah. There is no need at this point to demand that it refer to one over the other. However, as we progress we will find that the greater context of Isaiah allows for only one conclusion. As I noted in the introduction, the Servant is both the representative of the entire nation of Israel (including Isaiah), and the unique King Messiah and Redeemer of Israel (ethnic, religious) at the same time. The famous Jewish commentator Iben Ezra adds Isaiah the prophet to the options for “Servant”. Again, Isaiah qualifies at this point, both as the prophet who literally prophesied these words and as one whom God has called from the womb. However, in light of the following verses, Isaiah, like Israel, becomes the subject of the Servant’s redeeming work and is therefore disqualified from being the Servant. The coastlands/Islands mentioned here are the coastlands of the Mediterranean ocean. The phrase “you peoples far away” is added to include all the nations and peoples of the earth. This proclamation is for all humanity. “Peoples, from faraway” Iben Ezra rightly notes that these words can also apply to those peoples yet future, who will hear the words of the prophecy in the time to come. This fits perfectly with the Messianic aspects of the prophecy and the redemption of both Israel and the nations through the Servant King Messiah. “The Lord has called me from the womb” This can be said of each of the Servant candidates. Each has a Divine calling and purpose. However, the servant Israel and the servant Isaiah both owe their very existence to the Servant King Messiah, in Whom all things exist and have their being (Col. 1:16-17; John 1:3). “From the inner parts of my mother he has remembered, made mention of my name:” In one sense this is true of every human being. We should keep in mind that the Hebrew zachor infers an act of intentional recollection and can be applied to the past, present and future. On the other hand, it is literally true of both Isaiah (whose name was fixed and given to him by the Lord, while he was in his mother's womb [Isaiah 7:14]) and of the Servant King Messiah Yeshua (Jer. 1:5; Matt. 1:21; Luke 1:31). Having said all this, the Servant mentioned here is clearly the same Servant alluded to in Isaiah 42:1: “Behold, now, pay attention to My Servant, Whom I uphold; my chosen, in Whom my soul delights: I have put my Spirit upon Him; He will bring forth justice to the nations.” Therefore, neither Isaiah nor Israel (the people) qualify, for they are both sin affected and are incapable of bringing “Justice to the Nations”. Isa 49:2 Va’yasem and He has made (placed) piy my mouth ke’cherev like a sword chadah sharpened; betzeil in the shadow of his hand He has hechbiyani withdrawn, hidden, hardened me: vaysiymeiniy and He has made (placed) me le’cheitz as an arrow barur purged, purified, polished, chosen, cleansed, made bright, tested, proved; in His quiver He has histiyraniy hidden, concealed, kept me close: “And He has put His words in my mouth like a sharp sword; in the shadow of His power has He protected me, and He has made me like a choice arrow, which is hidden in the quiver.” -Targum Yonatan (2nd Century C.E.) “He has made my mouth like a sword sharpened;” Iben Ezra notes that the sword imagery alludes to the sharpness of the prophet’s words against both Israel and her enemies. He further observes that the shadow of God’s hand gives a picture of the scabbard from which the sword is drawn. This is interesting given the later allusion to cutting into the palms of God’s hands, and the role that the Servant plays in becoming a covenant of the people of Israel (neither instance could be applied to the prophet Isaiah). In short, Iben Ezra’s observation is correct but the subject of his observation is incorrectly identified. The reality is that while this verse might be applied to Isaiah (Who is himself a type for the Messiah), it is more accurately interpreted of the Servant King Messiah Yeshua, Who is the Davar Emet (Word of Truth [John 1]), and from Whose mouth the sword of God’s actionable word proceeds (Rev. 19:15). “And take the helmet of salvation and the sword of the Spirit, which is the word of God.”-Ephesians 6:17 At this point it becomes increasingly difficult to apply the text to the entire nation of Israel: for, while in a general sense one might make allowance for the fact that Israel may one day be redeemed and perform her righteous high calling, it is clear that she is herself the subject of the Servant’s redemptive work. Verse 5 makes it clear that the Servant is tasked with returning Yaakov (Israel) to God, therefore, Israel cannot be the Servant. “In the shadow of his hand He has withdrawn, hidden, hardened me:” This cannot apply to Isaiah or Israel except in the sense of God’s protection. However, the imagery conveys both protection and secrecy. The Servant is One Who has been kept hidden from both Israel and the nations. Therefore, the Servant cannot be Israel or the prophet Isaiah. This part of verse 2 best describes the promised Servant Messiah (Isaiah 52:13-53:12), to Whom Isaiah has already alluded (42:1). "Satan said before the Holy One, blessed be He, ‘Master of the World! The light which is hidden under your throne of Glory, for whom is it?’ He said to him, ‘For him who will turn you back and disgrace you, and shame your face.’ He (Satan) said to him, ‘Master of the World! Show him to me.’ He (God) said to him, ‘Come and see him.’ When Satan saw the Messiah, he trembled and fell upon his face and said, ‘Surely this is the Messiah who in the future will cast me and all the princes of the nations of the world into Gehenna.’" -Pesiqta Rabbati page 161a Iben Ezra notes, that the phrase, "he has hidden me", corresponds to the scabbard of a sword. From a Messianic perspective this shows perfect continuity. “He has made me as an arrow; purged, purified, polished, chosen, cleansed, made bright, tested, proved;” Once again this is a description of One devoid of blemish and cannot therefore be applied to Israel or the prophet Isaiah. A tested, sharpened, polished and refined arrow slides through the air with little more than a whisper. Only those who are alert and expecting the arrow’s arrival will note the sound of the wind (Ruach) that accompanies it. “In His quiver He has hidden, concealed, kept me close:” The quiver, like the shadow of God’s hand, is the hidden place of preparation. The arrow, like the Servant, is hidden from Israel and the nations until the appointed time. Isa 49:3 Vayomer and He said liy to me, “Avdiy-atah You are My servant; Yisrael (Overcome in God), in whom I will etpa’ar be glorified, seen beautiful, adorned. “He said to me…” The “He” is HaShem, and the “me” is the Servant. Up to this point the Servant is clearly an individual and only represents Israel by way of identification with Israel as a representative of her. It would be foolish therefore to conclude (out of context) that the “Israel” of verse 3 is a reference to the entire nation (except of course in relationship to the Servant by way of representation). Iben Ezra writes: “That is, ‘You are an Israelite of whom I am proud;’ or, ‘You are Israel, you are esteemed in My eyes, like all Israelites together.’ I prefer this explanation.” -Iben Ezra Commentary on Isaiah One of the best descriptions regarding an individual representing an entire group of people is recorded in 1 Corinthians: “ For just as the body is one and has many parts, and all the parts of the body—though many—are one body, so also is Messiah. For in one Ruach we were all immersed into one body—whether Jewish or Greek, slave or free—and all were made to drink of one Ruach. For the body is not one part, but many.” -1 Corinthians 12:12-14 (TLV) It’s worth noting that it’s on Israel’s behalf that the Servant King Messiah affords her the opportunity to overcome and that she overcomes only in God. Therefore, the Servant King Messiah is Imanu-El, with us, God (Isa.7:14), Who causes Israel to Yisra, overcome, El, in God. “In Whom I will be glorified” God speaks of bringing glory to Himself through the Servant King Messiah (Who is a Jew of the tribe of Judah, of Israel and therefore represents Israel [ethnic, religious]). “4 I glorified You on earth by finishing the work that You have given Me to do. 5 Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.”6 “I have made Your name known to the men of this world that You gave Me. They were Yours; You gave them to Me, and they have kept Your word.” –(Yeshua) John 17:4-6 (TLV) Isa 49:4 Va’aniy And I said, “I have laboured in vain, le’tohu for emptiness, confusion, unreality ve’hevel and vapour I have spent my strength; yet surely mishpatiy the justice that is mine et is with HaShem (YHVH: Mercy), ufeulatiy and my wages et with Elohay my God, Judge. Now the Servant speaks, either to himself or in response to God. The personal pronoun eliminates the possibility that this could be Israel the people speaking. Thus, in light of the varied interpretations, it is either Isaiah the prophet (Iben Ezra) or the Messiah. The words are not of complaint as some suggest, but rather an observation of fact, either past present, future or all of the aforementioned. In the case of Isaiah, he has proclaimed the word of God to a people who stubbornly refuse to accept it and repent. In the case of the Messiah, the same is true, with the exception of the remnant that received Him. The Hebrew text conveys in poetic terms, a description of frailty, even death, followed by justice, even resurrection. “Yet surely the justice that is mine is with HaShem (YHVH: Mercy), and my wages with Elohay my God, Judge.” In one sense this could be applied to Isaiah as a man of integrity and Godly submission. However, it more accurately applies to the Servant King Messiah, Who possesses justice, hence, “justice that is Mine”. Isa 49:5 And now says HaShem (YHVH: Mercy) yotzeriy that formed me mibeten from the womb le-eved lo to be His servant, le-shoveiv to return Yaakov (Follower, Jacob) to Him, ve’Yisrael and Israel will be gathered, ve’ekaveid and glorious be’eiyneiy in the eyes of HaShem (YHVH: Mercy), veilohay and my God (Judge) hayah has become uziy my strength, my boldness, my power, my security; “And now says HaShem (YHVH: Mercy) that formed me from the womb to be His servant, to return Yaakov (Follower, Jacob) to Him…” It’s at this juncture that all debate over who the Servant might be must end. After all, Israel (Yaakov) cannot return herself to God, nor can she gather herself. Nor has Isaiah been tasked with or manifested the mechanism for Jacob’s (Israel’s) return to God. We know that only by the shedding of blood can Israel be truly reconciled to God. Thus, the Servant must offer a covenant of blood in order to return Jacob to HaShem (49:8). Therefore, neither Israel the nation nor the prophet Isaiah qualify. Verse 5 describes none other than the Servant King Messiah Yeshua. Yeshua (Though pre-existent, and transcendent post resurrection) was none the less born into time and space. Seeded by the Holy Spirit in the womb of Myriam (Mary) and hence, by way of His humanity, was formed in His mother’s womb. He came to fulfil what the prophet Isaiah had spoken of Him, to offer Himself, sinless, as a covenant for the redemption of Israel (ethnic, religious) and the nations. “Israel will be gathered, and glorious in the eyes of HaShem (YHVH: Mercy), and my God (Judge) has become my strength, my boldness, my power, my security;” This second clause speaks of the redemption of the entire nation of Israel (ethnic, religious) following their return to God through the Servant King Messiah Yeshua (Romans 11:26). The only way that Israel can be restored to a position of glory in the eyes of HaShem is by blood atonement and the remission of sin. Alternatively, if the Servant is the subject of the glory, then the text is referring to the glory God imparts to the Messiah as a result of the Messiah giving all glory to the Father God. Isa 49:6 Vayomer And He said, “nakel It is a light, trifling thing for you to become liy eved My servant le’hakim to raise up et-shivteiy the tribes of Yaakov (Follower, Jacob), unetzureiy and to preserve Yisrael le’hashiv to return her: I will also give you le’or for a light goyim to nations, lihyot to become yeshuatiy My salvation ad as far as ketzeih the end of ha-aretz the earth (land). The opening clause could be paraphrased as, “It is but a small beginning to My greater redemptive purpose, that you My Servant should be the one to raise up the tribes of Jacob and preserve (among the nations) Israel, returning her to Me: further still I give you as a light (uncreated) [Luke 2:32] to nations, to become My Salvation (yeshuah) to the ends of the earth.” As can be seen from the use of the verb “yeshuah” (salvation), there is an intrinsic link between the Servant and God’s Salvation. Hence the name of the Servant King Messiah “Yeshua”, Salvation Himself. It is nonsense to suggest that Cyrus could be meant here. Israel is being returned, not only to the land but to God, in right relationship. Cyrus made it possible (by God’s direction) for Israel to begin her physical return to the land but only a few took up the offer (historical). He did not lead the Jews back to the land, nor did he return them to God. It is therefore ludicrous to suggest that this passage refers to Cyrus. The desperation of those who seek to misinterpret the text this way can be seen as nothing less than an intentional rejection of the obvious, that it refers to the Servant King Messiah Yeshua, Whose life and ministry fit perfectly into the redemptive Messianic form prophesied by Isaiah. Isa 49:7 Thus says HaShem (YHVH: Mercy), go’el (Kinsman) Redeemer of Yisrael, and kedosho his Holy One, livzoh-nefesh to a despised soul, to one abhorrent to goy a nation, le-eved to a servant mosheliym of rulers: “Melakhiym Kings will see vakamu and rise up; sariym princes, ve’yishtachavu and they will bow down; le’ma’an for the purposes of HaShem (YHVH: Mercy) asher Who ne’eman is faithful, Kedosh Holy One of Yisrael, vayivcharech who has chosen, elected, decided on you.” These words are pretext to the more extensive prophecy of the despised and suffering Servant (Isaiah 52:13-53:12). As will be seen in our study of the latter prophecy, the suffering Servant can be none other than the King Messiah Yeshua. While aspects of the present verse may be applied to Isaiah the prophet and to Israel as a people, there are certain details that disqualify them both. First, the Hebrew says, “a despised soul, one abhorrent to a nation” and not “nations”. Israel has been abhorrent to many nations throughout her history, the Servant however, will be specifically abhorrent to the majority of “a nation” , that is the singular nation of Israel (a goy). This is because He claims to be Imanu-El, with us God, and gives His life for an atoning offering covering all sin. For the majority of Jews of the first Century CE, this made Yeshua abhorrent, a heretic and a blasphemer. Second, “Kings will see and rise up, princess will bow down.” Kings don’t rise to nations or to prophets but to another King. Likewise princess do not bow down to nations or to prophets but to their betters, in this case, a King of Israel (The Servant Messiah Ben David [Yeshua]). Therefore, the despised soul in question cannot be Israel or Isaiah but is in fact the suffering Servant King Messiah Who will be revealed in greater detail in Isaiah’s latter prophecy 52:13-53:12. "The Holy One, blessed be He, will tell him (the Messiah) in detail what will befall him... their sins will cause you to bend down as under a yoke of iron and make you like a calf whose eyes grow dim with suffering and will choke your spirit as with a yoke, and because of their sins your tongue will cleave to the roof of your mouth. Are you willing to endure such things?... The Messiah will say: ‘Master of the universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption.’" -Pesikta Rabbati, Piska 36.1; Zohar II. 212a “25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; 26 and in this way all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob. 27 And this is My covenant with them, when I take away their sins.” -Romans 11:25-27 (TLV) Isa 49:8 Thus says HaShem (YHVH: Mercy), “Be’et In a time ratzon acceptable aniytiycha I answered you, u’veyom and in a day of yeshuah salvation azartiycha I have helped you; ve’etztzarecha and I will guard, watch over you, ve’etencha and give you livriyt for a covenant of am a people, le-hakiym to raise up eretz a land, lehanchiyl to cause them to inherit nechalot heritages shomeimot desolated:” The Servant is still being addressed by God, however, now the focus is clearly on the redemption of Israel, to be affected by the Servant. Therefore, the Servant cannot be Israel because she is being redeemed through the covenant provided in the Servant. Nor can the Servant be Cyrus, who made no such covenant. “In a time acceptable I answered you, and in a day of yeshuah salvation…” This HaShem says to the Servant Who has been hidden in the shadow of God’s palm awaiting the appointed time which the prophet here writes as “a time acceptable”. Once again the use of the Hebrew “yeshuah” is an allusion to the Messiah whose proper name is Yeshua (Salvation). “I will guard, watch over you, and give you for a covenant of a people, to raise up a land, to cause them to inherit heritages desolated:” The Servant is to be given as a covenant of a people, that people being Israel (ethnic, religious). As a result of this covenant, they will be returned to God in right relationship and they will see the promises of God concerning the Land of Israel fully filled, and the lost heritage of their dispersion restored in Godly purity for the Olam Haba (World to come). The Servant is Himself a briyt (covenant, cutting, blood shed). Only Yeshua qualifies. "Does not atonement come through the blood, as it is said: For it is the blood that makes atonement by reason of the life!" [Babylonian Talmud, Yoma 5a referring to Vayikra (Leviticus) 17:11 in the Tanakh] “In the same way, He took the cup after the meal, saying, ‘This cup is the new covenant in My blood, which is poured out for you.’” -Luke 22:20 (TLV) Isa 49:9 Say la’asuriym to those in bondage, “tzei’u Go forth; la’asher to them bachoshekh in darkness, higalu uncover (show) yourselves. Al-derachiym On ways (paths, directions) yiru they will feed (graze), u’vechol and upon all shefayiym smooth heights mariytam they will be pastured, shepherded. “The people walking in darkness will see a great light. Upon those dwelling in the land of the shadow of death, light will shine.” -Isaiah 9:1(2) (TLV) God commands the Servant to proclaim to those in bondage (physical and spiritual) to go forth out of Babylon (Confusion) and to proclaim light to those in the darkness (both physical and spiritual darkness), commanding them to uncover themselves (an allusion to repentance). The Servant will feed and shepherd the freed captives of Israel on high table land and return them to security in God in the land (of Israel). This is prophetic of Israel’s escape from Babylonian bondage (historical) and of her deliverance from the confusion of sin through the Servant King Messiah Yeshua (Yet future: Romans 11:26). Isa 49:10 They will not hunger nor thirst; neither will the heat or sun strike them: kiy for merachamam He that has mercy, compassion on them will lead them, even by mabueiy springs, gushing forth of mayim water (waters) yenahaleim He will guide them, lead them, give them rest. “14 Then he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb. 15 For this reason, they are before the throne of God, and they serve Him day and night in His Temple. The One seated on the throne will shelter them. 16 They shall never again go hungry, nor thirst anymore; the sun shall not beat down on them, nor any scorching heat. 17 For the Lamb in the midst of the throne shall shepherd them and guide them to springs of living water, and God shall wipe away every tear from their eyes.” -Revelation 7:14-17 (TLV) “They will not hunger nor thirst; neither will the heat or sun strike them …” The scorching desert winds of the middle east are one of the greatest dangers to travellers. Therefore, the imagery here has great significance. There would have been times in Israel’s journey back from Babylon when water was scarce or supply had run out. This very thing happened to the Israelites on their journey out of Egypt. However, God promises Israel enough food and water for their entire journey. Further to this He assures them that He will provide shelter and shade from the intense heat of the Sun. “He that has mercy, compassion on them will lead them, even by springs, gushing forth of water (waters) He will guide them, lead them, give them rest.” The Hebrew “Merachamam” is perhaps better translated “mercies, compassions, loving kindnesses…” It is YHVH, Mercy Himself that has compassion on them, and He is present to lead them as the Servant. Notice that HaShem Himself will lead them. This is an allusion to the cloud of the presence in which the Malakh HaShem the Angel of the Lord (Yeshua) had lead Israel out of bondage and toward the promised land (Exodus 13:21-22). The present God with us Imanu-El (Isa. 7:14; 8:8; Matt. 1:23), the Servant King Messiah will not only give water but gushing, flowing, unquenchable waters of living that sustain everlasting life beyond the desert journey. There is something extremely valuable to be learned here. When Hashem sets us free from sin and darkness through the Servant King Messiah, there will be a journey through desert (the remainder of this life) but we will not make this journey alone. Mercy Himself leads us, we will not hunger or thirst, nor will we be tested beyond our ability to bear up under the heat of the sun of this sin affected world: we will be sheltered and warm in the sub-zero night temperatures, and we will be shaded and cool beneath His Sukkah (tent) in the scorching heat of midday. However, in order to enter this provision, we must first uncover our darkness, expose ourselves to the Light of Messiah and accept His hand. For some the alternative of remaining in darkness feels a safer option, it is not. It is better to brave the desert with a faithful guide than to remain in the cool shelter of the cave, with darkness as your only companion. Isa 49:11 Vesamtiy And I will make (place) col-haray all my mountains ladarech for a way, umesilotay and My raised roads (highways) yerumun will be exalted. Generally speaking the roads of the middle east are made through passes and on lower ground. Here, the imagery is essentially depicting the lowering of mountains to meet the elevation of the roads in order to create a straight level path to Jerusalem (Zion). Isa 49:12 Hineih-eileh , Behold, now, pay attention to these (things, ones) meirachok who will come from far, distant, remote (places: Aotearoa, Pacific Islands, Jungles of Peru etc); ve’hineih-eileh and, behold, now, pay attention to these (things, ones), mitzafon from the north (Modern Russia/Europe/Scandinavia etc.) u-miyam and from the body of water/Ocean/ Mediterranean (west: modern Rome, Greece etc.); and these from meieretz the land of Siniym (Thorns: To the East, Modern China, India etc. Or, to the South re: Sinites Gen. 10:17). This verse illuminates the greater prophetic nature of this passage by showing a deliverance that will supersede that of the deliverances from Egypt and Babylon. Israel (ethnic, religious) is still the subject of this deliverance, however, rather than being delivered from Babylon alone, the people of Israel will one day be delivered back to the Land of Israel from every corner of the earth. Thus, this verse elevates the prophecy to a time yet future, beyond the deliverance from Babylon, when all Israel (ethnic, religious) will be returned and saved, not in a physical sense only but in a spiritual sense also. It will be a deliverance from sin and darkness, and it will be made possible only through the Servant King Messiah Yeshua. Isa 49:13 Ranu Overcome, cry out, shout, shamayim heavens; ve’giliy and rejoice, aretz earth; u-fitzchu and break out hariym mountains into rinah shouting, overcoming cry: for HaShem (YHVH: Mercy) has nicham comforted amu His people, and will have yeracheim mercy upon His afflicted. In the previous chapter we are told of the heavens and the earth standing at the call of Hashem (Isa.48:13). Here, creation cries out for the revealing of the children of God (Rom. 8:19). Why will creation cry out? She will cry out in joyous exclamation as she watches the Comforter Menachiym comfort amu His people Israel (ethnic, religious), and observes Mercy Himself (YHVH) having mercy on those among them who have been afflicted by sin and bondage. And how will creation overcome? She will overcome through the redemptive work of the Servant King Messiah and the purging, renewing, atoning and restoring power of His eternal blood. And what is comfort? The Hebrew nacham means, consolation, an opportunity for repentance, a coming along side in sorrow, and an end to regret. And what is Mercy? The Hebrew racham means, to have compassion, to love deeply, and to show tender affection. Isa 49:14 And Tzyion (Zion, parched land) said, “HaShem (YHVH: Mercy) has forsaken me, vadoniy and my Lord has forgotten me.” Israel (ethnic, religious and still in Zion pre-exile at the time of this prophecy) responds from her self inflicted suffering and hurt. It is as if she had said, “You give me all these prophetic promises of freedom from affliction but in my present reality all I see is pain and hopelessness, it’s as if you’ve forgotten me.” This is of course tragically ironic, given that it was Israel who had forgotten HaShem, and not the other way around. Isa 49:15 Can ishah a woman forget her ulah sucking child, and meiracheim not have mercy on ben-bitnah the son of her womb? Gam again, these might forget, ve’anochi yet I will lo not eshcacheich forget you. The God Who cannot lie or change His mind affirms His faithful and everlasting love for His chosen people Israel (ethnic, religious). The greatest of intrinsic human connections is alluded to and then amplified. Even if it were possible for a nursing mother to forget her suckling child (be it through drug addiction, postpartum depression or by any other means), it is impossible for the all-knowing God of creation to forget His child Israel (ethnic, religious). More so, forgetting here, infers wilfully ignoring one’s child. God intends that it be understood that He wilfully remembers Israel, she is ever before Him. Those who claim that the Church has superseded (replaced) ethnic Israel as the chosen (elect) people of God must take warning. God will not be mocked, repent now before something far worse than delusion overtakes you. Isa 49:16 Hein Behold, al-capayim on the faces of my hands chakotiych I have cut out, engraved, inscribed, set, governed you: chomotayich your walls negdiy are before Me tamiyd continually. HaShem takes the woeful complaint of His people very seriously. The imagery of the nursing mother is immediately followed by another inseparable image. We are reminded that when something is doubled in the Hebrew text it denotes the fact that it is firmly established. “Behold, on the faces of my hands I have cut out, engraved, inscribed, set, governed you…” It is a desecration to say “tattooed”, as some do. Tattoos are forbidden to the Jewish people (Lev. 19:28), and God (in any form) would never defile Himself this way. The Hebrew text speaks of God cutting into His palms, something that might also be considered forbidden to the Jews (Lev. 19:28) were it not for the counterpoint of atonement and self-sacrifice. Thus, substitution is inferred and the obvious correlation to the nail scared hands of the Messiah is discovered. “Your walls are before Me continually.” If a concept doubled is firmly established, then a concept tripled is everlasting. Here, HaShem reaffirms the perpetual nature of His undying love and fidelity toward Israel (ethnic, religious). Not only does He show Israel the love of a perfect Mother, He has given Himself as a substitute (Imanu-El) for her sake and further still promises to be her unflinching guardian. The walls of Jerusalem were built for her protection, and rise or fall they were always and will always be before Hashem. He never takes His eyes of the walls that surround His chosen people Israel (ethnic, religious), neither physically nor figuratively. Biblically speaking, walls are designed to protect the inhabitants of a city from enemies, both physical and spiritual. A modern physical example of a wall that protects Israel is the wall that runs along the border of the (so called) Palestinian Authority. Many well-meaning Christians want to see this wall torn down. They say that it is an obstacle to peace (What ignorant nonsense). Their opinions are not informed by the Bible or the Holy Spirit but by popular world (fallen) opinion, and modern historical events (like the Berlin wall, the construction of which correlates in no way whatsoever to the building of the wall of defence in the conflict between the Israelis [Jews] and the [so called] Palestinians). In fact, since the construction of the modern Israeli wall thousands of Jewish lives have been saved from the continual anti-Semitic hate crimes of Palestinian terrorists who target and murder Israeli citizens (Through suicide bombs, shootings, stabbings etc) for no other reason than that they are Jews. The Palestinian cry “From the river to the sea” seeks the annihilation of the 6 ½ million Jews living in the land of Israel today: hence the wall. Though many Christians and countless other secular citizens of the world today may call for the tearing down of this wall, God’s eye is on it, why? Because speaking to Zion (The Jewish people) Hashem says “Your walls (plural) are continually before Me”. Make no mistake, those who side against or take a neutral stand toward Israel (the people, the state, the land), are siding against God and His Servant King Messiah. This is the very definition of what it means to be Anti-Christ. Having said this, the walls that will remain are spiritual, and are born of Salvation (Yeshua) Himself: “In that day, this song will be sung in the land of Judah: “We have a strong city. He appoints salvation as its walls and ramparts.” -Isaiah 26:1 Isa 49:17 Miharu He hastens nanayich your children, grandchildren, great grandchildren etc; your destroyers and those laid waste to you will go out from you. He hastens the return of Israel’s children and removes Israel’s enemies from her. Isa 49:18 Seiy-saviyv Lift up, look in a circuit with einayich your eyes, u’reiy and see: kulam all these (ones, things) gather themselves together, and come to you. Chay-aniy As I live, ne’um declares HaShem (YHVH: Mercy), kiy surely chulam all of them will become ornaments, clothing, utekashsheriym and you will bind yourself with them, kakalah like a bride. These verses 17 through 24 describe the return of captives to Zion, both historically from Babylon and in a yet future time from all over the earth (of course, this has already begun). The imagery of binding invokes the practice of donning tefillin (prayer boxes), and adds a prayer element and a sacredness to the return of Israel’s children. The correlation to the ornaments of the bride sheds light on the marriage of the Lamb (Messiah) and the union of all who believe, both Jew and Gentile. The phrase “Chay-aniy ne’um HaShem” As I live declares YHVH, Is an immutable affirmation of God’s faithfulness to Israel. His eternal uncreated existence is the basis for His oath to her. He will gather her and redeem her, and she will be adorned with her children (Prov. 17:6) le’olam vayid Forever perpetually. "all these shall be unto thee as a garment of glory, and their works in the midst of thee as the ornament of a bride.'' -Targum Yonatan (2nd Century CE) Isa 49:19 Kiy For, your waste and your desolate places, ve’eretz and your land that has been destroyed, surely now tetzeriy will be too narrow, distressed, cramped for the inhabitants, and those who swallowed you up will be far away. This is a poetic way of saying, “Though the cities and towns of Israel were once left desolate with few Jews inhabiting them, now they will be devoid of enemies and overflowing with Jews so that it seems they are cramped.” Isa 49:20 Od continually going round, they will say in your ears, beneiy the children you have after those you’ve lost, “Tzar-liy It’s too narrow, cramped for me, Ha-makom The place (Temple Mount); geshah-liy draw near to me, ve’eisheivah and I will sit, remain, dwell, abide.” Once again, the Temple Mount Ha-Makom (The Place) will overflow with Jews coming to worship, so that the children born to Israel after the ones whom she lost so tragically, will say, “There are so many Jews here it’s cramped.” This is a positive (for lack of a better term) problem. Notice that the “cramped” language is alleviated by the phrase “draw near to me, and I will remain.” This may be attributed to the returned captives and is therefore a statement of repentant contentment. Alternatively it may be attributed to Hashem, in which case it is an invitation to intimacy. Isa 49:21 Then you will say bilvaveicha in your core, inner being, heart, “Miy Who has begotten me these (things, ones), seeing that I have lost my children, vegalmudah and am barren, golah an exiled one, vesurah and turned aside? and who has gidel grown (brought up) these (ones, things)? Hein Behold, aniy me, nishartiy I was left levadiy alone; these (ones, things), where were they?” Then the returned captives of Israel will say in awe of God’s goodness, “Who has given me these children in place of those I lost during my time in bondage, when I felt that I had been forgotten and turned aside? And who has brought these children to faithful maturity in HaShem? Where were they when I felt as though I had been abandoned?” Isa 49:22 Thus says Adonay the Lord HaShem (YHVH: Mercy), “Hineih Behold, now, pay attention, I will lift up my hand to the goyim nations, and to amiym peoples, tribes ariym raise up nisiy my ensign, banner, signal pole, sign, standard to the peoples; and they shall bring banayich your sons be’chotzen in their bosom, lap, arms uvenotayich and your daughters will be carried upon their shoulders.” God’s response to the returned of Israel is spoken under the titles Adonay Lord, Master YHVH the Lord Mercy. “I have heard your awe and incredulity and now say, pay attention! Your return to Zion is just the beginning, I will make My Servant King Messiah a sign to all nations and as a result they will bring the remnant of your children to the land of Israel, cradling them in their bosom, caring for them as if they were sacred vessels, why? For My Names sake!” Notice that God will make His Hand of Salvation (Yeshua) a sign to both nations (political) and tribes (ethnic, cultural). God will lift up His Son the Servant King Messiah on a pole like the snake adorned pole of Moses (Num. 21:7-9)), and all who look to Him will be saved. Isa 49:23 “And melachiym kings will be omenayich your faithful, support, vesaroteiyhem and their queens your nursing mothers: they will bow down to you with their apayim faces to the eretz land (earth), and lick the dust of your feet; and you will know that Aniy I am HaShem (YHVH: Mercy); and they that kovay wait, hope, expect, look for Me will not be put to shame.” In beautiful poetic form the Hebrew text makes a correlation between the imagery of verse 15 and the Queens of the earth, who will nurse Israel’s young by proxy as instruments of God. Here, the supplication of the rulers of the nations is seen coming from both the male and female rulers. They will both nurse and bow down to the children of redeemed Israel (ethnic, religious), and will, in repentance, humble themselves to the lowest possible degree (to lick the dust of a former enemy’s feet is the greatest act of humility in ancient middle eastern culture). Isa 49:24 Will the prey be taken from the mighty, or the tzadik righteous captives be delivered? Israel, suffering in the land and looking captivity down the barrel at the time this prophecy was spoken, now ask, “How is it possible that we could be delivered from the mighty enemies that surround us? Not even the righteous among us, whose deeds are approved before God could expect to be delivered from their captivity.” Isa 49:25 Kiy Surely thus says HaShem (YHVH: Mercy), “gam Even the captives of the mighty will be taken away, and the prey of the terrible will be delivered; for I will contend with him that contends with you, and I will save banayich your children. Again God responds in mercy offering surety, “You ask how it’s possible, I tell you I am that I am and I will do it. The strongest of your captors will be defeated and you will be set free, even those of you already in the jaws of a lion will be delivered and free of injury.” Speaking to ethnic Israel God says “for I will contend with him that contends with you, and I will save your children.” Beware then, you Christians who reject God’s continued purpose for ethnic, religious Israel. For He contends for us! Isa 49:26 And I will feed them that oppress you with their own flesh; and they will be drunk with their own blood, as with sweet wine: and chol-basar all flesh will know that Aniy I, HaShem (YHVH: Mercy), am Moshiyeich your Saviour, ve’goaleich and your Redeemer, aviyr the Mighty One of Yaakov (Follower, Jacob).” How will all flesh know that HaShem is God, The Messiah and Redeemer of Israel, the Mighty One of Yaakov? He will feed the oppressors of Israel (ethnic, religious) with their own flesh. He will turn the wicked upon each other and they will be consumed in their own hatred. In the conclusion to this passage we see the union of HaShem and the Servant King Messiah Yeshua. Hashem calls Himself Mashiach Messiah, specifically, speaking to Israel He says “I YHVH am Moshiyeich your Messiah”. Thus, He shows that the Servant Messiah is echad one with Him. “For they have poured out the blood of kedoshim and prophets, and You have given them blood to drink-- they are deserving!” -Revelation 16:6 (TLV) “17 Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, “Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!” 19 Also I saw the beast and the kings of the earth and their armies gathered together to make war against the One who sat on the horse and against His army. 20 Then the beast was captured, and along with him the false prophet who had performed the signs before him by which he deceived those who had received the mark of the beast, as well as those who had worshiped his image. These two were thrown alive into the lake of fire burning with brimstone. 21 The rest were killed with the sword coming out of the mouth of the One riding on the horse. And all the birds gorged themselves with their flesh.” -Revelation 19:17-21(TLV) Copyright 2019 Yaakov Brown “I will even make a way from within the word, and in the desolation, living waters." Isa 43:1 And now, thus says HaShem (YHVH: Mercy) who bora’acha (from bara, used of God’s creative action) created you Yaakov (Follower: Jacob), and He that yotzer formed (fashioned) you, Yisrael (Overcome in God), “Al-tiyra No Fear: for I have ge’al’tiycha redeemed (from goel: Kinsman redeemer) you, I have called you ve’shimcha by your name; liy-atah Mine you are.”
“Mercy, Who created you from nothing and formed you from something…” Following the tragic description of Israel’s disciplining in 42:18-25, the tone of the prophet’s address once again returns to consolation. This is the modus operandi of Isaiah’s prophetic scroll and the rhythm of God’s redemptive practice within the fallen world. He who created Jacob and formed Israel, by giving Abraham the son of the promise, and causing the seventy members of Jacob's family to grow up into a nation through the bondage of Egypt, promises He will shelter and preserve His people. God reminds Israel that He has removed fear from her through redemption and that she can trust Him according to the evidence of His faithfulness seen in her early history. The reason that Israel should receive the fearless reality of God is that He has (past tense) redeemed her. Like the Servant of Isaiah 42:1-7, HaShem Himself is the covenant that redeems Israel. We note that the past tense indicates both the redemption from Egypt within time and space and the eternal purpose that has been established for Israel outside of time and space (Romans 11:23-26). The redemption of Israel is purchased through the blood of the Servant King Messiah, sacrificed before the creation of the world (Rev. 13:8). We note that “goel” is a kinsman redeemer, meaning that in order to qualify for this phrasing God must be speaking of a manifestation of His being that is also literally a Hebrew (a Jew). This is of course a reference to the King Messiah Yeshua, Who is Imanuel (with us God). “I have called you by your name” is more than just a phrase of endearment, it is a direct reference to Jacob’s wrestling with the man Who is also God (Gen. 32:22-32). Again, this is an allusion to the King Messiah, and a reminder that the tenacious spirit of Jacob, realized in his vulnerability, caused him to hold tight to Imanuel and through trusting Him, received a new name, Yisra (overcome in) El (God: Judge). HaShem is not God of Israel because we chose Him but because He chose us. “We love him, because he first loved us.” -1 John 4:19 Isa 43:2 “When you pass ba’mayim through the waters, it’techa Ani with you I Am; and through the rivers, they will not overflow you: when you teileich walk be’mov in the eish fire, you will not be burned; and the flame will not consume you (be kindled upon you).” Iben Ezra explains that the waters and the fire refer to the armies of Persia and media respectively. We can also read, “For passing through waters, I am with you; and through the rivers, they will not drown you: for walking in the fire, you will not be burned, and the flame will not consume you.” Israel had passed through the Red sea and was unharmed, she had crossed over the river Jordan into the land of Israel (speaking to her present location), and her devote representatives in exile, Shadrach, Meshach and Abednego, will literally pass through fire and yet will neither be burned nor consumed (Daniel 3). Isa 43:3 “For I am HaShem (YHVH: Mercy) Eloheycha your (God: Judge), the Kedush Holy One of Yisrael (Israel), moshi’echa your Saviour: I gave Mitzrayim (Double distress: Egypt) for your ransom, Cush (Black: Ethiopia) and Seva (You drink: son of Cush) in your place.” “For I Mercy your Judge, the Holy One of Israel, your Saviour…” God explains that His Mercy and Judgement are always available to Israel because He is the Holy One of Israel, and her Saviour. Throughout this portion of Isaiah HaShem affirms the fact that His very Name is connected to His chosen people Israel (ethnic, religious). In the first verse of chapter 43 He reminds Israel that He has called her by name: now in the present verse He affirms His intrinsic connection to Israel by using the title “Holy One of Israel”. “I gave Egypt for your ransom” is in the past tense and may refer to Israel’s deliverance from Egypt. This could also refer to the conquest of Egypt by Cambyses the son of Cyrus. Therefore, the giving over of the Egyptians and Ethiopians to Cyrus can be understood as the means by which God is seeding Israel’s return to the land from exile, made possible by the edicts of Cyrus (Ezra 1:1-8). Thus, these nations were given as ransom in order to return Israel to the land. Isa 43:4 “Since you were precious in my sight, you have nichbadta (from kavod: glory) weighed heavy, full of glory, and I ahavtiycha have loved you: therefore I will give adam a man (humanity) in your place, and uleumiym tribes for nafshecha (nefesh) your soul (existence).” It is because Israel is precious to the God and is a continual weight upon His heart, and because of His unfailing love for her that He will give “adam” a man in her place, and tribes for her ongoing survival. While it is true, as Iben Ezra says, that adam can refer to humanity, it is none the less, only one possible translation. Given the individualistic language used to qualify the Servant of the previous chapter (42:1-7), and the allusion to the giving of Israel’s name, it seems more likely that the present text refers to the individual King Messiah than to humanity as a whole. Thus, the substitution offered in verse 4 by a man, is an allusion to the spiritual redemption of Israel through the substitutionary sacrifice of the Messiah, and the tribes given are for her physical survival. Isa 43:5 “Al tiyra No fear: for with you I Am: mi’mizrach from the east (sunrise) I will bring your zarecha seed, umima’arav and from the west (sunset) gather you;” “No fear” is qualified by “for I am with you”. Thus, the fear of God is an end to fear. HaShem is promising to literally return the progeny of Israel from the farthest point of the east (Babylon) and the farthest point of the west (Egypt, Assyria: Ezra. 6:22). In fact, as the text continues to say, He will return them from every point of the compass: He is God over all things. This can also be understood figuratively to apply to the beginning (sunrise) and the end (sunset) of time. Isa 43:6 “I will say to the tzafon north (hidden), Give up; and to the teiyman south (right hand), Keep not back: bring vanaiy my sons from afar, and venotaiy my daughters from the extremity of ha-aretz the land (earth);” Those nations in the north who have held Jews captive are commanded to release them from hidden places (oppression, imprisonment). Likewise those to the south are not to hold back the Jews leaving to return to the land of Israel. The word “teiyman” (south) literally means “to the right hand” that is, to the right when facing east, east being the focus of the Hebrew compass, the Temple mount being the Jewish equivalent of “True North”. HaShem promises to bring both sons and daughters back to the land. Isa 43:7 “Cal All those called by vishmiy My name: ve’lich’vodiy and for My glory I have berativ (from bara) created him for my glory, yitzartiyv I have formed him; certainly, I have made him.” This must be understood in context. The plain meaning denotes all those called by the name of the “Holy One of Israel”. Thus, it specifically refers to Hebrews from all the tribes of Israel (Jews). This is further affirmed by the phrasing “For My glory I have created him” (a reference to Jacob [v.1]) and, “I have formed him” (a reference to Israel [v.1]). Both are ethnic designations of the Jewish people: as followers (Jacob) and as overcomers in God (Israel). Jacob and Israel are synonymous terms referring to the chosen ethnic people of God. Thus, the final clause, “I have made him”. Isa 43:8 “Bring forth am a people blind that have eyes, and the deaf that have ears.” Regardless of Israel’s spiritual blindness and deafness, she still has eyes and ears. Thus, it is still possible for her to one day see and hear, and return to HaShem. Isa 43:9 “Cal Let all ha-goyim the nations be assembled together, and let le’umiym the peoples be gathered: who among them can declare this, and show zot to us former things? let them bring forward their eideihem witnesses, that they may be justified: or let them hear, and say, ‘It is truth.’” Not only all the nations but also all the tribes within those nations are called to appear before HaShem. “Us” refers to HaShem, the heavenly host, and Israel. The nations are challenged to show how they and their gods can prove miracles like those HaShem has performed for Israel. They are also challenged to speak with prophetic authority of the things to come, if they can: of course they cannot. Thus, the witnesses they bring forth to prove their case will have no other choice but to testify to the fact that the God of Israel alone speaks the truth of these things. Isa 43:10 “Atem You (plural) eidaiy My witnesses, says HaShem (YHVH: Mercy), ve’avdiy and my servant whom I have chosen: that you teideu may know veta’amiynu and believe (have faith in) Me, and understand that I am He: lefanaiy before My face there was no el God (Judge) formed, neither will there be after Me.” Isa 43:11 “I, certainly I, am HaShem (YHVH: Mercy); and beside Me there is no moshiya saviour.” The counterpoint to the folly of the witnesses of the nations is the chosen servant of Hashem, that is, Israel. In spite of her spiritual blindness and deafness, she is none the less witness to all the miraculous deliverances of God and the certain truth of His prophetic word through His prophets. Israel remains God’s witness against the idolatrous nations and their heathen worship. The unity and uniqueness of the One true God is reaffirmed in the emphatic statement “Understand that I am He: before My face there is no god formed, neither will there be after Me! I, certainly I, am HaShem; and beside Me there is no saviour.” There are many similarities between the servant of Adonai as a nation (Israel) [Isaiah 42:18-25] and the Servant of Adonai as an individual person (Yeshua the Messiah) [Isaiah 42:1-7]. Both are chosen by God (42:1; 43:10). Both are loved by God (42:1; 43:4). And yet, the differences between the two are also abundantly clear. In both her obedience and disobedience Israel the nation is a witness to the works of God and His faithfulness. She can testify that there is no other god like Hashem. Corporately Israel is essentially blind (v.8) and a passive servant/observer (v.10), this regardless of her morality. On the other hand the Servant Messiah acts to accomplish God’s redemptive purpose for Israel and the nations. He is absolutely obedient, never faltering, never sinning. He delights to do God’s will (42:4). Isa 43:12 “I have declared, vehosha’tiy and have saved, and I have shown, when there was no strange god among you: therefore you are eidiy My witnesses, says HaShem (YHVH: Mercy), va’ani-El and I am God (Judge).” What God has declared He has performed. He spoke these things long before Israel allowed the strange gods of her rebellion to cloud her judgement. Israel has seen His love and salvation on many occasions and with great miracles, thus, she remains His witness. Isa 43:13 “Gam Also, miyom from before the day was I am He; and there is none that can deliver out of My hand: I will work, and who will allow it?” From before the first day, God existed, uncreated. He alone is God over time and space: no other power can deliver out of His hand. No one can say that they have allowed Him to act. He was King, He is King, He will always be King of all things. Isa 43:14 Thus says HaShem (YHVH: Mercy), your redeemer, Kedush the Holy One of Yisrael Israel; “For your sake I have sent to Vavelah Babylon (Confusion), and have brought down all their nobles, and the Casdiym Chaldeans (Clod breakers), whose cry is in the ships.” In other words, “I have sent Cyrus to Babylon to crush it”. The Chaldeans were a leading tribe of Babylonia and Babylon’s last Kings came from the Chaldeans. Hence the names Babylonian and Chaldean became synonymous. Isa 43:15 “Ani I am HaShem (YHVH: Mercy), kedushechem your Holy One, borei Creator of Yisrael Israel, malkechem your King.” HaShem reminds Israel of His identity. He is first Mercy, the Being, relational. Second, Holy, Israel’s Holy One. Third, Creator of all things, and fourth, King over Israel. Isa 43:16 Thus says HaShem (YHVH: Mercy), which makes a way in the sea, and a path in the mighty waters; A reference to Israel’s deliverance through the Red sea. Or, as Iben Ezra says, a reference to the defeat of the Babylonian ships by Cyrus. Isa 43:17 Who brings forth the chariot and horse, the army and the power; they will lie down together, they will not rise: they are extinguished, like a flax wick they are quenched. A description of Pharaoh and his chariots drowned in the Red sea while pursuing Israel to destroy her. Or, the forces of Babylon in defeat against the Persians, as per Iben Ezra. Isa 43:18 “Don’t you remember the former things, neither consider the things of old?” An incredulous exhortation asking Israel if she remembers the miraculous deliverances of HaShem attested to by her forebears. Isa 43:19 “Hineniy Behold, now, I will do a new thing; now it will spring forth; will you not know it? I will even make derekh a way ba’midbar in the wilderness (from within the word), and beiyshimon in the desert (desolation) neharot rivers.” In the context of this passage the “new thing” will be Israel’s return from exile in the east. He will make a way through the desert to the east of the land of Israel, returning the exiled children of Israel to the land. The waters once parted to save are now given to revitalize. This is a beautifully ironic Hebrew poetic form. In the context of God’s greater redemptive purpose the “new thing” is the spiritual redemption of Israel through the Servant King Messiah. Thus, we read, “I will even make a way from within the word, and in the desolation, living waters.” Isa 43:20 “The beast of the field will honour Me, the taniym serpents (dragons) uvenot and the daughters of ya’anah owls: because I give mayim waters va’’midbar in the wilderness, and neharot rivers beiyshimon in the desert, to give drink to Amiy My people, My chosen.” This will be both literally and figuratively true. The serpents and owls may be interpreted to refer to demonic beings. The purpose of the waters is to hydrate “My people, My chosen” ethnic Israel. God will hydrate her both physically and spiritually. These promises precede the coming exile so as to instil a memory of hope into rebellious Israel. Isa 43:21 “Am A people I have formed for Myself; they will show forth my praise.” The ultimate outcome of Israel’s discipline will be her repentance and formation as a nation that comes into right relationship with God and send forth His praise. However, this is yet future. Isa 43:22 “But you have not called upon Me, Yaakov (Jacob: follower); but you have been weary of Me, Yisrael (Israel: overcomes in God).” Jacob the follower has not followed and Israel the overcomer has not overcome. Israel has been made blind by her own idolatrous vision, and has become deaf through hearing the lies of the nations that surround her. This is a poignant reminder to us. By watching media we become blind, and listening to media we become deaf. For those with eyes to see there is light in the darkness. For those with ears to hear there is truth in the silence. Isa 43:23 “You have not brought Me the small of the flock of your oloteicha burnt offerings; uzevacheicha and your sacrifices don’t honour Me. I have not caused you to serve with an offering, nor wearied you with incense.” This can be understood in at least two ways. It may refer to the fact that Israel had neglected the proper sacrificial practice within the land prior to her exile, or, it may refer prophetically to her inability to offer sacrifices to God in the land of her exile. Isa 43:24 “None have bought me ba’kesef silver (money) or sugar cane, vecheilev the fat of your sacrifices has not filled Me: but you have made Me to serve, with your chatah sins (missing the mark), you have wearied Me with your avon perversities (iniquities).” Rather than bringing the appropriate offerings of the Torah, Israel has instead offered money and sugar cane to other gods. Thus, they have not filled HaShem. None the less, Hashem has endured and become weary of Israel’s sin and perversity. This being the counterpoint to her having become weary of Him (v. 22). Isa 43:25 “I, even I, am he that mocheh blots out your feshaeicha rebellion for My own sake, and will not remember your chatah sins (missing the mark).” Regardless of Israel’s disobedience, it is not her observance or her lack thereof that is reason for God’s blotting out of her rebellion. To the contrary, it is for His own sake that He will wipe away all memory of her sin. Isa 43:26 “Remember Me: let us adjudicate together: make your declaration, that you might be justified.” God implores Israel to remember her true King Hashem and repent so that she might receive justification through Him. “Come now, and let us reason together, says Adonai: though your sins be as scarlet, they will be as white as snow; though they be red like crimson, they will be as wool.” -Isaiah 1:18 Isa 43:27 “Aviycha Your father ha-rishon the first has chatah sinned (missed the mark), and your teachers have pasheu rebelled against Me.” “Your first father” may refer either to Abraham or to Jacob. The teachers are those who have mislead Israel with the idol philosophies and beliefs of the nations. They may also be the priestly shepherds of Israel who have neglected the proper service of worship which was commanded by God and concerned the Temple cult in Jerusalem. Isa 43:28 “Therefore I have profaned the shareiy princes of kodesh the sanctuary (Holiness), and have given Yaakov (Jacob: follower) la-cherem to be a dedicated thing, and Yisrael (Israel) le’giddufim to vilification.” Thus, because Israel’s spiritual leaders had not honoured God and had mislead the people, HaShem will cause the priests, princes of the Sanctuary (a reference to the Temple) to be profaned, ridiculed, dishonoured. HaShem will also give the common people of Jacob to be a dedicated or destroyed thing, and the name of the nation of Israel will become synonymous with villainy. All this is intended to discipline Israel and return her to God through the covenant of the Servant King Messiah. © 2018 Yaakov Brown Miracles have no value if they achieve only temporal change (healing). The goal of a true miracle is an eternal one: to reconcile humanity to God through Messiah. Any miracle that doesn’t bear the fruit of eternal redemption is not of God. There are times when sickness is a greater miracle than healing. Introduction:
In this short chapter the Holy Name YHVH (Mercy) is used nine times. The Servant (Yeshua) of Mercy is introduced in the first seven verses of this section of Isaiah, preceding the disobedient servant (Israel) from whom He comes. Isaiah introduces us to the servant Israel (Isa. 41:8) as a people chosen to represent God’s redemptive purpose for all peoples, however, the Servant of Hashem who is presented in the beginning of this chapter is clearly distinct from Israel the people, while also being born of her. In fact, the Servant described in 42:1-7 has such a strong individuality and distinct personal features, that the title “Servant” cannot be understood of the collective entity Israel (ethnic, religious, empirical). From verse 19 onwards we see a different servant, one who is blind, disobedient and in need of the deliverance offered through the first Servant (v.1-7). We further note that Hashem has previously alluded to the Servant Who will bring good news to Israel: “Rishon The first Le’Tziyon to Zion, Hineih Behold, now, hineih behold, now, them: and I will give to Yerushalayim Jerusalem one that brings good news.” – Isaiah 41:27 With these things in mind we are able to better understand the transition that takes place over the next 25 verses, where the Servant Messiah, born of the servant nation, is sent to redeem the disobedient nation and establish justice in the land. Isa 42:1 Hein Behold av’di My Servant, etmoch-bo whom I uphold (hold fast); be’chiyriy My chosen one (elect), in Whom ratzetah delights nafshiy My soul (core being); natatiy I have put (given, bestowed, extended, yielded produce) ruachiy My Spirit alav upon (together with) Him: He will bring mishpat judgment la-goyim to the Gentiles (nations). “Behold my servant the Messiah…I have put My Holy Spirit upon him…” -Targum Yonatan In spite of the scholarship debate over the application of the title “Servant” in the opening verses of Isaiah 42, the majority of ancient Jewish commentators have interpreted Isaiah 42:1-4 to refer to the King Messiah. In the second part of scroll of Isaiah there are four distinct Messianic servant prophecies (Isaiah 42:1-7; 49:1-7; 50:4-11; 52:13-53:12). It’s important to understand and distinguish between the two types of servant prophecies. The Brit Ha-Chadashah (NT) applies the Messianic Servant passages of Isaiah to Yeshua (Jesus) the King Messiah (Matt. 12:17-20, Luke 2:32; 4:16-18, Acts 8:30-35). In Isaiah 42:1-4 it is clear that the servant is an individual who has been given the Ruach Ha-Kodesh (Holy Spirit) and called to establish justice in the land (earth). Isa 42:2 He will not cry out, lo-yisa nor exalt Himself (endure, resist, lift up), nor cause his voice to be heard in the street. “He will not strive, nor cry; neither will any man hear his voice in the streets.” -Matthew 12:19 “He will not lift up his voice…” - Yarchi, Kimchi, & Ben Melech To put it concisely, He will not seek glory for Himself or cry out in defence of Himself. Isa 42:3 Kaneh A reed ratzutz crushed, (bruised, oppressed) lo He will not break, and the smoking flax (a dying flame) He will not quench: le-emet for truth He will bring forth judgment. “A bruised reed He will not break, and dying flame He will not put out, until He sends forth judgment to victory.” -Matthew 12:20 Notice that the Septuagint (Greek OT) version quoted by Matthew (Levi) further illuminates the form that the judgement Messiah brings will take. His judgement will bring about the immutable truth of all things and victory over judgement that condemns, for those who receive Him. "The meek, who are like a bruised reed, shall not be broken; and the poor, who are as obscure as flax (or a lamp ready to go out), shall not be extinct:'' -Targum Yonatan “Ratzutz” describes something cracked, that is, half broken. Thus, it is inferred that not only will He not break it, He will also restore it. Isa 42:4 He will not yichheh grow weak (fail, be faint, be restrained) nor be yarutz discouraged (crushed, oppressed), until He has yasiym set (appointed) mishpat judgment ba-aretz in the land (earth): u’torato and His Torah will be awaited by the iyiym islands (coastlands, Mediterranean). The Servant (Yeshua) is now identified alongside the figures of the previous verse. He will both ensure the restoration of the broken (v.3) and remain in strength to bring about justice in the land of Israel (v.4). Thus, the Torah (Instruction) He imparts will bear fruit among the nations. Notice that the Torah is His. Both the literal Torah of Moses and the living Torah (Instruction) of the Messiah are born of His authorship. Messiah is the author and goal of the Torah (Romans 10:4). “Looking to Yeshua the author and perfecter of our trust; who for the joy that was set before Him endured the cross, thinking the shame small, and is seated down at the right hand of the throne of Elohim (God: Judge).” -Hebrews 12:2 Isa 42:5 Thus, says Elohim (God: Judge) Hashem (YHVH: Mercy), Who borei (from bara) created ha-shamayim the heavens, and stretched them out; He that roka beat out (stamped, spread forth) ha-aretz the land (earth), and that which comes out of it; He that notein gives neshamah life breath (convergence of soul and spirit directly issuing from God) la’am to the people (singular: Israel) on it, and ruach spirit la-holechiym to them that walk there: “Created the heavens and stretched them out” connects the present chapter to Isaiah 40:22. “To the people” is singular and refers to the ethnic people of Israel whom the Lord is addressing through the prophet. In principal it may be applied to all people but the p’shat (plain meaning) denotes the people of Israel (ethnic, religious). There is an important distinction made here between the neshamah (life breath) of humanity and the ruach (spirit, breath, wind) of both humanity and the various species of creatures that inhabit the land. The neshamah is distinct in that it is not merely spirit but is rather the convergence of spirit and soul (nefesh), which is imparted to human beings from the Creator from the beginning. Animals on the other hand are devoid of neshamah (conscious-convergence) but are endowed with ruach (spirit, breath). This is why it is said that He created human beings in His own image, the image being the nature of soul and spirit made echad (one), inseparable. Isa 42:6 Ani I Hashem (YHVH: Mercy) have called you be’tzedek in righteousness, and will hold your hand, ve’etzarecha and will keep (guard) you, and give you livriyt for a covenant (cutting) of (for) am the (a) people, le’or for a light to the goyim Gentiles (nations); Notice that the Servant will be a “cutting” or a “covenant” for “a people”. The servant of verses 1 to 7 cannot possibly be Israel because He will be a covenant for “am” a single people (Israel). This is why the singular “am” people, is used first and the plural “goyim” nations, follows. “The Gospel is first and always for the Jews and also always for the nations” (Romans 1:16). The “Or” (original light) spoken of here pre-existed the created lights. God said, “There has been light (Or), and there was light (Or)” [Genesis 1:3]. This correlates to John’s Gospel which says, “In the beginning was the Word-essence and the Word-essence was with God and the Word-essence was God, He was with God in the beginning” (John 1:1). Notice also, that the Servant of Hashem is given by Hashem as a covenant. The Servant does not make a covenant (cutting), He is the covenant. This clearly refers to the King Messiah Yeshua Who says, “This cup that is poured out for you is the new covenant in My blood” (Luke 22:20). Yeshua is the covenant that is both of and for the people of Israel and because of this He is also the light to the nations. When we fail to understand this order of redemptive purpose we do harm to the Gospel message, which is perpetuated in truth only according to the order outlined in Scripture. The covenant mentioned here, referring to the Servant Himself (Yeshua) is also alluded to in Isaiah 54:10 following the essential Messianic passage of Isaiah 53. It is also the “Eternal covenant” of Isaiah 61:8, and the promised “New covenant” of Jeremiah 31:31-34 and Ezekiel 16:60. Isa 42:7 To open the eiynyim eyes of the ivrot blind ones, to bring out from prison the prisoners, and mi’beiyt from the house of bondage those who sit in choshekh darkness. The Servant will open the eyes of the blind both physically and spiritually. This correlates to the smouldering flame that He will not allow to go out (v.3). He will also set captives free both physically and spiritually. This correlates to the bruised reed that He will not break or allow to be broken (v.3). In each case the physical manifestation of a miraculous event is intended to illuminate the spiritual and eternal truth of salvation through the Servant (Yeshua). Miracles have no value if they achieve only temporal change (healing). The goal of a true miracle is an eternal one: to reconcile humanity to God through Messiah. Any miracle that doesn’t bear the fruit of eternal redemption is not of God. There are times when sickness is a greater miracle than healing. “Choshekh” darkness, the opposite of Or light in the Genesis account. Therefore, the light of verse 6 delivers from the darkness of verse 7. Isa 42:8 I am Hashem (YHVH: Mercy): that is shemiy My name: u’chevodiy and My glory I will not give to another, u’tehilatiy nor My praise la’pesiyliym to idols. “I Mercy, that is My Name, and My glory I will not give to anyone or anything nor the praise due Me to worthless idols!” He is the very essence of Mercy, none the less, in mercy He is fierce for His people and will not allow evil to steal their attention away from Him. Isa 42:9 Ha-rishonot the first things, hineih now are come to pass, va-chadashot and new things I make known: before they spring forth I tell you of them. All this is being said to Israel through the prophet in advance. God is making the Gospel known first and always to Israel (ethnic, religious), and “Salvation (Yeshua) comes from the Jews”. Isa 42:10 Sing to Hashem (YHVH: Mercy) shiyr chadash a new song, and His praise from the extremity of ha-aretz the land (earth), you who go down to ha-yam the sea (body of water, lake etc.), and all that are there; iyiym the islands (coastlands, Mediterranean), and the inhabitants there. This is an instruction to Israel (ethnic, religious) to proclaim the new things of God in song to the ends of the known world, including the islands of the Mediterranean. This is in keeping with God’s promise that both Israel and the Servant Messiah (A Jew) will be a light to the goyim (nations) [42:1; 49:6; 60:3; Luke 2:32; Acts 13:47, 26:23]. Isa 42:11 Let the midbar wilderness (from the Word) and the cities thereof lift up their voice, the villages Kedar (dark, dusty skinned ones) inhabited: let the inhabitants of sela the rock (Petra?) sing, let them shout from the top of the mountains. Isa 42:12 Let them give glory to Hashem (YHVH: Mercy), and make known His praise in the iyiym the islands (coastlands, Mediterranean). In short, let all people, both obscure and renowned lift up their voices and shout praise to Hashem because of the good news of the Servant King Messiah. Isa 42:13 Hashem (YHVH: Mercy) will go forth as a mighty ce’iysh man, He will go to war, awakening jealousy with a shout: He will cry, He will certainly, roar; He will prevail against His enemies. This fierce poetic language describes Hashem going to war against His enemies. His enemies are the forces of darkness that oppose His glory and His purposed redemption of humanity. His enemies are those who oppose His chosen ethnic people Israel and His purposes for her. His enemies are those that oppose His children who share the good news of His Servant, regardless of their ethnicity. His enemies are those who deny the deity of His Son Who is literally a “iysh” man, Who has come to go to war against idolatry, sin and death, defeating the darkness in the light of His death and resurrection. Are you an enemy or a friend of God? Isa 42:14 I have kept silent for a long time; I have been still, and restrained Myself: now I will scream like a woman in labour, gasping; and devour at once. In poetic language God describes His long suffering, limitless patience. In doing so He also explains the need for that patience to come to a conclusion so that mercy might be made known through discipline. Such is His passionate love for Israel that He screams like a woman in labour, gasping in hopeful expectation. Isa 42:15 I will lay waste hariym mountains and gevaot hills, and cause all their herbs to wither; and I will turn the rivers into islands, and the pools I will dry up. In poetic language Hashem’s gasping screams for the redemption of His chosen people Israel result in the laying waste of idolatry (mountains) and pride (hills), and the decimation of the sinful fruit of the highly positioned gods of hubris. Consequently, in spiritual discipline, God also affects the land in a literal way in counter distinction to the fruiting of the land in conjunction with spiritual freedom. Isa 42:16 And I will lead the blind be-derekh in the way they didn’t know; I will lead them in paths that they have not known: I will make ma-cheshakh the darkness before them la’or into light, and crooked things straight. These things I will do, and not forsake them. Hashem now links Himself to the actions of the Servant of verse 7 saying, “I will lead the blind in the way”, that way being the way of the Messiah, a way that Israel was yet to learn. This is a promise of redemption and freedom from blindness (darkness), bringing the blind, seeing, into the light. God affirms His promise not to forsake blind Israel in spite of her wandering, He will “do these things… and not forsake them (Israel).” Isa 42:17 They will be turned back, they will be greatly ashamed, that trust in idols (images), that say to the molten images, “You are our eloheiynu gods (judges).” Those among Israel who have worshipped the false gods of their neighbours will shuva repent, turn back to Hashem through the Servant (Yeshua) of verses 1 - 7, and be ashamed in the sense of godly sorrow for sinful practices because they had foolishly called idols “Our gods.” This is a promise of the latter redemption of Israel: it comes before the sobering conclusion of this chapter in order to remind the reader that Mercy precedes Judgement. Isa 42:18 Hear, you deaf; and look, you blind, that you may see. God admonishes Israel in her sinful state to hear, receive, understand, and to open her spiritual eyes to see the truth of her sin and return to God through His Servant King Messiah. Yeshua says, “Let the one who has ears to hear, listen, perceive, receive, understand…” (Luke 8:8). Isa 42:19 Who is blind, but My servant? or deaf, as My messenger that I sent? who is blind ki’m’shulam in order to bring a covenant of peace (wholeness), and a blind servant of Hashem (YHVH: Mercy)? The Servant of verses 1 through 7 is clearly not blind. In fact, He ministers to the blind. Therefore, the servant of verses 19-20 is clearly Israel (ethnic, religious), who, in spite of her calling has been blind, why? For the sake of the “covenant of peace” that will be instigated by the Servant (Messiah) described in verses 1 - 7. Isa 42:20 Seeing many things, but not observing; opening the ears, but not yishma hearing. Speaking again of Israel His servant Hashem describes their spiritual state using the words that Isaiah has already spoken (Isa. 6:9) and Yeshua will later repeat during His ministry in the land of Israel. “Indeed, in their case the prophecy of Isaiah is fulfilled that says: ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them. But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.” -Matthew 13:14-17 Isa 42:21 Hashem (YHVH: Mercy) is delighted for the sake of His righteousness'; He will yagdiyl magnify (make great) the Torah (Instruction), and reveal (make) its yadir majesty, honour. The righteousness of Hashem and His Torah are revealed, therefore, Israel is without excuse, we have beheld His majesty and the Torah that proceeds from Him. The same Torah that the Servant of Isaiah 1-7 sends from Israel to the nations, has been among us the Jewish people from its entry into time and space through the Patriarchs and Moses at Sinai. Isa 42:22 But this is a people robbed and spoiled; snared in holes (caves), all of them are hidden in prison houses: they have become a prey, and none delivers them; for a spoil, and none says, “Ha-shav Return, restore.” This is both figurative and literal. At the time these words were spoken to Israel we were being robbed, imprisoned by enemies and had become prey for the nations. It seemed as though there was no one to deliver us. We also allowed ourselves to be robbed of our sacred religious texts and our calling and identity as the chosen of God. We were in prisons of our own making, bound by the idols of the nations that surrounded us. We had become prey to every false idea, and yet we did not return to Hashem in order to be restored in Him. Isa 42:23 Who among you will give ear to this? who will hearken and hear for the time to come? The desperate plea of a birthing mother, the longing cry of a loving father, and the clarion call of the prophet of salvation and the Servant King Messiah. Isa 42:24 Who gave Yaakov (follower, Jacob) for a spoil, and Yisrael (Yisra – overcome in El – God: Israel) to the robbers? Wasn’t it Hashem (YHVH: Mercy), He against Whom we have sinned? for they would not walk in His ways, neither were they obedient unto His Torah (Instruction). God makes it clear to Israel His servant that her imprisonment and suffering are not the result of chance but are part of God’s intentional work for the sake of her redemption. The giving over of Israel as spoil is an act of discipline intended to bring her to repentance. The prophet himself interjects to say, “Wasn’t it Hashem, He against Whom we have sinned?” We had come to this point through sin and wilfully disobeying His loving Instruction (Torah). Isa 42:25 Therefore, He has poured upon him the fury of His anger, and the strength of battle: and it has set him on fire round about, yet he knew not; and it burned him, yet he laid it not to leiv heart (core being). This chapter comes to a sobering conclusion. In spite of the pleas of Adonai and the remarks of His prophet, Israel will not listen, hear, understand (yet). The fire of His discipline will burn her and the hardness of her heart will (temporarily) deceive her until, in exile, she learns to be obedient once more and return to her loving Father, her faithful Husband, Her unchanging God of Mercy. © 2018 Yaakov Brown Introduction:
Genesis 24 continues the Torah portion Chaiyei Sarah (Life of Sarah) and shows us how the spiritual vistas created by a righteous person’s life can reach beyond the temporary existence of the present world into the lives of the generations that follow. The household (beit) of Milcah (22:20-23; 24:28) and the tent (o’helah) of Sarah are symbolic elements of this narrative that convey the ongoing impact of the comforting presence of Israel’s matriarchs and in Yitzchak’s life, the poignant reminder of his mother’s comfort. Thus we recall the well-known Hebrew phrase, “L’dor v’dor” (Unto generation and generation). The life of Sarah was a life of comfort (nachum) that seeded comfort for the generations to come. The last line of chapter 24 reads, “Yitzchak was comforted after his mother”, meaning that the gift of Rivkah as a wife and companion brought comfort to Yitzchak, thus continuing the godly comfort given to him by his mother Sarah, who had now passed into Gan Eden (Paradise). Genesis 24 is the longest chapter according to the division and numbering of the Torah, however, this has little relevance in understanding a book that is neither divided or vowel marked in its original state. The books of the Torah are intended to be understood as a whole, each element revealing the sum and the sum filling the individual elements. This story of the acquiring of a wife for Yitzchak illuminates a number of spiritual examples for the faithful follower of Messiah. The trust of Avraham is once again revealed in his certainty of God’s provision, the faithful obedience and perseverance of the chief servant of Avraham’s household (Probably Eli-etzer) is a shining example to those who follow after good teachers’ and the selfless love of Rivkah births comfort and brings hope into the grieving Yitzchak’s life. This narrative functions as a hope filled farewell for Avraham, who passes away seven verses into the next chapter. God is offering physical proof of the promises yet to be fulfilled, giving Avraham a heart full of hope as he enters into Gan Eden (Paradise) to await the Olam Haba (World to come). Gen 24:1 And Avraham (Father of many nations) became old, entering into years; and HaShem (YHVH: Mercy) blessed Avraham in all things. The Rambam notes that God had given (ba’col) Avraham all things: riches, possessions, honour, longevity, and children, and that the one thing he lacked was to see his son Yitzchak married and having children to perpetuate the promise. However, it’s more important to note that, ba’col (In the-everything) reveals something far greater than physical wealth and the perpetuation of progeny. The greater reality is that God was a blessing to Avraham by being present in all areas of his life, journeying with him in all things (ba’col), through the good times and the bad. Therefore, we understand that, “HaShem blessed Avraham and was present with him in all things”. Gen 24:2 And Avraham said to his servant, the eldest of his house, who ruled over all that he had: “Put, I plead with you, your hand under my thigh.” While it’s true to say that the servant mentioned in this chapter is never named, there is no reason to doubt the rabbinical view that this servant is the same as the one who Avraham spoke of as being the inheritor of his household, prior to the birth of Yitzchak. Eli-etzer is the only member of Avraham’s household previously named, who fits this description (Genesis 15:2-4). “Avraham said to Eli-etzer his servant, the senior of his house, who had rule over all his property, ‘Put now your hand upon the section of my circumcision.” –Targum Yonatan “Put now your hand under the thigh of my covenant” –Targum Yerushalayim The phrase, “Put…your hand under my thigh” is a euphemism for the male organ and is thus inviting an oath made on the reproductive hopes of the male concerned. It is a sacred and intimate oath between the two men but is in no way a sexual act. Great trust and intimacy is invoked here, it should not be desecrated by immoral sexual innuendo. The Targums and the rabbis generally agree that the positioning of the oath hand reflects the importance of the covenant of circumcision, and adds to the severity of the oath regarding the line from which the bride of Yitzchak must come. The parallel passage in Genesis 47:29 may infer that the present passage is a death-bed prequel to this story, and that Avraham may have already passed away prior to Yitzchak’s marriage. We should also observe the graciousness of Eli-etzer (My God helps), who had once been in line to inherit Avraham’s wealth and household. He is clearly a man of great integrity and humility who reflects his master’s spirituality back to him. Gen 24:3 “And swear sevenfold by HaShem (YHVH: Mercy), the God (Elohiym) of the heavens and the God (Elohiym) of the earth, that you will not take a wife for my son of the daughters of the C’naaniy (Canaanites), among whom I dwell.” Gen 24:4 “But you will go to my country (khaldee), and to my kindred (Charan), and take a wife for my son, even for Yitzchak (Isaac: He laughs).” It seems that Avraham believed he might die before seeing his son married to a suitable woman. Therefore, he wanted assurance from his most trusted servant, that every effort would be made to find Yitzchak a bride from Avraham’s family. It’s clear from the following verses that Avraham trusted that God would provide for Eli-etzer’s oath. Thus Avraham places his trust in God’s provision over and above his own ability to bring about God’s promise. The Hebrew, “Ash’biyacha” translated “swear” comes from the root, “sheva” (seven, oath etc.) Avraham’s rejection of the Canaanites was not based on their idol worship because his own family in Charan were idol worshippers. Ultimately, Avraham seems to have understood election as being the guiding principle for his future family line. God chose those to whom He would give the promise so that no one could boast that they had earned the promise of their own fruition. Thus we read elsewhere, “I loved (Chose) Jacob and I hated (rejected) Esau” (Malachi 1:2-3). Gen 24:5 And the servant said to him: “What if the woman is unwilling to walk with me to this land; should I take your son back to the land you came from?” Gen 24:6 And Avraham said to him: “Guard your way lest you turn back and return my son to there. Gen 24:7 “HaShem (YHVH: Mercy), God (Elohim: Judge) of the heavens, who took me from my father's house (Charan: to burn, mountaineer), and from the land of my birth (Khaldee), and Who spoke to me, and Who swore to me, saying: ‘Unto your seed will I give this land’; He will send His angel before you, and you will take a wife for my son from there.” The servants question shows that he is taking this oath very seriously. He is concerned that circumstances may prevent him from completing this task. However, Avraham warns him not to compromise the position of his son Yitzchak over the Promised Land. Then he encourages Eli-etzer with a recitation of God’s promise and the assurance that the Malakh Ha-Adonai (Messenger of YHVH) will go before him. Gen 24:8 “And if the woman is not willing to follow you, then you will be free from this my oath; only you will not take my son back there.” Gen 24:9 And the servant put his hand under the thigh of Avraham his master, and swore to him concerning this matter. Many foolishly claim that the Torah is a book of law, devoid of true freedom. This is utter nonsense, as shown by the present text. Yes the Torah contains instruction and illuminates consequence but it is also full of the freedom of God’s Mashiyach. Avraham releases Eli-etzer from all impossible obligation and sets him free from anxious thought. As it is with all who would follow God through Yeshua His Son, Eli-etzer is simply asked to do what he is capable of doing and to trust that God has already purposed the outcome. If only the spiritual fathers of the modern believing community would teach their disciples to rest in God’s provision and act according to the ability they’ve been given rather than to continually seek to perfect that which has already been chosen for destruction. Eli-etzer having carefully weighed the commitment he was being asked to make, now acts in accordance with Avraham’s request, affirming his heart decision with a physical act of obedience. This is yet another example of Godly discipleship. Gen 24:10 And the servant took ten camels, of the camels of his master, and walked forth with all the goodness of his master in his hand; and he arose, and went to Aram-naharaim (High land of the two rivers: Euphrates & Tigris), to the city of Nachor (snort: Charan). He took ten camels, a Hebrew number of completion and fulfilment. Eli-etzer went forth with the knowledge that his burden would be carried by the completed purpose of God. The Hebrew reads, “v’col tov adonayu” (with all good of his master). This can be understood in so many ways. Rashi suggests that it is a reference to the fact that Avraham had written over all his worldly possessions to Yitzchak and had given the deed to Eli-etzer to take to his family in Charan as evidence of the wealth that the bride of Yitzchak would enter into. However, it seems equally plausible that the text means to convey the fact that Eli-etzer was carrying the trust and hope of Avraham with him, for surely the greatest good that Avraham had to offer was the goodness of the Faithful God of all things and a response of trust. Thus the words, “and walked forth with all the goodness of his master in his hand” says that Eli-etzer carried the goodness of Avraham’s faith which he intended to act upon (hand is a symbol of strength and action). Gen 24:11 And he made the camels to kneel down outside the city (Charan) by the spring of water at the time of evening, the time that women go out to draw water. Gen 24:12 And he said: “HaShem (YHVH: Mercy), the God (Elohiym) of my master Avraham, send me, I plead with You, to happen to me now, the kindness (Chesed) you will show to my master Avraham.” It is possible that Eli-etzer called on the God of his master because he was yet to have a personal encounter with YHVH. However, I believe that what is intended here is a statement of covenant promise rather than a blind call to an unknown God. Eli-etzer is acknowledging the fact that God has placed His name on Avraham and his descendants and that Eli-etzer has trusted in the God of Avraham. Thus what follows is a relational interaction between God and a faithful disciple of God’s chosen one. A servant of the servant, who is in fact a brother of Avraham in faith. Gen 24:13 “Behold, I stand at the eye of the waters; and the daughters of the men of the city are coming out to draw water.” It may be that Eli-etzer wanted to observe the true character of the women outside of the home environment. He seems to have been seeking a woman of humility, after all, drawing water was the job of the servants and younger, less prestigious members of the household. Gen 24:14 “So let it come to pass, that the young woman (Ha-na’ar) to whom I shall say: ‘Let down your water pitcher, I ask you, that I may drink’; and if she says: ‘Drink, and I will give your camels drink also’; let the same be she that You have appointed for Your servant, even for Yitzchak (Isaac); and by this shall I know that You have shown kindness to my master.” Some may misunderstand this as reliance on circumstance or the interpreting of omens, however, Eli-etzer first affirms his belief that God has already chosen the woman Yitzchak is to marry and then proposes a test of character that will prove the young woman’s true nature and inner beauty. Thus it is a sign that reveals kindness and charity that he is looking for rather than a circumstantial sign or an omen. Gen 24:15 And it came to pass, before he had finished speaking, that, behold, Rivkah (tightly bound) came out, the daughter of Bet’uel (House/destruction of God) the son of Milcah (Queen), the wife of Nachor (Snorting), Avraham's brother, with her pitcher upon her shoulder. “And it shall come to pass that, before they call, I will answer, and while they are yet speaking, I will hear.” –Yishaiyahu (Isaiah) 65:24 Yitzchak, who had been bound, would receive a wife who would bind herself to him in love and comfort. Bet’uel’s father was Avraham’s brother and his mother was both a niece to Avraham and a sister to Sarah. Gen 24:16 And the young woman (ha-na’ar) was good to look upon, a be’tulah (virgin), no man had known (had sexual intercourse with) her; and she went down to the eye, and filled her pitcher, and came up. Because Rivkah is to be the mother of Yaakov (Israel), her virginity must be firmly established. Thus the Hebrew be’tulah, which can in itself be translated as virgin, is affirmed by the phrase, “no man had known her”, a euphemism for sexual intercourse. The fact that Rivkah herself had come to the well to collect water infers that she was either reasonably young or that she had a humble disposition, or both. Gen 24:17 And the servant ran to meet her, and said: “Give me to drink, I ask you, a little water from your pitcher.” Gen 24:18 And she said: “Drink, adoni (my lord)”; and she hastened, and let down her pitcher from her hand, and gave him drink. It seems that Eli-etzer had already decided that Rivkah was the woman who stood out from the others as being chosen of God, or else why did he run to her? Rivkah did more than draw the water and set the pitcher down for Eli-etzer to drink from, she took from the water and gave it to him to drink. Gen 24:19 And when she had done giving him drink, she said: “I will draw for your camels also, until they have done drinking.” Gen 24:20 And she hastened, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels. Camels are said to drink approximately 530 litres of water in their first drink. The fact that Rivkah, knowing the strenuous work that would be involved, none the less undertook this task for a perfect stranger, is evidence of her noble character. If the Ayshet Chayil (Woman of honour) had been written at this time, perhaps Eli-etzer would have begun to chant it under his breath in joyous anticipation. Gen 24:21 And the man watched her intently; holding his peace, to know whether HaShem (YHVH: Mercy) had made his journey prosperous or not. Eli-etzer was awaiting the confirmation of the family and the agreement of the bride to be. This is why the text says, “to know whether HaShem had made his journey prosperous or not”. Courtesy dictated that Eli-etzer should intervene and help Rivkah with the task, however, Eli-etzer waited and watched, seeking the approval of God rather than men. Gen 24:22 And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; It seems clear that Eli-etzer had already decided that Rivkah was the woman God had chosen for Yitzchak. These gifts were a token which inferred a coming offer of betrothal. Rashi sees the gifts as representing: the half shekel offering that every Jew would one day give annually for the Sanctuary of God, the two bracelets for the two tablets of the instruction of God and the ten shekels as the Ten Commandments. Gen 24:23 and said: “Whose daughter are you? Tell me, I ask you. Is there room in your father's house for us to lodge in?” It’s interesting to note that before Rivkah can answer his first question he had already asked a second. He is obviously already concluded her election of God. Eli-etzer had travelled with a retinue as was the custom of the time. Thus lodging would be needed for the entire company traveling with him. Gen 24:24 And she said unto him: “I am the daughter of Bet’uel the son of Milcah, whom she bore to Nachor.” Gen 24:25 She also said to him: “We have both straw and provision enough, and room to lodge in.” “I am the daughter of the house of God, the son of the queen, whom she bore to a fierce one” Rivkah continues to give both that which is asked for and more. Gen 24:26 And the man bowed his head, and prostrated himself before HaShem (YHVH: Mercy). Gen 24:27 And he said: “Blessed be HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who has not forsaken His mercy (chasdo) and His truth toward my master; as for me, HaShem (YHVH: Mercy) has led me in the way to the house of my master's brothers (relatives).” We see here that Eli-etzer was intimately acquainted with YHVH, and called upon the holy personal name of Mercy, worshipping HaShem. He names God “Mercy” and “The Judge”, and attaches His Name once more to the chosen line of Avraham. Eli-etzer acknowledges God’s faithfulness to Avraham and to his own journey of faith. The phrasing, “has led me in the way to the house of my master's brothers (relatives).” Can be understood both as an allusion to the physical direction and destination and to the idea that Avraham’s family share a lineage of Godly discipleship. Gen 24:28 And the young woman ran, and announced to the house (beit) of her mother these words. Gen 24:29 And Rivkah (tightly bound) had a brother, and his name was Laban (White); and Laban ran out to the man, to the eye. Gen 24:30 And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivkah his sister, saying: “This is what the man said to me,” that he came to the man; and, behold, he stood by the camels at the eye. Gen 24:31 And he said: “Come in, you blessed of HaShem (YHVH: Mercy); why are you standing outside? For I have cleared the house, and made room for the camels.” Rivkah runs to her mother’s house (beit) meaning her mother’s side of the family. Later in the text Yitzchak takes Rivkah into his mother’s tent (o’helah) which indicates her personal lodging. Like Eli-etzer, Rivkah runs when she senses God at work. On hearing about Rivkah’s encounter Laban also runs to meet Eli-etzer at the well. However, it remains to be seen whether he runs in order to show favour or with a darker motivation for wealth (Rashi) based on the gifts Rivkah has already received. His dealings with Jacob later in Genesis would seem to suggest the latter. It’s interesting to note that it is Laban the brother of Rivkah who goes out to meet Eli-etzer rather than Be’tuel, Rivkah’s father. Gen 24:32 And the man came into the house, and he ungirded the camels; and he gave straw and provision for the camels, and water to wash his feet and the feet of the men that were with him. Rashi, quoting the Midrash, records that Avraham’s camels were always muzzled when away from home so as not to eat the provender of another man’s animals. Gen 24:33 And there was set food before him to eat; but he said: “I will not eat, until I have explained my errand.” And he said: “Speak on.” Like so many other righteous men Eli-etzer will not receive comfort for himself until he has found comfort for his master and his master’s son. He will not rest until his oath is fulfilled. Gen 24:34 And he said: “I am Avraham's servant. Gen 24:35 And HaShem (YHVH: Mercy) has blessed my master greatly; and he is become great; and He has given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and donkeys.” Gen 24:36 “And Sarah my master's wife bore a son to my master when she was old; and to him has he given all that he has.” Eli-etzer first identifies himself as the servant of Avraham, who is both known to be a man whom God has blessed and a blood relative of Laban. In order to be secure in our purpose as children of God we must accept our identity in Him. Beginning with Avraham’s experiences of God’s provision, Eli-etzer recounts the events leading up to this moment in order to show how God has orchestrated this meeting and chosen Rivkah as a wife for Yitzchak. Gen 24:37 “And my master made me swear, saying: ‘You shall not take a wife for my son of the daughters of the C’naani (Canaanites), in whose land I dwell.’ Eli-etzer refers to the oath so as to make clear that in spite of the many women in the land where Avraham and Yitzchak dwell, it is a woman from Avraham’s own blood that the Lord seeks for Yitzchak. Gen 24:38 ‘But you shall go to my father's house (beit), and to my kindred, and take a wife for my son.’” Gen 24:39 “And I said to my master: ‘What if the woman will not walk with me?’” As in the case of Yitzchak’s walking in agreement with Avraham, the woman who is to marry Yitzchak must be in agreement with the betrothal and accept her role of her own fruition. Gen 24:40 “And he said to me: ‘HaShem (YHVH: Mercy), before Whom I walk, will send His angel with you, and prosper your way; and you shall take a wife for my son of my kindred, and of my father's house; Gen 24:41 then shall you be free from my oath, when you come to my kindred; and if they give her not to you, you will be free from my oath.’” Gen 24:42 “And I came this day to the eye, and said: ‘HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, if now You do prosper my way which I go: Gen 24:43 behold, as I stand by the eye of water; let it come to pass, that the Almah (virgin) that comes forth to draw, to whom I shall say: “Give me, I ask you, a little water from your pitcher to drink”; In verse 16 Eli-etzer used the word, “na’ara” meaning, “Maiden” whereas here he uses the more specific word, “almah” which denotes a young woman in the prime of her youth and can infer virginity, making it a testimony to the young lady’s pure character. Gen 24:44 and she shall say to me: “Both drink you, and I will also draw for your camels”; let the same be the woman whom HaShem (YHVH: Mercy) has appointed for my master's son.’” Gen 24:45 “And before I had done speaking in my lev (core being, heart, inner person) behold, Rivkah came forth with her pitcher on her shoulder; and she went down to the eye, and drew. And I said to her: ‘Let me drink, I ask you.’ Gen 24:46 And she made haste, and let down her pitcher from her shoulder, and said: ‘Drink, and I will give your camels drink also.’ So I drank, and she made the camels drink also.” Gen 24:47 “And I asked her, and said: ‘Whose daughter are you?’ And she said: ‘The daughter of Bet’uel, Nachor's son, whom Milcah bore to him. And I put the ring in her nose, and the bracelets on her hands. Gen 24:48 And I bowed my head, and prostrated myself before HaShem (YHVH: Mercy), and blessed HaShem (YHVH: Mercy), the God (Ha-Elohiym) of my master Avraham, who had led me in the right way to take my master's brother's daughter for his son.” Eli-etzer concludes his account the way he began it, acknowledging the divine guidance and selection of HaShem as the primary reason for the proposed union. His hearers could be left in no doubt as to Whom both Avraham and Eli-etzer relied on for the fulfilment of the oath. Gen 24:49 “And now if you will deal kindly (chesed) and truly (emet) with my master, tell me; and if not, tell me; that I may turn to the right hand, or to the left.” Rav Ibn Ezra says that Chesed (Kindness) denotes the intention to do what is good and Emet (truth) gives permanence to the right action it accompanies. Gen 24:50 Then Laban (White) and Bet’uel answered and said: “What you’re saying proceeds from HaShem (YHVH: Mercy); we cannot speak to you bad or good.” We now hear from both Laban and his father Be’tuel (Who may have been present from the beginning). The listing of Laban’s name before his father’s is an indication of his seeking to usurp his father’s authority. This is supported by the commentary of Rashi and becomes indicative of Laban’s character. Given the fact that Laban continues to worship false gods (as attested to in the narrative concerning Jacob), this proclamation concerning the will of Hashem has more in common with fearful concession than it does with true faith. Gen 24:51 “Behold, Rivkah is before you, take her, and go, and let her be your master's son's wife, as HaShem (YHVH: Mercy) has spoken.” Nowhere in the chapter has HaShem spoken explicitly. Thus we understand that God speaks both to and through His servants. Gen 24:52 And it came to pass, that, when Avraham's servant heard their words, he bowed himself down to the earth unto HaShem (YHVH: Mercy). Gen 24:53 And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rivkah; he gave also to her brother and to her mother precious gifts. Gen 24:54 And they did eat and drink, he and the men that were with him, and stayed all night; and they rose up in the morning, and he said: “Send me away to my master (adoni).” These additional gifts were part of the bride price for betrothal. However, Eli-etzer’s request to leave the next morning was not customary. This shows his urgency in wanting to return before Avraham’s death. Gen 24:55 And her brother and her mother said: “Let the young woman stay with us a few months, at the least ten; after that she shall go.” The tradition for betrothal was such that a bride groom would prepare a new residence for his bride over the period of 12 months and then return to marry her and take her into his household. Thus Rivkah’s family requested that she remain for at least ten months in order to maintain the traditional custom. Gen 24:56 And he said to them: “Delay me not, seeing HaShem (YHVH: Mercy) has prospered my way; send me away that I may go to my master.” Eli-etzer’s motivation is clearly to return to Avraham before his passing so that Avraham can share in the joy of his son’s marriage to a member of his wider family. Gen 24:57 And they said: “We will call the young woman, and inquire of her mouth.” Gen 24:58 And they called Rivkah, and said to her: “Will you go with this man?” And she said: “I will go.” Gen 24:59 And they sent away Rivkah their sister, and her nurse, and Avraham's servant, and his men. Rivkah, like Avraham, is willing and obedient to the call of God to leave Charan and journey into the land of promise. “I will go” remains the ultimate sacrificial response of believers today. No woman is to be married without her consent, even in the tradition of arranged marriages within ancient Jewish culture, no one was allowed to force a woman to marry. Gen 24:60 And they blessed Rivkah, and said unto her: “Our sister, be you the mother of thousands of ten thousands, and let your seed possess the gate of those that hate them.” Rivkah, the matriarchal version of Avraham, receives a blessing like that which was given to him (22:17). The blessing to possess the gates of your enemies means both to capture their cities and to rule over them. The gate is the place of judgement, where the elders and rulers of the city decide matters of business and law. Gen 24:61 And Rivkah arose, and her young woman (nurse maid), and they rode upon the camels, and followed the man. And the servant took Rivkah, and went his way. Gen 24:62 And Yitzchak (Isaac) came from the way of Beer-lahai-roi (Well of the living Seer); for he dwelt in the land of the Negev (South). Gen 24:63 And Yitzchak (Isaac) went out to meditate (l’suach: contemplate) in the field in the evening; and he lifted up his eyes, and saw, and, behold, there were camels coming. Yitzchak was coming from the waters of the living Seer, returning to the Negev and the tents of his father he walked in the evening contemplating and meditating of God’s goodness. Or perhaps he was contemplating the loss of his mother, meditating in grief, having sought solace at the waters of the living Seer. It is from this scripture that the Talmud and Midrash derive the tradition that Yitzchak instituted the Minchah (afternoon prayer service). Avraham is said to have instituted the Sacharit (morning) service (Genesis 19:27), and Jacob the Maariv (evening) service (Genesis 28:11). Gen 24:64 And Rivkah lifted up her eyes, and when she saw Yitzchak (Isaac), she fell from the camel. Gen 24:65 And she said to the servant: “What man is this that walks in the field to meet us?” And the servant said: “It is my master (adoni).” And she took her veil, and covered herself. Rivkah was so excited by the knowledge that the one approaching was Yitzchak that she fell from her camel. She veiled her face out of piety and by way of covering before her bridegroom. The unveiling of her face in the tent of Yitzchak’s mother is a foretaste of the wedding of the Lamb and the Olam Haba (World to come) where all who are in Messiah will gaze upon him with unveiled face, having been transformed from glory to glory (2 Corinthians 3:18). Gen 24:66 And the servant told Yitzchak (Isaac) all the things that he had done. Gen 24:67 And Yitzchak (Isaac) brought her into his mother Sarah's tent (o’helah), and took Rivkah, and she became his wife; and he loved her. And Yitzchak (Isaac) was comforted after the loss of his mother. The Midrash reads, “He brought her to his tent, she was Sarah his mother” (Rashi). This means that Rivkah became a comfort to Yitzchak just as His mother had been. He was privileged to experience the comforting love of a righteous mother and a righteous wife. I know how that feels, Baruch HaShem. © 2016 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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