“by one offering He has perfected for all time those who are being sanctified” (v.14).
The key theme of this chapter or section of the Book to the Hebrews is Messiah’s once for all time substitutionary, sacrificial, atoning death. The writer prefaces his explanation of Messiah’s superior singular sacrifice by reiterating the ineffectual nature of the repeated animal sacrifices and ritual washings that are not more than copies of the heavenly things and therefore, unable to save those who serve according to the requirements of the Torah. By logical extension the writer proves the Levitical system to be ineffectual concerning the complete purging of sin, given the evidence present in the lives of those serving, who continue to be aware of their continued sinful state even after offering the blood of animals. The repetition of the sacrifices being proof in itself of the ineffectiveness of the practices. The Yom Kippur sacrifices are said to be a yearly reminder of sins, which cannot take away sins.
The words of Psalms 40:6-8 are attributed to the King Messiah Yeshua, and used in a Midrashic (comparative) sense to show that the blood of animals was never sufficient but that God had always intended the sacrificial system of Torah to point to the Goal of Torah Yeshua (Rom. 10:4). Thus, Yeshua takes away the replica (first order of sacrifices) and establishes the second, the new covenant. Yeshua’s body being offered once for all time, past, present, and future. We note that what Yeshua removes are those aspects of Torah concerning sin, and in this context the sacrifices relating to the ritual atonement for sin. Sin will not exist in the Olam Haba (world to come). Therefore we understand that He does not remove or do away with the eternally present aspects of Torah concerning righteousness in Him.
The fact that Messiah now (from our view within time and space and according to the chronology of this sin affected world) sits at the right hand of God, signifies that His work is finished and there is no need for further sacrifices. Thus, in fulfilling His role as Great High Priest, Messiah now (from our view within time and space and according to the chronology of this sin affected world) awaits the subjection of His enemies beneath His footstool as Melekh HaY’hudiym (King of the Jews), Melekh HaOlam, King of the universe (under HaShem the Father).
A key understanding of the presently eternal condition of those redeemed in Messiah is spoken, “by one offering He has perfected for all time those who are being sanctified” (v.14). In this we understand both eternal security in Messiah’s finished work concerning our perfect condition in Him outside of time and space, and at the same time are reminded that within time and space we are still being sanctified (made holy) as we become more like Yeshua in every moment, intentionally addressing sin by the guidance of the Holy Spirit and being refined through the process of keeping a short account with God.
The writer again attributes the prophecy of Jeremiah 31:31-34 to the Holy Spirit and uses it as a reminder to the redeemed of the fact that by His Spirit in them He has written the eternal Torah of Messiah on their inner person/soul centre. This being evidence which affirms the promise that God will no longer bring to mind perpetually the sins of the redeemed.
Therefore, where all the sins of the repentant have been atoned for eternally there is no need for further sacrifices.
As is the case with all Scripture (scrolls of the original texts), there are no chapter breaks or verse markers (or punctuation for that matter) in the scroll of the Book to the Hebrews. It’s important to see the text of this chapter as a continuation of the previous chapter, the last verses of chapter 9 being:
27 And just as it is appointed for people to die once, and after this, the judgment,
28 so Messiah also, having been offered once to bear, carry the sins of many, will appear a second time for salvation without reference to, separation from sin, to those who look for, eagerly await Him.
BOOK TO THE HEBREWS Chapter 10:1-18 (Author’s translation)
1 For the Torah[H] Law, Instruction having a shadow of the good, beneficial things to come and not the same form, image, figure, likeness, face of those things, can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole. 2 Otherwise, wouldn’t they have stopped being offered, because those serving, having once been purged, would no longer have had consciousness of sins? 3 But in those sacrifices there is a recollection, a reminder, a remembrance of sins [missing the mark of God’s holiness] every year. 4 For it is impossible for the blood [in the blood] of bulls and goats to take away, remove, cut off sins [missing the mark of God’s holiness]. 5 Therefore, when He comes into this world, He says, “You have not desired sacrifice and offering, But You have prepared a body for Me; 6 You have not taken pleasure in whole burnt offerings and sacrifices for sin. 7 Then I said, ‘Behold, now, pay attention I am come [It is written of Me in the scroll of the book] To do Your will, O God. [Psalms 40:6-8 LXX]’” 8 After saying above, “Sacrifices and offerings and whole burnt offerings and offerings for sin You have not desired nor have You taken pleasure in them” (which are offered according to the Torah[H]), 9 then He said, “Behold, now, pay attention I have come to do Your will.” He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second. 10 By this will, we are being sanctified, made holy through the offering of the body, soul of Yeshua[H] HaMashiyach[H] once for all. 11 Every priest individually and collectively, stands daily serving and offering time after time the same sacrifices, which can never take away, remove, atone for sins; 12 but He, having offered one, first agreeable sacrifice for sins forever, sat down in the right hand of God [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2] 13 From that time onward expectant until His enemies are made a footstool for His feet [Psalms 110:1]. 14 For by one, first agreeable offering He has perfected, made whole forever those who are being sanctified, made holy. 15 The Holy Spirit also witnesses to us; for after saying, 16 “this is the covenant which I will make with them After those days, declares the Lord: And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts,” He then says, 17 “And their sins, and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34]” 18 Now where there is forgiveness, remission, liberty, deliverance of these things, an offering for sin is no longer required.
HEBREWS 10:1-18 (line upon line)
1 For the Torah[H] Law, Instruction (nomos[G]) having a shadow (skia[G], tzeil[H]) of the good, beneficial things (agathos[G], tovot[H]) to come and not the same (autos[G]) form, image, figure, likeness, face (eikōn[G], peneiy[H]) of those things, can never, with the same sacrifices (thusia[G]) which they offer (prospherō[G]) continually every year (shanah veshanah[H]), make those who approach perfect, fully filled, consecrated, whole (teleioō[G], shalem[H]). 2 Otherwise, wouldn’t they have stopped being offered (prospherō[G], yechdelu[H]), because those serving (latreuō[G], haovediym[H]), having once (hapax[G], achat[H]) been purged (kathairō[G]), would no longer have had consciousness (suneidēsis[G], machshevet[H]) of sins [missing the mark of God’s holiness] (hamartia[G], hacheite[H])?
1 For the Torah[H] Law, Instruction having a shadow of the good, beneficial things to come and not the same form, image, figure, likeness, face of those things, can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.
“For the Torah having a shadow of the good things to come and not the same form, image, likeness, face of those things,” [cf. Heb. 8:5]
The Torah is a shadow that replicates but is not the same as the image of the good things of God. A shadow is cast by light shining against an object or person, but if that same light converges with the object or person the shadow disappears. It’s the same with the Torah of Moses. At the end of the age when the Messiah returns and God dwells with humanity in the new creation, the manifest light of God will have become convergent with creation and thus, the shadow of temporal Torah will disappear while the Torah of the Messiah [Gal. 6:2; Rom. 8:2] will remain. A shadow cannot illuminate someone trapped in darkness. Only the light that cast it can do that.
“can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.”[cf. Heb. 7:18-19, 28; 9:25]
The sacrifices of Torah can never purify the inner person because the blood of its atonement rite is the temporary blood of animals. What is needed is a blood transfusion given by One Who has everlasting blood and is compatible with the recipient. One cannot transfuse a human being with animal blood, nor can incompatible blood types be cross transfused, rather, if you desire to transfuse a number of different blood types using only one donor, you will require a universal donor. In the case of Messiah, His blood is not sin affected and therefore is able to redeem all Who receive His transfused life.
“Year after year” or “year and year” shanah veshanah, meaning by implication, from one Yom Kippur (Day of Atonement) to the next.
2 Otherwise, wouldn’t they have stopped being offered, because those serving, having once been purged, would no longer have had consciousness of sins?
The logic is sound. If the sacrifices actually removed sin, they would have ceased. Interestingly, following the ultimate sacrifice for sin made by the King Messiah in the first century C.E. the sacrifices did cease (70 C.E.). As a result those Jews who didn’t receive Yeshua the promised Messiah had to reinvent Judaism devoid of the practice of the sacrificial system. Only now millennia after the destruction of the second temple, is there a reasonable expectation of the re-establishment of the temple cult, and even when that happens [Isaiah 2:2-3; 2 Thessalonians 2:3-4;
Rev. 11:1-2] the same truth remains, that the Torah and the temple cult, with its temporal animal sacrifices, “can never, with the same sacrifices which they offer continually every year, make those who approach perfect, fully filled, consecrated, whole.”[cf. Heb. 7:18-19, 28; 9:25]
The evidence of the effectiveness of the sacrifices would have been seen in both the clear conscience of the one who offered the sacrifice and in his living according to the freedom afforded him. This was not the case, nor is it the case that sacrifices of any kind other than that of the Messiah, can perfect any human being. Many in the body of believers make noble sacrifices in accordance with reflecting Yeshua’s life to others, however this is not done to earn favour but as a result of having been shown favour. Others make sacrifices believing they are somehow atoning for their own sinful acts, they are not, Yeshua is enough, there is no need for further sacrifice of any kind in order to make a human being right before God.
Many claim that the good news concerning the King Messiah Yeshua is too simple. In my experience it is the simple things that put to shame the so called “higher” understanding of the intellectual elite.
3 But in those sacrifices (bakarbanot[H]) there is a recollection, a reminder, a remembrance (anamnēsis[G], yesh zeicher[H]) of sins [missing the mark of God’s holiness] (hamartia[G], lachataiym[H]) every year (shanah veshanah[H]). 4 For it is impossible (adunatos[G]) for the blood [in the blood] (ho aima[G], bedam[H]) of bulls (tauros[G], pariym[H]) and goats (tragos[G], ushiyriym[H]) to take away, remove, cut off (aphaireō[G]) sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]).
3 But in those sacrifices there is a recollection, a reminder, a remembrance of sins [missing the mark of God’s holiness] every year.
I’ve been asked by some of our yeshivah students, “Why were the sacrifices given at all if they could never remove sin?” While there are many reasons, the present verse gives just one, the sacrifices are given as a constant reminder of sin. The sacrifices themselves are an indictment against sin and a reminder of the need for something better by way of effectual atonement.
“Every year” ultimately refers to Yom Kippur (Day of Atonement) [Lev. 16]. As we approach the High Holy Days again this year we are reminded of sin and the need for blood atonement. In short, the yearly Yom Kippur sacrifices remind all Israel individually and collectively of our sin and our need for something better than animal sacrifices to atone for it.
In spite of the fact that Judaism reinvented itself at Yavneh (located west of Jerusalem on the coast next to the Mediterranean ocean) [90 C.E.] following the destruction of the temple (70 C.E.), and in spite of the fact that we no longer have animal sacrifices as a reminder, we nonetheless have prayers (selichot) and protocols during the High Holy Days that cause us to think again about the requirement of blood atonement and the fact that we cannot save ourselves but are reliant on the saving work of God for the forgiveness of sin, right standing before Him and receipt of eternal life in the Olam Haba (world to come), an assurance that our names are written in HaShem’s book of life [Ex. 32:31-33; Dan. 12:2; Mal. 3:16; Ps. 56:8, 69:27-28, 139:16; Lk. 10:20; Philippians 4:3; Heb. 12:22-23; Rev 3:5, 13:8, 17:8, 20:15, 21:27].
Our daily prayers and liturgies remind us of the sacrifices of old (Sacharit [the morning prayer service] includes portions regarding the sacrifices), and of our sinful condition and our need for forgiveness (Amidah [standing] prayer, Tachanuniym [supplications]). Even devoid of a physical temple and in spite of our rabbis’ attempts to refocus us on halakhah (applied law) rather than sacrificial atonement, we are nonetheless constantly reminded of our sinful condition and our need for atonement, forgiveness and redemption.
On his death bed one of rabbinic Judaism’s greatest rabbis, the convener of the council of Yavneh (90 C.E.) Rabbi Yochanan Ben-Zakkai says:
"Now I am being led before the supreme King of Kings, the Holy One, blessed be He, who lives and endures forever and ever. If He is angry with me, He is angry forever. If He imprisons me, He imprisons me forever. If He puts me to death, He puts me to death forever. I can't persuade Him with words or bribe Him with money. Moreover, there are two ways ahead of me: one leads to Gan-Eden [Paradise] and the other to Gey-Hinnom [Torment], and I do not know which one will take me. How can I do anything but weep?" (B'rakhot 28b)
-Rabbi Yochanan Ben-Zakkai (Convener of the Council of Yavneh)
Awareness of unatoned sin is a constant and condemning reminder to all who reject the once and for all atoning sacrifice of the King Messiah Yeshua. In Messiah we are offered freedom from the uncertainty of the final judgement because in Messiah our names are inscribed in the book of life, written in the immovable and unchanging blood of Yeshua, Who is Imanu-El God with us. Therefore, we both tremble in awe before HaShem (YHVH) and are immutably secure in Him, utterly terrified and completely safe in the arms of our Father, the Creator of all things through Yeshua the King Messiah. Unlike Rav Yochanan Ben Zakkai, we do know which path will take us, that is the path to Gan-Eden (Paradise), the path to Olam Haba (the world to come), and everlasting life. In fact, we are already walking that path in Messiah.
“Amen and amen, in established truth I tell you, whoever hears my word and trusts Him who sent me already has eternal living and will not be condemned but has crossed over from death to living.” -John 5:24 (Author’s paraphrase)
4 For it is impossible for the blood [in the blood] of bulls and goats to take away, remove, cut off sins [missing the mark of God’s holiness].
The reference to bulls and goats implies the Yom Kippur rites (Lev. 16). Once again the actions of the High Priest are brought to mind.
“Will I eat the flesh of bulls, or drink the blood of goats?” -Psalms 50:13 KJV
HaShem has no need of the blood of animals, He is not like pagan deities who require feeding, rather the sacrificial system of the Torah of Moses is a symbol for Israel and humanity, revealing the spiritual condition of our inner being and showing the great cost of redemption from that condition. Like prayer, the sacrifices of Torah are for our benefit, they do not benefit God, as if He needs anything.
5 Therefore, when He comes into this world (ho kosmos[G], ha olam[H]), He says, “You have not desired sacrifice (thusia[G]) and offering (prosphora[G]), But You have prepared a body (sōma[G]) for Me; 6 You have not taken pleasure in whole burnt offerings (holokautōma[G]) and sacrifices for sin (hamartia[G], chataiym [H]). 7 Then I said, ‘Behold, now, pay attention (hineih[H]) I am come [(hēkō[G]) (It is written of Me in the scroll (kephalis[G]) of the book (biblion[G])] To do Your will (thelēma[G]), O God (Theos[G]). [Psalms 40:6-8 LXX]’”
5 Therefore, when He comes into this world, He says, “You have not desired sacrifice and offering, But You have prepared a body for Me; 6 You have not taken pleasure in whole burnt offerings and sacrifices for sin. 7 Then I said, ‘Behold, now, pay attention I am come [It is written of Me in the scroll of the book] To do Your will, O God. [Psalms 40:6-8 LXX]’”
The writer of the Book to the Hebrews is using Psalms 40:6-8 [7-9] in the form of a drash. A mode of teaching prolific among ancient Jewish scholars.
“When He comes into the world” This is a Jewish expression denoting birth (Mishnah Rosh Hashanah 1:2; Sifre Deut. 312) and in this context is a reference to the promised King Messiah, Who is understood to be the speaker of the words of Psalms 40:6-8 (LXX) by way of drash (comparative teaching). The full portion from the Hebrew text of Psalms 40:7-9 illuminates further the deeper meaning.
The Hebrew text of Psalms 40:7-9 (equivalent to LXX 40:6-8) translates:
“7 (6) Blood sacrifice (zevach[H]) and offering (uminchah[H]) have You not desired (lo-chapatzta[H]) ears (aznayim[H]) opened, dug up for me (kariyt liy[H]), whole burnt offerings (olah[H]) and sin offerings (vachata’ah[H]) You did not enquire after (lo sha’alta[H]). 8 (7) Then (az[H]) I said (amartiy[H]), ‘Behold, now, pay attention (Hineih[H]), in/of Me (vatiy[H]) in the scroll of the book (bimgilat-sefer[H]) is written upon/concerning Me (katuv alay[H]). 9 (8) To do Your will [what You want] (la’asot-retzonecha[H]) God (Elohay[H]) delights Me (chapatztiy[H]) and Your instructions/Torah (vetorahtecha[H]) are in the midst (betoch[H]) of My inner being, gut, emotion (meiay[H]).
“But You have prepared a body for me” This Septuagint translation differs dramatically from the Masoretic Hebrew text but within the wider context essentially means the same thing. The Hebrew text reads “have You not desired ears opened, dug up for me?” Which is a Hebrew idiom meaning “willing ears, listening and obedient ears, resurrected ears that hear, understand and obey”. This same meaning is conveyed in the Septuagint where the context denotes that God has “prepared a body” for Messiah, and goes on to say that the purpose of His body is “to do” God’s “will.” Ultimately the two texts are saying the same thing in two different but consistent ways. Read convergently they say, “You have prepared a body for me with ears to hear and obey so that I am ready to do Your will…”
“I am come [It is written of Me in the scroll of the book] To do Your will, O God.” Again the Hebrew version reads differently as “To do Your will [what You want] God delights Me and Your instructions/Torah are in the midst of My inner being, gut, emotion.” Therefore, the Goal of the Torah, Who is Yeshua the King Messiah, also has the Torah within Him in the sense that He is the Author of it. Thus, “it is written of Me in the Scroll (Torah [kephalis[G]]) of the Book [biblion[G]] (Tanakh)” and “Your Torah is in My inner being”. Both are true, both convey the greater meaning of the text and redemptive purposes of God. There is no contradiction, only convergence.
As alluded to, “The Scroll of the Book” refers to the Torah being within the wider Jewish Canon (Tanakh) [ref. Targum and Kimchi on Psalms 40:7].
8 After saying above, “Sacrifices (thusia[G], zevach[H]) and offerings (prosphora[G], uminchah[H]) and whole burnt offerings (holokautōma[G], (holokautōma[G])and offerings for sin (vachata’ah[H]) You have not desired (thusia[G], lo-chapatzta[H]) nor have You taken pleasure in them” (which are offered according to the Torah[H] [nomos[G]]), 9 then He said, “Behold, now, pay attention (Hineih[H]) I have come to do Your will (thelēma[G], la’asot-retzonecha[H]).” He kills, slays, puts to death, takes away (anaireō[G]) the first (ho protos[G], harishonah[H]) in order to establish, set firmly in place (histēmi[G]) the second (deuteros[G], hasheniyah[H]).
8 After saying above, “Sacrifices and offerings and whole burnt offerings and offerings for sin You have not desired nor have You taken pleasure in them” (which are offered according to the Torah[H]),
“Which are offered according to Torah” This clarification emphasises the fact that even sacrifices and offerings offered precisely according to Torah requirements are not ultimately what God provides in order to perfect His children.
9 then He said, “Behold, now, pay attention I have come to do Your will.” He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second.
“I have come to do Your will” These words of the King Messiah and the sacrifice they denote affirm the fact that Yeshua has killed the first order (not the Torah as a whole but the blood covenant, specifically the sacrificial system as it pertains to sin) and set firmly in place the second. So we see that Yeshua’s blood atonement atones for the first covenant and based on the vicarious death experienced by Israel and her Torah in Yeshua, Israel are established in the new covenant through His death which has already been explained in the previous chapter concerning the effectiveness of a covenant being established according to the death of the one who enters it. In short, those who receive Yeshua’s death on their behalf have died vicariously in Him.
“He kills, slays, puts to death, takes away the first in order to establish, set firmly in place the second.” This is speaking of the covenants established by Moses and Yeshua respectively and not of Torah as a whole. The first covenant and ritual sacrificial system is killed in order to establish the second. Messiah puts death to death, meaning that He takes away those aspects of Torah concerning the sacrificial system as it relates to sin but does not take away the eternal aspects of Torah which transcend the present sin affected world. This is one of the reasons it is important to qualify what is meant by Torah in any given context.
Notice that as Author of the Torah (in God) and its sacrificial signs (Yeshua is the Davar HaEmet [Word essence of the Truth]: John 1:1) Yeshua “kills the first (sacrifices)”, that is, Aharon the High Priest kills the temporal sacrifices based on Yeshua’s (the Word) Instruction in order to point to the manifest sacrifice of Yeshua’s Own soul, which establishes the “better” covenant in eternal blood.
10 By this will (thelēma[G], uvaratzon[H]), we are being (semen[G]) sanctified, made holy (hagiazō[G], mitkadoshiym[H]) through the offering (prosphora[G], bekarban[H]) of the body, soul (sōma[G], nefesh[H]) of Yeshua[H] (Iesous[G], YHVH is Salvation) HaMashiyach[H] (Christos[G], Anointed One) once for all (ephapax[G], echad[H]). 11 Every priest (pas hiereus[G], kol kohen[H]) individually and collectively, stands daily (kata hemera[G], yom yom[H]) serving (leitourgeō[G]) and offering (prospherō[G], ulhakeriyv[H]) time after time (pollakis[G]) the same sacrifices (thusia[G], et-hazvachiym[H]), which can never (oudepote[G], eiyn meiolam[H]) take away, remove, atone for (periaireō[G], lechapeir[H]) sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]); 12 but He (aval hu[H]), having offered (prospherō[G], hikriyv[H]) one, first agreeable (mia[G], echad[H]) sacrifice (thusia[G], zevach[H]) for sins [missing the mark of God’s holiness] (hamartia[G], chataiym [H]) forever (eis diēnekes[G], ad olam[H]), sat down (kathizō[G], vayeishev[H]) in the right hand (dexios[G], liymiyn[H]) of God (Theos[G], Elohiym[H]) [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2]
10 By this will, we are being sanctified, made holy through the offering of the body, soul of Yeshua[H] HaMashiyach[H] once for all.
“By this will” refers to the substitutionary sacrificial death of Yeshua the King Messiah, the “will” of God to “cause Him to suffer”.
“Yet it pleased Adonai to bruise Him.
He caused Him to suffer.
If He makes His soul a guilt offering,
He will see His offspring, He will prolong His days,
and the will of Adonai will succeed by His hand.” -Isaiah 53:10 TLV
11 Every priest individually and collectively, stands daily serving and offering time after time the same sacrifices, which can never take away, remove, atone for sins;
“Time after time” means every day of every year (Exodus 29:38). As stated previously, the temporary blood of animal sacrifices could never do anything more than provide a symbol in an ineffectual atonement pointing to an effective atonement. As the text says, the sacrifices offered continually could “never atone for sins.”
12 but He, having offered one, first agreeable sacrifice for sins forever, sat down in the right hand of God [ Psalms 110:1, 5; Matt.22:44, 26:64; Mark. 12:36, 14:62, 16:19; Luke. 20:42, 22:69; Acts. 2:25, 34, 7:55-56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 8:1, 10:12, 12:2]
We note that Messiah’s sacrifice is offered once and first, that is both at His first coming and before the foundation of the world. Put concisely, the sacrifice for the redemption of sin preceded the entry of sin into the world. This sacrifice effective eternally and having affected all who receive Him. Therefore, He takes His place in the right hand of God, the place He has always held (John 17:5), as a symbol of His complete victory over sin and death, a victory He won before the world was created (1 Peter 1:19-20; Rev. 13:8).
13 From that time onward expectant (ekdechomai[G]) until His enemies (echthros[G]) are made a footstool (hupopodion[G]) for His feet (leragelayv[H]) [Psalms 110:1]. 14 For by one, first agreeable (mia[G], echad[H]) offering (prosphora[G], vekarban[H]) He has perfected, made whole (teleioō[G], hishliym[H]) forever (eis diēnekes[G], ad-olam[H]) those who are being sanctified, made holy (hagiazō[G], et-hamkudashiym[H]).
13 From that time onward expectant until His enemies are made a footstool for His feet [Psalms 110:1].
The victory over sin and death won, Messiah awaits (according to our view from within time and space) the subjection of Satan and his minions and all the enemies of God, His King Messiah and His chosen people. This being promised by the Psalm (110:1), established in God [ref. Heb. 1:13].
14 For by one, first agreeable offering He has perfected, made whole forever those who are being sanctified, made holy.
Hebrews 7:11 pointed us here, to the one sacrifice which can bring perfection where the sacrifices and practices of the Levitical priesthood could not.
The presently eternal condition of those redeemed in the Messiah is spoken:
“by one offering He has perfected for all time those who are being sanctified” (v.14).
In this we understand both eternal security in Messiah’s finished work concerning our perfect condition in Him outside of time and space, and at the same time are reminded that within time and space we are still being sanctified (made holy) as we become more like Yeshua in every moment, intentionally addressing sin by the guidance of the Holy Spirit and being refined through the process of keeping a short account with Him.
15 The Holy Spirit (Ho hagios pneuma[G], Ruach HaKodesh[H]) also witnesses (martureō[G], yaed[H]) to us; for after saying, 16 “this (zot[H]) is the covenant (ho diathēkē[G], habriyt[H]) which I will make with them After those days (hēmera[G], hayamiym[H]), declares the Lord (Ho Kurios[G], YHVH[H]): (kardia[G], lebam[H]) And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts, (dianoia[G], bekirbam[H]),” He then says,
15 The Holy Spirit also witnesses to us; for after saying, 16 “this is the covenant which I will make with them After those days, declares the Lord: And I will write My Instructions (Toratiy[H]) on their minds, understanding, inward parts,” He then says,
“By two or three witnesses every word is established” [Deut. 17:6; 2 Cor. 13:1].
1.The Son (Heb. 10:7; Psalm 40:6-8)
2.The Father (Heb. 10:12; Psalm 110:1)
3.The Holy spirit (Heb. 10:16-17; Jeremiah 31:31-34)
Therefore, the Holy Spirit also witnesses to the fulness of Messiah’s atonement speaking through the prophet Jeremiah the promised everlasting Torah of Messiah written on the core being of those who receive Him.
17 “And their sins (hamartia[G], ulchatatam[H]) [missing the mark set by God’s holiness], and their iniquities, perversions (anomia[G]) I will no longer bring to mind, perpetually (mnaomai[G], ezkar-od[H]).” [Jeremiah 31:31-34; Hebrews 8:10]” 18 Now where there is forgiveness, remission, liberty, deliverance (aphesis[G]) of these things, an offering (prosphora[G]) for sin [missing the mark of God’s holiness] (hamartia[G], al-hacheite [H]) is no longer required.
17 “And their sins, and their iniquities, perversions I will no longer bring to mind, perpetually.” [Jeremiah 31:31-34; Hebrews 8:10]” 18 Now where there is forgiveness, remission, liberty, deliverance of these things, an offering for sin is no longer required.
When we properly understand that Yeshua’s singular sacrifice is sufficient and covers all infringements against Torah, we are truly free to live according to God’s strength, in His Spirit and to allow Messiah in us to outwork righteousness in the way we walk. We no longer seek approval because we have been approved in Messiah. We no longer seek to do for God (an act of idolatry) but instead being in Messiah and having Messiah in us we do from God (righteousness). How is this possible? It is made possible through Messiah’s sacrifice, it is possible because there is now no longer a need for further sacrifice. The text reads literally, “an offering for sin is no longer!”
Some of the greatest of our non-Messianic rabbis agree with the writing of the Book to the Hebrews:
"in the time to come (the Messianic age) all offerings shall cease, except the sacrifice of praise.''
-Vayikra Rabbah, sect. 9. fol. 153. 1.
When, "the King Messiah, the son of David, shall reign, there will be no need of kaparah (an atonement), nor of deliverance, or prosperity, for all these things will be had;''
-Rav Abendana Not. in Miclol Yophi in Psal. lxxii. 20.
Yeshua is enough, His sacrifice is enough, those who require more teach apostacy.
Copyright 2021 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.
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)
Copyright 2019 Yaakov Brown
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