Babylon falls so that Israel can rise Introduction:
Following destruction of Babylon, God will show mercy to His chosen people ethno-religious Israel and return her to her land, prospering her in peace and subduing her oppressors so that Israel will rule over those who had taken her captive. This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and the ruin of the Pilishtiym (immigrants). Proselytes will join the dispersed Jews and even aid their return to the land of Israel. Subsequently those who join themselves to Israel will serve her in the land and in many cases they will be the descendants of her oppressors. Thus Israel will rule over her captors. Israel will find rest in God and freedom from the fear and suffering she experienced under bondage. As a result of her redemption and security in God, Israel will take up a song, share a parable, make a proclamation; concerning the fall of the king of Babylon. Israel’s song will echo throughout the nations and others will rejoice at hearing it. For the tyrant that once oppressed Israel and the nations will be brought down to Sheol, the holding place of the departed. Following the parable spoken against the king of Babylon, prophecies of destruction are issued against Assyria and the Pilishtiym (immigrants) who have come against the people of Israel and their land. It is as if, with the seat of confusion (Babylon) destroyed, the progeny of her wickedness (Assyria and Philistia) are without sustenance from the root of confusion and therefore, perish. Finally, those who ask how all this has come about are given the answer, “HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” Text: Isa 14:1 For yeracheim mercy born of love HaShem (YHVH: Mercy) will show to Yaakov (Follower), u-vachar and will decide for, elect, choose od (perpetually going round) be’Yisrael on Israel (Overcomes in God), ve-hiniycham and rest them upon their own ad’matah soil: and join to them ha-geir (foreigners in Israel) the sojourners, and they shall cleave (attach themselves) to the house of Yaakov (Follower). Mercy will show loving mercy to the follower and will choose him perpetually, living in the one who overcomes through God: the follower will rest securely in his own land and people from other tribes will join themselves to his tribe because of what Mercy has done. The Holy Name denotes mercy. Therefore, it is Mercy Himself Who shows mercy to Yaakov the follower. The text doesn’t just say that God will “choose Yaakov” but that He will “perpetually choose Yaakov”. Rather than replace or supersede Yaakov, God will continually choose him throughout time and if other nations wish to be delivered by being chosen, they must attach themselves to Yaakov. It is attachment to and not replacement of Israel, that is the essence of the writings of Rav Shaul in his letter to the Roman believers of the first century CE. Numerous English translations render the Hebrew “od” as “again”, which conveys only a derivative attribute of the word. In fact the Hebrew “od” literally means to go round continually. In short, it is best represented in English by the word “perpetually”. Therefore, while it is true that God chooses Israel again, the greater illumination of that truth is that He consistently and perpetually chooses her. The Hebrew “geir” refers specifically to resident aliens. Meaning those who choose to live peacefully in the land among the community of Israel. Many of the instructions of the Torah make allowances for those who are not ethnically Jewish but live among the Jewish people. There is an important distinction to be made here between those who favour Israel from afar and those who live in the land as aliens who love and support her. The present text is referring to the latter. Jewish commentators such as Kimchi and Ben Melech apply these verses to the times of the Messiah; and Yarchi to the Olam Haba (world to come), when Israel is to be redeemed with a perfect redemption. Isa 14:2 And the amiym peoples shall take hold of them, ve-heviyum and enter together to mekomam their place: and the house of Yisrael (Overcomes in God) will possess them in adamat the land of HaShem (YHVH: Mercy) for servants and handmaids: and it comes to pass that the captives will capture their captors; and they shall rule over their oppressors. In this verse Isaiah further illuminates his former prophecy regarding the Messianic age when people from the nations will flock to the mountain of the Lord in order to learn to walk in His ways (Isa. 2:2-4). Note that it is “amiym” rather than “goyim” that take hold of Yaakov and help him return to enter into the land of Israel and go up to “mekomam” their place. It is tribal groups from within the nations rather than the nation, who will cleave to Yaakov. More specifically, given the present context of the prophecy, these peoples are residents of Babylon who will help Jews escape and return to the land of Israel. A comparative edict from Cyrus of Persia was later made in fulfilment of what Jeremiah had spoken: “And whosoever remains in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.” -Ezra 1:4 “Mekomam” their place, is a reference to the Temple mount “Makoom”. This aspect of the prophecy has never been fully realized politically speaking. However, it is intrinsically linked to the Messianic theme of Isaiah and the other prophets of the Tanakh (Isa. 2:2-4; 52:10; 54:2-5; 55:5; Mic. 4:1-4; Zech. 8:2-23). In the present chapter we see a concise revelation of what is prophesied in chapters 46-66. That is, “Babylon falls, that Israel may rise!” -Delitzsch Isa 14:3 And it comes to pass beyom in that day, ha-niyach the rest (comfort) of HaShem (YHVH: Mercy) lecha will come to you meiatz’becha from your sorrow (pain, idol), and from ha-avdah your labour and hard bondage under which you were made to work. The hard bondage of the Babylonian exile is likened to that of the bondage Israel suffered in Egypt. Once again the deliverance and rest of Israel rests on Hashem. Notice that the comfort of Hashem will come to Israel both in compensation for and as a result of her bondage and suffering. The text says that the rest and mercy of Hashem will come to Israel “From” her suffering. “…we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.” -Romans 5:3 Our rest is born of Messiah’s suffering. Isa 14:4 And all of you will nasa take up, carry, bear ha-mashal the parable, proverb, poem against the king of Bavel (Babylon: confusion), and say, “How has the oppressor ceased? Ceasing Madheivah his boisterous rage! The Hebrew “nasa” carry or take up, is related to “neis” banner, miraculous sign. Thus, Israel is to take up and publically display this parable (mashal) of God’s goodness and redemption in His destruction of Babylon (figuratively, the seat of Satan’s power). Though the text may refer to a specific Babylonian king (possibly Belshazzar), it none the less speaks against any and all satanic rulers of empire in history past, present and future. It is the seat of satanic power that is ultimately being spoken against. We note that in a remez (hint) concerning the name of Bavel, that we read “And all of Israel will take up and proclaim this parable against the king of confusion.” The rhetorical question, “How has the oppressor ceased?” is answered in the power and majesty of God Himself. Isa 14:5 HaShem (YHVH: Mercy) has broken in pieces mateih the staff, branch, tribe of the wicked ones, and sheivet the root, sceptre, tribe, rod of the rulers. God will break the staff of the wicked and their oppressive rule (Specifically Babylon), the branch of their direct progeny and the entire tribe associated to them. He will also remove kingly authority from the seat of Satan’s power, never to allow rulers to come forth from it again. Isa 14:6 He who struck the amiym peoples (tribes) in wrath with a continual striking, he that ruled the goyim nations in anger, is persecuted, and no one prevents it. This verse describes the wicked actions of the king of Babylon and his open hatred for all the tribes (peoples) of the earth. He struck down tribes within nations and continued to strike nations in his unfounded anger. He persecuted many and few had the courage to stop him, nor were the courageous able to. This, though specific to the king of Babylon, is a description of every evil tyrant the world has or will know. It is ultimately a figure for Satan. Isa 14:7 Nachah restful (comforting) shaktah tranquillity (quietness) is over all ha-aretz the land/earth: he breaks out with a ringing cry. “Ha-aretz” can be translated either “Land” or “earth” here.” Land is acceptable because in the context of Israel’s parable against the king of Babylon it makes sense that they are thoughtful of their own land. On the other hand, tribes and nations are mentioned and the reign of the Babylonian Empire engulfed the entire middle east, therefore, it might just as well be translated “earth”. Ultimately, the rest, peace, comfort, tranquillity and quietness over the earth, is the direct result of God’s destruction of the king of Babylon and his empire, both literally and figuratively. “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” -revelation 19:20 Thus, the land/earth breaks out in song. This personification denotes the redemption and reconciliation of all things. “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.” -Romans 8:19 Isa 14:8 Also , the fir trees rejoice at you, the cedars of Le’vanon (witness) saying, “Since you are asleep (have been laid down), no one has ascended to cut us down to the ground.” Since the destruction of Babylon and its allies, no armies have entered the land of Israel to besiege its cities. Therefore, the trees of Lebanon to the north have not been cut down for use as siege towers and battering rams etc. Figuratively the towering trees unfelled represent abundance and health in the land. They prosper in times of peace and in personified form they rejoice at the coming redemption of all things. Isaiah is very fond of personifying trees and seems to have had a special love for creation (Isa. 1:29, 30; 2:13; 6:13; 9:10; 10:18; 17:7; 32:15; 41:19; 55:13). The euphemism “laid down” refers to temporal death. Yeshua used this same euphemism to refer to death of the body. “Our friend Lazarus sleeps, but I go that I may wake him up.” -Yochanan (John) 11:11 Isa 14:9 Sheol (Holding place of the departed) from beneath quakes for you to meet you as you enter: it stirs up for you the raphaiym spirits, all the he goats (chief ones) of the aretz earth; it has raised up from their thrones all the kings of the goyim nations. Isa 14:10 All of them will speak and say to you, “Have you also become as weak as we are? Have you become like us? The next three verses are an excellent example for distinguishing between the holding place of the departed and the grave, which in Hebrew are two entirely different things. Sheol, the holding place of the departed is far beneath, and is a spiritual place that is cut off from all ties to this world. Ha-kever, the grave, on the other hand is the physical resting place of the body, devoid of but intrinsically linked to, the spirit/soul. Ancient Jews, and in fact many Jewish communities still to this day, inter the bodies of their dead in above ground mausoleums and or box like stone or concrete coverings. There are many examples of this in Scripture, including the interment of Avraham in the cave of Machpelah (Gen. 50:13) and the interment of the bones of Elisha (2 Kings 13:21). In ancient times kings were met by the royalty of the cities they entered, usually with celebration of alliance in the case of allies and with humility and subservience in the case of the conquered. Here however, the king of Babylon will be met in Sheol by the spirits of departed kings who he once ruled over as a tyrant. They will greet him with taunting and mock his mortal frailty. The phrase “He goats” is a metaphor for a chief or tribal ruler, in the sense that the strongest male is usually head of the flock. “Raphayim”, means “feeble ones” or “spirits” as in departed spirits who are no longer inhabiting their earthly bodies. These spirits are bound to the realm of Sheol. Thus, “raised up” is written in the context of Sheol. They are raised up within Sheol from their fallen thrones. Isa 14:11 Descending to Sheol (not the grave [Kever] but the place of the dead) is your majesty, the noise of your nevaleycha skin bag, pitcher, instrument: beneath you is a bed of maggots, and covering you are scarlet female worms. “For when he dies he shall carry nothing away; His glory shall not descend after him.” -Tehillim (Psalm) 49:17 Isa 14:12 How have you fallen from the heavens, heiyleil Shinning one, self-praising one, ben shachar son of the dawn? Cut down la’aretz to the ground, earth, land: choleish prostrated in weakness al-goyim upon the nations! In a literary sense this verse refers to the king of Babylon. The text is figurative and alludes to his pompous pride and arrogant claims. The Babylonians worshipped numerous gods, chief among them being in the heavens. The morning star, that is the brightest star in the morning sky (Venus) was an enviable position for the king of Babylon and in his pride he likened himself to it. However, in the figurative language of the text he is said to be brought down from his high horse and laid prostrate in weakness before the nations he had once ruled over. There are some who see a remez (hint) in this text and make a comparison to Satan being like an angel of light. While this is not the p’shat (plain meaning), it does have some weight to it. Yeshua may be alluding to this text when He says: “I saw Satan fall like lightning from heaven.” -Luke 10:18 Isa 14:13 For you have said vile’vavecha in your inner being, heart, “Into the heavens I will ascend, I will exalt my throne above the stars of El (God: Judge): I will sit also upon the mount of the moeid appointed place (place of convocation and gathering), in the sides of the north: Once again with dramatic hyperbole the proud ranting of the king of Babylon sees him exalting himself even above the stars (symbolic of angels) of the Supreme God El-Elyon, the God of all things. The Har-moeid mount of appointed gatherings, is a reference to the Temple mount in Jerusalem. Thus the king of Babylon boasts with the vilest of blasphemes, that he is greater than the God of Israel, Creator of the heavens and the earth. Pride is the fruit of self-deification. Idolatry is the root of all sin. The boast of the king of Babylon is a satanic one. It is the very definition of anti-Messiah. Thus, figuratively speaking this text is alluding to the man of perdition, the anti-Messiah who will come in the latter days. “Let no man deceive you by any means: for except there comes a falling away first, and that man of sin be revealed, the son of perdition. Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, shewing himself that he is God.” – 2 Thessalonians 2:5 In the Targum of Yonatan the last part of the verse reads: "over the people of God I will put the throne of my kingdom;'' Isa 14:14 I will ascend upon the high place of the av dark clouds; I will be like le’Elyon the most High. “I will ascend above all people… I will be higher than them all.” -Targum Yonatan Isa 14:15 Surely to Sheol you will descend, to the extremity of the pit. The plain meaning again refers to the king of Babylon and his literal death. The figure continues to show the demise of satanic power. In which case Sheol becomes a precursor to the second death. “Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.” -Revelation 19:20 “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” -Revelation 20:10 Isa 14:16 They that see you will gaze sharply at you, and with discernment say, “Is this ha-iysh the man that made ha-aretz the land, earth to tremble, that shook kingdoms? The man is literally the king of Babylon and figuratively the anti-Messiah (man of perdition). Isa 14:17 Who made the world as a wilderness, and destroyed the cities within; refusing to open the house of his prisoners?” This describes the horrific nature of the destruction that the king of Babylon brought to the cities of the earth. Those he imprisoned suffered a fate worse than death, never to see the light of day again. Isa 14:18 All the kings of the goyim nations, all of them together, lie in glory, each one in his own house. This means that the kings of these nations remained interred in their original burial places within their homelands awaiting the resurrection. “Glory” refers to their memory and their graves being honoured. Isa 14:19 But you are cast out of your kever grave like a weed, and like the clothing of the slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. We notice that the king of Babylon is cast out of his grave (kever), not out of Sheol (Holding place of the departed). This means that his enemies will dig up his grave and desecrate his remains, treading him under foot. This is the ultimate act of desecration over the dead. Isa 14:20 You will not be teichad joined with them in burial, because you have destroyed your land, slain your people: do not recite the seed of evildoers. The king of Babylon will not join the kings of the earth in honourable burial because unlike them he did not honour his own people. Thus his subjects took part in desecrating his body. One is reminded of modern history and the mockery and torture of Gadhafi when he was captured and subsequently killed and his body desecrated, all caught on film for the world to see. The phrase, “Do not recite the seed of the evildoers” means, “Don’t recount the lineage of the wicked”. Isa 14:21 Firmly established is the children’s matbeiach slaughtering place because of the iniquity of their fathers; they will not rise, nor possess the land, nor fill the face of the world with cities. This is an instruction to the Medes and Persians to prepare themselves for the slaughter of the whole royal family, Belshazzar and all his children. In a figurative sense it means the slaughter of all wickedness born of the seat of Satan’s temporal earthly power. Isa 14:22 “For I will rise up against them”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts), “and cut off from Bavel (Babylon: confusion) the name, and remnant, and offspring, and posterity”, says HaShem (YHVH: Mercy). Isa 14:23 “I will also appoint it a possession for the porcupine, ve-agmei mayim and troubled pools of water: and I will sweep it with the broom of destruction”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts). Here it is not the Medes who rise against Babylon but God Himself. This strengthens the figurative message that HaShem Tzevaot will go to war against evil and annihilate it, removing it forever from the eternal world of the righteous. Isa 14:24 HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has sworn, saying, “Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand”: What God has firmly established cannot be thwarted. Isa 14:25 “I will break Ashur (a step) the Assyrian in be’artziy My land, and upon My mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders”. Now, having destroyed the root, Hashem turns to the fruit of the seat of evil, the other nations who have come against Israel and her God. The Assyrians who have invaded Israel and sought her destruction will be stamped out on the very mountains they presumed to occupy and as a result the burden of oppression suffered by the Jewish people will be removed. The “yoke” can also refer to false teaching or the yoke of the teaching of foreign religions and spirituality. Thus, false gods and beliefs will be removed from Israel when Assyria is destroyed. Isa 14:26 This is the purpose that is purposed upon col-ha-aretz the whole earth: and this is the hand that is stretched out upon all ha-goyim the nations. All nations who act as Assyria has against Israel and against God will perish in like manner. Isa 14:27 For HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has purposed, and who shall frustrate it? and His hand is stretched out, and who shall turn it back? HaShem has perpetually purposed the redemption of Israel and the destruction of her enemies. No one can prevent what He has firmly established outside of time and space. Isa 14:28 In the year that king Achaz (He has grasped) died was ha-masa this burden. Achaz died approximately 715 BCE. The burden is the word against Philistia (immigrants) who dwell in the land of Israel. Isa 14:29 Do not rejoice, you whole Peleshet (Land of immigrants), because the rod of him that struck you is broken: for out of the root of the nachash serpent shall come forth tzepa an adder, and his fruit saraph a fiery flying serpent. The Pilishtiym, according to Genesis 10:14 (1 Chronicles 1:12) were a Hamitic people. Sometime during the second millennium BCE they came into Canaan from Caphtor (Crete) and settled along the southwestern coast of Israel below the territory of Judah. Both historically and because this follows directly after the prophecy against Assyria, it is possible that the “rod of him that struck you” refers to the Assyrians. Another possibility is that it refers to Babylon, which makes more sense in light of the figurative language used regarding the serpent. Whomever the enemy of the Pilishtiym may have been, the point is that from the remnant of that enemy an even deadlier foe will come against them and finally the deadliest of foes, as the progression of snake types shows. Isa 14:30 And the firstborn of the poor will feed, and the needy will lie down in safety: and I will kill your root with famine, and he will slay your remnant. The poor among the Jews who Philistia persecuted will receive food and Israel will lie down in peace while HaShem brings famine on the Pilishtiym and will wipe them out through the fiery serpent of the previous verse. Isa 14:31 Heiliyliy Howl, O gate; cry, O city; you, whole Peleshet (Land of immigrants), dissolved: for there will come from the north a smoke, and there will be no straggler in his appointed times. The confederacy of Philistia was made up of Ekron, Gath, Ashdod, Ashkelon and Gaza. Thus “the whole of Philistia” will be dissolved. The enemy coming from the north is unknown, but the description is similar to that of the Assyrian army as it approached to invade Israel (Isa. 5:26-27). The Pilishtiym are mentioned for the last time by Zechariah (9:6). Thus Isaiah’s prophecy of their disappearance from history without a trace became a reality. Isa 14:32 What answer will be given to malachiy-goy the messengers of the nation? That HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it. Nations will seek answers for the miraculous deliverance and prosperity of Israel. One answer will be given: “HaShem (YHVH: Mercy) has yesad founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” The Hebrew “yesad” is from the root “yasad”, meaning founded, fixed, established, foundation. It is used in numerous scriptures in reference to the establishing/founding of the earth itself (Psalm 78:69; 119:90; Proverbs 3:19; Isaiah 45:18; Jeremiah 10:12; 51:15). “The Lord by wisdom founded the earth; By understanding He established the heavens;” -Proverbs 3:19 The founding of Zion (The Holy mountain, Land and people of Israel) rests in YHVH the LORD. The answer is, that the least of peoples (Israel) have been established and find refuge due to the pre-ordained and sacred choice of God. We are who we are because He has loved us with an everlasting love. The answer is that we always have a place of shelter and refuge to return to, He is the Rock of our refuge, the fierce warrior of our protection, the humble King of sacrifice and the resurrection of the dead. But be warned, only “the humble among his people seek refuge in mount Zion”. Without humility, no one can come to God. Copyright 2018 Yaakov Brown Introduction:
The context for the following song of praise and gratitude is twofold. First, it follows on the heels of God’s promise to deliver and return the tribes of Israel a second time (Isaiah 11:11). The previous chapter concludes with Israel being returned to her God and her land after suffering exile and bondage among the nations. Second, this deliverance is likened to Israel’s former redemption from physical bondage and slavery in Egypt. It is equally clear from the text of Isaiah 11 that Israel will be delivered from spiritual bondage and idolatry. As in the case of her deliverance from Egypt, Israel will offer a song of praise and gratitude to God. In fact there are a number of parallels to be drawn between the song of Exodus 15:2-21 and the present text. “Adonai is my strength and song, and He has become my salvation. This is my God, and I will glorify Him, my father’s God, and I will exalt Him. Adonai is a warrior—Adonai is His Name! Pharaoh’s chariots and his army He has hurled into the sea, and his chosen captains have sunk into the Sea of Reeds. The deeps cover them. They sank to the depths like a stone. Your right hand, Adonai, is glorious in power. Your right hand, Adonai, dashes the enemy to pieces. In the greatness of Your excellency You overthrow those who resist You. You send forth Your wrath—it consumes them as stubble. With the blast of Your nostrils the waters piled up. The floods stood upright as a heap. The deeps became firm ground in the heart of the sea. The enemy said, “I will pursue, I will overtake, I will divide the spoil. My lust shall gorge on them! I will draw my sword—my hand will destroy them.” You blew with Your wind, the sea covered them. They sank like lead in the mighty waters. Who is like You, Adonai, among the gods? Who is like You, glorious in holiness, awesome in praises, doing wonders? You stretched out Your right hand, the earth swallowed them. You in Your lovingkindness led the people You have redeemed. You guided them in Your strength to Your holy habitation. When the peoples hear, they will tremble—anguish will seize the inhabitants of Philistia. Then the chiefs of Edom are terrified. Trembling grips Moab’s mighty men. All of Canaan’s inhabitants will melt away. Terror and dread will fall on them. By the greatness of Your arm they become still as a stone, till Your people cross over, Adonai, till the people whom You purchased cross over. You bring them in, and plant them in the mountain of Your inheritance, the place, Adonai, that You have made for Yourself to dwell in—the Sanctuary, Adonai, which Your hands have prepared. Adonai will reign forever and ever! For Pharaoh’s horses with his chariots and his horsemen went into the sea, but Adonai brought the waters of the sea back over them. Yet Bnei-Yisrael walked in the midst of the sea on dry ground. Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women went out after her with tambourines and with dancing, as Miriam sang to them: Sing to Adonai, for He is highly exalted! The horse and its rider He has thrown into the sea!” –Shemot (Exodus) 15:2-21 Parallels between Exodus 15 and Isaiah 12:
TEXT: Isa 12:1 And you will say bayom in/on/with the day ha-hu (Literally: the he [Yom being masculine]) that one: “Odecha I will give thanks (throw, confess) to You, HaShem (YHVH: Mercy), for though You were angry with me, You turned away aph’cha Your flaring nostril, ute’nachameiniy and You comfort me. In, on and with the day, on that specific day, you will say, “I confess my sin and give thanks to You Merciful God, for though you were justified in Your anger toward me, You have turned away your fierce, nostril flaring expression of anger and now You comfort me. "And you shall say at that time, ‘I will confess before the Lord; because I have sinned before You, Your anger is upon me; but when I am turned to the Torah, Your anger will turn from me, and You will have mercy on me;'' -1st Century Targum “And you shall say”. The second person refers to returned Israel. It is as a returned, united and repentant nation that Israel will offer these words and songs. Odecha “Give thanks to you” or, “confess to you”. Both are valid translations and both play a central role in returning to God by accepting His offer of redemption. “I will give thanks”. This first person phrasing reveals the personal nature of Israel’s deliverance both corporate and individual. “No one comes to the Father except through Me” –Yeshua the King Messiah The various allusions to “saying” and “singing” throughout Isaiah 12 are an emulation of the song of Israel pursuant to her deliverance through the Red Sea. This is in keeping with the summation of the previous chapter. Bayom (In the day), is a reference to the day when Israel will for a second time be delivered: as recorded in the previous chapter. It is a day that will begin with the physical return and deliverance of the Jewish people from their bondage under the nations of the earth, and will culminate in deliverance from their bondage to sin: the redemption of the entire remnant of the ethnic religious Jewish people unto life everlasting. In one sense it is the figurative day that began with Messiah’s birth into time and space. In another sense it is a twenty four our day yet future, and the beginning of an age yet to come. Isa 12:2 Hinei Now, Behold, El (God: Judge) is yeshuatiy my salvation! I will evtach trust and will not be ephchad afraid. For oziy my strength vezimrat and my song (first fruit) is Yah (God: Merciful) HaShem (YHVH: Mercy). He also has become liy’shuah my salvation.” Now, behold, pay attention, Judgement Himself is my Yeshua! I will trust and not be terrified. For my strength and my song, my first fruit is Mercy the Merciful Personal Name. He also has been, is being and will be my Yeshua. "Behold, in the Word of God my salvation I trust, and shall not be moved:'' -1st Century Targum The word yeshuah (Salvation) appears three times in verses 2 to 3 and is the central theme of the entire chapter. It is no coincidence that Messiah Yeshua is named according to this Hebrew root. Therefore, the use of the word yeshuah in the present text is a remez (hint) of deeper meaning and a sod (mystery) of great significance: while also being a drash (comparative) teaching that invokes a halakhic (the way we walk) principal concerning strength and song in HaShem. One could read Yeshua’s name in every instance where yeshuah occurs in these verses. Through His messenger HaShem commanded Miriyam (Mary) to call her baby boy Yeshua: “You shall call His name Yeshua, for He shall save His people from their sins” –Mattitiyahu 1:21b It is important to note that while Israel is to share the good news of salvation with the nations according to her mandate to be “A light to the goyim” (Isaiah 49:6), it is none the less glaringly obvious from the text of Matthew, that Yeshua has come to save His own people ethnic, religious, empirical Israel. This is important because Matthew 1:21b is alluding to the present chapter of Isaiah by issuing the instruction for the naming of the Messiah. “I was sent only to the lost sheep of Israel” –Yeshua (Mattitiyahu) Matthew 15:24 The order of strength and song is important. Israel’s song is a response to God’s strengthening of her. He is the subject of both her strength and song. In another sense He has given her strength to sing and a song to strengthen her. The Hebrew zimrat (song) denotes pruning and the giving of choice fruit (First fruits). See my commentary on verse 5 for the qualification of these concepts as they apply to the song of Israel in Isaiah 12. Isa 12:3 Ushe’avtem mayim You will draw waters besason in/on/with gladness/ exultation/joy/rejoicing; mima’ay’nei from the springs/eyes/fountains/wells of Ha-Yeshuah The Salvation. You will draw forth waters in, from and with joyous exaltation; from the eyes of the earth, fresh springs and fountains, wells of The Yeshua. The 1st Century Targum likens the wells of the Salvation to a new teaching: "And you shall receive a new doctrine from the chosen, the righteous;'' -1st Century Targum We note that this same Targum views “the Salvation” as being a title for the Branch/Messiah, the chosen and righteous One. Notice that the Hebrew text does not simply say, “Wells of salvation” but rather, “Wells of The Salvation” (Ha-Yeshuah). This is not referring to a temporal saving act but an eternal saving source. It is not salvation in a generic sense but rather the title of a person Who embodies Salvation. This is why the Jewish Sages who wrote the Targum (paraphrase of the first Century CE) compared the wells of the Salvation to the Chosen Righteous One, the King Messiah, who we know to be Yeshua Ha-Mashiach (Jesus the Messiah). Once again the “you” in this verse is Israel (ethnic, religious, empirical), God’s chosen. While the drawing forth of waters from salvation is offered to all, it is first and always firstly offered to Israel alone. Who or what are the waters of the Salvation? “My people have committed two evils: They have forsaken Me—the spring of living water—and they dug their own cisterns—cracked cisterns that hold no water.” – Yermiyahu (Jeremiah) 2:13 TLV ‘Yeshua replied to her, “Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!”’ –Yochanan (John) 4:14 Mayim chayim, living or life giving waters are used throughout Scripture to symbolize the Word (D’var) of God (D’var being used in John 1 to refer to Yeshua Himself as the pre-existent Word of HaShem, in the beginning with God). This is seen in passages such as Isaiah 55:1; Jeremiah 2:13, 17:13; Ezekiel 36:25, John 3:5, 4:14. In the days of Messiah Israel will no longer drink from the idolatrous wells of false gods and humanism but will return to the life giving water of God through Yeshua our King Messiah. Isaiah 12:5 is cited by the sages as confirmation of the ceremony of drawing of water at the feast of Sukkot (Booths); a ceremony practised during the second Temple period which signified the drawing of the Ruach Ha-Kodesh (Holy Spirit) and the outpouring of God’s grace upon Israel both in material and spiritual blessing (T. Bab. Succa, fol. 48. 2. & 50. 2. Bereshit Rabba, sect. 70. fol. 62. 3. T. Hieros. Succa, fol. 55. 1). This drawing of water is figurative: it makes a comparison between the joy experienced by one who has been without water for a long period and the people of Israel, who have been without the spiritual water of God’s Word, grace, blessing etc. Like one who is desperately thirsty, Israel will be sated with water that will become within her a spring that flows eternally. All this through the source of her redemption, the Branch, Yeshua, the King Messiah Who is “The Salvation” and Imanu-El (With us, God). Think for a moment of a time when you were desperately thirsty, perhaps even to the point of passing out from dehydration, and then, in the nick of time, you received water. The first panicked gulps of the cool clean liquid flooded your dry mouth, cascading down your throat, sending a euphoric signal to your nervous system as it was absorbed into the lining of your oesophagus and began to hydrate your body. Your parched lips borrowed a few spilled drops to moisten themselves as you continued to swallow back the life giving fluid without pausing for breath. As your mind began to clear and your body regained strength, you slowed your intake and started to consider what might have happened had you not had access to this water in time. Relief floods your being and unbridled joy and thankfulness overflow from the illuminated countenance of your rehydrated body and soul. Now consider how this physical experience conveys in so many ways the journey of redemption from sin through Yeshua our King Messiah. Try to recall the relief and elation you first experienced as you realised that you had become a recipient of God’s promise to blot out all your sin through His own blood, that is the blood of Imanu-El (God with us), Yeshua. Try to focus on the sense of cleansing and hope filled motivation that began to increase as you studied God’s Word and saw things you had never seen before. Now consider that these living waters born of God through Yeshua, are everlasting. Ask yourself, am I continuing to drink from them? Or, have I forgotten the taste of life and freedom in Messiah? These waters remain available to every follower of Yeshua the King Messiah. They are available to you right now. Drink deeply of the springs of the Salvation Himself. It is certainly no coincidence that “Ushe’avtem mayim” is sung in many observant Jewish homes on the eve of Shabbat prior to Kabbalat Shabbat prayers. As we approach God in order to receive His rest (Shabbat) each week, we are also seeking the means by which we find eternal rest in Him, that is, the mayim chayim living waters of the Salvation, our Messiah Yeshua. Isa 12:4 Va’amartem And with speaking bayom in/on/with the day ha-hu (Literally: the he [Yom being masculine]) that one: “Hodu (Throw, cast, confess) Give thanks to HaShem (YHVH: Mercy). Kiru Proclaim/call/cry out/recite bishmo His Name! Hodiyahu (Hodu [Give thanks, cast throw] + Yada [know, knowledge]) Declare (Publically thank/throw/cast His knowledge, aliylotayu His works/deeds/desire, ba’amiym to (or in) the peoples, so they remember, because nesgav inaccessibly high is His Name. By speaking, in, on and with the day, that specific day, you will say, “Throw, cast and confess your sin and give thanks, casting forth His knowledge, His works, actions and desire, to and in the presence of the tribes of Israel: so that they remember that His Name is inaccessibly high, His flawless character, attributes and Holiness are far above the understanding of humanity. In that day, that day being both the figurative day born of Messiah and the yet future 24 hour day that remains a mystery outside our grasp, redeemed Israel will say to her own people (amyim: tribes), “Confess your sin, give thanks, and cast forth the knowledge of, the testimony of His right actions and of His desire for His tribes”. Amyim is a plural form for peoples or tribes and not nations (goyim). Therefore, while this text may be used as a drash (comparative teaching) concerning the spread of the good news of the Messiah to the nations; in the present context it refers specifically to the peoples (tribes) amyim, that make up the Goy (Nation) of Israel. Isa 12:5 Zamru Sing to Him HaShem (YHVH: Mercy), for geiut majesty/a rising up/swelling/gloriously. Muda’at from knowledge (or Let this be known) zot this (she) in all ha-aretz the land. Sing to Him, the Merciful God, acknowledge His majesty, rising like smoke, an ocean of swelling glory. From Knowledge herself let all the land of Israel partake. Sing to Adonai, for He is highly exalted! The horse and its rider He has thrown into the sea!” –Shemot (Exodus) 15:2-21 The Hebrew Zamru (Sing) shares its root Zamar (prune) with Zimrah/Zimrot (Fruit, first fruits). Ibn Ezra quotes Genesis 43:11 in connection with the present use of Zamru, suggesting that in this context the word sing denotes the giving of first fruits, that is, the very best of the fruit. It is also worth noting that the root Zamar adds the idea of a spiritual pruning process that takes place when we sing of God’s glory. Thus, through redemption, pruning, offering our best, and in songs of praise, we participate in the filling of the land with the knowledge of God’s glory and majesty. Knowledge alone is not the goal. It is specifically the knowledge of HaShem that brings living waters, joy and majesty into the land. Knowledge devoid of HaShem brings only death. A strong argument can be made for translating ha-aretz as “the land” meaning the land of Israel. The nearest reference prior to its use is to amiym (peoples, tribes), rather than goyim (nations). In addition the overall context of the passage and the following clause in verse 6 denotes “the land” of Israel and Zion. Isa 12:6 Tzachaliy Cry out varoniy and overcome/shout for joy/a ringing cry, yoshevet sit/abide/remain/dwell/inhabitant of Tziyon (parched land)! For gadol great bekirbech in your inner part/among/midst is the Kadosh Holy One of Yisrael (Israel: Yisra = overcome El = God).” Cry out and overcome, shouting for joy, let your cry ring on, inhabitants who abide, sitting securely in the parched land of Zion. For great, in your inner parts is the Holy set apart One of those who overcome in Judgement, the ethnic, religious, empirical nation of Yisrael. ‘Thus says Adonai, your Redeemer, the Holy One of Israel: “I am Adonai your God, who teaches you to profit, who leads you in the way you should go.”’ –Isaiah 48:17 TLV The introduction of the Branch (Isaiah 11) and the second redemption through the Messiah (Isaiah 11) will birth a cry of gratitude and glory that will ring out from the centre of the earth in Jerusalem and upon the Holy mount of HaShem. Israel will overcome in God (Yisra-El). The K’vod HaShem glory of God and His manifest light presence (Shekhinah) in the midst and within His chosen people Israel (ethnic) will be a bright light to the entire world: a redemption of both Israel and her calling to be “A light to the nations” (49:6). For Messiah, The Light, is an ethnic Jew and God with us. “Salvation (Yeshua) s from the Yehudiym (Jews: Praise)” –Yeshua (Yochanan) John 4:22 © 2018 Yaakov Brown To be known by Him means to receive His knowing of us... 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). 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:
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 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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