Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Author (Human Writer):
According to the first verse of the scroll of Amos, Amos whose name means “Burden, load, carry”, prophesied over Israel during the reigns of Uziyah (My strength is YHVH) [king of Judah 792-740 BCE, a.k.a Azariyah 2 Kings 15:1] and Yeroboam II (People of contention) [king of the northern tribes 793-753 BCE]. The text tells us that Amos was a resident of Tekoa (Trumpet blast), a small town situated in the allotment of the tribal land of Judah 15 kilometers south of Beit-Lechem (House of Bread) [Bethlehem], and 27 kilometers from Yerushalaiym (Flood of Peace) [Jerusalem]. Amos, unlike his contemporaries, was not a professional prophet. Answering Amatziyahu the qualified (by way of appointment among the northern tribes), albeit apostate priest of Beiyt-El, Amos says: “I wasn’t a prophet or the son of a prophet, but I was a sheep herder, and I also took care of fig trees. But Adonay (YHVH) took me from following the flock and said to me, ‘Go, prophesy to my people Israel.’” -Amos 7:14b-15 (Author’s translation) Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Note that Adonay took Amos from following the flock (literal sheep) and positioned him to direct the flock (metaphorical sheep) of Israel. Ministry: The main part of the ministry of Amos is presumed by some to have taken place between 760 and 750 BCE, only 30 years before the Assyrian captivity of the northern kingdom (722-721 BCE). Amos, whose contemporaries were Hoshea (He saves) [Hosea], Yonah (Dove) [Jonah], and Yishayahu (YHVH, He has saved) [Isaiah], ministered to Israel at a time when both kingdoms were enjoying prosperity (2 Kings 14:23-15:7; 2 Chronicles 26). A time when both the northern tribes and, Y’hudah (Praise) [inclusive of Benyamin (Son of my right hand)] were practicing idolatry, immorality, injustice and oppression of the poor. Rav Avraham Zacut*, and Rav David Ganz**, suggest that the ministry of Amos followed on from that of Hosea, and was prior to that of Isaiah. They say that Amos received (was taught) the Torah from Hosea, and Isaiah received (was taught) the Torah from Amos. *Yuchasin, fol. 12. 1. **Tzemach David, fol. 13. 1. 2. Although Amos was from Judah, he was sent by God to pronounce judgement on the northern kingdom (10 tribes) of Israel, and is likely to have ministered primarily out of Beit-El (House of God, Judge) [Bethel] (7:10-13 ref. Genesis 12:8). One of the main centers of apostate worship in the north. It's interesting to note that three of Israel’s latter prophets, Joel, Jeremiah and Haggai all quote the prophet Amos (Amos 1:2-Joel 3:16; Amos 4:9-Jeremiah 25:30; Amos 9:13-Haggai 2:17 & Joel 3:18). The Scroll: The scroll of Amos is set during the period of divided monarchy when Bethel was used by the northern kingdom as a central location for cultic worship in direct contradiction to God’s instruction (the instruction to center all worship of Adonay in Jerusalem is found in Deut. 12:10). The illegitimate worship rites conducted at Bethel are condemned by God through Amos. Thus, the primacy of Jerusalem is implied. Israel’s unique relationship to God and her position among the nations is emphasized (2:6-3:2; 9:7), and as is the case with numerous prophetic works of the Nevi’im (Prophets of Israel), moral living is given primacy over the offering of vain sacrifices. With regard to modern rabbinical practice as it relates to the yearly Torah cycle, it’s worth noting that Amos 2:6-3:8 is the haftarah (completion/fulfilment of instruction) read alongside parashah (portion) Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23), and in Ashkenazi tradition Amos 9:7-15 is read as haftarah for parashah Acharei Mot [After the deaths] (Lev. 16:1-18:30). The former passage tells of Joseph being sold into slavery and the latter of the events following the deaths of Aron’s two sons after they had offered foreign fire before the Lord, that is fire of human origin or fire used for idolatrous worship. Both Torah portions have significant thematic connections to the scroll of Amos. However, a comparative study of the portions in question is beyond the scope of this introduction. As is always the case we remember that the scrolls of Scripture in their original languages do not have chapter and verse divisions. While for scholarship reasons and ease of locational referencing, chapter and verse distinctions are of some value, and while we ourselves have chosen to teach the text using the commonly used divisions, it is nonetheless of great importance that we view the scroll of Amos as a whole document and do not become guilty of de-contextualizing it in order to promote preconceived modern notions based on the use of secular scholarship practices. One modern example of a popular false conclusion adopted from the scroll of Amos relates to an oversimplification of justice by those who promote secular “social justice”, using it as a means for political gain. This form of “social justice” is based on a misreading and de-contextualizing of chapter 5 verse 24. Such is the influence of the secular counterfeit of social justice upon both contemporary Jewish and Christian scholars, that some introductions to the book of Amos, citing 5:24 go so far as to say that “social justice” is the primary theme of this work. Frankly, that’s utter nonsense! Amos 5:24 does not diminish justice by confining it to one part of its whole (social justice), rather, within the context of the scroll of Amos justice in its fullness as an attribute of God is being taught. Thus, we read “Let justice roll on like a river…” and not, “Let social justice roll on like a river…” When we qualify the text of Scripture by insisting that it placate our modern political leanings, we disqualify ourselves as teachers of sound doctrine. Themes: Justice is one of the primary themes of the scroll of Amos, alongside repentance, righteousness and reconciliation. The scroll begins with the pronouncement of God’s judgement against the nations, the last of whom are Judah and Israel God’s chosen people. Through Amos God calls for repentance and warns of the Day of the Lord. However, as is the case with many of the prophetic writings, a rhythm of blessing, rebuke, punishment, repentance and restoration once again shows that God’s mercy both precedes and is the result of His judgement. Thus, the scroll of Amos begins with blessing in the form of a warning (1:1-2) and ends with the promise of Israel’s redemption, reconciliation and restoration (9:11-15). Names and Their Meanings: It’s important to note that the people named in the text are historical figures and the towns and cities are historical locations, likewise the peoples named are historical peoples. In addition to this each proper noun has a meaning that denotes the prophetic outcomes being discussed. From before the beginning God saw the end of these people, peoples and places and forenamed them accordingly. God’s foresight does not negate human freewill. Human sight is limited to time and space while God’s sight is unlimited. Amos 1 (Author’s translation) 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking. 2 And he said, “The Lord from Zion will roar, and from Yerushalayim has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of Ha-Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically Ha-Gilead. 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the LORD. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” 11 Thus, says the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. 12 And I will send My fire on Teman and it will devour the citadels of Botzrah.” 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says the Lord. Amos 1. Line Upon Line: 1 Divreiy Words, essences, substances of Amos (Burden, load, carry), who was among va-nokediym the sheep herders (Heb. root. nakod: speckled, marked sheep & goats) from Tekoa (Trumpet blast), which he chazah saw, perceived, beheld, prophesied al upon Israel in the days of UziYah (My strength is YHVH) [Uzziah] king of Y’hudah (Praise) [Judah], and in the days of Yeroboam (People of contention) Jeroboam son of Yoash (YHVH’s fire) [Joash], king of Yisrael (overcome in Elohim/Judge/God) Israel, two years before ha-ra’ash the shaking (earthquake). 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking (earthquake). “Words of Amos” A number of Jewish commentators suggest that Amos was named “Burden” due to an impediment of the tongue. His tongue being burdened, he stammered*. There are of course other prophetic characters of Scripture who suffered speech difficulties. Moses refers to himself as aral sefatayim “I am a man of impeded lips” (Ex. 6:12), and some of those who despised Rav Shaul (Paul the Apostle) said of him “His letters are weighty and strong, but in person he is unimpressive and his speech contemptible” (2 Cor. 10:10). However, in seeking to understand the name of the prophet Amos we look to the context of his scroll which infers that his name relates to the “burden” of the LORD, a weight of God’s living words (divreiy)v.1. Words he could not keep from coming forth, like the fire in the belly of Jeremiah (Jer. 20:9). *Vayikra Rabbah, sect. 10. fol. 153. 3. Abarbinel Praefat. in Ezek. fol. 253. 3. “who was among the sheep herders from Tekoa” Unlike the prophet Yishayahu (YHVH He is my Salvation) [Isaiah] who was a member of the royal court, and the prophet Yeremiyahu (Exalted by YHVH) [Jeremiah] who was a priest, Amos was a lowly herdsman (noked [sheep raiser 1:1, from nakod: speckled, marked], a boker [cattle herdsman 7:14, from bakar: enquire, seek, consider]) and an orchardist (a tender of figs)7:14. It's possible that Amos was a wealthy man. The Hebrew noked is elsewhere translated “Sheep Master” (2 Kings 3:4), however, its meaning is elevated in 2 Kings by the fact that the person being spoken of is himself a king, Mesha the king of Moab. Needless to say, Amos was a hardworking member of the am ha’aretz (common people of the land). Amos was called to prophecy, but it was not his profession. Among his contemporaries he was the country hick at the prophets’ guild meetings. The home town of Amos, Tekoa shares its root (taka, “blow, sound”) with the verb tekiyah, the long blast sounded at the beginning and end of the shofar liturgy of Rosh Hashanah. This is a blast of the shofar that calls Israel to listen, hear, and gain understanding from God, and is followed by shevarim the wailing blasts of repentance. Teruah the 9 staccato blasts of alarm are next and precede the final blast of judgement tekiah gedolah (great long blast). Thus, the first tekiah blast points to the tekiah gedolah (great long blast) and final judgement. It is significant that the name of the home town of Amos denotes the calling and judgement of God announced by the tekiyah blast of the shofar. Amos is called of God to proclaim judgement against the nations, and against Judah and Israel. Following the rebuke to the nations he continues his scroll with a detailed rebuke of Israel and a call to repentance. He announces the judgement of God and concludes with a promise of future redemption and restoration. It's worth noting that the Mishnah mentions Tekoa the home town of Amos as being famous for its olive oil production (Mishnah Menachot, c. 8. sect. 3.). Thus, there is a symbolic connection to the Ruach HaKodesh (Holy Spirit). “He saw, perceived, beheld, prophesied upon Israel” What Amos perceived of the Ruach HaKodesh (Holy Spirit) is prophesied “upon” Israel as an indictment that must be addressed. The “burden” or weight of the words of Amos will be heavy upon the people of Israel if they remain unrepentant, whereas in repentance the burden becomes light (9:11-15 ref. Matt. 11:28-30). We note that although the scroll begins by pointing out that these words are spoken upon Israel, the prophet nonetheless starts by pronouncing judgement on the neighbouring nations. Ultimately God is concerned with the redemption of all peoples. “Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael,” At the time of his prophesying Jeroboam II (called Jeroboam son of Joash in order to distinguish him from Jeroboam son of Nebat) the northern king had been victorious in conquest and successful in accumulating riches. Thus, those over whom he reigned enjoyed prosperity and as a result of their comfort became inclined toward idolatry and depravity. Both the kingdom of Judah under Uziyah (a.k.a Azariyah 2 Kings 15:1) and the northern kingdom under Yeroboam II, were idolatrous, prideful, rebellious, complacent, gluttonous, unjust and forgetful people. Through Amos God threatens discipline if they do not repent. In fact, knowing that they won’t repent God promises discipline and as a result of His sacrificial love, deliverance and restoration. “two years before the shaking (earthquake).” This earthquake was a memorable one and therefore anchors the prophecy to a certain period in Israel’s history prior to the captivity of the northern kingdom. Zechariah speaks of it many years later (520 BCE), explaining that the earthquake occurred in the days of Uziyah (Zechariah 14:5). Based on the chronology of the kings (2 Kings 14:23; 15:1), the earthquake would have had to have taken place in the earlier half of Uziyah’s reign and not as some suggest in the latter part of his reign when he attempted to enter the Temple and was struck with leprosy. Interestingly Amos 9:1-6 can be understood as describing an earthquake. Throughout Scripture there is a connection between the shaking of the earth and the judgement of God (Exodus 19:18, Judges 5:4, 2 Samuel 22:8, Psalm 18:7, Psalm 68:8, Isaiah 14:16, Habakkuk 3:6, Matthew 27:51, Hebrews 12:26). 2 And he said, “YHVH (Mercy) The Lord mitziyon from Zion will roar, umiyerushalayim and from Jerusalem yitein has set in place kolu His voice; ve’avelu and there is mourning in the pastures of ha’roiym the shepherds’, and the rosh head (summit) of ha-carmel (garden, orchard) the Carmel veyaveish withers, dries up.” 3 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Damesek (Silent sackcloth weaver) Damascus, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al-dusham upon the threshing bacharutzot in the sledges habarzel of the iron et ha-gilead (Witness heap, memorial) specifically the Gilead. 2 And he said, “The Lord from Zion will roar, and from Jerusalem has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of the Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically the Gilead. “The Lord from Zion will roar, and from Jerusalem has set in place His voice” The judgement of God is seen by the nations and the tribes of Israel as being spoken forth from the place where God has made His Name to dwell (Deut. 12:5-12; Josh. 21:41-43). God has firmly established His voice in Jerusalem the eternal capital of Israel God’s people. This reads as an instant rebuke to both the neighbouring nations who seek to conquer Jerusalem and to the northern tribes who have turned their backs on the Temple in Jerusalem and have set up apostate worship practices in Samaria, in Dan, and in Bethel. The roaring imagery may reflect the coming earthquake described in the first verse (Iben Ezra). We note that the nations mentioned are neighbours Israel rather than distant enemies. Assyria and Egypt for example are not mentioned. The nations are indicted for breaking universally moral law (Noachide), whereas, in the next chapter following the rebuke of Moab, Judah and Israel are charged against the breaking of God’s covenant of distinction specifically made with Israel. This remains the modus operandi of God’s judgement as it is outworked throughout history to this very day. In terms of human allegory, the blood born son is held to a higher standard because it is his example that reflects upon the Father’s character. “and there is mourning in the pastures of the shepherds’” Amos is a shepherd but the text of the first chapter uses the Hebrew noked (sheep herder) in referring to his vocation whereas the Hebrew roiym (plural of ra’ah) is used when the Lord’s voice first speaks His judgement against the shepherds of the nations, and of Judah and Israel. The mourning within the pastures, that is the habitations of the shepherds has obvious significance. Mourning occurs following absence or death. Thus, the absence and death of the shepherds is the intended meaning of the mourning pastures. Additionally, mourning denotes repentance. To use a mashal (parable) In light of the deaths of false shepherds the sheep repent. “the head of the Carmel withers, dries up” Carmel simply means “fruitful” and therefore is a fruitful mountain in the land of Israel. There were at least two mountains by this name at that time, one in the tribe of Judah, near where Nabal lived (1 Sam. 25:2), and the more well-known one in the tribe of Asher, near Akko north-west of Tekoa on the west coast of Israel. Some think the former is meant, because it is nearer Tekoa, and therefore more familiar to Amos. However, this seems unlikely given that first of all the Hebrew does not read as “carmel” but as “ha-carmel”, which denotes the primacy of the mountain in question and its significance to all Israel, and secondly because the message of Amos is primarily given to the northern tribes and is meant to indict Israel from top to bottom. The rosh “head” or top of the mountain is said to wither and dry up and thus, signifies the demise of the northern kingdom. “Upon three rebellions of Damascus, and upon four, I will not turn away,” We note that the root action that proceeds from idolatry and informs all sin behaviours, pesha from pasha, rebellion is emphasised here. What follows is an indictment against the surrounding nations and ultimately against Israel God’s chosen. The threefold repetition “Upon three rebellions” which points to the wilful and perpetual nature of the sins of the nations is sealed with the fourth indictment “and upon four” which makes their coming punishment a forgone conclusion. God, Who sees all things and the end from the beginning, Who exists outside of time and space and in Whom all things exist and have their being, speaks into time and space through His servant Amos the things that have already occurred from God’s perspective. This does not mean that the freewill of the nation’s unto repentance has been revoked, rather, it means that God has already seen the outcome of the chosen actions of the nations. Put concisely God is saying “I will not allow wonton rebellion to go unpunished!” We should remember with fear and trembling that those who enable the sin of the unrepentant become participants in that sin, and those who have it in their power to punish the unrepentant and fail to do so are guilty of compounding the suffering of their victims. The practice of neglecting justice under the guise of practicing social justice, which has become all too popular in the modern church, is abhorrent to God. “For three examples of rebellion… even for a fourth”, He will not withhold discipline, how much more so against the global rebellions of the modern church. The indictment begins with Damascus the then capital of Aram (modern Syria), and her continuing attacks against Ramot Gilead in the tribal land of Manasseh. The Jewish commentator Kimkhi understands “Upon three rebellions of Damascus, and upon four”, to refer to specific seasons in which the Arameans (Syrians) oppressed the people of Israel: first in the times of Baasha, then in the times of Ahab, a third time in the days of Jehoahaz the son of Jehu, and the fourth in the times of Ahaz. Thus, the head of Aram (Syria), Damascus, will not escape the certain punishment of God. “upon the threshing in the sledges of the iron specifically the Gilead.” This is a description of the threshing of grain which used to be threshed out by iron teeth protruding from a wooden block, the top of which was filled with stones to weight it down. It was drawn over the sheaves in order to beat and separate out the grain on the threshing floor. This is a metaphor for the way Hazael of Aram (Syria) treated the Reubenites and Gadites and the half tribe of Manasseh (2 Kings 7:12; 10:32). 4 Veshilachtiy And I will send My eish fire bebeiyt into the house Chazaeil of Hazael (Sees, perceives – God, the Judge) ve’achelah and it will devour armenot the citadels (mountain top fortresses) of Ben (Son of) Hadad (mighty, proper noun of a false deity). 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. “I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad.” As is so often the case in Scripture, the fire of God’s wrath is not pictured here as a warm campfire but as a blazing inferno of wrath. Those within the modern church context who foolishly ask God to consume them with His fire would be wise to repent before the fire comes. Hazael and Ben Hadad are kings of Aram (Syria) [2 Kings 8:7-15; 13:22-25]. Aram being the nation indicted in the previous verse. The fire of God will destroy the house and kingly succession of Hazael’s progeny and will devour the legacy built by Ben Hadad. 5 Ve’sharvartiy I will break beriyach the bar (of the gate) of Damesek (Silent sackcloth weaver) Damascus, vehichratiy and I will cut off yosheiv the inhabitant mibikat-aven from the Valley of Aven (vanity), vetomeich and he who holds sheivet a sceptre (staff), from Beiyt (House of) Eden (Pleasantness, delight, luxury); vegalu and they will go into captivity, am-Aram (Exalted, fortress) the people of Aram (Syria) to Kiyrah (Wall, a fortress of Moab),” says YHVH (Mercy) the Lord. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. “I will break the bar of Damascus” This refers to the bar that both locks and strengthens the main gate of the city as protection against invaders. The gods of the Arameans were gods of the valleys (1 Kings 20:23), thus, Aven may refer to a specific deity. The wordplay in the Hebrew names Aven (vanity, delusion) and Beiyt Eden (house of pleasantness) is clear. Those within Aram who dwell in the vanity and delusion of idolatry will be cut off and the ruler (sceptre) who enjoys the luxury born of the house of pleasantness (pointing to the east and toward kiyrah the place the Arameans came from) will go into captivity. The Assyrians exiled the Arameans to Kiyrah after they had put an end to the kingdom of Aram (2 Kings 16:9). 6 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Aza (Strong) Gaza, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon them is haglotam the removal galut into captivity shelemah of those dwelling in peace lehasgiyr to imprisonment le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom. 7 And I will send My eish fire bechomat on the wall of Aza (Gaza) ve’achelah and it will devour armenotayah the citadels (high fortresses). 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. Gaza here is mentioned as the head over all the Philistine cities of that time. The three others mentioned by name are Ashdod, Ashkelon and Ekron. Just as judgement was coming against all of Aram, so too it was coming against all of the Philistines. These same Philistine cities are mentioned in the same order in Zephaniah 2:4 “upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom.” This refers to the Philistines carrying away all the wealth of the house of Jehoram king of Judah, along with his sons and his wives, leaving behind only one son, the youngest, Jehoahaz, as recorded in 2 Chronicles 21:17. “7 And I will send My fire on the wall of Gaza and it will devour the citadels.” The fire of God’s judgement is sent upon “the walls”, that is to tear down the defences of Gaza. This prophecy has multiple historical fulfilments from Uziyah (2 Chronicles 26:5), to Hezekiah (2 Kings 18:8), and on to the secular tyrant Alexander the Great, who, after he had taken Tyre, besieged Gaza. 8 Vehichratiy and I will cut off yosheiv the inhabitant maashdod from Ashdod (Powerful destroyer), vetomeich and he who holds sheivet a sceptre (staff), maashkelon from Ashkelon (Fire weighed out); vahashivotiy and I will turn yadiy My hand al upon Ekron (Torn up by the roots), veavedu she’eiriyt Pelishtiym and the remnant of the Philistines (Immigrants) will perish,” says Adonay YHVH (Mercy) the Lord, the Unpronounceable Name (Mercy). 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the Lord. Ultimately the remnant of the ancient Philistines was wiped out leaving no connection to a modern people group. Some think that this was finally accomplished during the time of the Maccabees (1 Maccabees 10) [167-37 BCE]. 9 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Tzor (Flint rock) Tyre, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon hasgiyram the imprisonment of galut captivity shelemah of those dwelling in peace le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom, velo and he did not zacheru remember beriyt a covenant of achiym brothers. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. Tyre is the ancient coastal Phoenician merchant Island city that was allied to Israel by a treaty “of brotherhood” during the reign of King David (1 Kings 5:1). This relationship continued through the reigns of Solomon (1 Kings 5:12) and Ahab, whose father in law ruled Tyre and Sidon (1 Kings 16:30-31). The specific sin of the Phoenicians was that they took captives of the northern tribes and sold them to Edom. However, the greater sin was that they had broken a covenant of brotherhood with Israel that had been long established. With regard to covenant, this indictment reflects the indictment that God brings against Israel and Judah. 10 And I will send My eish fire bechomat on the wall of Tzor (Flint rock) Tyre, ve’achelah and it will devour armenotayah the citadels (high fortresses).” 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” Tyre was an Island port that was extremely difficult to conquer, and yet God promises to destroy by fire her walls and devour (dismantle) her citadels. Alexander the Great conquered Tyre in 332 BCE by constructing a causeway between the mainland and the Island. 11 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Edom (Red, of Esau, opposed to Jacob [Israel]), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon radefo his pursuit of his brother va’cherev achiyv with the sword veshichet and destroying rachamayv his compassion; vayitrof la’ad-apo his anger also tears apart continually, ve’evrato and his wrath shemara is guarded, kept netzach maintained perpetually. 11 Thus, says YHVH (Mercy) the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. Edom, the nation descended from Esau (Gen. 25:23-30; 27:39-40; 36) was a brother to Israel (Jacob). In spite of Jacob’s reconciliatory actions toward Esau, Esau never truly forgave Jacob*, nor did his descendants. The nation of Edom was a perpetual thorn in the side of Israel. Thus, God commands punishment against Edom for her unrelenting persecution of His chosen people Israel. *For further study read my article on Genesis 33: https://www.bethmelekh.com/yaakovs-commentary/genesis-33-jacob-goes-out-to-meet-esau 12 And I will send My eish fire beteiyman on Teman (Southward) ve’achelah and it will devour armenotayah the citadels (high fortresses) of Botzrah (enclosure, sheepfold).” 12 And I will send My fire on Teman (Southward) and it will devour the citadels of Botzrah.” This denotes a purging fire throughout the kingdom of Edom from the then capital Teman to Botzrah. 13 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of benay the children of Amon (Peoples), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon bikam their ripping open harot the pregnant women of Gilad (Witness heap, memorial) Gilead, lima’an in order to harchiyv enlarge et-gevulam their territories. 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. Notice that benay “children” are added to the indictment against Amon. The Hebrew benay is not used in the previous indictments against other nations nor in the indictments that follow. The murder of unborn children was a means for enlarging territory for a period of at least two generations. It was a heinous premeditation, which is why in the “rebellions” three and fourfold the “children” of Amon are added to the indictment. God’s justice meted out against the sin of a single generation of those mentioned previously, will be meted out twofold against the twofold generational sin of Amon. This due to the exalted depravity of the actions of the people of Amon. 14 And I will ve’hitzatiy kindle My eish fire bechomat on the wall of Rabbah (Great) [Rabbah-Ammon], and it will devour armenotayah the citadels (high fortresses) amid bitruah (in teruah) soundings of alarm beyom on the day milchamah of battle, besa’ar in a raging storm beyom on the day of gale force winds. 15 Ve’halach malkam Their king bagolah will go into captivity, hu vesarayv he and his princes yachdav together,” says YHVH (Mercy) the Lord. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. Rabbah Ammon (2 Sam. 12:26) was the capital of the kingdom of the Ammonites and therefore symbolises the destruction of their rulers, and subsequently the entire kingdom (Jeremiah 49:2). The use of the Hebrew yatzat “kindle” here in relation to the fire of God’s wrath, rather than the previously used shalach “send”, denotes an act of destruction by fire that the Lord is kindling in their midst as opposed to sending via His hand. This kindling may refer to the raising up of Nebuchadnezzar, who is referred to by Jeremiah as God’s servant (Jeremiah 25:9; 27:6; 43:10). The Hebrew bit’ruah a contraction meaning “in sounding”, refers specifically to the shofar sound denoting alarm (9 staccato blasts), which is used to draw connection between the prophet’s hometown (Tekoa), and his calling and role*. *See notes on verse 1. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. This refers to Baalis the last king of Ammon, who was an accessary to the murder of Gedaliah, (Jer. 40:14) whom the king of Babylon had set over the remnant of the Jews left in Judea. This provoked the king of Babylon to send Nebuzaradan his general against Baalis, putting Ammon to fire and sword, destroying the capital city Rabbah Ammon, and carrying Baalis and his nobles into captivity (cf. Jer. 49:3). Copyright 2022 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 “For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” –Leviticus 17:11 General Introduction:
It is impossible to properly understand the book of Isaiah the prophet outside of the historical context of Isaiah’s life. The events occurring in the land of Israel and throughout the known world at the time of his ministry were tumultuous. Empires battled one another for possession of the Fertile Crescent and Isaiah spoke to God’s chosen people in the midst of the chaos. Therefore, we must ascertain to the best of our ability the approximate period of history in which the prophet lived and ministered. We also need to understand the art of Hebrew prophecy itself and the words used to convey the rich complexity of meaning combined within the Hebrew “Navi” (Prophet). In addition there is a need for the Spirit filled believer to resist the delusional approach of modern critical scholarship, which often sees no room for the miraculous or the impartation of divine knowledge concerning future events. To study Isaiah as we would any other historical work via historical analysis and literary device alone would be to miss the equally important revelation that is revealed by the Spirit of God and is beyond the reasoning of humanity. We must conclude that the book of Isaiah, like any other divinely inspired prophetic work within the canon of Scripture, can only truly be comprehended spiritually. The age Isaiah lived in seems to be best summed up by the words Isaiah attributes to the generation he’s addressing, “Let us eat and drink; for tomorrow we will die” (Isaiah 22:13). In many ways these words also reflect the present generation and remind us that the words of Isaiah are timeless, speaking to every subsequent generation that rejects God in favour of its own appetites. Isaiah lived at a pivotal time in Israel’s history, the two feuding kingdoms of Judah and Samaria were caught between the rival empires of Assyria and Egypt; each bent on consuming the known world and consolidating its territories into a single empire. The relatively small populations of Israel and Judah were in the path of both these kingdoms and represented the only monotheistic culture in the region at the time. In addition to the designs of military conquest, the two main powers of the Fertile Crescent also loosed a spiritual war between their gods and the God of Israel. While the God of Israel was calling His people to a life of love, justice and righteousness, the gods of Assyria and Egypt who personified the forces of nature, were constantly tempting Israel to forsake her God and pursue her own carnal desires. In the face of such mighty nations, the Israelites looked at their weak position and often concluded that the gods of their enemies must be more powerful than HaShem. Based on this false assumption many Israelites had turned to pagan worship, though rather than embrace it entirely they had simply syncretized their beliefs; offering sacrifices to both Hashem and their new pagan deities. This is seen in the actions of king Ahaz the king of Judah: “And in the time of his distress he trespassed even more against HaShem (YHVH: Mercy): this is that king Ahaz. For he sacrificed unto the gods of Damascus, which smote him: and he said, because the gods of the kings of Syria help them, therefore I will sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.” –2 Chronicles 28:22-23 Hebrew Prophecy: Biblical Hebrew prophecy is primarily cyclical in nature. While it has a point of conception in time and space and within the chronology of history, it also sits outside of those boundaries and is often fulfilled multiple times throughout history, past, present and future. Ultimately, this is because Biblical Hebrew prophecy is seeded by the Spirit of God, Who transcends time and space and in Whom time and space exist. The book of Hebrews uses the Greek Prophetes to describe the prophets of the Tanakh (OT). This Greek word is a composite verb pro-phemi, which means “In advance, before” (pro) and “Speak, say, declare” (phemi). Thus it can be understood to mean either “To speak in advance” or “To speak for another”. This Greek word is a good representation of what the Hebrew Navi came to mean following the days when the term “Seer” was no longer used to describe Israel’s prophets. During Israel’s early history there were three words used to describe her prophets: Navi, Ro’eh and Chozeh. The word Navi, meaning “Prophet” comes from the root naba, meaning “To well up” or “Speak forth”. Both Roeh and Chozeh are translated “Seer”. There was at one time a distinction between the two types of seeing that a seer practiced, however, the true understanding of that distinction has been lost. Ro’eh comes from the root ra’ah, which means “To see”, and is generally applied to physical sight. Thus it can be understood to refer to a type of visual discernment of present events. On the other hand Chozeh comes from the root chaza, which also means “sight” but seems to infer inward vision, and the ability to see what the physical eye is unable to comprehend (Isaiah 22:1). Each of the three Hebrew terms for prophet are used in the following passage: “Now the acts of King David, the first and the last, behold, are written in the chronicles of Sh’muel (Hears God) the seer (Ro’eh), in the chronicles of Natan (Giver) the prophet (Navi) and in the chronicles of Gad (Troop) the seer (Chozeh)” -2 Chronicles 29:29 To some degree the lives of the prophets Samuel, Nathan and Gad reflect the meaning of each of the Hebrew words used to describe their roles. Samuel heard from God and was able to direct Israel according to divine discernment. Nathan’s ministry combined both divine foresight and contemporary discernment, and a harsh declaration in the form of a mashal (parable) directed at Israel’s king David. Thus he is named by the Hebrew word navi which combines ro’eh and chozeh, and adds proclamation. Finally, Gad is given a ministry that foretells or tells beforehand. The prophets of Israel were also frequently called “Man of God (The Judge)” Ish Elohim. Inferring “Man of Judgement” (1 Sam. 2:27a). They were less frequently called “Holy man of God” (2 Kings 4:9). Which adds holiness, a sense of being “set apart”. There are also times when HaShem calls them “My servants the prophets” (2 Kings 17:13). 1 Samuel 9:9 explains: “Formerly in Israel, when a man went to inquire of God, he said, “Come, let’s go to the seer”—for today’s prophet was formerly called a seer.” (TLV) In the end all three terms, ro’eh, hozeh and navi became interchangeable and eventually the term navi became the common designation of a Biblical Hebrew prophet of God. Therefore, the Hebrew navi, like its Greek equivalent prohetes, combines all the aforementioned attributes and functions of a prophet of God. For the Jew, Moses is the ultimate prophet. He is called Moishe Rabbeinu (Moses our great one). His humble, anguished, relational, holy and self-sacrificial character sets the bar high for Israel’s subsequent prophetic voices. Each prophet of Israel must exhibit the essential characteristics of her prophetic prototype Moses. Beginning with Moses and continuing throughout Israel’s prophetic journey there are key elements present in the lives of God’s prophets that distinguish them from the false prophets that God warned against (Isaiah 8:19-20).
A prophet of God can be best understood when compared with his counterpart the false prophet:
The Prophet of God is both a Preacher and a Messenger of Future Events The prophet of God has a twofold message:
How does the Prophet of God Receive the Word of The Lord?
The Word (D’var) of The Lord (HaShem) What the prophet spoke was D’var Elohim “The Word (D’var) of HaShem”, which was made manifest through the prophet’s:
By far the most common method of delivery of God’s message was orally in the hearing of the people (Isaiah 1; Jeremiah 7:1-2; Ezekiel 17:1-2). Often the message was also written down, as is the case with the book Isaiah (Jeremiah 30:2; Isaiah 30:8; Habakkuk 2:2). The Life and Work of Isaiah Yishaiyahu (Isaiah: Salvation of YHVH [Mercy]) could almost be called the halfway prophet. That is, halfway between Moshe (Drawn out) and Yeshua (Salvation). Yishaiyahu (Isaiah) the son of Amotz (Strong) was a contemporary of Amos (Burden [Not the same as Amotz]), Hoshea (Salvation) and Micah (Who is like God?). God had placed each of these men throughout Israel during the 8th to 7th Centuries BCE as a warning and a hope for all the people. Few details are known about Isaiah’s life. There is a Jewish tradition claiming that Amotz his father was brother to Amaziah, However there is no way to verify this. From the text we can glean that Isaiah was probably a resident of Jerusalem and a member of a prominent family. We also know that Isaiah was married and referred to his wife as “The Prophetess” (Isaiah 8:3). Isaiah had two sons: Shear Yashub “Remnant shall return” and Maher Shelal hash baz “Hurry spoil, quickly loot” (Mentioned by name in Isaiah 7:3 & 8:1-3). It seems clear that Isaiah’s entire family were united in their devotion to HaShem and that their lives were in submission to the prophetic vocation of the head of their home. As a family they became a living testimony to the truth and faithfulness of God. “Now! Here I am, I and the children that HaShem (YHVH Mercy) has given me are signs and tokens of future events in Israel, from Hashem-Tzva’ot (YHVH over heavens armies) who dwells on Mount Tziyon (Parched place).” –Yishaiyahu (Isaiah) 8:18 Isaiah’s name unifies the message of all his prophecies. He brings the redemptive message that “YHVH [Mercy] Saves” (Yishaiyahu). Both his name and his message he shares in common with the future Messiah Whom he frequently alludes to in terms of a suffering servant and a victorious King, that is Yeshua (YHVH [Mercy] Saves). Like Eliyahu (Elijah) and Yochanan (John), Isaiah often wore a garment of hair cloth and sackcloth around his loins and sandals on his feet (Isaiah 20:2-6). Isaiah’s Birth and Death We can only approximate the dates of Isaiah’s birth and death. From Isaiah 1:1 we can deduce that the prophet’s ministry covered at least part of the reign of Uzziah during the period of his leprosy when his son Jotham was co-regent (2 Kings 15:5; 2 Chronicles 26:21), and all of the reign of Ahaz and that of Hezekiah. Tradition (Both Jewish and Christian) holds that Isaiah was murdered by the ungodly king Manasseh during his reign of terror. In all, Isaiah’s ministry spanned from approximately 750 – 680 BCE. The prophets of the Tanakh (OT) were usually called to ministry in their youth. It is therefore reasonable to assume that Isaiah was approximately 25-30 years of age at the time of Uzziah’s death (Isaiah 6:1 [740 BCE]). 2 Chronicles 32:32 indicates that Isaiah outlived Hezekiah (687 BCE) and recorded his deeds. Thus the latter years of Isaiah’s life are lived during the beginning of wicked Manasseh’s reign (687-642 BCE). The tradition concerning Isaiah’s martyrdom is based on 2 Kings 21:16a and some of the early Church fathers saw the means of Isaiah’s execution in Hebrews 11:37 “They were sawn in two”. If the ancient tradition is reliable, we can estimate that Isaiah lived to be approximately 92 years of age, 7 years of which were under the reign of Manasseh, making the date of his death approximately 680 BCE. By combining the internal Scriptural evidence and Jewish tradition we can make an educated guess that Isaiah lived approximately 90 plus years from 770 to 680 BCE. Isaiah the Historian In addition to the role of prophet it seems that Isaiah also acted as a historian. 2 Chronicles 26:22 reads, “Now the rest of Uzziah’s acts from beginning to end were recorded by Isaiah son of Amoz.” 2 Chronicles 32:32 reads, “Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel.” The identification of Isaiah as a scribe within these two texts gives weight to the orthodox view that the prophet himself recorded the entire written form of the book that came to be called by his name. Who Wrote the Book of Isaiah? As alluded to earlier, I reject outright the assumption ridden theories of the so called “critical” theologians. Much of their conjecture has been disproved by archaeological evidence discovered subsequent to the publishing of their theories. Like the theory of evolution, the theory of multiple authors for Isaiah becomes more and more untenable with every passing year. One of the most compelling reasons for rejecting the multiple author theory is the fact that both Yeshua (Jesus) and His apostles understood Isaiah to be the author of the entire prophetic work named after him. They did not once attribute Isaiah’s words to an unknown author or authors, nor did they cite an unknown prophet or a disciple of Isaiah as being the author of the prophet’s words. The New Testament as a whole understands Isaiah to be the recorded words of the prophet Isaiah alone, quoting the book of Isaiah in 21 places and calling the prophet by name. The Jewish sages and the early Church fathers also affirm the singular authorship of the book. For an extensive and well-argued refutation of the critical multiple author theory please read the excellent work titled “The Prophet Isaiah” by the Messianic Jewish commentator Victor Buksbazen, Th.D. We must conclude that (in spite of the assumptions and circular logic of the critical school of theologians) the book of Isaiah in its entirety, contains the words of Isaiah the prophet alone and was either written down by Isaiah himself and or one of his disciples during Isaiah’s lifetime or completed within several years of his passing. The Literary style of the Book of Isaiah Isaiah’s book is the work of the one man (notwithstanding the contrary opinions of many theologians). The literary style of Isaiah’s work is characterized by a fondness for word play, alliteration and Hebrew poetic couplings. He also uses allegory and (parables) to emphasize particular points. His writing is not confined to Israel alone but speaks to all humanity, offering God’s mercy universally (Isaiah 19:24, 25). It’s probable that Micah the younger contemporary of Isaiah, who lived approximately 53 km south of Jerusalem in a town called Moreshet, was a personal friend and one with whom he cooperated. This would explain the almost identical texts of Isaiah 2:2-4 and Micah 4:1-3. It is also likely that both Jeremiah and Ezekiel, who lived after Isaiah, were familiar with the prophecies of Isaiah. Josephus the Roman Jewish historian says that Cyrus the Great, the conqueror of Babylon was so impressed by the accuracy of Isaiah’s prophecies, which mentioned him by name (Isaiah 45:1), that in 538 BCE, some 140 years after the prophet’s death, he permitted the Jews to return to Jerusalem. More than any other Hebrew prophet, Isaiah illuminated the transcendent figure of Israel’s Messiah in His dual role as God Anointed Reigning King and Suffering Servant, pouring out His life for the redemption of many. This 8th to 7th century BCE Seer from the small mountain kingdom of Judah spoke repentance, wrath and life into the ears of his own generation, and in his writings, his voice lives on to challenge us today, almost three thousand years later (Isaiah 34:1-2; 11:1-9). The Hebrew Text of Isaiah The manuscripts of Isaiah found in the Qumran caves in 1947, which are over 1000 years older than any previously known text of Isaiah (1st Century BCE), are essentially the same as the Masoretic text (916 CE/AD). Historical Background Isaiah came of age during the reign of Uzziah (Also known as Azariah) in the years between 792 and 740 BCE. Uzziah was a “good king” who was overcome by his pride (2 Kings 15:1-7; 2 Chronicles 26:1-23). Uzziah was responsible for restoring the Red Sea port of Eilat to Judah, subduing the Ammorites and Philistines, and developed the agriculture and domestic product of Judah, increasing her ability to trade with other nations. However, during his reign the spiritual climate declined and genuine daily faith was replaced with the appearance of piety and tradition for tradition’s sake. The nation’s labourers and poor were exploited by the rich and Judah became much like her idolatrous neighbour Samaria (As recorded in Amos, Hosea, and Micah). The pagan influences of other stronger nations crept in to Judah’s culture and were soon attached to the worship practices of Judah. There was however a God fearing remnant within Judah. A remnant that inspired Isaiah’s hope in the ultimate regeneration and revival of Israel (Isaiah 6:13; 1 Kings 19:18; Romans 11:5). It seems that the military and economic success experienced by Uzziah went to his head. Unsatisfied with his role as king of Judah he sought to usurp the authority of Israel’s priesthood. “But when he (Uzziah/Azariah) was strong, his core being was lifted up to destruction: for he transgressed against HaShem (YHVH: Mercy) his Elohim (God: Judge), and went into the temple of HaShem to burn incense upon the altar of incense.” –2 Chronicles 26:16 Due to this sacrilegious action Uzziah contracted leprosy at the hand of God. He lived the final years of his life in isolation while his son Jotham ruled over Judah as co-regent. Upon Uzziah’s death in 740 BCE Jotham became king of Judah. It was at some point near the end of Uzziah’s life during the period of his leprosy that Isaiah began his public ministry (aged approx. 30 years) [Isaiah 6:1]. Prior to Uzziah’s death Assyria had been preoccupied with military campaigns to the north and south of the land of Israel, giving Judah a reprieve from the occupation of the Assyrian armies. However, when Tiglathpileser 3rd became the ruler of Assyria (745-727 BCE) things changed dramatically. The Bible uses Tiglathpileser’s native name Pul (2 Kings 15:19; 1 chronicles 5:26). In order to fulfil his dream to create a world empire Pul needed to consolidate the small kingdoms of the region which included Hamat, Arpad, Damascus, Sidon, Tyre, Samaria, Judah, the cities of the Philistines, Moab. This campaign would end with his seeking to take the land of Egypt. Pul defeated Hamat and Arpad and subdued Rezin of Damascus (750-732 BCE), and his ally Menachim of Samaria (752-742 BCE) [2 Kings 15:19]. During the reign of Pekah (740-732) of Samaria Pul annexed the Galilee and Gilead and deported the tribes beyond the Jordan to Assyria (2 Kings 15:27-31). By the time Ahaz succeeded to the throne of Judah (735-715 BCE) Rezin of Damascus and Pekah of Samaria (Both now vassal kings of Assyria) invaded Judah (2 Kings 16:5-6; Isaiah 7-8). Possibly in the hope of forcing Ahaz into an alliance against their Assyrian overlords. Ahaz made the fatal mistake of asking Pul for help. In order to seal the deal Ahaz made Pul a gift of silver and gold from the Temple of HaShem. However, "He (Pu“) helped him not” (2 Chronicles 28:21). Latter Shalmaneser (727-722 BCE) laid siege to Samaria. The city was eventual captured by his successor Sargon 2nd (722 BCE) and its inhabitants deported. At this time the independent kingdom of Assyria came to an end (2 Kings 17:4-6). The prominent families of Samaria were deported to Assyria and Sargon replaced them with colonists who brought their own native gods into Samaria and eventually syncretized their worship practices with the worship of HaShem, accepting an understanding of the Law of Moses that delegitimized Jerusalem and the temple mount replacing it with Mount Gerizim. They eventually became a mixed ethnic group of part pagan part Israelite people practicing a defiled form of Biblical Judaism (2 Kings 17:41; Jeremiah 40:7; 41:5). The new Samaritan nation with their rival centre of worship (Mt Gerizim) was a thorn in the side of the Jews from the very beginning. This historical knowledge helps us better understand the depth of hatred expressed between Jews and Samaritans at the time of Messiah (John 4:9, 8:48; Luke 9:51-53) [First Century CE]. With the fall of Samaria it was only a question of time before Judah would be overthrown. However the residents of Judah continued to behave as they had been for generations, as if the day of God’s judgement would never come (Isaiah 22:13). When we look back on the history of the divided kingdom during the lifetime of Isaiah we see that the leaders of Judah and Israel seem to have lacked political wisdom and were unable to properly discern the very obvious warnings of their impending doom. Only spiritual men like the prophets Amos, Hosea, Isaiah and Micah were afforded insight and a clear understanding of the events that were unfolding. These prophets warned the people of God’s coming judgement, calling all Israel to teshuva (Turn around in repentance). Regarding national politics both Isaiah and later Jeremiah counselled against becoming entangled with other nations. Isaiah warned his people that Israel’s salvation could only come from God. Early in his ministry Isaiah rebuked Ahaz for calling on the Assyrian Pul for help (Isaiah 8:5-8). Later Isaiah was equally outspoken concerning a proposed alliance with Egypt against Sennacherib (Isaiah 31:1-6). Isaiah’s message was consistent and clear, “For through the voice of HaShem shall the Assyrian who beat with the rod be beaten down” (Isaiah 30:31). However, the rulers of Israel and Judah ignored Isaiah’s warnings preferring their own human understanding to his godly perspective. They practiced a ritual form of syncretized Judaism that was really just a strange mix of paganism and atheism. In spite of Judah’s failure to repent the prophet’s earnest plea on her behalf stayed the hand of God for another century. Thus Jerusalem was spared the wrath of Sennacherib in 701 BCE. The reign of wicked Ahaz guided Judah toward her destruction but was followed by the God fearing (imprudent) Hezekiah. Under his reign Sennacherib invaded Judah and captured most of her cities with the exception of Jerusalem. The Assyrian history records these events from Sennacherib’s perspective: “As for Hezekiah the Jew, who did not submit to my yoke, 46 of his strong walled cities, as well as the smaller cities in their vicinity… I besieged and took… As for Hezekiah, the terrifying splendour of my majesty overcame him… his mercenary troops deserted him.” -[Luckenbill, Ancient Records of Assyria and Babylonia Volume 2, Section 240 (Chicargo 1926)] God answered the prayers of Isaiah and in response to Hezekiah’s humbling of himself HaShem delivered Jerusalem and destroyed the Assyrian army with a plague (701 BCE). However, Hezekiah’s pride, like that of his grandfather Uzziah, was eventually his undoing (2 Chronicles 32:25-26). Judah survived precariously for another century finally coming to the end of her independence when Babylon (Once a province of Assyria) became master of the Mesopotamian Empire stretching from the gulf of Persia and just shy of the banks of the Nile. For over half a century Isaiah witnessed all these events seeing by the revelation of God that which the physical eye could not see. By the Word of HaShem he was able to make detailed and specific prophecies concerning future events, including events that occurred many years after his death (each confirmed by history and or archaeology), the greatest of those being the accuracy with which he prophesied the events concerning Israel’s Messiah, a man who walked the earth approximately 640 years after Isaiah’s death. The Themes of Isaiah:
Isaiah Chapter 1 The first chapter acts as an introduction to the entire book and forms a prologue to the collection of messages that Isaiah brings to Judah, Israel and the nations. Verses 2-9 bring the charges of ingratitude, apostasy and corruption against the nation. Verses 10-31 Describe Israel’s worship practices as hypocritical and an attempt to sweep her moral ineptitude under the rug of vain religious ritual. This is followed by a call to repentance before God’s wrath is unleashed upon the whole nation. A repentant remnant will escape judgement but the remainder of the nation will be destroyed. As a man who is indigenous to the land of Judah and a citizen of Jerusalem, Isaiah directs his prophecies primarily toward the people of his native land Judah and her spiritual capital Jerusalem. However, within the greater narrative of God’s redemptive purpose, Isaiah’s vision centred on Israel’s ultimate destiny, her restoration and redemption and the subsequent redemption of the nations. Text of Isaiah 1: 1:1 The chazon vision (perception, seeing) of Yishaiyahu (Salvation of YHVH [Mercy]) son of Amotz (Strength), which he chaza saw (perceived, beheld) concerning Yehudah (Praise) and Yeru-shalaiym (Downpour of Peace), in the days of Uzziyahu (My Strength is YHVH [Mercy]), (YHVH [Mercy] is Perfect, complete, innocent), Achaz (He has grasped), and Y’chezkiyahu (YHVH [Mercy] is my strength), kings of Yehudah (Praise): The words chaza (to see) and chazon (vision, revelation) are both from a root that describes spiritual perception revealed by God to His chosen servants the prophets of Israel. We could read, “The revelation given by God to Yishaiyahu (Salvation of YHVH)…” The opening line of the book of Revelation comes to mind: “The Revelation of Yeshua (Salvation of YHVH) the Mashiyach which God gave to him (John)…” (Revelation 1:1). The phrase “In the days of” means that Isaiah began his ministry in the (later) days of Uzziah (Approx. 750 BCE) and ministered for approximately 65 years, passing away (Possibly murdered by Manasseh) in 685 BCE. A reading using the meanings of the Hebrew names is illuminating: “The vision of Salvation from Mercy, son of Strength, which he saw concerning praise and a downpour of peace, in the days of my strength is Mercy, Mercy is innocent, he has grasped and Mercy is my strength, the kings of praise.” The fact that the book opens with the phrase “which he saw concerning Judah and Jerusalem” does not as Rashi suggests, mean that this was not the beginning of his ministry. Rashi and others cite 6:1 as evidence for their position along with the fact that Isaiah prophesied concerning other nations as well as Judah. However, we know from 1:1 that he began his ministry while Uzziah lived, whereas 6:1 tells us about a reconfirmation of Isaiah following the death of Uzziah. Why? Because a new king (Jotham) had come to power and the prophet’s authority was being re-established before the new monarch. With regard to the fact that Isaiah prophesied concerning other nations, there is no problem, for “Salvation is of the Jews” (John 4:22). 2 Shemu Hear, listen, receive, perceive and obey! Shamayim Heavens, v’ha’azini and use your ears, broaden your perspective, eretz earth, for Hashem (YHVH [Mercy]) d’var speaks: The alliteration employed here gives a strength of rhythm to the language that draws the attention of the Hebrew audience. The impact of Israel’s sin is so far reaching that HaShem calls out the heavens and the earth as witnesses (Deut. 17:6). These opening lines reflect the song of Moses: “Ha’azinu Give ear ha-shamayim you heavens v’a’dabeirah and I will speak, v’tishma and hear ha-etretz O earth, the words of my mouth.” –Deuteronomy 32:1 Moses begins by addressing the ears (ha’azinu) of the heavens and continues by addressing the hearing (v’tishma) of the earth. Whereas Isaiah reverses this order beginning by addressing the hearing (Shemu) of the heavens and continuing by addressing the ears (v’ha’azini ) of the earth. “The term ha-azinah, give ear, is reserved for the physically more distant listeners, whereas the term shemi-ah, hearing, is reserved for listeners close at hand. For this reason Moses uses the former term when calling on the Heavens and the latter when addressing the earth. When in contrast to Isaiah 1, 2, Moses refers to the origin of the message being himself not G-d, he emphasises the importance of what he is about to say rather than who is saying it. Moreover, “giving ear,” refers to listening done with the mind, whereas “hearing” refers to listening done with one’s senses, one’s physical ears.” –Akeidat Yitzchak 103:33 It seems that at least in a figurative sense Isaiah is alluding to the ability of the heavens (The host of Hashem) to perceive the spiritual message whereas the earth (symbolic of humanity and specifically Israel), is presently unable to hear in the spiritual sense and must therefore listen with the physical ear. Isaiah makes it abundantly clear that these are HaShem’s words. “Baniym Sons & daughters I have raised and brought up, but they have rebelled against Me. The Hebrew terms gidalti ve-romamti have a dual meaning. While they refer to the raising of children to maturity they can also be understood to mean, “I make great and of high stature”. In other words, “I’ve prospered you and given you a position of honour in the earth”. The Hebrew poshu meaning to “rebel, revolt, transgress, break away”, is from the root pasha which means to “stride or rush”. Thus the sense here is that the sons and daughters of Hashem (Israel/Judah) have not merely sinned, they have intentionally broken away from relationship to Hashem and have done so in haste in spite of His devotion toward them. This is the heart broken cry of the Father. A charge concerning broken relationship and its consequences. 3 The bull knows koneihu the one who purchased it, and the donkey its eibus feeding trough, B’alayn but his husband Yisrael (Overcome in God) does not know, Ami My people do not hit’bonan discern .” The couplets of knowledge and discernment are first pictured in the knowledge of the purchased bull and the discernment of the donkey. These dumb animals act more righteously than Israel, who has chosen to reject the authority and bride-price of her Husband Hashem and now lacks the ability to discern where her nourishment comes from. At this time Israel lacked the basic intelligence to acknowledge that she had been redeemed by HaShem and the discernment needed in order to show gratitude toward her Husband. None the less, in His Mercy Hashem calls her Ami (My people). We note that while the bull knows the price paid for him and the donkey knows where his food comes from, Israel, those who have overcome in God, not only fail to know their Husband (HaShem), they are also lack understanding. They have knowledge of the things of this world but because they are devoid of the knowledge of HaShem they lack the discernment needed to avoid destruction. 4 Hoy, a goy nation who chotei misses the way, a people weighed down with avon perversity, bent, evil, iniquity, guilt zera (seed) offspring m’reiym (gone bad) of evildoers, baniym sons and daughters mash’chiytiym decaying (dealing corruptly)! The alliteration again emphasizes the weighty charge against Israel. HaShem had called Israel to be a Goy kadosh, a holy nation, but she had become a Goy chotei, a nation who has lost the way. As a people (Am), Israel’s collective actions were beyond generic sin, they were perverse, heavy with guilt. More than that they had become generationally wicked, the progeny of those who have turned a once God fearing culture into a syncretized pagan abomination. Thus they were decaying both physically and spiritually. They have forsaken Hashem (YHVH [Mercy]) They have shown contempt for k’dosh the Holy One of Yisrael (Overcome in God) Nazru achor Estranged at the rear (They have turned backwards). Once more the charge of relational abandonment is levelled against Israel. She has forsaken the Husband of her youth. What’s more she has squeezed lemon juice into the wound by showing contempt for the holy and faithful character of God. In doing so she also shows contempt for her own role as the nation set apart (made holy) for His redemptive purpose. As a result she has become disconnected from the rich spiritual sustenance HaShem offers and has chosen instead to walk in the opposite direction toward the rear, an idiom that conveys the sense of being behind cattle, walking in their excrement. 5 Upon what will you be struck continually, increasing your turning away more and more? This text is often mistranslated, taking the Hebrew phrase al mei “On what?” to mean lamah “Why?” In fact the author is not asking “Why are you being struck?” but “For what reason do you continue to allow yourself to be struck?” This is an incredulous statement which emphasizes again the stupidity and lack of discernment alluded to in verse 2. A dumb animal will respond to being struck by turning in the right direction, whereas Israel has responded to God’s discipline by continuing to turn away in spite of repeated blows. The whole head is sick, the whole l’vav core being (heart) faint. The whole head refers to both the kings and priests of Israel. The political and spiritual leaders of God’s people have become corrupt and are leading the people toward physical and spiritual destruction. Thus the core morale of the people has dropped to an all-time low and their national identity has been made vulnerable to assimilation. The “Heart of the nation” as it were, has become sick due to the wickedness of her leaders and her own acceptance of that same wickedness. Which is at its core, rebellion against God, the sin of idolatry. 6 From the base of the foot to the head there is no soundness. Israel is covered entirely in wounds that are the consequences of her sin. From the base of her sinful human nature to the heights of her spiritual pride there is no good in her (With the exception of the remnant). Blows, bruises and open sores: no pressure applied, not bandaged, nor softened with oil. This description of the lack of care for Israel’s wounds is the counterpoint to the method of care employed in Israel at this time in history. Wounds were often pressed out to clear them of infectious material and then oil was used as a salve prior to the bandaging of the wound to protect from further infection. Isaiah is using this figurative language to express the idea that Israel’s spiritual condition mirrors that of a person whose entire body is affected by infectious open sores that have not been treated in any way. Israel had not acted to cleanse her spiritual wounds when they were first made manifest, nor has she sought to soften her wounds with oil (the Ruach Ha-Kodesh) and as a result her wounds (which represent the consequences of sin) have not been covered (bandaged) and therefore remain as a testimony against her. 7 Your land is desolate; your cities are burned with fire; your ground in front of you, strangers devour-- laid waste, overthrown by strangers. Having described the decaying state of the nation of Israel, the prophet now describes the desolation of the land. He makes a connection between moral decay and physical decay. This verse seems to describe the state of the land of Judah during the reign of Hezekiah prior to the birth of Isaiah (701 BCE) soon after Nebuchadnezzar withdrew from Jerusalem having decimated the cities of Judah. 8 So the Daughter of Tziyon (Parched land) is left as a sukkah temporary dwelling in a vineyard, like a hammock in a garden of cucumbers, like a besieged city. Judah (Jerusalem) had lost the security of her surrounding cities (Ransacked by Nebuchadnezzar) and had been made vulnerable to future invasion. Therefore the prophet explains Israel’s precarious situation in terms of a watchman’s temporary shack positioned in a vineyard to keep an eye on the crop, and a hammock in a cucumber patch that can only be used when the weather is fine. Jerusalem and Mount Zion have become like a besieged city. 9 Unless HaShem (YHVH [Mercy]) Tzva’ot (Host, goes forth) had left us a small sarid (group of survivors), we would have been as S’dom (burning), we would have resembled Amorah (Submersion). In these lines Isaiah identifies with his people saying, “Unless Hashem of Hosts had left us a small group of survivors”. The comparison to Sodom and Gomorrah recognizes that these towns were completely wiped out whereas Israel is being left a small holy remnant. In the midst of the charges levelled against her Israel is offered the seed of redemption in the small group of survivors (fugitives). While some translate sarid as remnant, Isaiah uses a different Hebrew word for remnant, shear (Isaiah 10:21-22; 11:11, 16), even naming one of his sons “Shear–Yashub” A remnant shall return (Isaiah 7:3). 10 Shemu Hear, listen, receive, perceive and obey the d’var Word of HaShem (YHVH [Mercy]), you rulers of S’dom (burning)! Give ear to the Torah (Instruction) of our Elohiym (God, Judge), you people of Amorah (Submersion)! Here the call to Shemu hear is made again, this time rather than calling the heavens and the earth as witnesses, Isaiah calls on the people to pay attention to the two witnesses of HaShem: His living Word (D’var emet) and His written (ketvi) Instruction (Torah). The prophet uses the poetic coupling technique in order to equate the Word (D’var) and the Instruction (Torah). The rulers are challenged to hear (Shemu) the Word of Mercy that they might be delivered from their burning and the people are challenged to give ear (ha’azinu) to the written Instruction (Torah) of Hashem so that they might be delivered from submersion. In other words, the leaders, both political and spiritual, are to listen to the spiritual instruction of HaShem and encourage the people to hear and practice the written moral code of HaShem. The former is Aggadah (Telling) and the latter is Halakhah (the way we walk) born of Ha-d’var emet (The Word of Truth) and ha-k’tuvim (the writings). God is described as the Merciful YHVH and as the Judge Elohiym. Israel are being called to return to a washing in the Word and actions that are weighed righteous before the Judge. Thus the call to repentance comes first and the rebuke follows. 11 “For what is it to Me— many sacrifices?” Says Hashem (YHVH [Mercy]). “I’ve received an excessive amount of burnt offerings of rams and fat of well-fed animals. And in the blood of bulls, or of lambs or he-goats, I do not delight. Isaiah has just called for a return to the Torah, the same Torah that commands the sacrificial offerings. Therefore when HaShem says, “What is it to Me” and “I’ve received an excessive amount”, He is saying that the offerings being brought, though technically correct, are not being offered with pure hands or with a right heart. HaShem is not saying that He despises offerings and sacrifices but rather He despises vain tradition practiced by wicked men. “Woe to you, scribes and P’rushim, hypocrites! for you pay tithe of mint, anise and cumin, and have omitted the weightier matters of the Torah: judgment, mercy, and trust: you should have done the former without leaving the latter undone.” –Matthew 23:23 12 When you enter to l’raot to perceive panay My face, who has required this at your hand-- trampling My courts? “When you come to appear before me” refers to the Aliyot regalim (The going up festivals) Pesach, Shavuot and Sukkot (Exodus 23:17). All the men who were of age and their households were to go up to Jerusalem three times a year to celebrate these holy convocations with reverence and awe. Instead Israel had made a foolish spectacle out of their practices at the Aliyot festivals. “Who has required this?” is a way of saying, “Why do you bring extra sacrifices and offerings instead of appearing before me with contrite hearts in repentance and awe?” The trampling of the courts of Hashem brings to mind the incredulity expressed by Yeshua when He saw traders profiteering in the outer courts of the temple during His earthly ministry (Matthew 21:12). 13 Don’t bring an increase of offerings of emptiness! Incense that is an abomination to Me. The text is very clear. It is empty piety that God rejects, and incense that bears the stench of sin that He abhors. Chodesh New Moon and Shabbat, the calling of holy gatherings, —I won’t stand for it (accomplish it)-- avein wickedness, idolatry and iniquity with solemn assembly. Why does Hashem refuse to stand for the holy convocations He has previously commanded? It is because they have been defiled by other gods and the festering sin of Israel’s priests, rulers and the common man. Israel had mixed idolatry and sin with her solemn assemblies, thus making them an aberration. 14 Chad’sheichem Your New Moons and your Festivals My nefesh soul (All that I am) hates! They have become upon me a burden. I am weary of bearing them. We note that the text says that it is “Your New Moons and Festivals” which Hashem hates. He does not hate the festivals but the idolatrous syncretized practice that Israel has made of them. 15 When you spread out your hands palm up, I will conceal My eyes from you. Also though your prayers are many, I will hear nothing. Your hands with bloods will be filled!” Standing with arms outstretched and palms facing upward was a traditional prayer practice of ancient Judaism. In and of itself there was nothing wrong with the symbolic nature of this position of prayer. However, as the text says, “Your hands with bloods (plural) are filled”. Meaning that those approaching Hashem have shed innocent blood and have come before Him without remorse, nor did they have any intention of changing their behaviour. Thus their religious practices were nothing more than a performance meant for the eyes of men. 16 “Rachatsu Wash and be hizaku pure. Turn away from your evil practices those made conspicuous before My eyes. Cease doing evil. The Hebrew rachatsu refers to physical cleanliness, used here as a metaphor regarding the need for the people to cleanse themselves from their filthy actions. Whereas hizaku refers to inward cleanliness. The need to examine one’s self with sober moral judgement. The phrase “made conspicuous” is a way of saying, “You’re flaunting your sin practices in front of Me. Stop it!” 17 Study how to do what is good, seek mishpat judgement, advance the cause of the oppressed, defend the orphan, plead for the widow.” The Scriptures often use the threefold figures the oppressed, orphan and widow to represent all those who in some unique way need the protection and special care of the community. “You must not mistreat any widow or orphan. If you mistreat them in any way, and they cry out to Me, I will surely hear their cry. My wrath will burn hot, and I will kill you with the sword. So your wives will become widows and your children will become orphans. If you lend money to any of My people, to the poor among you, you are not to act like a debt collector with him, and you are not to charge him interest.” –Shemot (Exodus) 22:21-24 However, in the present case Israel has clearly neglected to pay attention to the weightier matters of the Torah. Failing to protect and care for the destitute has meant that those in need have been crying out to God and He will answer the greed of their oppressors with discipline. The Hebrew lim’du means to study. The opening phrase, “Study how to do what is good” is both an instruction and a rebuke. Anyone who does not know how to do what is good is not walking in right relationship with Hashem. “Seek judgement” can also be read, “Seek justice”. Both are needed: sober self-judgement and justice for the oppressed. 18 “Come now, let us reason/decide together,” says Hashem (YHVH [Mercy]). L’cho-na “Come now” is a familiar formula for approaching a reasoned conversation regarding volatile issues. Notice that it is Hashem the Merciful One Who offers this opportunity to parlay. “Though your sins are like scarlet, they will be as white as snow. Though they are red like crimson, they will become like wool. The use of the colours scarlet, crimson and red is meant to convey both the death (blood loss) that results from sin and the life (blood infusion) that produces life (a reprieve from death) through the sacrificial shedding of the blood offered on the altar. “For the life of the creature is in the blood, and I have given it to you on the altar to make atonement for your lives—for it is the blood that makes atonement because of the life.” –Leviticus 17:11 “In fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” –Hebrews 9:22 We know that the blood of animals was never enough to cleanse us entirely (Hebrews 10:4) and that therefore Hashem sent His Son Yeshua to be the innocent lamb Who would sacrifice Himself in order to impart the gift of eternal life through His own life giving blood. The white snow refers specifically to newly fallen snow and is a metaphor symbolizing purity. Likewise the wool is that of an innocent lamb. 19 If you accept and hear, understand and obey, you will eat the good of the land. 20 But if you refuse and rebel, you will be eaten with the sword.” For the mouth of Hashem (YHVH [Mercy]) has spoken. Moses said something similar to the children of Israel when he challenged them to live according to the Instruction of God. He had placed before them the two outcomes of blessing and curse. The former would be experienced by the repentant and obedient, whereas the latter would be the fate of the wilfully sinful and disobedient. “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live…” –Devarim (Deuteronomy) NIV The blessing is offered first “You will eat the good of the land”. This is a twofold blessing, a promise that if Israel is obedient she will remain in the land and eat of its good crops. The counter to the blessing gleaned through obedience is the curse that comes as a consequence of disobedience: “You will be eaten by the sword”. This is also a twofold certainty for the disobedient: they will be taken from their land by the sword of their enemies and their very way of life will be consumed, including the crops they had grown for their own consumption. Thus in obedience to God we eat and are secure but in disobedience to God we are devoid of security and are eaten up. 21 Eiychah How has it come to pass that the Faithful City has become a whore! She once was full of justice, righteousness dwelt in her-- but now merachetzim professional murderers! Eiychah has a sighing quality. It is the opening word of Jeremiah’s Lamentations and here conveys the great mourning in Isaiah’s heart as he begins his lament over Jerusalem. Jerusalem has been wept over by many of God’s prophets, not the least being Yeshua our King Messiah: “Yerushalayim (Flood of Peace), Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” –Matthew 23:37 By definition a Harlot is not faithful. The words of the prophet seek to break through the delusion created by the people of Israel with their syncretised worship practices and their pretentious false piety. A nation is in the depths of darkness when it has gone beyond murdering out of blind rage and has sanitized the mechanisms for the murderous elite by allowing for the hire of professional murderers. This may be considered by the rich and powerful to be a sanitary practice, but it is not a pure one. A sanitary sin is the ultimate sin of regression. 22 Your silver has become dross, your wine diluted by water. It is literally true that Jerusalem’s riches had been diminished at this point in her history. It is also spiritually true that those symbols of purity and abundance had been replaced with waste and dilution. 23 Your princes are rebellious and friends with ganavim professional thieves. Everyone loves a bribe pursuing rewards. They don’t defend the orphan, nor is a widow’s case brought before them. Rav Victor Buksbazen renders this text well when he translates, “Your leaders are misleaders”. Israel’s rulers had become rebellious toward God and as a result had made friends of those who do evil. Her disgraceful and unjust behaviour toward the poor is now spelled out, “You love taking bribes and pursue unjust rewards. Not only do you intentionally refuse to defend the orphan in his distress, you also refuse to hear the widow’s pleas for justice.” 24 Therefore says ha-Adon the Lord Hashem (YHVH [Mercy]) Tzva’ot (Host, going to war) the Avir Mighty One of Yisrael (Overcome in God): “Hoy! I will get relief from My foes and avenge Myself on My enemies. The title Ha-Adon is used in order to name Hashem as the Lord over all the lords of Israel, which included wicked men, priests, false gods etc. We can read the Hebrew text as, “Therefore says The Lord over all lords, Mercy Himself, bringing heavens armies to wage war. The Mighty One of those who overcome in Him. Hoy, listen up, I will take out my foes and avenge My enemies Myself!” 25 Then I will turn My hand on you, purge away your dross, and remove all your alloy. Dross/alloys are removed from metals through smelting in a furnace. Therefore, Israel will go through a period of severe disciplining and great suffering in order to have her dross (sin) removed. 26 I will return your judges to the head, your counsellors as at the beginning. Thus you will be called City of Righteousness, Faithful City. Following the removal of the sin and moral corruption of the Jewish nation Hashem will return righteous judges to the head of Israel’s justice system. Those who give good counsel in the manner of the former days when Israel had once honoured Hashem, will be with her again just as they were with Moses and the righteous kings of Israel. Once a harlot and a rebel, now cleansed, Jerusalem will again be known as righteous and faithful. 27 Tziyon (Parched land) will be delivered with justice, her returning with righteousness.” Tziyon is a proper noun that is used in many different ways to describe numerous aspects of Israel’s identity and her connection to God. Mount Tziyon is the Temple mount, but Tziyon is also the land and the people, even the people themselves. Therefore, the returning of Tziyon is of great significance. The Mount will be returned into the hands of the Jewish people. Likewise the land. And in order for both these things to happen the Jewish people themselves will have to be returned from any exile resulting from her sin. 28 But there will be a breaking of rebels and sinners together. Forsaking Hashem (YHVH [Mercy]), they will be consumed. The former promise of return is for the repentant remnant alone. The wilfully wicked are now warned of what awaits them if they continue in their rebellion against Hashem. They will be broken as a result of their own sin. Forsaking Hashem is an act of the will. It is the intentional and continued walking away from relationship with God. Those who continually reject God will be consumed by their own sin and will suffer the just judgement of Hashem. In a very real sense no one is sent to eternal punishment, to the contrary, the one who enters eternal punishment has chosen it for himself. 29 For they will be ashamed of the eilim sacred oaks that you’ve desired, and ashamed because of the gardens that you have chosen. The Hebrew Eilim means both oaks or terebinths and idols. The Hebrew text interchanges plural and singular forms in order to show that these sins are both corporate and individual. The oaks are sacred oaks/idols worshipped by the surrounding nations, a practice that Israel had adopted and syncretized with the worship of Hashem. The gardens are likewise places that are designed to honour false gods. 30 For you will become like an oak with languishing leaves, like a garden that has no water. Isaiah makes couplets of the oaks and the gardens. In the former verses the oaks and gardens are objects of worship but in the present verse the Israelite himself is called a languishing oak and a waterless garden. In other words the Israelites have not only worshipped false gods they have also taken on the identities of those gods. In the modern vernacular of the new age movement, they had realised the god within them. This is of course the root of all sin, Idolatry, the desire to usurp HaShem. However, in realizing their own deity they had also been met with the weakness of that same realisation. They may be gods (elohiym), but they were languishing feeble gods without the ability to sustain themselves. 31 And it will come to pass that the strong one will become like a dry strand of flax, and his work will kindle fire-- both will burn together, and nothing will put it out. The “Strong one” chozen, is a reference to one who makes an idol and his “work” is a reference to the idol itself. This is an illuminating verse. It is the work (idol) of the strong one (the maker of the idols [eilim] who finds his strength in temporary idolatrous things) that will ignite his own destruction. Both the wicked (idol makers) and their works (idols) will burn together. In conclusion we have a description of a fire that will never cease to burn because “nothing will put it out”. This is not possible in the physical realm, for eventually the fire will burn itself out. Therefore, this is a description, not of the temporary consequence of wicked physical deeds but of the eternal consequences of uncovered wicked spiritual deeds. © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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