A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent. Isa 62:1 Lema’an For the sake of Tziyon (Zion, parched land) lo I will not echesheh keep silent, ulema’an and for the sake of Yerushalayim (Flood, downpour of Peace) lo I will not eshkot shut up, ad-yeitzei kanogah tzidkah until her righteousness goes forth as brightness, viyshuatah and her salvation kelapiyd as a torch yivar burning.
“Till I work salvation for Zion, I will give no rest to the nations, until I bring consolation to Jerusalem, I will give no rest to the kingdoms, till her light be revealed as the early dawn, and her salvation shall burn as a lamp.” -Targum Yonatan (2nd Century CE) As is often the case the question of “who is the speaker?” results in numerous and contrary answers. Iben Ezra suggests that the speaker is corporate Israel in exile in Babylon (Given both the prophetic and historical context his seems extremely unlikely). On the other hand a number of modern scholars, both Jewish and Christian suggest that Isaiah is the speaker (tenable but not consistent with other factors within the parasha [portion]). In determining the speaker we must look at context (historical, cultural, prophetic etc.), nearest previous subject, inspiration and indeed, the prophet himself. The historical context is pre-exile (Babylon), the locational context is the land of Israel, the prophetic context relates to the redemptive work of God as it is worked out through the Salvation of Israel in the land of Israel. The nearest previous subject is God Himself (Isaiah 61:11), and the prophet is tasked, as always, with relaying the words of God. Isaiah had no authority nor the means to appoint watchmen on the walls, nor is any man capable of assuring that watchmen will continue to cry out warning perpetually (v.6). It is also said that “The Lord has proclaimed” the salvation of the daughter of Zion to the ends of the land (v.11). Further still, the Hebrew “chashah” (silence) is commonly used of Adonay in reference to Himself when making a proclamation regarding His leaving things as they are (Isa. 65:6; 57:11; 64:11). Therefore, it seems most likely that God Himself is the speaker. The Targum also supports the understanding that God is the speaker. After all, only God can work salvation for Zion. With this in mind the text offers a powerful assurance, in the fact that it is God Himself Who will not keep silent, and will appoint others to resonate with that truth from the walls that surround the cities of Israel. In particular, the walls of Jerusalem. I am reminded of the familiar repetition of Pesach: “God Himself and not a malakh (messenger), God Himself and not a seraph (Angel of fire)…” “For the sake of Tziyon (Zion, parched land) I will not keep silent”. A location is personified as a representation of the sum of its inhabitants. Thus, Zion, which is a title given to the Jewish people, the land, the mount in Jerusalem and so on, is the sum of all Israel (ethnic, religious) and her land. She is a parched land, a people in need of redemption, and for her sake God will not keep silent. “And for the sake of Yerushalayim (Flood, downpour of Peace) I will not shut up”. The use of the proper noun Jerusalem is of great significance here. Not only will God not keep silent regarding the entire people of Israel (ethnic, religious) in her parched state, He will further more not shut up until she is redeemed and transformed into her future state in the midst of a flood of peace (Jerusalem). Once again, a city is the sum of its inhabitants, therefore, it is for the sake of the Jews of Jerusalem that HaShem will not shut up. “until her righteousness goes forth as brightness, and her salvation as a torch burning.” Her righteousness is purchased of God and not of herself, for God has said elsewhere that the righteousness of human beings is as used menstrual cloth (Isaiah 64:6). In fact, Israel’s Righteousness, like her Salvation (v.11), is a person. While it is true that the Hebrew text uses the general noun “shuatah” for salvation, it none the less sets up the personification of Salvation in verse 11, where the general noun is used and followed by the phrase “His reward is with Him”. Therefore, it is quite acceptable to understand the present verse as: “Her Righteousness (Yeshua) goes forth as brightness, and her Salvation (Yeshua) as a torch burning.” “As a burning torch” This brings to mind the lit torches of the watchmen on the walls that shone across the valleys surrounding the city of Jerusalem, and were at times taken by a watchman to help retrieve returning Jews in the darkness of the night. A watchman was not only responsible for warning of coming danger, he was also responsible for assuring that any Jews returning to the city were afforded light and safe passage through the gates and in behind the city walls. Thus the figurative meaning is profound. Salvation (Yeshua) Himself is the greatest of watchmen and His torch (saving work) is a light of both warning and deliverance that goes out from the walls and into the darkness of the world that surrounds God’s holy City and its people (the Jews). Ultimately the righteousness and salvation of Jerusalem will shine forth in fullness following the redemption of the entire remnant of ethnic, religious Israel (The Jewish people) [Romans 11:25-26], when the New Jerusalem will come down from the heavens and converge with the existing city (Heb. 11:22; Rev. 21). Isa 62:2 Vekora goyim And the nations shall see tzidkeich your righteousness, vechol-melachiym and all kings kevodeich your glory, vekora lach sheim chadash and you shall be called by a new name, asher piy which the mouth of HaShem (YHVH: Mercy) yikovenu shall pierce you with. “And the Gentiles shall see thy righteousness, and all kings thy glory: and they shall call thee by a new name, which the Word of the Lord shall declare.” -Targum Yonatan (2nd Century CE) The nations will see Yeshua, the righteousness of Israel (ethnic, religious) and the rulers of those nations will be in awe of His glory reflected in the redeemed people of Israel (Modern Jews being the unification of the tribes previously returned from exile to Judah). “You shall be called by a new name, which the mouth of HaShem (YHVH: Mercy) shall pierce you with” The imagery here denotes the application of a piece of bridal jewellery to the nose of the bride (Ezekiel 16:12; Genesis 24:22-31). Thus, the new name given to the people of Israel is symbolic of her position as bride of God. The giving of the new name also reflects the journey of Jacob and his wrestling with the man (Yeshua), God manifest (Gen. 32). This famous Torah account concludes with the renaming of Jacob (A Follower who struggles). Thus, through submitting to the man (God with us: Yeshua) Jacob is renamed (By that same One) Yisra-El (Overcomes in God). Therefore, the new name given to Israel, spoken by the mouth of HaShem, will reflect her redemption through His King Messiah Yeshua. Israel (ethnic, religious) will look upon the one Whom we have pierced and grieve as one mourns for an only son (Zech. 12:10). It is interesting to note that the Targum alludes to the Word (Davar: John 1) of the Lord as being the origin of the declaration of Israel’s (Jerusalem’s, Zion’s) new name. So what will the new name be? The truth is that there are numerous possibilities but no certainties. The new name will relate to the redeemed nature of the city of Jerusalem made one with the New Jerusalem, in which God Himself and the Lamb Yeshua will dwell and provide the city with light (Rev. 21:22-23). The last new name for Jerusalem mentioned in the Tanakh (OT) is found in Ezekiel. “It will be 18,000 cubits all around. From that day on, the name of the city will be: ‘YHVH Shammah Adonai Is There.’” -Ezekiel 48:35 Isa 62:3 Vehayiyt And it will come to pass that you will be ateret a crown tiferet of splendour beyad-YHVH in the hand of HaShem, utzeniyf meluchah and a royal diadem bechaf-Elohayich in the palm of your God. Israel (ethnic, religious) will be a crown revealing God’s glorious redemptive work and will be held by God’s mighty (hand) protection. Additionally she will be carefully cradled in the open palm of God’s hand as a treasured possession, protected and tenderly loved. Therefore, the themes of fierce protection and tender love are conveyed in the nuanced use of the Hebrew yad and chaf. The Hebrew tzeniyf is used of both the headdress of the high priest (Ex. 28:4; Zech. 3:5) and of the king (Ezk. 21:26). Therefore, the redemption of Israel’s calling as a nation of priests is rendered in figurative language. There is also a connection to the unification of the kingship and priesthood of Israel in our King Messiah Yeshua. Isa 62:4 Lo yei’ameir lach od You will not be spoken of any longer as azuvah forsaken; uleartzeich lo yei’ameir od neither will your land be spoken of any longer as being shemamah desolate: Kiy lach for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband); kiy-chafeitz YHVH for HaShem delights in you, ve’artzeich and your land shall tiba’eil be married (ruled over, have a Husband). Zion herself had complained that she had been forsaken by God: “But Zion said, HaShem has forsaken me, and Adonay has forgotten me.” -Isaiah 49:14 Earlier Isaiah prophecies the word of the Lord acknowledging that Israel has been left desolate as a result of her sin, and making a similar promise to that of the present verse: “Whereas you have been forsaken and hated, so that no man passed through you, I will make you an eternal excellency, a joy of many generations.” -Isaiah 60:15 “You will not be spoken of any longer as azuvah forsaken”. This is a reference to an estranged or divorced wife and is consistent with the bridal language used throughout chapters 61 and 62. “neither will your land be spoken of any longer as being shemamah desolate”. The land is personified here as a barren woman, no longer fruit bearing, desolate. “for you shall yikarei be called Cheftzi-vah (My delight is in her), uleartzeich and your land Be’ulah (Married one, possession, has a Husband)” Now the figurative language takes on a redemptive quality. The people once forsaken (divorced) is now called the delight of her husband, and the land once barren (desolate, fruitless) is now called a married woman. The role of the ancient Jewish groom and husband was to care for and provide for His bride, wife. Therefore, in the arms of a righteous husband a woman was highly valued, protected, delighted in, adored, given fruitful land and shelter for her progeny. How wicked our generation has become, that we should rob women of the very thing they desire most, to be cared for, protected, provided for and made fruitful. Instead our women spurn the roles of creation and our men take no responsibility for their depraved actions, resulting in the objectification of women and the demeaning of men and the rapid decay of western civilization. A society once founded on Biblical morality. If, as some conjecture, the king of Judah at this time was Manasseh, the use of the name Cheftzivah is a strong indictment against Manasseh’s evil choices given that He was born to a mother of the same name: “Manasseh was twelve years old when he began to reign; and he reigned fifty five years in Jerusalem: and his mother's name was Hephzibah.” -2 Kings 21:1 “For HaShem delights in you, and your land shall be married (ruled over, have a Husband).” We are reminded that at the time of this prophecy Israel’s behaviour was far from delightful, and yet HaShem saw her redeemed outside of time and space through the blood of His Son the King Messiah, Israel’s Salvation. Therefore, He delights in her redeemed future self, a bride made pure and dressed to adorn her Husband’s arm. Notice that the land of Israel is intrinsically connected to her redemption and marriage to HaShem. He has promised the land through Abraham and will bring the full bride price to the wedding feast. Redeemed Israel (ethnic, religious) will inhabit the new land, transformed through the vicarious work of the King Messiah. Isa 62:5 Kiy For yival bachur as a young man marries betulah a virgin, yivaluch banayich so shall your sons marry you; umesos and rejoicing chatan as the bridegroom -kalah over the bride, yasiys alayich Elohayich so shall your God rejoice over you. The meaning is that of devotion in the first love of youth. The sons of Redeemed Israel will so delight in being part of the people of Israel that they will be like excited grooms pursuing their brides. Likewise, God Himself will rejoice over Israel (ethnic, religious) as a Groom over His bride. This language is reminiscent of but not the same as that of Revelation 21:2; 22:17 where the New Jerusalem is called the bride of Messiah. A city is the sum of its inhabitants and the sum of the inhabitants of the New Jerusalem will include goyim as well as Jews. However, the present verse specifically refers to ethnic, religious Jews redeemed through Messiah, and the location, while it includes Jerusalem, is none the less the entire land of Israel promised and delivered to Israel (ethnic, religious, chosen). Isa 62:6 Al-chomotayich Upon your walls Yerushalayim, hifkadtiy I have set shomeriym guardians (watchmen); kol-hayom all day ve’kol-halaylah and all night tamid perpetually lo yecheshu they shall never be silent: hamazkiriym the remembrances et YHVH of HaShem (Mercy) al-domiy lachem don’t you cease! “Upon your walls Yerushalayim I have set shomeriym guardians (watchmen)” The speaker is HaShem, He alone is qualified to appoint perpetual guardians on the walls of Jerusalem. The use of the Hebrew shomeriym guardians from shomer guard, (keep), illuminates the role of watchman. A watchman of the walls of Jerusalem was by necessity a Jew, a sabra (born of the land) and was appointed by the head watchman under the ruler of the city guard and ultimately at the order of the king of Judah (Israel). A Gentile could not perform this role because a Gentile does not have a blood connection to the people and the land, nor does he (generally and contextually speaking) have a connection to the God of Israel (except through Messiah) and is therefore more likely to flee at the slightest sign of trouble. “All day and all night perpetually they shall never be silent: the remembrances of HaShem (Mercy) don’t you cease observing them!” These particular watchmen are appointed in every generation: they never fail to warn the city of coming danger, nor do these watchmen ever forsake the remembrances of HaShem (Shabbaot, moedim Festivals, regaliym and Temple service of worship). Therefore, these are watchmen over both the physical and spiritual well-being of Israel (ethnic, religious). They are not silent when the people prosper (day), nor do they fail to warn the people when they pursue evil (night). Like HaShem Who chose them they are always working (John 5:17). The word shomer is used to refer to many religious obligations in Judaism. We are to shomer Shabbat, guard or keep the Shabbat. We practice shomer Torah, the keeping or guarding of the Torah and so on. The watchmen being referred to here are not only looking out for coming trouble, they are also tasked with thwarting the trouble which results from the sin of the people. They do this through the maintaining of the Instruction (Torah) of HaShem, in worship, observances, remembrance of His mighty deeds and vigilant purity. A watchman is responsible for proclaiming the Word of HaShem in every generation. In fact, Isaiah is one such watchman and the prophets of Israel are his co-workers. However, the watchman is not responsible for the response of the people. Their choice for or against God is their own. “Do not be as your fathers, unto whom the former prophets cried, saying, ‘Thus says Adonai of hosts, “Return you now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, says Adonai.’” -Zechariah 1:4 The watchmen that succeeded the time of captivity in Babylon were: “Haggai, Zechariah, and Malachi. Haggai stands upon the walls of Jerusalem, and proclaims the glory of the second temple as surpassing that of the first. Zechariah points from Joshua and Zerubbabel onwards to the sprout of the Lord, who is priest and prince in one person, and builds the true temple of God. Malachi predicts the coming of the Lord to His temple, and the rising of the Sun of righteousness. Under the eyes of these prophets the city of God rose up again, and they stand upon its pinnacles, and look thence into the glorious future that awaits it, and hasten its approach through the word of their testimony. Such prophets, who carry the good of their people day and night upon their anxious praying hearts, does Jehovah give to the Jerusalem after the captivity, which is one in the prophet's view with the Jerusalem of the last days.” -Keil & Delitzsch These watchmen are the righteous counterparts of the previously mentioned unrighteous watchmen: “His watchmen are blind, they are all without knowledge; they are all dumb dogs, they cannot bark; dreaming, lying down, loving to slumber.” -Isaiah 56:10 Isa 62:7 Ve’al titenu domiy and give Him no rest, lo ad yechonein till He establishes, ve’al yasiym and till He makes et-Yerushalayim tehilah a praise ba’aretz in the land. It is m Who the prophets are to give no rest. He has instructed them to be advocates in the likeness of His Son the King Messiah, the greatest of advocates. What awesome hope for Israel (ethnic, religious) and for all the earth. For the watchmen of God will not stop crying out to Him until He establishes the city of His glory, the city where Peace Himself brings a flood of wholeness, well-being and eternal peace. The capital city of the Jewish people and the location of the eternal Jerusalem which comes down from the heavens. All the land of Israel, meaning all her tribes collectively will look to their capital and hear her praises as a result of the redemptive work of the King Messiah. “But Yeshua answered them, ‘My Father has been working until now [He has never ceased working], and I too am working.’” – John 5:17 Isa 62:8 Nishba YHVH HaShem (Mercy) has sworn biymiyno by his right hand, uvizroa uzi and by the arm of His strength, im-etein Surely I will no longer give et-deganeich your wheat to be od again ma’achal food leoyevayich for your enemies; ve’im-yishtu veneiy-neichar and sons of strangers shall not drink tiyrosheich your new wine, yaga’at bo for which you have laboured: Make no mistake, the context makes Israel the recipient of this promise (not the Church). HaShem has sworn that never again will foreign nations steal the harvest and posterity of the Jewish people. We will no longer labour in vain. Therefore, Iben Ezra is right in saying: “This verse also proves clearly, that this prophecy refers to the time yet to come; for the Lord hath sworn, that is, has made an unconditional decree. By His right hand. By His might, which is everlasting. The right hand is mentioned here to indicate His power of preventing enemies despoiling the Israelites of their corn, etc.” The doubling of the right hand and strong arm firmly establishes this promise. Isa 62:9 Kiy For me’asfayv they that have gathered it yocheluhu shall eat it, vehillu and praise et HaShem (YHVH: Mercy); umekabetzayv and they that have gathered it yishtuhu shall drink it bechatzrot in the courts kodshiy of My sanctuary. The food gathered and eaten in the courts of the Temple refers to festival foods and the ritual offerings of the Temple cult along with the tithes for the Levites etc. rather than to all the food gathered (Deut. 14:22-27, 29). The connecting of the harvest to the Temple worship shows a link between spiritual renewal and agricultural prosperity. Isa 62:10 Ivru ivru Go through, go through basheariym in the gates; panu clear you derech a way ha’am for the tribe; solu solu lift up, lift up hamsilah the highway; sakelu throw stones; mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes. This is interpreted by some to refer to the gates of Israel’s captivity but seems more likely to refer to the clearing of a way into the gates of the city of Jerusalem upon the return of the exiles via the highway that is to be built up as prophesied previously: “And there shall be a highway for the remnant of His people, that shall remain, from Assyria; like as there was for Israel in the day that he came up out of the land of Egypt.” -Isaiah 11:16 “And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for: the wayfaring men, yes, fools shall not go about on it.” -Isaiah 35:8 “The voice of one that cries, ‘Prepare you in the wilderness the way of Adonay; make level in the desert a highway for our God.’” -Isaiah 40:3 “And I will make all My mountains a way, and My highways shall be exalted.” -Isaiah 49:11 “And He will say, ‘Cast you up, cast you up, prepare the way, take up the stumbling-block out of the way of My people.’” -Isaiah 57:14 “mei’even from the stone hariymu the raising up neis of a sign (a miracle. A banner) al-ha’amiym upon the tribes.” This miraculous sign (neis) will be raised up from the stone (even) as a means of drawing the tribes of Israel in returning to Hashem. The Hebrew amiym is poorly translated by those who render “peoples”. In this context it clearly refers to the tribes of Israel as distinct from the goyim, or else why does it not say goyim? This sign is of course the Messiah Himself, lifted up on the cross for all to see, and, He being the foundation, corner, and cap stone (Ha-even) [as well as the stone on which one is broken and under which the other is crushed], is both the One through Whom all things are created (John 1; Colossians 1: Jewish tradition also teaches that the universe was created through the stone [Ha-even] on the Temple mount [Moriah] in Jerusalem), and the firstborn from the dead, the Salvation of Israel and the hope of the nations. Note the distinction in the following verses regarding the goyim (nations) and the amiym (tribes), Israel, Judah. It is not to say that the sign is only for the tribes of Israel but rather that the sign of Messiah has a unique instantaneous national redemptive outcome with regard to Israel (Romans 11:25-26). Whereas it brings the nations in their fullness over a predetermined period of time prior to the great salvation (through Yeshua the King Messiah) of the entire remnant of the Jewish people. “He will raise a sign la-goyim for the nations and will assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the land.” -Isaiah 11:12 “Thus says the Lord YHVH: ‘Behold, I will lift up My hand to the goyim nations, and raise My sign to the amiym tribes; and they shall bring your sons in their arms, and your daughters shall be carried on their shoulders.” -Isaiah 49:22 Isa 62:11 Hineih Behold, now, pay attention! HaShem (YHVH: Mercy) hishmiya el-ketzeh has demanded that the extremity of ha’aretz the land hear, imru Say you lebat-Tziyon to the daughter of Zion, Hineih Behold, now, pay attention, yisheich your salvation ba comes; Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (repayment) lefanayv is before His face. As always the use of Hineih is a call to attention. HaShem demands that all the tribes of Israel hear and take note. Even to the very extremity of the land of Israel. How do we know that the land of Israel is meant and not the earth entirely? Because the message is to the daughter of Zion, and the closest previous subject is the tribes of Israel. The daughter of Zion is now called to pay attention. “yisheich your salvation ba comes”… “Hineih Behold, now, pay attention, secharo His reward ito is with Him, ufeulato and His recompense (reward) lefanayv is before His face.” Zion’s Salvation is a Him. Therefore, yeshuah the noun is revealed as Yeshua the Person, some 700 years before the entry into time and space of the King Messiah Yeshua. Yeshua (Salvation) comes to Zion with reward for the repentant and recompense for the wicked. Therefore, this speaks of His second coming. Isa 62:12 Vekareu And they shall call them am-hakodesh The holy tribe, geuleiy redeemed of Hashem (YHVH: Mercy): veloch and you Yikarei derushah shall be called Sought out, iyr lo ne’ezavah a city not forsaken. “They” are those who look on and see the redemption of the entire remnant of Israel (ethnic, religious) at the end of the age. They will call them “The Holy Tribe”, “Redeemed of YHVH”, and Jerusalem (that is the New Jerusalem) will be called “Sought Out”, “A City Not Forsaken”! “It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,” -Isaiah 2:2 “In that day the branch of the LORD shall be beautiful and glorious, and the fruit of the land shall be the pride and honour of the survivors of Israel. And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. Then the LORD will create over the whole site of Mount Zion and over her assemblies a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a canopy. There will be a booth for shade by day from the heat, and for a refuge and a shelter from the storm and rain.” -Isaiah 4:2-6 Copyright Yaakov Brown 2019 Isa 56:1 Koh In this manner amar says HaShem (YHVH: Mercy): “Shomru Guard (Keep) mishpat justice (Judgement), va’asu and do (make, fashion) tzedakah right action, (charity, righteousness), Kiy-kerovah for near is yeshuatiy My salvation lavo to come, vetzidkatiy and My right action, (charity, righteousness) lehigalot to be uncovered (revealed).
Referring to the last verse of Isaiah 55, which is a redemptive figure describing the transformation of fallen humanity and in particular idolatrous Israel, HaShem now affirms the mechanism by which the repentant of Israel (and of the tribes) might practically outwork the aforementioned redemption. Therefore, He says “In this manner guard justice and act rightly for My Salvation is near, and My right action is about to be revealed.” “In this manner” refers both to the manner of transformation from thorn-bush (wickedness) to cypress (righteousness) and brier (barreness) to myrtle (fruitfulness) and to the practice that follows:
Why is the remnant of Israel challenged to guard justice and walk in righteousness? Because HaShem’s Salvation is near to her and His right action of redemptive vicarious sacrifice and resurrection is to be uncovered. Meaning that Israel will see that which she has blinded herself to through her sinful actions. Therefore, HaShem will lift the cover off the eyes of Israel. A covering which she herself placed over her vision through wilful disobedience. Covenant relationship is almost always (with the exception of God’s covenant with Abraham concerning the land) a two way street. Israel is to practice justice and right action as a result of God practicing salvation and revealing His right action of redemption which was formulated prior to the foundation of the world and the fall of humanity. We must maintain our contextual and historical understanding of this passage as a start point for any figurative or metaphorical elements that may proceed from it. These words are spoken by Israel’s prophet to Israel (ethnic, religious). They were primarily heard by Israel in the land of Israel, and in particular Judah, living in Judea, Jerusalem etc. prior to the Babylonian exile which occurred tens of years after the prophet spoke and had these words recorded. Thus, we must keep in mind that it is pre-exilic Judah who are the primary initial recipients of this word from God. Iben Ezra concludes wrongly that the present verse teaches “that the coming of Messiah is delayed because of our sin.” This is contrary to the Word of God which says: “But God demonstrates His own love toward us, in that while we were yet sinners, Messiah died for us.” -Romans 5:8 (TLV) Chomat Anakh on Isaiah agrees with Rav Shaul (Paul the Apostle), explaining that the justice and right action of Israel must be the result of the redemption brought about by the Messiah and not the other way around. “‘Keep judgment and do charity.’ The interpretation of Leichad Tifferet with Tzedakah Malchut ‘Because my salvation is near,’ because it comes from the redemption:” -Chomat Anakh on Isaiah Here we must take courage to address the predominant view and unbiblical mis-teaching of our rabbis in regard to “Tikkun Olam” repairing the world. The false view that says we must work to do right action in order to “earn” the coming of the Messiah (as per Iben Ezra and others), has distorted our view of both God and His redemptive action (which is born of His love). In fact the opposite is true. “Tikkun olam” repairing of the world occurs as a result of our receiving the redemptive work of Yeshua the King Messiah. God does not hold us captive to our own inability to achieve righteousness, rather He empowers us through Messiah to walk in justice and right action. If we accept Yeshua the King Messiah we receive the Ruach Ha-Kodesh (Holy Spirit) and are thus empowered to work with God in the repairing of the world through the vicarious sacrifice of His Son the King Messiah. God doesn’t need our help, but we are invited to participate with Him in His redemptive work. Isa 56:2 Ashreiy Happy is enosh a man ya’aseh-zot who does (fashions, accomplishes) this, uven-adom and a son of man yachazik who in strength, shomeir guards (keeps) Shabbat meichalelo from being defiled (profaned, desecrated), ve’shomeir guards (keeps) yado his hand mei’asot from doing (fashioning, accomplishing) kol-ra all (every, any) evil (bad).” “Happy is a man who does this…” “This” refers to both the former keeping of justice and right action, and to the proceeding keeping of Shabbat and refraining from evil. Therefore, the justice (judgement) of verse 1 corresponds to the Shabbat of verse 2 and the right action of verse 1 corresponds to the refraining from wrong action in verse 2. Verse 1 Verse 2
Why “Enosh: a man” and “Ben-Adom: a son of man”? The former represents an Israeli, a Jew and the latter a Gentile. “Ben Adom” is synonymous with Adam (unqualified in the sense of humanity). This is done to prepare the listener/reader for the introduction of the proselytes of the latter verses. We must remember that these Gentile proselytes are complete converts, circumcised and (in the context of the present chapter of Isaiah 700 BCE) have become part of the Jewish ethnic DNA pool. It is unwise to apply these words to all Gentile followers of God throughout the world today. This misses the historical context of the text and reinterprets it to teach something it does not. “Guards the Shabbat…” The weekly Sabbath denotes God’s sovereignty over all creation. Therefore, the Jew and the proselyte who guard (keep) it are testifying to their belief in the fact that the God of Israel Alone is God and the Creator of all things. “Guards (keeps) his hand from fashioning any and every kind of evil…” The hand is the symbol of action. Belief and faith are embodied in the former practice of keeping Shabbat: now action, the outworking of belief and faith is symbolized by the hand of one who intentionally refrains from doing any kind of evil. None of this is possible without the transformation described in the last verse of Isaiah 55. The transformation that results from the redemptive work of the King Messiah Yeshua (the Greater Son of David, the Servant King) is the only means by which a Jew or a human being in general can truly know what it means to keep the eternal present rest (Shabbat) of God and walk in perfect right action. God does not command the impossible in order to disillusion us, rather He instructs the teachable and provides the means by which they might apply His teaching. We notice that in each of these instructions we are commanded to “Guard”. It is misleading to read “keep” the Shabbat. Nor is it right to read “keep” his hand from doing any and every kind of evil. Why? Because we are incapable of keeping or holding fast to the immutable elements of rest (Shabbat) and right action (righteousness). The Hebrew “Shomeir” means “Guard”. Within time and space and through Messiah we become guardians of that which He “keeps”. This is the counterpoint to the unfaithful “Watchmen” of the latter verses, who keep themselves in drunkenness while failing to guard that which God is keeping for Israel (ethnic, religious), and the nations in perpetuity. “Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work, but the seventh day is a Shabbat to Adonai your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV) Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish (gates) community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews): “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days Adonai made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV) We note that the Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. When Yeshua said “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) the only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17). To the contrary, He is making a drash on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the literal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, who did not yet exist at the time Yeshua spoke, rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women). All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when: “‘it will come to pass, that from one New Moon to another, and from one Shabbat to another, all flesh will come to bow down before Me,’ says Adonai.” -Isaiah 66:23 (TLV) The prophet Isaiah is clearly prophesying a time yet future, and is not, as some suggest, inferring that all nations should keep the Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians. When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognized as Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. Those who teach that Gentile Christians must keep the Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians” and so called “Messianic Gentiles” are literally practicing the “Replacement Theology” they claim to detest. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. I am a Jew and a follower of Yeshua the King Messiah, Who has set us free for freedom, that we might not return again to bondage. This is not to say that Gentile Christians can’t choose to keep the Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians. Isa 56:3 Ve’al-yomar ben-haneichar And don’t let a son of the foreigner speak, hanilvah who has joined el-YHVH to HaShem (YHVH: Mercy) leimor to say, “Havdeil This is the separation yavdiylaniy by which I’m separated HaShem (YHVH: Mercy) mei’al from among amu His people”; ve’al yomar hasariys and don’t let the eunuch (emasculated man) say, “Hein Behold, pay attention, Aniy I am eitz a tree yaveish that is dried up.” Before addressing this verse we need to have an understanding of the significance of the proselyte (foreign convert to Judaism) and the eunuch (castrated, emasculated man). “16 Then the Lord spoke to Moses, saying, 17 “Speak to Aaron, saying, ‘No man of your [a]offspring throughout their generations who has a defect shall approach to offer the food of his God. 18 For no one who has a defect shall approach: a blind man, or a lame man, or he who has a [b]disfigured face, or any deformed limb, 19 or a man who has a broken foot or broken hand, 20 or a hunchback or a dwarf, or one who has a [c]defect in his eye or eczema or scabs or crushed testicles.21 No man among the [d]descendants of Aaron the priest who has a defect is to come near to offer the Lord’s offerings by fire; since he has a defect, he shall not come near to offer the food of his God. 22 He may eat the food of his God, both of the most holy and of the holy, 23 only he shall not go in to the veil or come near the altar because he has a defect, so that he will not profane My sanctuaries. For I am the Lord who sanctifies them.’” 24 So Moses spoke to Aaron and to his sons and to all the sons of Israel.” -Leviticus 21:16-26 (NASB) We note that the descendant of Aaron with crushed testicles is not denied a place in the congregation of Israel, rather he is specifically excluded from priestly duties regarding the offering of sacrifices on the altar beyond the veil of the entry to the Mishkan (Tent of meeting). This instruction is intended to protect those with physical defects that might cause them to inadvertently stumble into the manifest Divine presence and die. “No one who is [a]emasculated or has his male organ cut off shall enter the assembly of the Lord. 2 No one of illegitimate birth shall enter the assembly of the Lord; none of his descendants, even to the tenth generation, shall enter the assembly of the Lord. 3 No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation, shall ever enter the assembly of the Lord,” -Deuteronomy 23:1-3 (NASB) The emasculated male may not enter the “bikhal” (in the convocation, holy gathering) of HaShem. Once again, this does not mean that this person may not be present in the community, rather it means that this person cannot participate in the appointed times and Sabbaths, and the sacrificial worship practices of God, imparted to Israel. If this were not the case the Scripture Deuteronomy 23:1-3 would be in contradiction of Leviticus 21:16-26. It is thought that Ruth the Moabitess who became an Israelite through marriage to Boaz entered Israel’s holy community in the eleventh generation following the instruction against Moabite entry (Deut. 23:1-3). Thus, there was always revealed grace concerning those who appeared to be excluded. This is not the result of progressive revelation but rather it is evidence of progressive understanding on our part. It’s interesting to note that Ruth became the mother of Obed, King David’s grandfather. “Moreover concerning the foreigner who is not of Your people Israel, when he comes from a distant country because of Your Name— 42 for they will hear of Your great Name, of Your mighty hand and Your outstretched arm—when he comes to pray toward this House, 43 then may you hear from heaven Your dwelling place, and do according to all that the foreigner asks of You. So all the peoples of the earth may know Your Name, to fear You as Your people Israel do, and know that this House that I have built is called by Your Name.” -1 Kings 8:41-43 (NASB) We see that the Name of YHVH is intrinsically connected to Jerusalem and in particular the Temple, and the Temple Mount. Thus, there is a requirement for the foreigner to acknowledge the God of Israel and seek Him out in worship. Foreigners who reject God are not welcomed by King Solomon in this prayer of supplication during the inauguration of Solomon’s Temple. “20 Thus says Adonai-Tzva’ot, “Peoples and the inhabitants of many cities will again come. 21 The inhabitants of one city will go to another saying ‘Let us go to entreat the favor of Adonai and to seek Adonai-Tzva’ot. I also am going.’ 22 Indeed, many peoples and powerful nations will come to seek Adonai-Tzva’ot in Jerusalem, and to entreat the favor of Adonai.” 23 Thus says Adonai-Tzva’ot, “In those days it will come to pass that ten men from every language of the nations will grasp the corner of the garment of a Jew saying, ‘Let us go with you, for we have heard that God is with you.’” -Zechariah 8:20-23 (TLV) Like Isaiah in the present passage, Zechariah also prophecies of a time yet future when foreigners will acknowledge that God is with the Jewish people and will seek out devote Jews and ask them to lead them to Jerusalem because they have heard of Israel’s God YHVH. “But if an outsider dwells with you, who would keep the Passover for Adonai, all his males must be circumcised. Then let him draw near and keep it. He will be like one who is native to the land. But no uncircumcised person may eat from it.” -Exodus 12:48 (TLV) We note that a foreigner living among the Israelites was able to participate in Passover only providing he became a full proselyte through circumcision. These are the foreigners that Isaiah is referring to in the present passage. “5 Now Jewish people were staying in Jerusalem, devout men from every nation under heaven. 6 And when this sound came, the crowd gathered. They were bewildered, because each was hearing them speaking in his own language. 7 And they were amazed and astonished, saying, “All these who are speaking—aren’t they Galileans? 8 How is it that we each hear our own birth language? 9 Parthians and Medes and Elamites and those living in Mesopotamia, Judea and Cappadocia, Pontus and Asia, [b] 10 Phrygia and Pamphylia, Egypt and parts of Libya toward Cyrene, and visitors from Rome 11 (both Jewish people and proselytes), Cretans and Arabs—we hear them declaring in our own tongues the mighty deeds of God!” 12 And they were all amazed and perplexed, saying to each other, “What does this mean?” -Acts 2:5-12 (TLV) The New Testament confirms the fact that the “foreigners” of Isaiah’s prophecy are in fact converts to Judaism, full proselytes. Given that, the account of Acts 2 is one of the fulfilments of Isaiah’s prophecy. The fact that those being spoken of are proselytes to Judaism is evident in the following verses where they are seen to observe the central practices and signs of God’s covenant relationship to Israel. Therefore, in addition to the instructions of verses 1 and 2, Israel is instructed not to allow the foreign proselyte to speak of himself as being separate from God and from Israel (ethnic, religious). Likewise, don’t allow either the eunuch who is an ethnic Israelite or the converted eunuch of another nation, be he an official or otherwise, say of himself that he will have no offspring (a tree without sap). Why? Because the God of Israel is promising everlasting offspring through the passing on of faith. Thus, even the eunuch can become a spiritual father through the redemptive work of God in Messiah. All this follows the transformational imagery of Isaiah 55. Iben Ezra rightly identifies the foreigners of this passage as “true proselytes”, and notes that the text uses the past tense to say that these foreigners have already become devoted followers of the God of Israel and members of the community. “You shall allot it as an inheritance for yourselves and for the sojourners who reside among you and have had children among you. They shall be to you as native-born children of Israel. With you they shall be allotted an inheritance among the tribes of Israel.” -Ezekiel 47:22 (ESV) The eunuchs in this passage are predominantly those of Israelite descent. We know this because the text specifies “the son of a foreigner” but says only “eunuch”. Hebrew eunuchs were not made that way by Jews for obvious reasons. This would have been a grave desecration of the Torah. Therefore, the eunuchs alluded to here are most likely returned exiles who had previously been emasculated by their captors. Thus the inclusion of them is an act of mercy that is consistent with the redemptive theme of the Torah. The language of “separation” used here is significant. The primary motivation of the cry of the proselyte is one seeking inclusion beyond the court of the Gentiles. Isaiah is offering a prophetic future beyond that of the future historical fulfilment of this prophecy, to a time when there would no longer be a wall of separation. “13 But now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah. 14 For He is our shalom, the One who made the two into one and broke down the middle wall of separation. Within His flesh He made powerless the hostility-- 15 the law code of mitzvot contained in regulations. He did this in order to create within Himself one new man from the two groups, making shalom,” -Ephesians 2:13-15 (TLV) Isa 56:4 For thus says HaShem (YHVH: Mercy): “La-sariysiym To the eunuchs (castrated men) who yishmeru guard (keep) et-shabetotay My Sabbaths, uvacharu and who decide (choose, elect) ba’asher on that which chafatzetiy delights (pleases) Me umachaziykiym and who do so from strengthening biveriytiy in My covenant, Now Hashem speaks directly to the eunuchs of Israel who are devoted in their religious observance and in keeping both the weekly Shabbat, one of the signs of God’s covenant (Ex. 31:16; Lev. 24:8) with Israel (ethnic, religious), and the holy convocations of God Shabbatot (Ex. 31:13; Lev. 19:3, 30; 23:15, 38 Eze. 20:12, 19-20). “So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant.” -Exodus 31:16 (TLV) “Every Yom Shabbat he is to set it in order before Adonai continually. It is an everlasting covenant on behalf of Bnei-Yisrael.” -Leviticus 24:8 (TLV) “I also gave them My Shabbatot, as a sign between Me and them, so that they would know that I am Adonai who made them holy.” -Ezekial 20:12 (TLV) “19 I am Adonai your God. Walk in My statutes, keep My ordinances and do them. 20 Keep My Shabbatot holy, so they will be a sign between Me and you, that you may know that I am Adonai your God.’” -Ezekiel 20:19-21 (TLV) “Who holds fast to My covenant” This refers to the covenant God has made with Israel from the covenant made with Abraham concerning the land, through circumcision, and as a result of deliverance through the blood of the Pesach Lamb, the signs of the convergence of these covenants are seen in circumcision, Torah observance, guarding the weekly Sabbath, and keeping the festivals (Shabbatot) etc. Isa 56:5 Ve’natatiy For I will give lahem to them be’veiytiy in My house uvechomotay and within My walls yad a hand (memorial, strength, sign) vasheim and a name tov that is good (pleasant) mibaniym from sons u’mibanot and from daughters; sheim a name olam everlasting eten-lo I will give them that will not be yikareit cut off. “Even unto them will I give in the house of my sanctuary, and in the land of the house of my Shekinah a place, and a name that is better than that of sons and of daughters: I will give them an everlasting name that shall not be cut off.” -Targum Yonatan (2nd Century CE) We note that the Targum understands the House of the manifest presence of God “Shekinah” to be the location of the eunuchs’ names. Thus the Targum at least, is referring to the Heavenly court. We know this because the manifest presence is not recorded after the inauguration of Solomon’s Temple. “I will give to them…” Who are the “them”? The precedent subjects are the eunuchs (Jews) of Israel who had previously been looked down upon or pitied due to their emasculation and inability to produce children and continue their family name. This was considered the highest physical blessing in Biblical Judaism. Those whose names were cut off for their lack of progeny were considered accursed. Now, through His prophet Isaiah, God is revealing the greater blessing of spiritual progeny to all Israel by restoring the honour of the devout emasculated Jewish men in Israel’s midst. I am able to use myself as a modern example in order to share the spiritual principle at work. As a younger man, after fathering two beautiful daughters, I decided with my wife, and for her health’s sake that I would undergo a vasectomy. For all intents and purposes, regarding the production of children, I had become a type of modern eunuch (albeit my parts still attached). The point I’m making is that I had come to terms with the idea that I would have no further children to bear my name, and indeed, in a Judeo Biblical sense, no son to carry on my name. However, as a follower of Messiah redeemed unto eternity I have since been privileged to become a spiritual father to a number of people whom I now consider sons and daughters in the faith. Thus, like the ancient eunuchs of Israel, being unable to physically reproduce does not prevent me from playing my role in the spiritual reproduction of God’s redemptive purposes for humanity. All who are born again in Messiah Yeshua are born into the family of God. He is of course the greatest of father’s and defines what it means to truly be a father. “In My House” Refers to the Temple on Mount Zion in Jerusalem. Notice that this is “My (God’s) House”. “and within My walls” Refers to the city walls of Jerusalem. Notice that these are “My (God’s) walls”. “a hand (memorial, strength, sign) and a name that is good (pleasant)” In the past the family name of a eunuch was considered accursed, synonymous with disfavour. Now, through God’s redemptive action the names of the Jewish eunuchs would be given honour, not only in the city of Jerusalem but also in the very precincts of the Temple. The Hebrew “yad” literally means “hand” and is figuratively understood as a memorial. The hand imagery is one of strength: in this case it refers to the strength of spiritual progeny in place of the removal of the male sex organ (which was seen to weaken the male). The Hebrew “sheim” means “name” and denotes renown. Thus, not only will the faithful eunuchs of Israel be given an opportunity to produce spiritual progeny, they will also be renowned for it, honoured as priests in spite of the fact that they do not qualify to serve as priests. The Hebrew phrase “yad vasheim” literally “Hand and a name” or “Memorial and a name”, is the name of the Shoah (Holocaust) Memorial Museum in Jerusalem built overlooking the Judean hills. This is significant, given that the victims of the Shoah were cut off and yet they have been given a memorial and a name in Israel. Like the eunuchs of old they have produced spiritual progeny through their great suffering and remain in the hearts and minds of Jews throughout the world. “from sons and from daughters; a name everlasting I will give them that will not be cut off. We note the literal Hebrew translation differs significantly from the standard English rendering of the words in most English Bibles. Most English Bibles read something like “Better than sons or daughters”. While it is true that in a spiritual sense the names given to the restored eunuchs are better than those of mere physical progenitors, it is none the less a misreading of the text. The Hebrew literally says, “from sons and from daughters” In other words, the names of the eunuchs will be intrinsically linked to Israel’s sons and daughters so that their names will be carried on in the future heritage of the ethnic religious Jewish people. To put it simply, the eunuchs spoken of are “from” Israel, therefore, their names of renown will also be “from” Israel and will be everlasting because they belong to the transformed Israel pictured in the last verse of Isaiah 55. The poignant poetry of the last phrase is both graphic and redemptive. “That will not be cut off” Though the sex member of the eunuch’s body had been “cut off”, his redeemed and restored name would “not be cut off!” The correlation to the Gospel of our Messiah is clear. God has no grandchildren, His children are born again of the Spirit and not through the copulation of men and women. Isa 56:6 “U’veneiy And the sons haneichar of the foreigner hanilviym who join themselves al together with (upon) HaShem (YHVH: Mercy), leshareto to minister to Him, u’leahavah and to love et-sheim the Name of HaShem (YHVH: Mercy), lihyot to become His la’avadiym servants, kol-shomeir all who guard (keep) Shabbat meichalelo from pollution (defilement) and do not profane it, umachaziykiym and who do so from being strengthened bi’veriytiy in My covenant-- Note that these are not included in the former promise to the Jewish eunuchs, rather they are alluded to in light of the promise that follows. Thus, the prophet makes a clear distinction between the roles of each group. These foreigners are those who, as the Torah illuminates, are living among the people of Israel, within the community, and are keeping Jewish law and custom as strangers within the camp. These foreigners are proselytes, complete converts to Biblical Judaism, they are not equivalent to modern Gentile Christians. These ones who keep the Shabbat had also entered into the covenant of circumcision. We no this because the Judaism of ancient times did not allow uncircumcised Gentiles to join in worship. This is also affirmed by the last clause “from being strengthened in My covenant”. “Sons of the foreigner” This indicates children born to foreigners living among the people of Israel. These foreigners had married into Israel and had converted to Judaism. Thus, while the gentile convert who marries a Jew is never considered fully Jewish (being devoid of Jewish blood), the children born to the couple are considered Jewish because one of the parents has Jewish blood and has passed that bloodline on to the child. A Biblical example of this is the marriage of Ruth and Boaz and the Jewish identity of Obed their firstborn, who became the grandfather of David. “Who join themselves together with (upon) HaShem (YHVH: Mercy)” These Gentiles have fully converted to the religion of Israel and have joined themselves through circumcision and immersion to the God of Israel YHVH, forsaking all other gods. “to minister to Him, and to love the Name of HaShem (YHVH: Mercy),” They actively participate in worship practice and spiritually love the Name of the God of Israel YHVH. That is, the understand and delight in all the character attributes associated with God’s Name and the nature He exhibits to Israel and the nations. “to become His servants, all who guard (keep) Shabbat from pollution (defilement) and do not profane it” These Gentiles are willing servants of God and therefore, willing servants of His chosen people Israel. Thus, they both serve God (but not as priests) and His people, ethnic, religious, empirical Israel. “and who do so from being strengthened in My covenant” These Gentiles are full converts who have entered the covenant (cutting) of circumcision. They subsequently bear the fruit of Torah observance. Isa 56:7 Vahaviyotiym And these I will bring el-har kadshiy to My holy mountain, ve’simachtiym and make them joyful beveiyt tefilatiy in My house of prayer; oloteiyhem their burnt offerings (ascending) ve’zivcheiyhem and their (blood) sacrifices (from zabach, to slaughter) leratzon will be accepted al-mizbechiy on My altar; Kiy beiytiy for My house shall be called beiyt-tefilah a house of prayer lechol-haamiym for all the tribes (peoples).” “And these I will bring to My holy mountain, and make them joyful in My house of prayer;” Who are the “these”? They are the “Sons of foreigners” (from the preceding verse) meaning, sons born to foreigners already living in the midst of Israel. It is true that they are brought from the nations to worship among the community of Israel. However, this does not negate the evidence of their conversion and observance. “their burnt offerings (ascending) and their (blood) sacrifices will be accepted on My altar;” It is important to understand that only full proselytes qualify to offer sacrifices. As is the case in the account of Acts 2, the Gentiles being brought to God’s Holy Mountain (Zion) and His House of Prayer (Temple complex), are converts to Judaism. “How is it that we each hear our own birth language? 9 Parthians and Medes and Elamites and those living in Mesopotamia, Judea and Cappadocia, Pontus and Asia, [b] 10 Phrygia and Pamphylia, Egypt and parts of Libya toward Cyrene, and visitors from Rome 11 (both Jewish people and proselytes), Cretans and Arabs—we hear them declaring in our own tongues the mighty deeds of God!” -Acts 2:8-11 (TLV) “for My house shall be called a ‘house of prayer for all the tribes (peoples)’.” King Solomon spoke the following words as a prayer of dedication during the inauguration of the Temple He had built for HaShem atop Mount Zion: “Also concerning the foreigner who is not of Your people Israel, when he comes from a far country for Your name’s sake 42 (for they will hear of Your great name and Your mighty hand, and of Your outstretched arm); when he comes and prays toward this house, 43 hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, in order that all the peoples of the earth may know Your name, to [a]fear You, as do Your people Israel, and that they may know that [b]this house which I have built is called by Your name.” -1 Kings 8:41-43 (NASB) Yeshua was incensed when He witnessed money changers and traders in the outer court (court of the Gentiles [nations]) of the Temple precinct (Herod’s reconstruction of the Temple). As a witness against the sinful practices of the traders and money changers He quoted this text from Isaiah: “16 and He would not permit anyone to carry [a]merchandise through the temple.17 And He began to teach and say to them, ‘Is it not written, “My house shall be called a house of prayer for all the nations”? But you have made it a robbers’ [b]den.’18 The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching.” -Mark 11:16-18 (NASB) The Greek text of Mark’s Gospel uses the Septuagint translation of the prophet Isaiah. The Hebrew “amiym” (tribes) being translated by the Greek word “ethnon” from “ethnos” which is the etymological root to the modern English “ethnicity”. Thus, Yeshua is reminding the devout Jews of the first century that HaShem as made a way for people from all the tribes of the earth to come and join with Israel in worship. Note that the Hebrew “amiym” does not allow for the translation “nations”, the Hebrew for nations is “goyim”, therefore, the text is referring to ethnicities, tribes, even peoples, but not to nations. It is interesting to note that the Babylonian Talmud understands this verse to be speaking of the times of the King Messiah (T. Bab. Megillah, fol. 18. 1.) Isa 56:8 Thus says Adonay HaShem (YHVH: Mercy) the Lord GOD, mekabeitz Who gathers nidcheiy outcasts (throw-aways; downcast etc.) of Yisrael Israel, “Od Perpetually akabetz I will gather alaiv unto him more lenikbatzayv to those already gathered.” “Thus says the Lord GOD, Who gathers outcasts (throw-aways; downcast etc.) of Israel,” The prophecy now returns to the subject of gathering Israel’s outcasts: the eunuchs, lame, leprous, blind, disfigured etc. (Leviticus 21:16-26). The outcasts of Israel may also be a reference to the future return of the exiles from Assyria, Babylon etc. “I will continually gather unto him (Israel, specifically Israel’s outcasts), others besides those already gathered.” Here God speaks of continuing to gather others to join the redeemed of His people Israel. These others will follow the inclusion of the outcasts of Israel so that the new covenant will always be first to the Jew and also always to others (the tribes). “For He Himself is our peace, who made both groups into one and broke down the [a]barrier of the dividing wall,” -Ephesians 2:14 (NASB) Yeshua may well have had in mind the present verse when He used the mashal (teaching figure) of the sheep pen in order to explain that He would draw Gentile followers from other tribes to become worshippers of the God of Israel and disciples of Israel’s Messiah. “ I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd.” -John 10:16 (NASB) Isa 56:9 Kol chayto All you living things saday of the field, eitayu arrive le’echol to eat— Kol chayto All you living things baya’ar in the forest (wooded height). Here the prophet refers to Israel’s enemies as “living things, beasts”. HaShem invites them to come and devour Jerusalem. “I have forsaken My house, I have abandoned My inheritance; I have given the beloved of My soul Into the hand of her enemies. 8 “My inheritance has become to Me Like a lion in the forest; She has [e]roared against Me; Therefore I have come to hate her. 9 “Is My inheritance like a speckled bird of prey to Me? Are the birds of prey against her on every side? Go, gather all the beasts of the field, Bring them to devour!” -Jeremiah 12:7-9 (NASB) Isa 56:10 Tzafu His watchers (alt. Tzofav keep watch) ivriym blind ones kulam all lo yadau all without knowledge; kulam all kelaviym dogs ilemiym mute (unable to speak); lo yuchelu linboach they cannot bark, hoziym dreaming, raving, babling shocheviym lying down, ohaveiy lanum loving to slumber. This is a terrible indictment against those tasked with keeping watch from Jerusalem’s walls. They are described as being blind and without knowledge. They are wilfully blind and unable to see the coming destruction that will be wrought by Israel’s enemies. “all dogs mute (unable to speak); they cannot bark, dreaming, lying down, loving to slumber.” This is particularly harsh (for good reason): the dog is used throughout Scripture as a figure for the members of wicked nations. In fact dogs and pigs are both synonymous with the wicked (Matt. 7:6). Yeshua said in response to the request of the Canaanite women, “It is not right to take the children’s bread and toss it to the dogs.” (Matt.15:26). The watchmen of Israel are described here as being unable to speak, unable to bark a warning because they prefer comfort, sleep, dreaming to the reality of the task before them. In their disregard for God they have become negligent in protecting their people Israel. The blind watchers are the fruit of an idolatrous majority within the nation of Israel at the time of Isaiah’s prophecy.. There is an ironic play on words in the Hebrew text. Instead of Israel’s watchmen being “choziym” meaning “seers” they were “hoziym” ravers, babblers, fanciful dreamers, utterly deluded. Isa 56:11 Ve’hakelaviym And the dogs azeiy-nefesh have a fierce soul; lo yadeu save’ah they never know satisfaction. Ve’heimah But they are roiym shepherds who lo yadeu haviyn don’t know discernment; kulam all ledarkam to their own ways they have panu turned, iysh each man (one) levitzo to his own gain (profit, unjust gain), mikatzeihu to the extreme end. These dogs (watchmen, leaders) of Israel have mindless and fierce animal hunger. They care only for the things of the flesh (fallen nature) and pursue the desires of the flesh without ever finding satisfaction in that which they consume. “they are shepherds who don’t know discernment;” This is a heart wrenching statement. The figure of shepherd is best represented in the Good Shepherd Hashem (Yeshua). However, the shepherds of Isaiah’s day were negligent, lazy, selfish and without self-control. They were devoid of discernment because true discernment comes from God through the Holy Spirit and they had chosen to shun God and ignore His precepts. “all to their own ways they have turned, each man (one) to his own gain (profit, unjust gain), to the extreme end.” Not just some but “all” of Israel’s leaders at that time had turned to their own ways (fallen nature). They had reached a time of greater sin than that of the time of the judges of Israel. During the time of the judges there was a repeated refrain that said. “There was no King in Israel at that time and each man did what was right in his own eyes…” At the time of Isaiah’s prophecy Israel had a king, therefore, the greater indictment, “There was a king over Israel at that time, and yet each man did what was right in his own eyes, including the king…” We note that each leader desired personal gain and pursued it in excess. This is a description of idolatry. Yeshua spoke of some of the Parushiym (Pharisees) of the first century in a similar way: “Then the disciples came and said to Him, “Do You know that the Pharisees took offense when they heard this saying?” 13 But He replied, “Every plant that My heavenly Father has not planted will be uprooted. 14 Leave them alone; they are blind guides of the blind. And if a blind man leads a blind man, both will fall into a pit.” -Matthew 15:12-14 (TLV) “Woe to you, Torah scholars and Pharisees, hypocrites! For you travel over land and sea to make one convert. And when he becomes one, you make him twice as much a son of Gehenna as yourself. 16 “Woe to you, blind guides! You say, ‘Whoever swears by the Temple, it is nothing; but whoever swears by the gold of the Temple, he is obligated.’ 17 O fools and blind ones! Which is greater, the gold or the Temple that made the gold holy?” -Matthew 23:15-17 (TLV) Isa 56:12 Eitayu He arrives ekchah-yayin to receive wine ve’nisbeah and drink heavily sheichar strong drink (liquor, spirits), ve’hayah and it has come to pass kazeh yom this day will be like machar tomorrow, gadol great (abundant) yeter remainder (excess) meod exceedingly. "saying, come, let us take wine, and be inebriated with old wine; and our dinner tomorrow shall be better than today, large, very large.'' -Targum Yonatan (2nd Century CE) Isaiah has previously described the spiritual leaders of Israel in a similar way: “But these also reel from wine and stagger from strong drink —the kohen and the prophet reel from strong drink-- are confused because of wine, they stagger because of strong drink, they are muddled in vision, they stumble in judgment. 8 Since all the tables are full of the filth of vomit, no place is left.” -Isaiah 28:7-8 (TLV) The drunkenness of Israel’s watchmen, shepherds, leaders, both spiritual and secular was such that it continued from one day to the next without breaking. They were practicing a lifestyle of debauchery more common to pagan idolatry than to the moral Torah observant culture of a spiritually healthy community. “But Yeshua said to him, “Man, who made Me a judge or arbitrator over you?” 15 Then He said to them, “Watch out! Be on guard against all kinds of greed, because one’s life does not consist in the abundance of the material goods he possesses.” [c] 16 And Yeshua told them a parable, saying, “The land of a certain rich man produced good crops. 17 And he began thinking to himself, saying, ‘What shall I do? I don’t have a place to store my harvest!’ 18 And he said, ‘Here’s what I’ll do! I’ll tear down my barns and build larger ones, and there I’ll store all my grain and my goods. 19 And I’ll say to myself, ’O my soul, you have plenty of goods saved up for many years! So take it easy! Eat, drink, and be merry.”’ 20 But God said to him, ‘You fool! Tonight your soul is being demanded back from you! And what you have prepared, whose will that be?’ [d] 21 So it is with the one who stores up treasure for himself and is not rich in God.” -Luke 12:14-21 (TLV) Copyright 2019 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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