Water into Wine (John 2:1-11):
 
Introduction:
 
The wedding in Cana and the miraculous sign of the water being turned to wine appears at first glance to be a party trick, a fanciful form of entertainment, and for those who detest wine and prefer an unfermented faith, a miracle of water into grape juice, albeit a far less miraculous transformation. However, Yeshua is no magician, nor is He a performer or a people pleaser, and both the Greek and Hebrew words for wine mean fermented grape juice, that is, alcohol. So what is this miracle all about? After all, one would think that Yeshua’s first recorded miracle would carry some significance outside of “Wow, we haven’t seen that done before”.
 
In fact, the miracle of water to wine has deep significance beyond the plain action described in the text of the Gospel of Yochanan. It links Yeshua to creation itself, to the miraculous work of Moses, and symbolically reveals Yeshua’s vicarious, sacrificial blood. All this, at a wedding banquet that prefigures that great wedding banquet at the end of the age, the wedding supper (Rev. 19:7, 9) of the “Lamb of God Who takes away the sin of the world” (John. 1:29).
 
Joh 2:1  And in the day, the third (uvayom hashliyshiy[H]) there was a marriage festival (gamos[G]Chatunah[H]) beginning (ginomai[G], haytah[H]) in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] circuit, Yam Ha-Kineret[H] Lake of the harp, [region]); and the mother (meter[G], eim[H]) of the (tos[G]) Yeshua[H] [A] (Iesous[G] YHVH Saves) was in that place (ekei[G]):
 
NB: Cana is approximately 7.9 km north of Nazareth. This would have been approximately 1 ½ hours walk. Yeshua spent His middle years in Nazareth.
 
“Cana of Galilee” Is a town assigned to the tribe of Asher (Joshua 19:28). Cana meaning reeds and Asher meaning Happiness.
 
“In the third day” (uvayom hashliyshiy), could refer either to the third day following the day that the disciples of John (the Immerser) first meet Yeshua, or to the third day of a week, that being comparable to Tuesday in the modern western calendar. It is also a figurative prophetic reference to the resurrection of the King Messiah Yeshua. If it refers to the third day of the Hebrew week, there is a significant inference. The third day of the week is that day of the created order where “God  saw that it was good” twice (Genesis 1:10, 12). As a result it is thought to be a day of twofold blessing.
 
The Hebrew chatunah (Marriage) is interesting in that the Hebrew groom, chatan having been joined by the Hebrew bride kalah (arusah, betrothed), enters a binding commitment of love that is named by a feminine form of the masculine noun chatan (groom), that being  chatunah. In other words, the bride joins with the groom and takes on his character.
 
“The mother of” Yeshua’s mother Miriyam (Mary) is never mentioned by name in the Gospel of Yochanan (John). It seems that Yochanan shares his sense of intimate connection to Yeshua with his understanding of Yeshua’s special connection to His mother. It is to Miriyam that Yeshua says “Woman here is your son” and to Yochanan He says “Here is your mother”.
 
“25 Near the execution tree of Yeshua stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Yeshua saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Precious Woman, here is your son,” 27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.” -John 19:25-27
 
Thus, those whom the author sees in this way need not be mentioned by name because they are known to the intimate circle of his audience. This is still further evidence that this gospel was initially intended for a Jewish audience and only by extension to the gentiles being saved throughout the Roman empire of the latter first century CE (AD).
 
“The Yeshua” It is interesting to note that while the more recent Hebrew text available does not have the definite article in conjunction with Yeshua’s name, both the Greek and Aramaic texts do. Meaning that the Jewish author, writing in Greek, clearly intended that this Yeshua be seen as exceptional. Thus, “And the mother of the Yeshua was in that place”. Keeping in mind that Joshua (Yeshua, Yehoshua) was an extremely common Jewish name in the first century CE (AD). Therefore, there may well have been several of the 1200 guests who were named Yeshua (Yehoshua, Joshua).
 
Marriage in Judea and Galilee in the first century CE (AD):
 
There were some differences between the Jewish marriage customs of Judea and the Galilee during the first century CE (AD). Religious laws were codified in order to establish correct practise for Jews living in the land at that time.
 
"There are three countries (regions), for the celebration of marriages; Judea, the country beyond Jordan, and Galilee;''
-Misn. Cetubot, c. 13. sect. 10. T. Hieros. Cetubot, fol. 36. 2.
 
Therefore, these three distinct tribal regions of Jews were obligated by Jewish religious law to marry among themselves. If a member of one group married a woman from outside of the group she was not obliged to leave her region and go with him. This is consistent with the Torah requirements regarding the passing on of land as an inheritance to the respective tribes.
 
"They do not bring them out from city to city, (i.e. oblige them to go with them from city to city,) nor from town to town; but in the same country they bring them out from city to city, and from town to town.''
-Bartenora in ib.
 
"In Judea, at first, they joined the bridegroom and bride together an hour before they went into the bride chamber, that so his heart might be lifted up in her; but in Galilee they did not do so: in Judea, at first, they appointed for them two companions, one for him, and another for her, that they might minister to, or wait on the bridegroom, and bride, when they went into the bride chamber; but in Galilee they did not do so: in Judea, at first, the companions slept in the house where the bridegroom and bride slept; but in Galilee they did not do so.''
-Talmud. Bab. Cetubot, fol. 12. 1.
 
Joh 2:2  And both Yeshua[H] and His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were called by name (kaleo[G]) to the marriage festival (gamos[G]Chatunah[H]).
 
The Greek “kaleo” denotes the receipt of a person by name, and or the receiving of the person’s name and identity. A deep form of welcome that infers either familial relationship or close friendship. Therefore, it is likely that the families who were celebrating this wedding knew Yeshua and His disciples personally. They were either related to Miriyam (Mary) or Yosef (Joseph) [now deceased] or were close friends of the family. Certainly, at very least Yeshua was known to the family through His mother and thus His disciples would have been invited in connection to their newly found spiritual teacher and Rabbi.
 
“Yeshua and His disciples” These being Andrew, and the John (other disciple, not John the Baptist), who followed Yeshua, Simon Peter, Philip, and Nathanael, all of whom were from the Galilee region. Therefore, five of Yeshua’s disciples were present along with His mother and brothers, Yaakov (James), Yosef (Joseph), Yehudah (Judah) and Shimon (Simon) [Mark 6:3; Matthew 13:55-56]. Including Yeshua this makes a total of ten free Jewish men present. Ten being a number of fullness and completion, wholeness and restoration, renewal and well-being. This is significant given that according to Jewish Law 10 free Jewish men (a minyan) were required to be present at the blessing of a bridegroom.
 
“They do not bless the blessing of bridegrooms, but with ten principal and free men; and the bridegroom may be one of the number.”
-Maimon. Hilch. Ishot, c. 10. sect. 5. Pirke Eliezer, c. 19. Shirhashirim Rabba, fol. 9. 3.
 
Aside from the plan circumstances in which Yeshua was a guest and not the bridegroom, we non the less note that figuratively speaking the bridegroom of the body of believers (Yeshua) was among their number.
 
Joh 2:3  And when they were behind in the supply of (hustereo[G]) wine (oinos[G], yiyn[H]) the mother of the (tos[G]) Yeshua[H] [A] said to Him, “They have no wine.”
 
The Greek “oinos” is yet another Hebrew/Aramaic transliteration into Greek. The Hebrew word is “yiyn” and is used to describe the fermented juice of grapes. Wine is a symbol of blessing in both ancient and modern Judaism, thus a lack of wine is symbolic of a lack of blessing or is otherwise seen as a sign that the blessing has run out.
 
Whatever role Yeshua’s mother played at the wedding banquet, she is almost certainly serving as a direct aid to the banquet master, who was likely a close relative. There is a beautiful correlation here. Miriyam is servant both to the banquet master of this wedding and to her own Son Yeshua, the Son of the banquet Master of creation (YHVH). Just as she serves, so she offers Yeshua and opportunity to reveal His service. He is after all the Servant King Messiah (Isa. 53).
 
In this ancient Jewish cultural setting it would have been seen as a disgrace to the families of both bride and groom had the wine run out before the festivities had been concluded. Therefore, the remedying of this situation was of great importance to Miriyam (Mary).
 
Joh 2:4  The (Ho[G]) Yeshua[H] [A] said to her, “What have I to do with your doings (soi[G]) precious woman (gune[G])? [Alt. Hebrew reading: mah-liy valach ishah[H] What of Me and to/for you woman?] My hour, season, time (hora[G])  is not yet arrived (heko[G]) [Alt. Hebrew reading: itiy adayin lo-ba’ah[H] With Me what is yet to be is not come.”
 
The Greek gune in this context refers specifically to a woman relative, wife, betrothed, mother etc.
 
“Precious woman” is a phrase used throughout the Gospel of John as a precursor to a revelation to those women dear to the heart of the Messiah (4:21; 19:26; 20:13,15).
 
“What have I to do with your doings precious woman?” This is a Hebrew idiom from the Tanakh which has been translated into Greek in order to convey a uniquely Hebrew perspective. It is clear that the author knew his primary readers (Jews) would understand it without explanation, and he intentionally fails to clarify its meaning for any later gentile readers. This is because some of the food of the gospel is first and foremost for the children of Israel (Jews, ethnic, religious, empirical, chosen) [Matt.15:26]. The phrase in question is used throughout the Tanakh in different contexts to mean, “What do we have in common?”, “Why are you involving me?”, “Don’t tell me what to do!”, “Why are you turning to me?”, “Your concern is not my concern.”
 
In this case the idiom is employed as a gentle rebuke that seeks to illuminate for Miriyam the importance of Yeshua’s timely revelation of His manifest glory and ultimate goal. None the less, HaShem (YHVH) had always intended for this to be Yeshua’s first miraculous sign, and Yeshua knew this. He did not give in to His mother’s request as some foolishly suggest, rather He helped His mother understand the true significance of her request. Thus Yeshua obeys the will of His Father (YHVH) and proceeds to do what He had always intended to do.
 
“With Me what is yet to be is not come.” Meaning, “The full revelation of my redeeming work and identity awaits its perfect timing.” Therefore, while Miriyam was hoping for Yeshua to be fully recognised for Who He truly was on the occasion of this wedding, He was making sure she understood that His actions at the wedding would be a mitigated revelation that would point to the perfect hour (time) of His vicarious death and resurrection unto glory, resulting in eternal life for all who would receive Him. 
 
Joh 2:5  His mother said to the servants, “Whatever He says to you, do it.”
 
This is one line of motherly advice that every believer should take heed of. Miriyam was approximately 44 years old at the time of these events.
 
Miriyam’s response to Yeshua’s gentle rebuke is one of submission, respect and honour. A carnal mother would have rebuked her son and said to him, “Do as I say” but Miriyam the mother of Yeshua is a devote worshipper and lover of God. Thus she turns to the servants and says, “Do whatever He says”.
 
We note that Yeshua’s mother Miriyam (Mary), who had treasured in her heart that which she had understood of His identity, none the less, does not respond. Rather, like a Yiddish momma, she simply turns to the servants and directs them to obey her son. In doing so Miriyam shows that she understands that while Yeshua’s time of sacrificial death (Luke 2:19, 34-25, 51-52) has not yet come, His time to launch his miraculous ministry has.
 
We must remember that when Yosef (Joseph) and Miriyam had brought the new-born Yeshua to the Temple for consecration, the righteous man Simeon had spoken directly to Miriyam about Yeshua’s destiny:
 
“Then Shimeon blessed them and said to Miriyam, his mother: ‘This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.’” -Luke 2:34-35
 
Miriyam had listened to and watched Yeshua grow and treasured both Him and His role as redeemer of Israel (Luke 2:19, 51-52). Therefore, the account of her conversation at the wedding in Cana does not show that she misunderstands Yeshua’s appointed time, to the contrary, her response shows that she understands perfectly and in spite of what she knows will lead to her own great loss, she none the less makes it possible for the people of Israel to begin to understand the fullness of God’s purpose of redemption made manifest in Yeshua, her precious, beloved and treasured son.
 
Joh 2:6  And there were set in that place (ekei[G]) six stone (lithinos[G]) water vessels (hudria[G], kadeiy-even[H]), according to the purification, cleansing, washing rituals, judgements, regulations (mishpat[H]) of the (Ho[G]) Judeans (Ioudaios[G], Ha-Yehudiym[H]) each capable of containing 75 to 115 litres.
 
According to Jewish tradition stone jars can be cleansed if made impure but jars made of clay must be destroyed (Lev.6:28; 11:33). It is interesting to note that stone vessels of this kind have been found in a quarry near Nazareth which dates to the first century CE. Additionally, the Greek word tekton, which is translated carpenter in most English Bibles can refer to any kind of labourer, craftsman, or artisan, including a stone mason. Therefore, it is quite possible that both Yosef (Yeshua’s father) and Yeshua (initially as apprentice to His father) were in fact stone masons (Matt.13:55; Mark.6:3). Thus, Yeshua Himself may have made the stone vessels that were present at this wedding in Cana, at the quarry outside of Nazareth, where He spent the majority of His pre-ministry years.
 
“Six stone water vessels” Stone (earth) and water, the elements present at the beginning of creation (Gen.1:1) are present in the six stone vessels, which are themselves representative of the six days of creation. Therefore, figuratively speaking Yeshua as the Creative Word (John 1:1) begins the ministry that will bring about a renewed creation with a sign that speaks of how the renewed creation will come about. That is, through the shed blood of the King Messiah.
 
“According to the purification, rituals, of the Judeans” Refers to Judeans by religion as opposed to Judeans by location or ethnicity, although, for the most part those who were Judean by ethnicity were also at least under the religious instruction of the Judean religious authorities in Jerusalem. The Galileans, who were Jewish by ethnicity but did not necessarily keep all the same sectarian rituals as the Judeans, had none the less provided for the religious rites of their fellow Jews from Judea and may share some of those rites with their brothers and sisters. The ritual washing vessels in this case were most likely used for the washing before meals, a tradition that makes its way through history to the modern rabbinical practise of Netilat Yadaiym (The cleansing of the hands). This practise is likely very similar in form to that of the first century CE (AD) practise.
 
What this tells us is that the wedding was attended by Jews from both Galilee and Judea and that the couple, contrary to extrabiblical Jewish legal custom, may have been a mixed Jewish couple, one Galilean (Of Asher – Cana) and one Judean (Of Judah).
 
“Each capable of containing 75 to 115 litres” In total the six jars were capable of holding approximately 600 litres of water. If we estimate that each guest used the 300 – 500 millilitres of water necessary to perform Netilat Yadayim, we can safely say that there were a minimum of 1200 guests at the wedding. It is no wonder then that there was a wine shortage.
 
Joh 2:7  The (O[G]) Yeshua[H] [A] said to them, “Fill entirely (gemizo[G]) the water jars (hudria[G]) with water (mayim[H]).” And they filled them entirely, up to the brim.”
 
In order for something to be filled it must first be emptied. This means that those attending the wedding festival were devout Judean Jews and observant Jews from the Galilee and Nazareth, many of whom had performed ritual washing (Netilat Yadayim) using the water in the stone vessels before eating at the wedding feast.
 
This filling is figurative of the fresh living water that Yeshua would fill creation with (John 4:14).
 
We note that this sign is given following the account of John the Immerser (John 1:33) speaking of the Messiah bringing a tevilah (Immersion, baptism) in the Spirit that perfects the tevilah (Immersion) of water.
 
Both the beginning of creation and the beginning of Yeshua’s miraculous signs allude to the mikveh (gathering of waters, immersion pool), and to tevilah (immersion).
 
Joh 2:8  And He said to them, “Draw out now (nun[G]), and carry (phero[G]) it to the master, the great one (architriklinos[G], el-Rav[H]) of the feast.” And they carried it.
 
“Draw out now” No sooner had the vessels been filled with fresh water, that they were straight away poured into wine jugs and transported to the master of the banquet. This miraculous sign happened instantaneously, in the same way that the Nile had been turned red by the command of Moses.
 
We note that Yeshua made a presentation to the lord of the feast, of the fine wine that had resulted from His work. This is of course figurative of the presenting of His own blood before the Lord of All things (YHVH).
 
“The great one of the feast” The Greek architriklinos (Master of Festivities) is a compound title made up of three words: arche meaning beginning, origin, tria meaning three, and klino meaning to recline, rest, the declining of the day. It is a description of a dinner bed, or three couches connected and used for feasting and thus becomes a noun describing the master of ceremonies at a banquet. However, it is also a figure for the unity of God, Who begins all things (arche), is three and One (tria), and Who offers rest and reclining at the declining of time, to all who receive His Son (klino). Interestingly, the Hebrew text calls the master of the feast “El-Rav” The Great One”, Rav being the root for Rabbi.
 
Joh 2:9  When the master, the great one (architriklinos[G], el-Rav[H]) of the feast had tasted the water (hudatos[G], mayim[H]) it had become wine (oinos[G], yiyn[H]), and he had not seen the place it had come from: (but the servants who drew the water knew;) thus, the great one (architriklinos[G], el-Rav[H]) of the feast called the bridegroom (numphios[G], chatan[H])
 
It is impossible to think of a modern scientific explanation for this miraculous sign. Water does not become wine through any instantaneous process, nor is it feasible to suggest that this was simply diluted wine made from some deposit of wine in the base of the jars because the master of the banquet himself states that it is the best of wines, a fine, full bodied wine incomparable to the weaker wines served up to that point.
 
We note that only Yeshua’s mother (who possibly told His brothers and relatives), the disciples with Him and the servants, knew what had taken place at this point. Metaphorically speaking there is a miracle (sign) that only the servants, followers, and relatives of Yeshua know, that being the salvation that comes through His vicarious death and miraculous resurrection. To others the wonderful transformation of those being saved is seen publicly as the “finest wine” which is saved for last. While still others are not even invited to the Wedding Banquet.
 
“The great one of the feast called the bridegroom” The bridegroom would have been seated with the bride in a prominent place. Therefore, the calling out of the bridegroom would have been seen by all. Figuratively, Yeshua is called by the Father to be honoured before all creation.
 
Joh 2:10  And said to him (bridegroom), “Every (individual) man (human being) first sets out the excellent, precious, surpassingly good (kalos[G], ha-tov[H]) wine (oinos[G], yiyn[H]); and when people have become drunk (methuo[G]), then that which is worse (elasson[G]): but you have taken care, attended to matters carefully, reserved, kept (tereo[G]) the excellent, precious, surpassingly good (kalos[G] ha-tov[H]) wine (oinos[G], yiyn[H]) until this moment (arti[G]).”
 
Yeshua’s first sign prophetically prefigures the unsurpassable value of the last sign of His earthly ministry, that being His death and resurrection.
 
We note that the bridegroom had no idea of what had taken place (at least, not at this point).
 
“Every man first sets out the good wine; and when people have become drunk, then that which is worse” A drunk man cannot appreciate the fine qualities of superior wine. Therefore, common sense dictates that the good wine should be served first at a time in proceedings when it can be appreciated, and later, for those who have drunk too much, the cheap wine is served.
 
“but you have taken care, reserving the good wine until this moment” Yeshua has produced the best wine last for a reason. The fact that the wine had run out indicates that many of the guests must have been over drinking, many, but not all. Those who had become drunk would now be given the fine wine produced by Yeshua but would be unable to appreciate it, while those who had been drinking responsibly would have been free to enjoy the superior wine to the fullest. Based on his assessment of the wine we know that the master of the banquet was one who had drunk responsibly. Likewise Yeshua’s mother and disciples. It is also possible that the servants who had not been drinking but serving, were later afforded the opportunity to drink of the fine wine, not having indulged in irresponsible drinking because of their commitment to service.
 
Therefore, we conclude that the wine was appreciated by the sober but went unnoticed by the drunk. This is a figure for the Gospel, where the blood of Messiah is received as the sweet fragrance of salvation to those being saved and as the stench of death to those being lost (2 Corinthians 2:14-16).
 
Joh 2:11  This beginning, origin, first (arche[G], reishiyt[H]) of (O[G]) the signs, wonders, miracles (semeion[G], ha-otot[H]) Yeshua[H] [A] did in Cana (Kana[G], Qanah [H], reeds) of Galilee (Ho-Galilaia[G] [circuit], Yam Ha-Kineret[H] Lake of the harp, [region]), and manifested, made known, made visible (phaneroo[G]) His glory, splendour, brightness, opinion, judgement, view (doxa[G], kevodo[H]); and His disciples, religious students, followers (mathetes[G], talmidim[H]) believed, had faith, trusted, were persuaded, accepted the truth (pisteuo[G], ya’amiynu[H]) in/on Him.
 
“This beginning, origin, first of the signs, wonders, miracles” The Greek “semeion” (miracle) equates to the Hebrew “ot” which is the same word used to describe the signs and wonders that God performed for Israel through Moses and the prophets.
 
This was the first of seven miraculous signs that each showed how the created order submitted to the authority of Yeshua (2:1-11; 4:43-54; 5:1-9; 6:1-5; 9:1-41; 11:1-44), the seventh sign showing Yeshua’s authority over the grave. Additionally the turning of the water to wine at Cana is the first of a total of 37 public signs (miracles) which are recorded in the gospels. We add to these: 1. the miraculous birth of Yeshua, 2. the sign of His death on the tree, and 3. His miraculous resurrection and we come to the sum 40, a number symbolizing fullness and new beginning. A number closely associated with the prophet Moses.
 
By turning the water into wine Yeshua emulated the first public sign (miracle, plague) performed by Moses via his proxy Aaron (Moses brother), that being the turning of the waters of the Nile to blood (Exodus 7:19-20). We note that this first public sign of Moses (Following the consuming of Pharaoh’s snakes) began the 10 plagues against Egypt (Double Distress) and was the beginning of Israel’s journey to freedom through the blood of the Passover Lamb. Thus, Yeshua showed Himself to be the One Who Moses had prophesied would come:
 
“The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.  For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, “Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die.” The Lord said to me: “What they say is good. I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him. I myself will call to account anyone who does not listen to my words that the prophet speaks in my name.” -Deuteronomy 18:15-19 (NIV)
 
The first public sign of Moses was a plague, the first public sign of Yeshua was a symbol of redemption and healing from the greatest of plagues (sin and death). The Torah brought the indictment against sin, the vicarious sacrifice of the Author of the Torah (Yeshua) brings atonement and freedom from the indictment of the Torah (cf. John 1:17).
 
Both the first sign of Moses and the first sign of Yeshua were the inauguration of a process that would lead to the death of the first born. In the case of Moses, to the death of the firstborn of Egypt (double distress), and in the case of Yeshua, the death of the First Born Son of God Himself. The former being the means of physical freedom, the latter being the means of eternal metaphysical freedom.
 
If we are not to be judged we have no need of salvation. Therefore, judgement is necessary in order to qualify redemption.
 
Where Moses’ miraculous sign brought judgement against the enemies of God, Yeshua’s sign prophesied the means by which the enemies of God might be redeemed. And, just as the Passover Lamb delivered Israel from physical slavery, so too the “Lamb of God” would deliver Israel from spiritual slavery. It is no coincidence therefore, that the following verses of John 2 (v.13) speak of the Passover, for that is exactly what this first miraculous sign of Yeshua was pointing toward.

In summation, the miracle of the water turned to wine uses the symbolism of creation and the first public miracle (sign) of Moses to present to Israel the One (Yeshua) Who brings the redemptive means by which the sin affected creation can be cleansed and reborn as a new creation.

1. Creation (earth & water)
2. Moses (Nile to blood)
3. Atonement (water to wine)
4. Wedding Banquet of the Lamb (wedding at Cana)

​John’s gospel began by illuminating the creative Word of God Yeshua and continued through chapter one to allude to the Immerser Yochanan, whose immersion (ritual washing) is one of repentance. Now in the opening account of chapter two, in the miracle (sign) of the wedding at Cana we see the creative Word (Yeshua) of God present at a wedding festival. We see six stone jars, which, unlike clay kilned jars, are not of man-made material (Yeshua may well have literally made the stone vessels present at the wedding at Cana). We recall the stone (rock) which is cut out and will destroy the wicked kingdoms of humanity, establishing His rule over all things, as referenced to the prophetic dream of Nebuchadnezzar (Daniel 2:34, 44-45).The six jars are the six days of creation and the stone (rock, earth) and water are the base elements of the created order of our world (Genesis 1:1-2). Therefore, the Word (Creative voice of God, Yeshua), Who was in the beginning with God (John 1:1) commands that the stone jars be filled to the brim with water on the third day (v.1), and in stone and water He creates wine, just as God created the grape vines on the third day (Gen. 1:10-13) following the creation of the Cosmos, heavens, earth and water, and prior to the creation of humanity. 
​
The water from the jars for ritual cleansing had been used to purify the body but could never purify the soul, spirit, conscience, being. Yeshua fills the same jars with new water, His living water, and turns the notion of temporary purification (physical washing) into a symbol for the blood (wine) that will bring a cleansing which will rid the soul, spirit, conscience, being of impurity forever. That is, the blood of His own vicarious, sacrificial death, shed for many. This wine (blood) is presented before the Master (God the Father) of the wedding Banquet (Of the Lamb) and it is The Master (YHVH) Who says of this wine (blood), “you’ve saved the best for last”, in other words, the temporary blood (wine) of animal sacrifice and the temporary cleansing of water is now eclipsed by the all sufficient blood (wine) of the Messiah Yeshua, Who perpetually pours out the mayim Chayim living waters of His life into the lives of others.
 
Yeshua Makes a Whip (John 2:12-25):
 
Joh 2:12  After this He (Yeshua) went down to Kafar Nachum[H] (Village [atonement] of comfort Capernaum), He, and His mother (meter[G], eim[H]), and his brethren (adelphos[G], echayn [achim] [H]) and His disciples, religious students, followers (mathetes[G], talmidim[H]): and they continued there for only a few days.
 
Capernaum is not south (down) of Cana, rather it is “down” in the sense of terrain.
 
NB: Capernaum is 38 km north-east of Cana and is known as the town of both Peter and Yeshua. It would have been approximately 7 ½ hours walk from Capernaum to Cana.
 
Yeshua was born in Bethlehem, brought up in Nazareth and He preached in Jerusalem but spent the majority of His time during His public ministry years in Capernaum. It is thought that when the Bible speaks of Yeshua’s “own city”, it is referring to Capernaum (Matt. 9:1). It is interesting to note that the Comforter (Yeshua) spent much of His public ministry living in the village of comfort (K’far Nachum).
 
We note now for the second time that Yeshua’s earthly father (step father as it were) is not present with His mother and the family. It is highly unlikely that Joseph (being a righteous man) had divorced his wife (or we would hear of it elsewhere), therefore, it seems that between the age of 12 (Luke 2:41-52) and the beginning of Yeshua’s public ministry (age 30) His earthly father Joseph had passed away.
 
Joh 2:13  And the Holy convocation of the Passover (Pascha[G], Chag ha-Pesach[H]) of (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans was at hand (eggus[G]), and Yeshua[H][A] went up upon, made aliyah (anabaino[G], vaya’al[H]) to Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness),
 
NB: Jerusalem is 163 km south-west of Capernaum. This would have been approximately 35 hours walk, or a day and a half’s journey.
 
“The Passover of the Judeans” means that it was the Passover sacrifice performed according to the Temple rites upon the Temple altar as commanded by God for when Israel entered the land of Israel (The Temple being in Jerusalem of Judah). Prior to Israel’s entry to the land the Passover sacrifice was made outside of Israel and the Temple mount. The Samaritans practiced the Passover sacrifice (in direct violation of Torah) on Mt Gerizim. An issue that Yeshua addressed directly with the Samaritan woman at the well (John 4:4-42). The Passover of the Judeans also infers a practice that had additional customs associated with the Biblical command, customs that the Judean religious leaders had added. Regardless, Yeshua came to share in the Passover observance in Jerusalem along with all those Jews from throughout the known world who regularly made Aliyah for the Regalim (three going up festivals: Pesach, Shavuot, Sukkot). Regalim is from the Hebrew root “rega” meaning to wait, thus these festivals were known as the three times when all Israel waited on the Lord together in His Holy City Jerusalem, where He had placed His Name.
 
It is no coincidence that the miracle of the water to wine occurs directly prior to the sacrifice of the Passover, which is the very thing that the symbolism of the miracle reveals. Therefore, having been called the “Lamb of God Who takes away the offence of the world” and having shown how His blood would become the finest wine of redemption, Yeshua now goes up to Jerusalem to the Passover celebration that has prefigured His coming for millennia.
 
Joh 2:14  And came upon, found, discovered (heurisko[G]) in (en[G]) the temple (hieron[G], vamikdash[H]) salesmen, barterers (poleo[G]) that sold oxen and sheep and doves (yonah[H]), and the money brokers (kermatistes[G], porteiy ha-kesef[H]) sitting in fixed abode (kathemai[G], yoshviym sham[H]):
 
This same incident is recorded in Matthew 21:12-27, Mark 11:12-17, and Luke 19:45-20:8  where the emphasis differs slightly. In John’s account Yeshua emphasises the need for the temple to be purified so that His own Jewish people might worship God in purity. Thus the author quotes Psalm 69:9. This makes sense, given that the author of the Gospel According to John sees the Jews as his primary audience. Whereas, the focus of Mark’s Gospel for example, is on rebuking the false witness that these practices exhibit to the nations. Therefore, the author of Mark’s Gospel quotes a different verse from the Tanakh (OT), “My house will be called a house of prayer for all nations’ (Isaiah 56:7). But you have made it a den of robbers (Jeremiah 7:11).”
 
While the accounts are very similar the overturning of the tables is recorded at the end of Yeshua’s ministry in the other gospels rather than at the beginning as in the present text. This means that Yochanan the author of the Gospel According to John, either changed the chronology to suit his narrative and theme, or, more likely, that Yeshua turned over the trading tables in the Temple a second time in the latter days of His ministry. This is consistent with the fact that the accounts of the synoptic Gospels are thematically different from that of John.
 
Therefore, when He first turned over the tables Yeshua was showing Israel (ethnic, religious, empirical, chosen) the need for the purification of the temple, whereas, nearing the end of His ministry He placed the emphasis on how the apostate worship of Israel was causing the nations to stumble.
 
It is interesting to note that the Mark 11:12-17 account has Yeshua cursing the fig tree prior to the events that took place in the temple courts. Later that fig tree had withered. We recall that Nathanael had been called from under the fig tree which represented the place of Torah study and the fruitfulness that should come from it, however, there were those who taught in the seat of authority who had made the fig tree (metaphorically) fruitless. Unlike Nathanael, who was “A true Israelite in whom there is no deceit”, many of the Torah scholars and teachers among the Judean religious leadership had made their fig trees fruitless through teaching “the rules of men”, and thus were cursed by Yeshua so that the tree of their false teaching might not bear fruit in the future.
 
“In the Mikdash (temple)” means inside the temple area itself, and does not refer to the outer court of the gentiles which is not considered part of the temple proper (Yet further proof that this is a separate, earlier event of similar nature). The selling and bartering of religious goods is most likely to have occurred in the court of the men of Israel which is located just prior to the court of the priests where the sacrifices are offered on the altar. Based on the Greek text we can deduce that the sellers and money changers had fixed abodes there. Simply put, they weren’t coming and going, rather they had set up semi-permanent tables and booths from which they sold their merchandise, changed money for interest into the temple shekel, and generally profited from those who had come from afar to observe the regalim festivals.
 
Pilgrims making Aliyah (going up) were obligated by the Torah to pay the Temple tax by way of the official half-shekel (Exodus 30:11-16).
 
Joh 2:15  And when He had prepared, constructed, fashioned (poieo[G]) a scourge, whip (phragellion[G]) out of individual cords [bound together] (schoinion pas[G]), He drove, cast (ekballo[G]) them all (kulam[H]) out of the temple (hieron[G], ha-mikdash[H]), and the sheep, and the oxen; and poured out, sent flying, spilled abroad (ekchuno[G]) the changers' of small coins (kollubistes[G], Maot[H]), both the small coins (kerma[G]) and the tables (trapeza[G], ha-shulchaniym[H]) were overturned, destroyed (anatrepo[G], yahapokh[H]);
 
“And when He had fashioned a scourge out of individual cords” This task would have taken a minimum of 30 minutes and probably up to an hour to complete. Yeshua maintained His Godly anger (Yaakov 1:20) over this period of time and focused on the creative task of making the whip out of numerous leather cords bound at the base and knotted at the ends, designed to draw blood. This was not the foolish instantaneous reaction of an angry man, rather it was the contained, premeditated, disciplinary action of the Spirit filled King Messiah. It is utterly foolish therefore, to claim that Yeshua was a pacifist (non-violent resistance). Just as the gospel is perpetually first for the Jews (Rom.1:16), so to the discipline of God is perpetually first for the Jews (Rom.2:9), and the coming glory of God’s Kingdom will be first for the Jews (Rom.2:10). He disciplines the ones He loves (Proverbs 3:12; Hebrews 12:6).
 
The use of the Greek kollubistes (changers' of small coins) in place of kermatistes (Money brokers) which is used in the previous verse, is intentional. It refers to changers of even the smallest coins, meaning that every defiled item down to the least, was dispersed and driven out of the temple complex by the King Messiah Yeshua.
 
The Greek anatrepo is more forceful than simply overturning (as in many English translations), it carries the sense of destruction. Yeshua did more than simply overturn the tables, He stomped them into pieces, such was His anger concerning the defiling of His Father’s House. The phrase “Gentle Jesus meek and mild”, while not entirely untrue, has none the less, become a lie of omission on the tongues of many believers. Therefore, we are reminded by the Gospel of Yochanan, that Yeshua has already come as a meek Lamb to the slaughter but He is now resurrected and will return as the warrior King Messiah, destroying the tables and wealth of God’s enemies and restoring righteousness and truth to the temple mount.
 
Joh 2:16  And said to those that sold, bartered over (poleo[G]) doves (yonah[H]), “Take these things away; do not make My Father's (pater[G]) house a house of merchandise, trade, an emporium, a market place (emporion[G]).” Joh 2:17  And His disciples (talmidim[H]) remembered that it was written, “The zeal (zelos[G] kinat[H]) for Your, the (ho[G]) house (oikos[G] beiytecha[H]) has eaten me up, consumed me (katesthio[G achalateniy[H]).”
 
“Kiy-kinat Because jealousy beiytecha for Your House achalateniy eats me, burns me up, vecherpot and the scorn, blaspheme, taunt, defying chorfeycha that has scorned, blasphemed, taunted, defyied You nafelu has fallen alay upon me.” -Psalm 69:9
 
We note that the so called “uneducated” am ha-aretz (people of the land, common people) disciples (talmidim) of Yeshua, were in fact very well versed in the Torah, Prophets and Writings of the Tanakh.
 
The Scripture that they had recalled further illuminates the context of this incident at the temple.
 
“I am a foreigner to my own family,
    a stranger to my own mother’s children;
for zeal for your house consumes me,
    and the insults of those who insult you fall on me.” -Psalm 69:9-10 (NIV)
 
Yeshua’s disciples understood that this scripture was being enacted in all its prophetic fullness, right before their eyes. This psalm of David was written at a time when he had been scorned by his own people and treated as a foreigner because of his zeal for God’s House (Temple), and all that entailed.
 
Joh 2:18  Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) answered and said to Him, “What sign (semeion[G], ot[H]) will you show, expose to our eyes (deiknuo[G]), seeing that you do these things?”
 
It was believed (And rightly so), that according to the Tanakh, the Messiah when He came, would manifest signs and wonders like those of Moses and Elijah. The question of the religious leaders was not wrong in and of itself but the motivation behind their question sought to disprove Yeshua’s identity as the King Messiah. Thus, it is in large part because of their evil intent that Yeshua answers the way He does in the following verse.
 
Joh 2:19  Yeshua answered and said to them, “Destroy, loose, unfasten, unbandage (luo[G]) this temple (naos[G], heiychal[H]) and in three days I will arouse, raise it up (egeiro[G]).”
 
The word for temple here is the Greek naos rather than the formerly rendered hieron. Where hieron refers to the sum of the temple precinct courts, naos refers to the temple proper, the Holy place and the holy of holies. Likewise, the Hebrew text uses heiychal (sanctuary, holy place & holy of holies), rather than mikdash (temple precinct).
 
We note that this chapter began “On the third day…”
 
Joh 2:20  Then (Ho[G]) the (Ioudaios[G], Yehudiym[H]) Judeans (religious leaders in Jerusalem) said, “This temple (naos[G], heiychal[H]) has been constructed over a period of forty six years, and wilt You arouse, raise it up (egeiro[G]) in three days?”
 
It seems logical that men looking at literal earthly objects would conclude a physical meaning related to the temple itself in Jerusalem. The construction of Herod’s temple had begun in approximately 20-19 BCE (BC). The two years of preparation in construction is probably not included in the estimate of the religious leaders, which means that these events probably too place about 28 CE (AD). This confirms the view that the gospel writer is speaking of the first of two occasions where Yeshua turned over the tables of the money changers.
 
In fact, the construction of the temple complex was not completed until 64 CE (AD) by Herod Agrippa, just six years before the Romans destroyed it.
 
Joh 2:21  But He had spoken of the temple (naos[G], heiychal[H]) of His body (soma[G]). Joh 2:22  When therefore He was aroused, risen (egeiro[G]) from the dead (nekros[G]), His disciples, religious students (talmidim[H]) remembered that He had said this to them; and they believed, trusted, were confident in (pisteuo[G], yamiynu[H]) the Writing (graphe[G], katuv [ketvi] [H]) and the word (logos[G], davar[H]) which Yeshua had spoken.
 
“The Temple of His body” being an intimate correlation to the temple of God. In both cases the Greek and Hebrew texts use the same word to describe the Holy place at the centre of the temple precinct
 
“they believed in the Writing” Both the Greek graphe and the Hebrew katuv (ketvi) mean writing, written thing. Where others translate “scripture” it is more accurate to translate “Writings”, referring specifically to the third section of the Tanakh (OT) called the Ketuvim (Writings) which includes the poetry books [(Psalms, Proverbs, and Job), the Megillot, or Scrolls (Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther), and some of the books of prophecy (Daniel), and history (Ezra, Nehemiah, and I and II Chronicles).]
 
Joh 2:23  Now when He was in Jerusalem (Yerushalayim[H]: Flood/Downpour of Peace and wholeness) at the Passover (Pascha[G], Chag ha-Pesach[H]), on the festival day (heorte[G], be’chag[H]), many believed, trusted, were confident (pisteuo[G], yamiynu[H]) in His Name (onoma[G], besh’mo[H]), when they saw the miracles (semeion[G], ha-otot[H]) which He did.
 
“The festival day” refers to the day of the Passover sacrifice called the Chagigah (Festival offering).
 
The miracles being referred to are those performed during this same period in Yeshua’s early ministry as recorded in the other gospels.
 
“Many believed in His Name, when they saw the miracles which He did.” Many outside of Yeshua’s circle of family and disciples believed in Him based on the signs He was doing, signs like those of Moses and Elijah, which was what had been expected of the Messiah by the Jewish people. Like the three thousand at Shavuot (Pentecost) and the many thousands more among the Jews who believed both before and after His death and resurrection, it was this remnant of Israel (ethnic, religious, empirical, chosen) who were the first to receive Yeshua, and His gospel continues to be first for the Jews (Romans 1:16).
 
Joh 2:24  But Yeshua did not commit, entrust (pisteuo[G], he’emiyn[H]), himself to them, upon which (al-asher[H]) he knew all (yada et-kulam[H]), Joh 2:25  And did not need the testimony (martureo[G], le’eidut[H]) of a man (iysh[H]) of humanity (anthropos[G], al-ha’adam[H]): for He knew (yada[H]) what was in, among (en[G], mah-bekerev[H]) humanity, the man (anthropos[G], ha-adam[H]).
 
“But Yeshua did not entrust himself to them, upon which he knew” At this point in His ministry those who believed Yeshua was the promised Messiah would also have held tightly to the prophecies of His dominion over Israel and the nations. Therefore, they would have been eager to make Him King on the throne of David and see Him physically defeat the Roman empire and bring about the Messianic reign promised in the Tanakh (OT). Knowing this, Yeshua did not entrust Himself to the plans of human beings (cf. Matt.16:23; Mark 8:33). His time to rule and the Messianic age had not yet come, He must first suffer and die for all humanity. This reflects the gentle rebuke made to Miriyam earlier in the chapter (v.4).
 
“Did not need the testimony of a man: for He knew what was in, among humanity” The second Adam Yeshua knew intimately the nature of the first Adam and his progeny (Humanity). It was not the approval or validation of human beings he sought but the honour and glory of the Father to Whom He submitted all things. Had Yeshua given in to the human desire to promote Himself, He may well have become King and victor over Rome, but at the cost of the damnation of all humanity. Yeshua was not afforded the luxury of error and repentance. He had come to be Holy, just as the Father is Holy. He would endure all things that a human being must endure but would remain sinless for the sake of all humanity.
 
“4 Therefore, since we have a Kohen Gadol great high priest who has passed through the heavens, Yeshua the Son of Elohim, let us hold fast our confession. 15 For we do not have a Kohen Gadol high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet remained without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” -Hebrews 4:14-16
 
Copyright 2019 Yaakov Brown

Introduction:
 
Chapter 28 of Isaiah begins a section (28-33) of the scroll sometimes referred to as “The Book of Woes” because each oracle begins with the Exclamation “Oy”, a Hebrew expression with diverse meaning. In many ways it is a nigun-like (vocalization of spiritual emotion) expression that takes on the emotion of the speaker and his or her circumstance and or expectations. In each of the pursuant chapters the expression is one of mourning mixed with warning, anticipation fused with certain gloom.
 
This first “Oy (woe)” is spoken against the “drunkards of Ephraim”, who have been doubly fruitful in their sin against HaShem. God then warns the rulers of Jerusalem that unless they repent they will share the fate of Samaria. Ephraim represents fallen Israel and is linked to Samaria in league with those who oppose God. However, Judah and Benjamin are now also rebuked and warned in light of Judah’s role in producing the coming Messiah: the “Stone” who Hashem will establish in her.
 
Each of these “Oy’s (woes)” are equally applicable today. Beginning with His ethnic-religious chosen people (Israel) God continues to warn all of humanity (including the Church) against descent into destruction.
 
TEXT:
Isa 28:1  Oy (Alas, Woe), crown of majesty, drunken Ephrayim (Doubly fruitful), ve’tzitz and your flower (bloom, shiny thing) of noveil senseless (foolish) beauty, whose glorious beauty is on the head of the valleys of shemaniym (oil, fat, fig: abundance) conquered with wine!
 
This beautiful poetic description of Ephraim’s (10 tribes) abundance is a testimony of the prosperity that will soon be lost if Ephraim fails to repent of idolatry.
 
The produce and wine of the region of the 10 tribes was renowned. The inhabitants of Samaria and the adjacent territories were said to be especially addicted to the vice of alcohol. The ancient city Sichem, thought to be the same as Sychar (John 4:5) is said to be named for the drunkenness of the inhabitants.
 
The drunkenness of Ephraim is both literal and metaphorical. The 10 tribes have engaged in literal drunkenness associated to sinful practices while also becoming drunk on the practices of heathen worship, adopted from ancient beliefs attached to the land and from the strong oppressors that have surrounded Israel. The two calves that had been set up in Dan and Bethel testify against Ephraim along with the more recent idolatries adopted from other nations.
 
Isa 28:2  Hinei Now (Behold, Pay attention) strong and mighty is Adonay (Lord), a tempest of hail, a storm of destruction, as a flood of many mighty waters overflowing (washing), hiniyakh resting on la’aretz the land beyad in the hand. Isa 28:3  Be’raglayim By many feet trampling the crown of majesty, of drunken Ephrayim:
 
God Himself is against Ephraim’s idolatry. God will soon use Shalmaneser king of Assyria to bring down the lofty pride of Ephraim and pillage her beauty and fruitfulness.
 
Samaria fell to the Assyrians in 722 BCE: therefore, this prophecy was pronounced some time prior to that date.
 
Isa 28:4  And it has come to pass your flower (bloom, shiny thing) of noveil senseless (foolish) beauty, whose glorious beauty is on the head of the valleys of shemaniym (oil, fat, fig: abundance), will be as the fruit that ripens before the summer; which when looked upon the inspection will continually remain in hand and be swallowed up.
 
The prophet describes the literal beauty of the lands of the 10 tribes and especially of Samaria, the region which is chief among them: using this description as a living representation of the seasonal and temporary nature of the abundance they have enjoyed. Her fruitfulness is described for the second time in identical terms as an affirmation of her certain desolation. Ephraim/Samaria is called a “senseless beauty”, the glory she enjoys is temporary, here today and gone tomorrow. Why? Because it is born of the worship of temporal and worthless things.
 
The fruit that ripens early is unexpected and comes in small amounts that are quickly eaten due to the grower’s anticipation of the tree fruiting in abundance at the proper time. When a time of famine or war follows, the grower regrets having hastily eaten the small amount of fruit he had formerly enjoyed. The grower is left with nothing. This is a “mashal” parable warning the inhabitants of Ephraim and Samaria of the coming desolation.
 
Isa 28:5  Ba’yom In the day ha-hu that (he) one, it has come to pass that HaShem (YHVH: Mercy) Tzevaot (of hosts) Who goes to war, will be for a crown of glory, and for a diadem of splendour, unto the remainder of amo His people,
 
“In the day” usually refers either to a new era or to a specific day or period of judgement that is yet future. The qualifying phrase “that one” means that that the prophet has a specific day or time period in mind. In this case it refers specifically to the day when Assyria will invade and conquer, albeit temporarily. However, because Hebrew prophecy allows for cyclical fulfilment, it can also be seen to prophecy something still yet future in our time.
 
“It has come to pass” means that from HaShem’s perspective outside of time and space, these events have already been made complete.
 
It is “YHVH Tzevaot” Mercy going to war, Who will replace Ephraim’s defiled temporary crown with Himself, The Crown of her glory, the God of Mercy Going to War will be the Crown and Ruler over the remnant of Ephraim. Ephraim are the 10 tribes who have resisted God’s rightful King Who comes forth from Judah. Therefore, God is disciplining her in order to reunite her to Himself and to His appointed King Messiah, the descendant of David.
 
Note that even in judgement, God calls the wayward tribes of Ephraim “Amo” His people. He has never completely rejected or turned away from any of the tribes of ethnic religious Israel.

The Jewish commentator Yarchi interprets the present verse of those righteous among the 10 tribes that were left in Samaria, or in the region of Ephraim: while Kimchi believes that the two tribes Judah and Benjamin are the remnant, because pursuant to the trouble of Assyria they remained in their own land while others were carried away as captives.

The Targum paraphrases it:

"In that day shall the Messiah of the Lord of hosts be for a crown of praise to the remnant of His people'' -Targum Yonatan (2nd Century CE/AD)

The Messiah then is returning as a Warrior King. It is a mistake to teach, as some do, that the Messiah will return in peace. He will bring about peace but He will return in war in order to both physically and spiritually redeem His people, ethnic-religious Israel.

The Jewish commentator Kimchi says the ancient Rabbis recognise this text as referring to the King Messiah, and the inception of the Olam Haba world to come, when both the kingly and priestly glory will be revealed as having been restored; the one being signified by the "crown of glory", the other by the "diadem of splendour".

Isa 28:6  Uleruakh And for a spirit (wind, breath) of mishpat judgment (justice) upon hamishpat the one sitting in judgement, and for strength meshiveiy from turning, for those battling at the gate.
 
While this may well refer to a specific ruler of Israel in the days following the prophecy, it also concerns the coming King Messiah Who is filled with the Spirit of God, a Spirit of judgement and discernment, of counsel and comfort. This same Spirit being poured out from heaven of both the Father and the Son upon His faithful servants of the latter days. A spirit of courage that will strengthen each one to defend the gate of Jerusalem both literally and metaphorically/spiritually.
 
Isa 28:7  Ve’gam And also they in wine shagu go astray, and in strong drink stagger in error; cohen priest and navi prophet go astray in strong drink, they are swallowed up by the wine, they stagger in error through strong drink; in seeing (vision) they go astray, stumbling  vision, they make pronouncements of stumbling.
 
“And also” should be understood as “Meanwhile”.
 
The spiritual leaders of the people of Ephraim and the region of Samaria, both priests (counsellors) and prophets (guides) are literally drunk and spiritually full of idolatry. Thus, they lead the people to stumble in syncretistic worship: compromising the purity of Biblical Judaism with the desecrations of foreign gods.
 
Drunkenness is particularly heinous for a priest according to the instruction of Leviticus 10:9.
 
On the other hand, if we interpret “And also” as Yarchi does, then we must apply the drunkenness of the cohenim and the nevi’im to the tribes that still seek to pursue the appointed place of worship on Moriah in Jerusalem. Thus, Judah and Benjamin would be indicted and the prophecy must be referring to their captivity at a later date nearer the Babylonian captivity and still further following the Roman decimation of Jerusalem in 70 CE/AD. 
 
It should be noted that these accusations are specifically levelled against the false priest and the false prophet. They clearly do not apply to Isaiah and his righteous contemporaries.
 
“For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.” -Malachi 2:7 (KJV)
 
Drunkenness, be it literal or metaphorical, is in direct contradiction to the role of priesthood. This remains true today for those who lead God’s people, both Jew and Gentile.
 
Isa 28:8  For all tables are full of vomit, tzoah excrement, wearing out the place.
 
This graphic reality is also a metaphor for the fact that what is coming out of the mouths of the false priests and prophets, is of equal value to excrement.
 
The phrase “Wearing out the place” is sometimes interpreted to mean “Leaving no place clean” and thus signifies that the place is “without the touch of God’s sanctity”. This idea comes from the literal interpretation of  the phrase “Beli Makom” (In no place), which acts as a sort of counterpoint to the Temple Mount title “Ha-Makom” The Place. Therefore, The Place is sacred and sanctified by God by the placing of His Name, whereas No Place must be the opposite.
 
Isa 28:9  To who will he yoreh throw, pour out deiah knowledge? and who will receive yavin understanding, discernment that is announced? Those weaned from the milk, and drawn from the breasts.
 
The “he” spoken of here is neither the drunken priest or prophet, but is either the righteous priest or prophet, or the King Messiah previously alluded to, or God Himself. I have not capitalized the “he” because it is not clear from the text which of these the determiner applies to. What is clear is that this teaching of knowledge and understanding ultimately comes from God because it is the enemy who teaches confusion and misunderstanding.
 
The weaned child and the infant are the only ones among the idolatrous people who are able to receive the good teaching of God because they have not yet encountered (at an age of understanding) the sinful and idolatrous teaching of their parents.
 
Isa 28:10  For tzav command la’tzav upon command, tzav command la’tzav upon command; kav measuring line la’kav upon measuring line, kav measuring line la’kav upon measuring line; a little here, a little here:
 
These words read as a simplistic taunt. The prophet must speak simply and clearly to Ephraim and Samaria, as if to young children who are not yet able to chew meat.
 
“For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.” -Hebrews 5:12 (KJV)
 
Isa 28:11  For bela’ageiy with mocking sapah language (lips, speech, binding) uvlashon and a tongue that’s different will he yedabeir declare to ha-am this tribe (people).
 
This is another reference to baby talk, the kind of “Doo do do, da da da” talk that one speaks to a new born.
 
Ultimately God will discipline His people using the language (tongue) of a different nation, when He sends His people into exile at the hands of their enemies (Jeremiah 5:15; 1 Corinthians 14:21). As a sobering reminder the Rav Shaul (Apostle Paul) warns the Corinthian believers (and us) not to fall into the same sin lest they (we) also fall under the same discipline.
 
The term “am” people/tribe is used here rather than “goy” nation, because this rebuke is specifically aimed at Ephraim, the 10 tribes and the inhabitants of Samaria.
 
Isa 28:12  To those He said, “This is the resting place where you may cause the weary to rest; and this is the place of refreshing”: yet they were not willing shemoa to listen, hear, receive, understand.
 
“To whom the prophets said” -Targum Yonatan
 
God had offered peace and security to His people through the instruction of the Torah and the prophets and yet they had refused His good instruction and instead turned to idolatry and self-indulgence: refusing to listen to and live out of sound understanding in righteousness. Therefore, they had rejected the resting place of refreshing that God had offered them, forsaking it for the empty promises of false gods.
 
Isa 28:13  Vehayah And it has come to pass that to these, the Devar Word (essence) of HaShem (YHVH: Mercy) is, “tzav command la’tzav upon command, tzav command la’tzav upon command; kav measuring line la’kav upon measuring line, kav measuring line la’kav upon measuring line; a little here, a little here:” purposed that they might walk, and stumble, fall backward, and be broken to pieces, and lured into a trap, and captured.
 
These words repeat the back to basics warning of verse 10 so as to make known to the people that God had firmly established the outcome.
 
The “Devar” Word (John 1) has come to them with the simplest and clearest of instruction. But because they have refused even this basic instruction He will give them over to their own self-induced confusion, stumbling and bondage.
‘Then He said:
“Go! Tell this people:
‘Hear without understanding,
and see without perceiving.’
Make the heart of this people fat,
their ears heavy, and their eyes blind.
Else they would see with their eyes,
    and hear with their ears,
    and understand with their heart,
    and return, and be healed.”’
-Isaiah 6:9-10 TLV
 
‘For this reason I speak to them in parables,
because seeing they do not see,
and hearing they do not hear nor do they understand.
 “And in them the prophecy of Isaiah is being fulfilled, which says,
‘You will keep on hearing
    but will never understand;
you will keep looking,
but will never see.
15 For the heart of this people has become dull,
their ears can barely hear, and they have shut their eyes.
    Otherwise they might see with their eyes,
hear with their ears, and understand with their hearts.
Then they would turn back,
    and I would heal them.’”
 -Matthew 13:14-15 TLV
 
In many ways the prophet Isaiah was a forerunner to the Messiah Yeshua, even sharing a name of the same meaning.
 
Isa 28:14  Therefore, shem’u listen, hear, receive, understand the Devar word (essence) of HaShem (YHVH: Mercy), “You bragging men, that rule ha-am this tribe (people) which is biyerushalayim in Jerusalem (downpour of peace).
 
This verse is pivotal in what comes next. The Devar (Word) has been alluded to prior to this: now the people are called to listen to and receive the Word. Refusal to do so will result in both physical and spiritual desolation. Note that it is the person of YHVH Mercy, Who is offering the Word (Yeshua: John 1) as the means by which Israel (ethnic-religious empirical) might understand and find reconciliation to God.
 
This warning will be judgement to the unrepentant but salvation to the repentant. This Word is coming, not to Ephraim but specifically to the tribe that is in Jerusalem, that is Judah and by implication Benjamin.
 
The Hebrew “Anshei Latzon” (Men of bragging) is a play on words against the phrase “Anshei Tziyon” (Men of Zion). The prophet infers that the arrogance of the rulers of Jerusalem has tarnished the honour of the title “Men of Zion”, that is, “Men of the place where God has placed His Name”.
 
Isa 28:15  Because you have said, “We have cut a covenant with death, and with sheol (holding place of the departed) we have an agreement; when the overflowing scourge shoteiph engulfs (washes, overflows) ya’avorek to alienate, pass through, it shall not come to us: for we have samenu appointed cazav lies (Falsehood, untruth, a deceptive thing) our refuge, u’vakesher deception (disappointment) our hiding place:”
 
As is true in many other places in Scripture, the wicked condemn themselves with their own words. Thus, the prophet reminds the people of Judah of their claim to be protected from death and the place of the dead through occult practices that sought to make bargains with demons through blood sacrifice. While the people of Judah may not have literally claimed to have made lies their refuge, they had made the teachings of false religions their refuge, and while they may not have literally claimed to have made deception their hiding place, they had invested their time in heathen practices and occult rituals that had blinded them to the truth of God. Therefore, the words of the prophet are an accurate representation of what the people thought, said, believed and lived.
 
The people of Judah had rejected God as their Rock and Foundation and had instead made the false gods and religious practices of the enemies of God their rocks and foundations.
 
Isa 28:16  Therefore thus says Adonay Lord Hashem (YHVH: Mercy), “Hineni Now, Behold (Make yourselves ready), I yesad fix, establish (lay a foundation), be’Tziyon in Zion (Parched land) a aven even stone, stone, bochan tested, proved (tried), pinat a pinnacle, angled, chief (corner, Ruler) yikrat precious, valuable, weighty, rare, splendid, a musad musad foundation, foundation: hama’amiyn the supporter, faithful, believer will not hurry.
 
Alternate translation:
 
Therefore thus says Adonai Elohim:
‘Behold, I am laying in Zion a stone,
    a tested stone,
    a costly cornerstone,  a firm foundation--
whoever trusts will not flee in haste. TLV
 
Targum Yonatan 2nd Century Aramaic Paraphrase:
 
Therefore, thus says the Lord God, Behold, I appoint a King in Zion; a King mighty, powerful, and terrible: I will make Him powerful, and I will strengthen Him, says the prophet. But the righteous, who believe these things shall not be moved, when distress shall come.
 
The commentator Rashi agrees with the Targum, that the stone is the “King Messiah”.
 
In light of the false foundations of Judah (Idolatry, occult practices, death covenants etc.) that had lead them into self-destruction and a false sense of security, God offers the ultimate solution and their only true means of reconciliation and life. Where Judah had fooled herself into thinking she was protected from death (though she was not), God offers an established stone (Messiah) that will bring eternal life.
 
It is God as “Lord of Mercy” Who comes to Judah with a proclamation of hope in the midst of her disobedience. Hineni is both an attention grabber and a warning, an emotional plea for the ears of the people.
 
“I firmly fix and establish a foundation in Zion”: we can understand this as “I have, I am, I will” because the foundation is eternally past, present and future. It is founded in the established sense but not necessarily in the locational sense.
 
God establishes this stone in a parched land (Zion). Why? Because it is the parched land that is most in need of living water (Num. 20) from the stone.
 
The Hebrew says “aven even” stone, stone. This stone is an immutable reality. What’s more it is a tried and tested, proven thing. One looks at the Hebrew word even (stone) and sees the Hebrew words for father and son present within it: “Av” and “Ben”. This stone is understood by the rabbis as being the stone through which the universe was created: the stone upon which Avraham sought to slay Isaac and Jacob lay his head: the stone that lay at the threshing floor purchased by David and became the foundation of the Temple in Jerusalem. The Hebrew even (stone) contains both father and son and is centred on the Hebrew character for House “Beit”. This word alone illuminates what is to come, but it is only the smallest part of the whole.

We note that the stone is “yikrat precious, valuable, weighty, rare, splendid” and that it is “musad musad foundation, foundation” an immutable foundation, something that can be said of no earthly stone.
 
“The faithful believer will not hurry” seems to convey the idea that the revelation of this stone must be accepted in its time. That the servant of HaShem must not be anxious in seeking the revelation of it but must trust in Hashem’s timing. The more traditional translations suggest that the one who trusts in this stone will not be put to shame. This is due to comparisons with the Septuagint and New Testament versions of the same text, and is also an acceptable interpretation.
 
What is this stone, or, who does it represent? Given that much of Isaiah and in particular this chapter, uses metaphorical and poetic language that conveys much more than simple literal ideas.
 
In the blessing pronounced of Joseph, Jacob prophecies the coming Messiah using the metaphor of the “even” (stone), and implicitly acknowledges the fact that the coming Messiah, like Joseph, will be crowned and set apart from His brothers (Jews, ethnic Israelites).
 
“Yet his bow was always filled,
    and his arms quick-moving--
    by the hands of the Mighty One of Jacob.
From there a Shepherd,
    the Stone of Israel…
 
The blessings of your father surpassed
        the blessings of the ancient mountains,
        the desire of the everlasting hills.
    May they be upon Joseph’s head,
        upon the crown of the one set apart from his brothers.” -Genesis 49:24, 26 TLV
 
The writers of the Brit Ha-Chadashah (NT) reveal in unison the meaning of the stone of Isaiah 28:
 
 “Haven’t you read this passage of Scripture:
“‘The stone the builders rejected
    has become the capstone;” -Mark 12:10; Luke 20:17; Matthew 21:42; Acts 4:11 (Psalm 118:22)
 
“Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation (establishment) of the apostles and prophets, with Messiah Yeshua (Jesus) himself as the chief (Head) capstone.” -Ephesians 2:19-20
 
In each of the Gospel quotes Yeshua is identifying Himself as the stone, and in the letter to the Ephesians Yeshua is named as the Head of the Pinnacle (capstone).
 
We must remember that the words established and foundation are both accurate translations of the Hebrew and Greek texts but both give an entirely different meaning. Even so, both meanings convey the essence of Messiah, given that He is both the foundation of all things and the Head of all things under the Father God. Therefore, the ambiguity is intentional because it further illuminates a truth that is beyond human understanding.
 
Further to these NT quotes are the quotes regarding. The second half of Isaiah 28:16:
 
“As it is written:
“See, I lay in Zion a stone that causes people to stumble
    and a rock that makes them fall,
    and the one who believes in him will never be put to shame.” -Romans 9:33 (10:11); 1 Peter 2:6 NIV
 
Once again the New Testament writers are referring to Yeshua as the stone of Isaiah 28:16. There is therefore, no doubt in the mind of the disciple of Yeshua. He is the stone of Isaiah 28:16. He is both the foundation of all things and the Head of the Temple (Worship) of God and of ethnic-religious Israel and the community of faith (Ecclesia: Church).
 
Isa 28:17  And I will appoint judgement (justice) le’kav as a measuring line, u’tzedakah and righteousness as a levelling tool: sweep away with hail, the refuge of cazav lies (Falsehood, untruth, a deceptive thing), and the hiding place will be engulfed (washed), in waters.
 
This verse is the counterpoint to verse 15 and the false security and refuge of deception that Judah had trusted in.
 
A measuring or plumbline is used by builders to ensure that subsequent stones line up with the foundation and or corner stone. Additionally a measuring line ensures the placement of the capstone. Thus the justice of God keeps the stones of the building connected to and in line with the corner, foundation, or capstone described in the previous verse.
 
The levelling tool is used to makes sure that once in place, the stones of the building remain level, so as not to compromise the structural integrity of the building. Thus righteousness born of justice maintains the soundness of the building.
 
This metaphor is applied to the house of Israel, specifically Judah, under the reign of the stone, that is, the King Messiah, Who is referred to in the previous verse as the stone. When Judah (Israel) sees Him established, those false things she once trusted in will be swept away before His justice and the righteousness that results from the firm foundation of His faithful rule.
 
Isa 28:18  And your covenant with death will be made null and void (covered over/purged), and your agreement with sheol will not arise (stand); when the overflowing scourge shoteiph engulfs (washes, overflows) ya’avorek to alienate, pass through, it will come to pass that you will be trodden down by it.
 
The occult covenant that the inhabitants of Jerusalem had made with death will be nullified, both in the sense that they will die regardless and in the sense that the King Messiah will bring freedom from death and eternal life through the covering He makes. This is why the Hebrew literally reads, “Your covenant with death will be covered.” Meaning that although humanity chose to sin against God in the beginning and through sin allowed death entry into the world, the King Messiah would make covering (purging) atonement for humanity and render the power of death null and void.
 
 
Isa 28:19  From the time it takes to pass through (alienate) and take hold of you: because morning by morning it will pass through (alienate), by day and by night: and it has come to pass that it will surely horrify you, alone you will discern, understand the report.
 
In an historical sense the sweeping away of Judah’s idolatry and trust in false things will occur at the hand s of invading armies who will carry her inhabitants away as captives. Though the Assyrians only besieged Jerusalem, both the Babylonians and ultimately the Romans (at a much later date) decimated the city.
 
The poetic language “morning by morning” and “by day and night” indicates that when this happens it will come upon Israel abruptly when she is unprepared and will be unrelenting until she is carried away.
 
Isa 28:20  For the bed is shorter than the length of a man nor can he stretch himself out on it: and the covering to narrow to cover, so that he cannot wrap himself in it.
 
These proverbs affirm the discomfort of a people under siege and again find their historical fulfilment in the siege of Jerusalem by the Assyrian army and eventually the Babylonian captivity and the much later Roman destruction of the city.
 
A person under siege cannot sleep, his bed seems too short, his nights restless and wakeful. He is unable to keep warm because his blanket is too narrow to cover his body, so that one part is warmed only to be woken by another part exposed to the cold.
 
In a spiritual sense this is true of all who trust in false gods and beliefs. The bed of the false god is too short and the blanket of false belief will never keep us warm. The result being a life of spiritual torment, unrest and discomfort.
 
Isa 28:21  For as in mount Peratziym (breeches) HaShem (YHVH: Mercy) will arise, as in the valley of Giveon (hill city) He shook with rage, to accomplish, (fashion, do) His work, His strange work; and to serve His service (labour), His strange service (labour).
 
The Lord fought on the side of David against the Philistines at Mount Perazim (2 Samuel 5:20), and with Joshua in the valley of Gibeon (Joshua 10:10). Now He will do the strange thing of fighting against the very people He has helped in the past. What a terrible realization for Israel. The prophet is saying that because they have rejected the security of the God of their fathers they will now be treated, albeit temporarily, as His enemies.
 
Isa 28:22  Now therefore don’t be mockers, lest your bonds be strengthened: for kalah termination (full end, destruction) and cutting I have heard from Adonay Lord HaShem (YHVH: Mercy) Tzevaot (of hosts) Who goes to war, upon all Ha-aretz the land.
 
The right response to the prophet’s words is repentance. Thus he warns Judah not to mock the words of the Lord lest their discipline become greater. When a captive seeks to escape and is recaptured, he is subjected to greater torment and his bonds are strengthened so that there is no hope for escape.
 
These words are spoken specifically against Ha-aretz, the land of Israel.
 
In a spiritual sense this same warning applies to those who would mock God’s word and the redemption offered through His Son the King Messiah:
 
“How much more severe do you think the punishment will be for the one who has trampled Ben-Elohim underfoot, and has regarded as unholy the blood of the covenant by which he was made holy, and has insulted the Spirit of grace?” -Hebrews 10:29 TLV
 
Isa 28:23  listen, u’shimeu and hear (receive, understand) koliy My voice; hearken, and ve’shimeu and hear (receive, understand) my speech, utterance (Torah, Word of God).
 
Here Isaiah speaks words that echo through history and have indeed come to him from the mouth of the pre-existent Messiah. Words that call Israel and all humanity to take note and listen lest anyone find himself unable to hear (Jeremiah 6:10; Ezekiel 12:2; Matthew 13:15; Romans 11:8):
 
“And Yeshua said, ‘He who has ears to hear, let him hear’” -Mark 4:9, 23; Luke 8:8, 14:35 
 
These words precede the mashal (parable) that Isaiah is about to tell. He depicts God as a farmer apportioning grain and threshing each crop according to its unique qualities.
 
The Messiah that Isaiah has been prophesying about will also speak in similar mashaliym (parables), referring to God as a farmer (Matthew 13:1-52).
 
Isa 28:24  The whole day the ploughman cuts a furrow to seed the opening and break the clods of his ground.
 
In the same way that the farmer prepares the soil by ploughing, God prepares the soil of the hearts of His people by ploughing. Ploughing breaks up the soil and busts open the thick clods that might hinder the growth of the plants that the soil will be seeded with. In the same way God, through discipline and with forethought, breaks up the soil of the hearts and minds of His people: preparing them for the good seed that will deliver a rich crop.
 
Isa 28:25  When he has prepared the face of the soil, does he not scatter abroad the black cumin, and cast the cumin, and throw in the principal wheat and the appointed barley and the rye in their place?
 
After ploughing the soil is harrowed, refined further and smoothed until it is ready to receive the seed. Thus the face of the soil looks upon the face of the farmer, ready to receive what the farmer has to offer. Hard unploughed earth is unable to receive anything.
​
Each crop is seeded at the appropriate time and in the appropriate soil type in order to yield the best results. Likewise God seeds the lives of His people with the appropriate instruction and the primary crop of salvation.
 
The Targum further illuminates the practice of the sower:
 
“as wheat is sown in an uncultivated field, and barley by the signs, and rye by the borders;”
 
Each crop is seeded in a different field according to the Torah (Lev. 19:19).
 
Isa 28:26  For he is instructed with good judgement, his God casts (seeds) teaching him.
 
The farmer receives his wisdom and good judgement from God. In other words, the greatest of farmers teaches His people how best to seed their own land. In a spiritual sense this means seeding the soil of our soul existence with the seed of God’s Messiah and the instruction of His word.
 
Isa 28:27  For the black cumin is not threshed with a threshing instrument, neither is a cart wheel turned about upon the cumin; but the black cumin is beaten out ba’mateh (branch, tribe) with a staff, and the cumin ba’shavet with a rod (Sceptre, branch).
 
This is an allegory of mercy. God does not over discipline His people. Rather He apportions discipline with grace, afflicting His people according to what they can bear and for the purpose of their redemption.
 
Isa 28:28  Bread is bruised; because he will never tread on it, threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen.
 
The Hebrew “Lechem” can mean bread, grain, food etc. Here is refers to the grain that bread or food is produced from.
 
Isa 28:29  This also comes forth from HaShem (YHVH: Mercy) Tzevaot (of hosts) Who goes to war, going forward with wonderful counsel, and great tushiyah wisdom (sound knowledge, abiding success, ).
 
Even when God goes to war against His people, He does so proportionately and for the sake of their redemption. Therefore, even the harsh rebuke of God toward His people is heard by the righteous as “wonderful counsel, and great wisdom.”
 
Ultimately, as fierce as this text may seem, it is seeded with mercy and grace and has in mind the goal of Israel’s redemption.
 
 
Copyright 2018 Yaakov Brown

Introduction:
The prophet has just introduced Tzemakh (The Branch) and spoken of a future where Hashem would presence Himself as He once had following Israel’s escape from Egypt (Cloud & Fire), finally covering her with a chuppah (wedding canopy) of His glory, shielding her and dwelling with her perpetually. These certain events are spoken of as if they had already happened because from God’s point of view, they have. The prophet speaks certain hope to a people who have made certain their own suffering through their sin against, and rejection of God.
​
Now the prophet recites a song about his beloved God and His vineyard (Israel). It is no coincidence that the figurative use of the Branch in the previous chapter matches perfectly the analogy of the vineyard in the present text. In fact, the Branch will come forth from this same vineyard, being both born of it and the root that supports it.

The prophet’s song employs the couplets and rhythms of Hebrew poetry, emphasizing the profound anguish of God over His people and their choice to break relationship with Him. The song quickly turns from the third person to the first person. It opens as a narrative expressed by the prophet but soon progresses to become a direct challenge spoken by God Himself. It reads like the broken cry of a jilted lover, and reflects the deep heart ache experienced by one who has given everything of himself and has been repaid with scorn.

The use of the vineyard as an allegory or living parable (mashal) concerning the people of Israel is a strong theme of Isaiah. The vineyard is seen throughout Scripture as a symbol of provision, abundance, sweetness and celebration. Upon leaving the ark the first thing Noach (comfort) does is to plant a vineyard. The Torah gives numerous instructions regarding the conduct of those who own vineyards (Ex. 22:5, 23:11; Lev. 19:10, 25:3 etc.). The Torah also observes the practices of those who own vineyards (Deut. 6:11, 20:6, 22:9, 23:24, 24:21 etc.). Throughout the books of the Nevi’im (Prophets) and Ketuvim (Writings) the vineyard is observed and commented on in regard to its general nature and its correlation with the people of Israel. Finally Yeshua our King Messiah, alluding to Isaiah, employs the vineyard allegory in order to warn the Jews of the first century CE (AD) that they are living in days like those of Isaiah and the prophets, and that unless they repent they too will suffer the consequences of their wicked and hypocritical actions (Matt. 20, 21; Mark. 12; Luke. 13, 20).

There is both great joy and deep despair in the story of the vineyard of HaShem. However, “Those who go out weeping with seed to sow will return with rejoicing and an abundant harvest will be theirs.” (Psalm 126:6).

The Text Isaiah 5

Isa 5:1 Entreating I will sing to my sole beloved a song of my beloved concerning His vineyard. My sole beloved has a kerem vineyard b’keren in the horn (strength, flask), ben-shemen son of oil:

Who is the prophet entreating? It seems that he is singing his song in the hearing of the people of Israel, entreating them as he sings first to his one true love, Hashem, and then conveying the words of HaShem’s response. This is a beautiful picture of what it means to pray. Prayer is the conversation that God began with humanity at the inception of creation. A conversation that we are invited to join. All prayer is a response to a relationship and conversation that God initiated from before we were born. The same is true of the prophet Isaiah’s song. The spirit of son-ship cries out to the Father from deep within the believer:

“You have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, ‘Abba, Father.’” –Romans 8:15

Who does the song concern? It concern’s the vineyard, planted by the One Whom the prophet is entreating, Hashem.
The second sentence could be read, “My one true love has a vineyard growing in the strong son of oil”.

The traditional English translation, “My well beloved has a vineyard in a very fruitful hill:” finds its dynamic equivalent inspiration in the Targum:

"the prophet said, I will sing now to Israel, who is like unto a vineyard, the seed of Abraham, my beloved, a song of my beloved, concerning his vineyard. My people, my beloved Israel, I gave to them an inheritance in a high mountain, in a fat land.''

In light of this others have suggested that the land of Israel is shaped like a horn and that, as a son born of God’s design, Israel is rich with oil (shemen), a land of fruitfulness. However, the plain meaning simply conveys strength and the progeny of oil. Thus this section of the text is open to interpretation. The vineyard is Israel (v.7), therefore, one must conclude that the horn and son of oil are either the foundation of the vineyard or the location of the vineyard, or, both.

Surely the strength (keren, horn) of Israel is her redeemer, the Tzemakh Branch, the son (ben) who pours out oil (shemen), a symbol of the Holy Spirit (Ruach Ha-Kodesh). He Who was sacrificed before Israel’s creation and who was destined to enter time and space as the Branch (Messiah King), is also the vine, the very root and foundation of the nation.

Therefore, the second clause of the second verse is intentionally ambiguous for the purpose of revealing both a description of the land of Israel and an allusion to the Branch of the previous chapter, who is the Messiah King Yeshua.

Isa 5:2 Vayazkeihu And He dug (fenced) it, gathered and removed the stones, and planted it with the choicest vines, and built a tower in the middle of it, and also made a winepress there: and He looked for it to bring forth anaviym grapes, and it brought forth b’ushiym (stinking, worthless things) wild grapes. 

The ancient paraphrase Targum Yonatan has inspired the early rabbis to interpret an allegorical meaning in the poetic mashal (parable) of the Beloved’s vineyard. Given that the plain meaning itself intendeds to convey an allegorical picture of the establishment of Israel in the land, it seems reasonable to extrapolate in the manner of the rabbis.
The text itself explains that, “The vineyard of HaShem Tze’vaot of heavens armies, is Beit the House of Yisrael” (v.7).

“I sanctified them, and I made them glorious, I propped them up as a precious vine; and I built My sanctuary in the midst of them; and I gave also my altar to make an atonement for their sins; and I thought that they should do good works before Me, but they did evil works.” –Targum Yonatan (Isaiah 2)

The Psalmist writes:

“You have brought a vine out of Mitzrayim (Egypt, Double distress): You have cast out the heathen, and planted it.” –Psalm 80:8

The allegorical meaning seems to be best explained as follows:

1. The Sole Beloved is HaShem [v.1]
2. The Vineyard is Israel (ethnic, religious) [v.1]
3. The Horn is Messiah [v.1]
4. The Oil is the Holy Spirit of God [v.1]
5. The Fence (trench, dug out) is the Torah (Instruction of God). The Fence is also the literal walls surrounding Israel’s cities [v.2]
6. The Stones are the Heathen nations that had once possessed the land (Ha-aretz) [v.2]
7. The Tower is the Temple [v.2]
8. The Winepress is the Altar [v.2]
9. The Good Grapes are Righteous ones [v.2]
10. The Wild Grapes (Rotten) are Wicked ones [v.2]

Each element that makes up the vineyard has a practical application. The Sole Beloved is the vinedresser, the One Who takes care of the vineyard. The vines are said to be the choicest of plants. In order for a vineyard to have good fruit it must be planted with choice vines. The removal of stones from the vineyard means that the vineyard can be easily tended and that the collection of grapes is not impaired by obstacles. The fence helps to protect the vineyard from intruders and wild animals. The tower acts as a means of keeping an eye on the vineyard in case of intruders. The winepress allows the wine maker to produce quality wine from fresh grapes rather than lose quality by having to transport the grapes elsewhere in order to have them pressed.

Isa 5:3 And now, inhabitants of Yerushalayim (Downpour of peace, Jerusalem), and men of Yehudah (Praise, Judah), judge, I plead with you, between Me and My vineyard.

The prophet is not the one who planted the vineyard, nor does the vineyard belong to him. Therefore, it is Hashem Who now speaks directly to Israel, asking her to judge for herself. The prophet Nathan employs a similar tactic when he uses the mashal (parable) of the poor man’s lamb to rebuke king David (2 Sam. 12).

The people of Jerusalem bare the name that says they have been offered the certain peace of God. The inhabitants of Judah owe their praise to the One Who brought them into the good land. Therefore, even their names testify against them.

Isa 5:4 What could have been done more to My vineyard, that I have not done in it? Why therefore, when I looked for it to bring forth anaviym grapes, did it bring forth b’ushiym (stinking, worthless things) wild grapes? 

God ends the debate of nature verses nurture, thousands of years before the so called enlightenment. If the nurture of the perfect parent, HaShem, is shunned by His children so that they produce rotten fruit, then the conclusion is this: human nature is flawed, fallen, decaying, and neither nurture nor nature will save us. Our only hope is to turn to God and accept the nature of His perfect Son our Messiah King Yeshua.

The distinction made between the hoped for choice grapes and the wild grapes is a harsh one. The choice grapes are the righteous, God fearing children of Israel. Whereas the wild grapes are symbolic of the heathen nations in the same way that wild olives are symbolic of the Gentile nations (Romans 11). Therefore, the Lord is saying that Israel has produced Godless heathens for progeny. The Torah commands that those who fail to keep the core observances of worship be removed from Israel as if they were heathens (Ex. 31:14). Thus the observation made by the vineyard owner exposes the faithless actions of those Who have been born of His vineyard.

Isa 5:5 And now I’ll give you knowledge of what I’ll do to My vineyard: I will take away the mesukah hedge there, and it shall be eaten up; and break down the gader wall there, and it shall be trodden down: 

The mesukah (hedge, natural protection) symbolizes the Torah and the natural protections afforded Israel from God’s creation: rainfall, crops, terrain etc. The gader (wall, stone, built, manmade) is the protection God has provided through the right actions of former generations, and the practical skills to build walls and strengthen Israel’s economy. God is about to take away the provision of His creation, meaning that He will withhold the rains for the crops and allow invaders to eat what’s left of the produce of the land. He is also about to use invaders to tear down what Israel’s forebears have built so that both her spiritual and physical protection are removed.

Isa 5:6 And I will lay it waste: it shall not be zamar pruned, nor dug over; but there briers and thorns will come up: I will also command the clouds that they should rain no rain upon it. 

The Hebrew zamar meaning pruned, also means, to make music by striking strings. HaShem will remove His fingers from the strings of Israel, her song will not be heard. There is tragic irony in this allusion to song given that this is a song of the Sole Beloved’s vineyard.

This verse makes a correlation between the removal of the wall (physical care and protection) and the pruning, digging and wedding of the vineyard. It also makes a correlation between the hedge (natural, creation, protection) and the command to the clouds not to provide rain. This type of emphasis through couplets is a mainstay of Hebrew poetry, allegory and mashlim (parables).

Isa 5:7 For the vineyard of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heavens armies, is Beit the House of Yisrael (Overcomes in God), and the men of Yehudah (Praise, Judah) are His plantation of delight: and he looked for mishpat judgment (right judgement, discernment), but behold mispach bloodshed; for tzedakah righteousness, but behold tze’akah  an out-cry. 

The Hebrew word play in these verses places great emphasise on the ironic wickedness of those who make up the vineyard. Hashem looks for mishpat but finds mispach, He looks for tzedakah but finds tze’akah. These Hebrew words with similar sounds are none the less conveying opposing motivations. Each word is altered only slightly, either by adding a consonant or replacing one. This teaches us that it is often in the subtleties that we need to discern our path. After all, the distance between judgement (mishpat) and bloodshed (mispach) is determined by the replacement of a single character.

Isa 5:8 Alas, because of those that join house to house, that add field to field, until there is no place (for others), that they may be the only ones with a place in the midst of Ha-aretz the land! 

From verses 8-23 Isaiah denounces six types of evil doers. His words read like observations as much as divine illuminations. He has witnessed the wickedness of his own people first hand.

The Hebrew Hoy, “Alas” usually translated as “Woe”, is an impassioned proclamation of warning and incredulity. It almost always begins a denunciation of some form of evil. Yeshua Himself employed this phrase on many occasions, in some cases referring both explicitly and implicitly to the prophet Isaiah (Matt. 11:21, 23:13-20; Luke. 6:24-26, etc.).

The Hebrew “Ha-aretz” should be rendered “The land”. It is a specific reference to the land of Israel, the Promised Land. It does not refer to the entire earth in this context, as some English translations suggest.

This rebuke is in response to the rich ignoring the Torah instruction to ensure that the tribal lands remain in the hands of the tribes and in the possession of the families that they had been assigned to throughout the generations (Jos. 14:9). It seems that rather than returning rented land during the jubilee year (Lev 27:24), the rich had been taking the land of other Israelites as a permanent possession, thus leaving many in poverty, unable to provide for their families. A classic example of this type of sin can be seen in the actions of the wicked king Ahab of Israel (1 Kings 21). Throughout Scripture Hashem is seen to punish His people most severely for the crimes committed against the poor, the widow and the orphan.

Isaiah is not alone in his description of the conditions experienced by the poor: contemporary prophets like Amos, Hosea and Micah reflect the same terrible conditions in their historical writings.

Isa 5:9 In my ears, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies says, “Oaths notwithstanding, many houses shall become desolate, even in great and toviym pleasant (places), nothing will dwell. 

“In my ears” refers to the ears of the prophet. HaShem is speaking these words to Isaiah in order that he might convey them to the people.

“Oaths not withstanding” means HaShem will keep His eternal promises (of land, priesthood and redemption etc.) to ethnic Israel in spite of the temporary need for His disciplining of them.

The events described here have taken place many times throughout the course of Israel’s history. One such event is recorded in 2 Chronicles 28:5-8. During the days of Ahaz 120,000 men were killed in one day by Pekah of Samaria, and 200,000 people were carried off into captivity.

Isa 5:10 For, ten acres (4 Hectares) of vineyard will yield one bat (22 litres), and the seed of an homer (220 litres) shall yield an ephah (22 litres). 

In simplified terms the harvest will produce only a tenth of the seed sown. This means that not only will there be little food, there will also be no provision made for saving seed to plant for the following year. This is a description of famine, starvation, desolation.

Isa 5:11 Alas, because of those who rise up early in the morning, pursuing liquor; that continue until night, wine inflames them! Isa 5:12 And it has come to pass that harp, and the guitar, the tambourine, and flute, and wine, are in their feasts: but they regard not the work of HaShem (YHVH: Mercy), neither consider the work of His hands. 

They fail to consider that the very vineyard they are feasting in and the produce they are enjoying is the work of HaShem’s hands. The holy convocations of HaShem are being celebrated as drunken parties rather than as opportunities to commune with God as a nation.

Isa 5:13 Therefore my people are gone into captivity, because they have no da’at knowledge: and their honourable men are starving, and their multitude dried up with thirst. 

Captivity results from a lack of knowledge. Not the knowledge of humanity but the knowing of God. To be known by Him means to receive His knowing of us. The Hebrew da’at means: knowledge, perception, skill, discernment, understanding, wisdom. The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10).

Isa 5:14 Therefore sheol (holding place of the dead, divided into Gan-Eden [Paradise] and Gehinnom [Torment]) has enlarged herself, and opened her mouth without measure: and descending into it will be their splendour, and their abundance, and their uproar, and he who rejoices. Isa 5:15 Adam humanity will be brought down, and the mighty man will be humbled, and the eyes of the lofty will be brought low: 

“Sheol” should be transliterated in this context. It is at best misleading and at worst deception to translate the place of the dead as “Hell”. Sheol is divided into two and is the temporal holding place of the departed spirits of humanity. All those departed enter either Paradise or Gehinnom based on their standing before God. At the end of days the dead will rise and the righteous will enter the Olam Haba (World to come) and eternal life but the unrighteous will be thrown into the lake of fire (eternal torment) along with Satan and his spiritual allies (Rev. 20:10, 14-15).

Neither the Greek “Hades” nor the English “Hell” properly convey the ancient Jewish understanding of the holding place of the dead known to Hebrews as Sheol. Hell should also not be used synonymously with eternal punishment or the lake of fire, as these are descriptions of the eternal torment that awaits the wicked following the judgement, whereas Gehinnom, which is within sheol, is a temporary place of punishment.

The personification of Sheol and her widening mouth is meant to denote a great increase in deaths. The uproar of the wicked, the vain revelry of Israel will be consumed by Sheol. Those rejoicing in their wickedness will be silenced by her. Humanity, used here to indicate the pride of human knowledge, will be brought down into Sheol, all who are wise in their own eyes and take pride in their wickedness.

The juxtaposition of the highs and lows will meet its crescendo in the following chapter where the One Who is High above all and Who created the depths of all things is revealed seated on His throne.

Isa 5:16 But HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, shall be exalted in judgment (justice, right judgement), and Ha-Elohim (The Judge) The God Ha-Kadosh The Holy One, will prepare tzedakah righteousness. 

God is named here for mercy, war and judgement. He is The God (Ha-Elohim), The Holy One (Ha-Kadosh). He alone is worthy to judge. And yet, His warring and judgement are born of love and mercy. He has prepared righteousness (The Branch), He has intended salvation from the beginning. All this judgement is the discipline that precedes redemption.

Isa 5:17 Then the lambs will feed in the pastures, and the waste places of the fat ones will be consumed by strangers. 

Wild sheep will feed on what remains of the crops and the lands and left over produce and riches of the wealthy will be consumed by foreigners. This is a tragic picture of Israel’s temporary loss of her inheritance.

Isa 5:18 Alas, because of those that drag avon perversity with strands of falsehood, and sin like a rope drawn cart: Isa 5:19 Who say, “Let Him make speed, and hasten His work, that we may see it: and let the counsel of the Holy One of Yisrael (Israel) draw near and come, that we may know it! 

The “Woes” increase and the charges grow greater. Each subsequent act of evil is worse than the last. While the ignorant sin without a care for God, the truly wicked either abuse Him or renounce Him altogether. The words of these people are a direct challenge to God. They either don’t believe He exists or they consider Him powerless to resist them. Self-worship is perhaps the ultimate form of Idolatry. These wicked ones even employ the prophet’s own description of God as “Holy One of Israel”. In doing this they insult both God and the Patriarchs of Israel from whom they are descended.

Isa 5:20 Alas, because of those that call rah evil tov good, and tov good rah evil; appointing choshek darkness for Or light, and Or light for choshek darkness; designating mar bitterness for matok sweet, and matok sweet for mar bitter! 

Those spoken of here are seeking to tear away at the very fabric of morality. God had seen in His creation from the beginning, that it was good. And following the creation of humanity He saw that it was “Very good”. This people, by changing the meaning of good and evil have pronounced judgement against their own sinful nature, for God had called humanity good but humanity had chosen information (Fruit of the tree of knowledge of good and evil) over relationship.

Again they knock down the very fence that protected them (Torah) by saying that choshek darkness (a symbol for the evil one) is Or light. The Hebrew word Or (Light) is used of the light that predated the creation of the lights of the heavens. This is a direct insult to the pre-existent redeemer, the Light of the world, the King Messiah Yeshua.

Ironically in calling bitter sweet and sweet bitter, they describe their own descent into bitterness and suffering. They had once tasted the sweet provision of God and now in calling God’s provision bitter they have pursued their own inability to provide for themselves, seeing their own bitter character as something sweet.

All these perversions of truth are equally applicable to the post-modern hang over we are experiencing in today’s western culture. What we are reading here in Isaiah, a book written over two and a half thousand years ago, is a description of Relative truth, a so called new concept, concieved during the modern historical period of the enlightenment.

Isa 5:21 Alas, because of those that are wise in their own eyes, and prudent in their own sight! Isa 5:22 Alas, because of those that are great at drinking wine, and men of strength who mix strong drink: Isa 5:23 Who justify the wicked for reward, and take away the righteousness of the righteous from him! 

Idolatry, self-worship and delusions of grandeur bear the fruit of arrogance, delusion, decadence, and injustice. Our modern media is full of stories that applaud the wicked and decry the righteous. Like the prophet Isaiah, we live in a society that detests those who walk rightly with God.

Isa 5:24 Therefore as the fire devours the stubble, and the flame consumes the chaff, so their root will be as decay, and their blossom will rise as dust: because they have cast away the Torat HaShem Instruction of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, and despised emrat the word of the Holy One of Yisrael (Israel). 

Because of all that the prophet has observed God has firmly established the complete burning off of the land both physically and figuratively. Fire is a symbol of judgement and power. It is judgement and torment to the wicked but it is power and light to the righteous.

The reason given for this fire of judgement is that the people of Israel have cast off the loving instruction of God’s written word (Torah Emet) and have despised the spoken word (Emrat) of God. Israel had the Torah but had rejected its teaching, they had the prophets speaking the word (Emrat) but despised and mistreated them. Therefore, the only form of guidance left to them was discipline.

It is true to say that it is the rejection of both the written and living word of God that continues to alienate people today from right relationship with Him. The written word (Bible) and the living Word (Yeshua, D’var, Memra, Emra) are gifted to humanity through the Jewish people, and yet humanity continues to resist relationship with her loving Creator and Father. Therefore, it would be unwise for anyone to point a finger at Israel: we are all guilty.

Isa 5:25 Therefore the anger of HaShem (YHVH: Mercy) is kindled against His people, and He has stretched forth His hand against them, and has struck them: and the mountains tremble, and their carcases are torn in the midst of the streets. In spite of all this His anger is not turned away, but His hand is stretched out still. 

Notice the past tense, “He has stretched forth His hand against them”. Although the prophet is speaking of future events, from God’s perspective outside of time and space they have already taken place. The phrase “His hand is stretched out still” affirms the continued outworking of these things throughout Israel’s history of disobedience. This is not a case of God withholding mercy, rather it is a case of His dispensing justice. A Father who disciplines the children of others without first disciplining his own children is a fool. God is no fool, He has chosen Israel to be a light to the nations, and the light that comes forth from her will not abide darkness. Therefore, she is disciplined for the sake of redemption.

Isa 5:26 And He will lift up a banner to the nations from far off, and will whistle to them from the end of the earth: and, behold, now, with haste they will swiftly come: Isa 5:27 None will become weary or stumble among them; none will slumber or sleep; neither will their loin clothes be loosed, or the straps of their sandals be broken:

The banner or signal that HaShem lifts up will inform the nations of Israel’s weak position and invite them to invade her. He will strengthen their armies and ensure that they don’t grow weary or lack provision. All these privileges were once provided for Israel His chosen, now, in order to discipline Israel He has given their food to the dogs (Heathen nations). 

Isa 5:28 Whose arrows are sharp, and all their bows bent, their horses' hoofs will bring distress, making judgement, and their wheels will be like a whirlwind: Isa 5:29 Their roaring shall be like a lion, they shall roar like young lions: Yes, they will roar, and lay hold of the prey, and will carry it away safe, and nothing will be able to deliver it. 

The sharp arrows and flexible bows speak of strength of arms and the thundering horses and whirling wheels speak of fear and awe.

The Lion is the symbol of Judah (Gen. 49:9) and her Messiah King. Therefore, the allusion to the nations being like lions is an affront to Judah’s identity and an ironic metaphor for the taking away of her strength.

Isa 5:30 And growling on the ground in that day they shall roar against them like the roaring of the sea: and if one looks to the land, behold choshek darkness and tzar distress, and Or the light chashak grows dark in the clouds. 

Just as they have called darkness light and light darkness, so Hashem will turn the natural light that they rely on to darkness and keep from them the spiritual light that they have rejected, leaving them in physical distress and spiritual darkness.
 
Introduction to Isaiah 6:
 
Isaiah 6 begins with the end of Uzziah’s reign (approx. 740 BCE/BC) and the ordination of his son Jotham who had already been co-regent for some time due to Uzziah’s sinning against the Lord by desecrating the Temple rite (2 Chronicles 26:16-21).
 
While it may seem odd to place the vision and calling of Isaiah here rather than at the beginning of the book, there is a certain sense of continuity about it. The opening chapter of Isaiah gives an overview of the message of the entire book, and chapters 2-5 offer prophecies that pertain specifically to Uzziah’s reign, notwithstanding the cyclical nature of Hebrew prophecy. Thus, at the death of the reasonably godly but somewhat flawed king Uzziah, at a time when Israel was teetering on the edge of complete moral corruption, the prophet’s calling is affirmed in the vision of HaShem. This is why the prophet is told that the people will be “Ever hearing but not understanding, ever seeing but not perceiving” (v.10). Sadly, Isaiah’s calling, like that of the Messiah he foretells (Chpt. 53), will be the calling of a suffering servant who is deeply grieved by the sin of his people.
 
Five years prior to the death of Uzziah, Tigalatpileser III (745-727 BCE/BC) the warring king of Asyria came to power, and with him a vision to build an empire that encompassed the known world (Between the Euphrates and the Nile). Thus the kingdoms of Samaria and Judah were about to meet their doom. And yet, rather than repent, they continued to pursue moral decay.
 
“Let us eat and drink, for tomorrow we shall die.” –Isaiah 22:13
 
The Text of Isaiah 6

Isa 6:1 In the year that king Uziyah (My strength is YHVH) died I saw Adonai my Lord sitting upon a throne, high and lifted up, and the hem of His robe filled Ha-heiycal the temple, palace. 

The Scriptures teach that a human being cannot see God in His full glory (the face of God) and live (Ex. 33:20; John 1:18). This does not however prevent God from revealing Himself in other ways. The rabbis agree that while God is echad, yet He has many emanations. We know that the Patriarch’s met God face to face in human form. Abraham called one of the three messengers that met him at Mamre, “Adonai, My Lord” (Gen. 18:1-3) and the text shows us by using the first and third person interchangeably that this was in fact God Himself revealed as a messenger. Likewise Jacob wrestled with a “Man” Who was also God (Gen. 32:24-30). Jacob understood this mysterious man to be God, exclaiming, “I have seen God face to face and am preserved”. Thus we understand that God is echad but reveals Himself in many ways. Speaking of the Messiah Yeshua the letter to the Philippians reads:

“He made Himself of no reputation and took upon Him the form of a servant and was made in the likeness of man.” (Phil. 2:7)

Again, speaking of the Messiah Yeshua the letter to the Colossians reads:

“For in Him dwells all the fullness of the Godhead bodily.” (Col. 2:9)

It is noteworthy that Isaiah saw Adonai (My lord) and not HaShem (YHVH). The hem of the robe is an allusion to the High Priest’s garment. With both these things in mind and given that Hashem is invisible, the Lord Whom Isaiah is referring to is a representation of Hashem in human form, wearing a robe (priestly, royal). The symbolic use of the robe unites the Kingship and Priesthood of Israel in the Ministry of the Great High Priest and King Messiah. John’s Gospel affirms the identity of the Lord of Isaiah’s vision when, speaking of Yeshua he writes:

“Therefore they could not believe, because as Isaiah also said, ‘He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Isaiah, when he saw his glory, and spoke of him.” – John 12:39-41

Ha-heiycal can mean both Temple and Palace. It can be understood to refer to both the earthly Temple in Jerusalem and the heavenly Temple. There is little point arguing over which is meant because the glory of God is over all the earth.

The throne is that of the King of Mercy (YHVH denotes mercy). It is in fact the mercy seat and He Who sits on it defines mercy.

Isa 6:2 Seraphim (Burning Angelic beings) stood above it: each one had six wings; with two covering the face, and two covering the feet, and two being used to fly. 

Our rabbis generally agree that these are the same beings as those who appear in Ezekiel's vision of the living creatures (Ezekiel 1:5); their name Seraphim, means burning, and Ezekiel's living creatures are said to be "like burning coals of fire"(Ezekiel 1:13).

God’s messengers are like flames of fire (Ps. 104:4). Specifically Seraphim. The plural form Seraphim probably also alludes to the four angelic beings who proclaim the holiness of God in the Revelation (Rev. 4:8). The Seraphim cannot be the two guardians of the Ark of the Covenant because those guardians are Cherubim (Ex. 25:22).

The wings covering the face show reverence for the manifest glory of God and the wings covering the feet are a sign of humility.

The fact that these particular messengers are messengers of fire (Seraphim) correlates to the fire of judgement, refining and empowering that HaShem is bringing upon Israel.

“Who makes His malakhim messengers ruachot spirits and His shartayn servants eish loheit fiery flames.” –Psalm 104:4

Isa 6:3 And one cried to another, and said, “Holy, holy, holy, is HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies: kol ha-aretz the whole land/earth is full of His glory. 

When something is repeated it is firmly established within time and space, and when something is said three times it is an eternal and immutable truth. Thus the Seraphim cry “Kadosh, kadosh, kadosh!” They are speaking of the perfection, purity and absolute otherness of God. Yes, He is also Father, Son and Spirit, and He is echad (A complex unity).

“And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, ‘Holy, holy, holy’, HaShem Lord Elohim God Shaddai Almighty, who was, and is, and is to come.” –Revelation 4:8

This revelation of God’s holiness correlates to the prophet’s repeated use of the title “Holy One of Israel”. Isaiah uses this title twelve times between chapters 1-39, and seventeen times between chapters 40-66. This is yet another reason to affirm the united view of the book of Isaiah. There is far too much continuity of language for the book to have been written by multiple authors.

Outside of Isaiah the title “Holy One of Israel” occurs infrequently (Psalms 71:22, 78:41, 89:19; Jeremiah 50:29, 51:5).

Isa 6:4 And the threshold shook at the voice of him that cried, and Ha-Beit the house was filled with smoke/cloud/vapour. 

Ha-Beit is another name for the Temple in Jerusalem. For the prophet Isaiah and for the people of Israel the manifestation of smoke, cloud and fire recalls the presence of God’s angel with the people following their escape from Egypt. It is a reminder that God Himself is Israel’s hope and freedom. At a time when the Temple service is being dishonoured through syncretism and idolatry, God is showing the prophet a manifestation of hope for the future. Isaiah is witnessing the manifest Messiah, God with us, seated on the throne of mercy and offering Israel hope and a future. Isaiah is gazing, not into a dream or an open vision but through a temporal rupture that allows him to look through the skin of time and space and into the Olam Haba (World to come), the eternal now.

Isa 6:5 Then I said, “Alas for me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies. 

Why “Unclean lips”, why not “Unclean lev (heart, inner person)”?

“A good man, out of the good treasure of his lev (heart, inner person) brings forth that which is good; and an evil man out of the evil treasure of his lev (heart, inner person) brings forth that which is evil: for of the abundance of the lev (heart, inner person) his mouth speaks.” –Luke 6:45

Like every righteous person before him and every righteous person after him, Isaiah, when standing in the presence of the revelation of God, becomes profoundly aware of his own sinful state and the greater sin of his people. It is a great indictment against the wicked in Israel that their prophet Isaiah, who is walking in right relationship with Hashem, none the less confesses that he is a man of unclean lips. Isaiah shows contrite humility in owning his sinful nature. No one can come to God without humility.

Isa 6:6 Then one of the Seraphim (Burning Angelic Messenger) flew to me, having a live coal in his hand, which he had taken with the tongs from off Ha-misbeach the altar: 

The altar is the altar of blood sacrifice. The Hebrew root zabach means to shed blood, slaughter. Whenever the word mizbeach is used without a qualifying term such as “incense”, it refers to the altar of blood sacrifice. This is important because remission of sin comes only through the shedding of blood (Lev 17:11; Hebrews 9:22).

One need not ask how a burning being can hold a hot coal in its hand.

Isa 6:7 And touched it upon my mouth, and said, “Hinei, Now, this has touched sephateycha your lips, language, speech; and avoncha your perversity is taken away, and chatat’cha your sinful condition t’kupar purged. 

The messenger says “Your sinful actions are taken away and your sinful nature is purged”. The Hebrew avon denotes sinful action that perverts and the Hebrew chata denotes the sinful nature or yetzer ha-ra (evil inclination). This is a theophany of redemption. Isaiah is receiving the gift of eternal salvation through Yeshua Whose blood has been shed on the altar and Whose fire of judgement has purged Isaiah and reconciled him to God in perfect love. This is a revelation of the resurrected and transcendent Messiah, made to a prophet who lived some 600 years prior to the Messiah’s being born into time and space.

Isa 6:8 Vaesh’ma and I heard, listened to, received et kol the voice of Adonai (My Lord), saying, “Who shall I send, and who will go for us?” Then I said, “Hineini (Here am I, ready, willing, trusting, certain); send me”. 

Notice again that it is Adonai (My Lord) and not HaShem (YHVH) Who asks the question, “Who shall I send”. This is in fact that person of God with us, the Messiah, the Branch, Who is speaking to His prophet Yishaiyahu (My Salvation is YHVH). Isaiah answers with the voice of a willing servant (Yeshua), “Here I am ready, willing, trusting, certain, send Me!” Isaiah is acting here as a prefigure for the Messiah, Who willingly answered God’s call to go to the people of Israel for the sake of their salvation.

The person of God is echad (a complex unity). This manifestation of the Lord and the plural language lanu (for us) is a revelation of the complex unity of the Godhead.

Isa 6:9 And He said, “Go, and tell this people, indeed you hear, but you don’t understand; and indeed you see, but you don’t perceive.”

HaShem now speaks in a voice of judgement, temporarily preferring the title “This people” over the former “My people”. Yeshua refers to those who reject God as children of Satan, thus they are no longer children of God (John 8:44). However, in repentance they may become children of God again, and with regard to the ethnic people of Israel, they are loved for the sake of the Patriarchs and continue to play an intrinsic role in the salvation of humanity. God has not forsaken the Jewish people whom He foreknew(Romans 11:2).

These words are spoken by the Lord Adonai to Isaiah. They are also spoken by Hashem to Yeshua. In fact, Isaiah, whose name means “My Salvation is YHVH”, is a type for the Messiah, whose name means “YHVH is Salvation”.

Isa 6:10 “The lev inner person (heart) of this people has become fat, and their ears heavy, and their eyes shut; lest they see with their eyes, and hear with their ears, and understand with their lev (inner person, heart), and turn back, and be healed.” 

The lev (inner person) is often misunderstood. The English word heart can mislead the reader because it is regularly used in western culture to speak of the seat of emotion. To the Hebrew the lev is the place where all other elements of the person converge: mind, emotion, physiology, soul, senses etc. By calling the lev fat the prophet is saying that like the arrogant rich who are violating the poor, the fat lev is headed toward destruction. “Heavy ears” is a Hebrew idiom that denotes dullness, an inability to receive godly council. The “shut eyes” are a wilful refusal to acknowledge the destructive consequences of sin. If the people were to see their actions and the resulting suffering they have caused, hear the cries of the poor and allow the Spirit of God to convict their inner person, they would turn back to Hashem and be saved. However, like many during the time of Messiah, they were so intent on pursuing destruction that they refused to turn back.

The phrase “Lest they see…etc.” is a mournful note in a tragic song. HaShem knows they will not see. It is not a case of HaShem forcing His people to become blind but rather giving them the freedom to choose their own destruction. Without freewill love cannot exist. How HaShem and His prophet long for the people of Israel to turn back to Him. However, HaShem has already seen the decision of His people. Thus He speaks this mournful outcome into time and space via His prophet Isaiah.

Isa 6:11 Then I said, “Adonai (My Lord), how long?” And He answered, “Until the cities be wasted without inhabitant, and the houses without persons, and the land becomes utterly desolate, Isa 6:12 And Hashem will have removed Ha-adam the humanity far away, and there is great desolation in the midst of Ha-aretz the land. 

The prophet is overwhelmed with grief for the plight of his people. In his role as an intermediary he calls on God, “My Lord, how long?”

HaShem answers by describing a time yet future when the cities and houses of Judah and Jerusalem will be devoid of inhabitants (Probably a description of the Roman destruction of Judah and Jerusalem in 70 CE/AD). A time when the land too will be laid waste and all human interaction with it will cease.

Isa 6:13 But perpetually in it will be a tenth, and will return, and start burning (or, will eat of the land, consume): they will be as a terebinth tree, and as an oak, whose felling is in them, a stump, memorial, pillar: the holy seed will be a pillar, memorial, stump. 

“Holy seed” or “Seed that is holy” is a reference to the remnant of Israel. The tenth is an allusion to the tithe that has gone unoffered in Israel’s wickedness. The number ten is also a symbol of fullness. Thus the tenth, which is a remnant, will again become a full nation.

This verse is characteristic of Isaiah’s message. In the midst of the dire observations and future consequences of Israel’s sin, hope shines through. God reminds the prophet that there will always be a remnant (Tenth) and that even when the returning people fall like trees and are consumed by fire, the remnant will remain as a stump and a memorial before Hashem. The remnant of religio-ethnic Israel will be according to the election of God’s grace (Romans 11:5). The holy seed of Israel will one day produce the Holy One of God, The Branch and Redeemer.
 
© Yaakov Brown 2017