Speaking to ethnic Israel God says “for I will contend with him that contends with you, and I will save your children.” Beware then, you Christians who reject God’s continued purpose for ethnic, religious Israel. For He contends for us! Introduction:
Chapters 49 – 57 of Isaiah are referred to by some theologians as the second part of Isaiah (Though the scroll in its complete form predates any attempts to claim multiple authors [a revisionist nonsense]). These chapters (although there are no such divisions in the scroll of Yeshayahu) focus on “The Servant of The Lord” (42:1-7; 49:1-13; 50:4-11; 52:13-53:12). However, there is much debate over who the Servant is, not only between Jewish and Christian scholars but also between Jewish scholars and rabbis, and between Christian theologians and pastors. And even, one might say, in the confused minds of those who over think the Scripture and miss its meaning entirely by perpetually debating with themselves. Almost every debate entered into over the identity of the Servant in these passages offers a choice between the King Messiah and the people of Israel (ethnic, religious), with the less common addition of the prophet Isaiah himself, as the third possible candidate. Thus, proponents of the Messiah (and or Isaiah) school of thought call these chapters the “Servant Prophecies”, while opponents call them “Prophecies of Zion (Israel)”. In some of the following chapters a conclusion to the debate over this false choice “Israel/Isaiah or Messiah?” is hindered by the eclectic poetry, historical context, grammar, pronouns, prophetic nature and dating of the Hebrew text. While it’s true that some portions of the following chapters (passages) must be clearly defined one way or the other, it’s not true of all of the Servant passages. In some cases, the answer is simply “Both” or “All three”. After all, Messiah is the ultimate Jew, for whom Isaiah is a figure only: as such Messiah is the perfect example of Israel’s calling to be a light to the nations. Therefore, He is both the representative of the entire nation of Israel (including Isaiah), and the unique King Messiah and Redeemer of Israel (ethnic, religious) at the same time. In one sense He is Israel (ethnic, religious), and in another, He is her Savior, Redeemer, and the Mighty One of Yaakov. Isa 49:1 Shimu Listen, hear, receive, obey iyiym coastlands, Islands (of the Mediterranean), eilay to me; ve’hakshiyvu and pay attention, le’umiym you peoples, from faraway: HaShem (YHVH: Mercy) has called me mibeten from the womb; mime’eiy from the inner parts of imiy my mother hizkiyr he has remembered, made mention of shemiy my name: The first question we ask is, “Who is speaking here?” This first sentence can be applied to Isaiah, Israel and the Messiah. There is no need at this point to demand that it refer to one over the other. However, as we progress we will find that the greater context of Isaiah allows for only one conclusion. As I noted in the introduction, the Servant is both the representative of the entire nation of Israel (including Isaiah), and the unique King Messiah and Redeemer of Israel (ethnic, religious) at the same time. The famous Jewish commentator Iben Ezra adds Isaiah the prophet to the options for “Servant”. Again, Isaiah qualifies at this point, both as the prophet who literally prophesied these words and as one whom God has called from the womb. However, in light of the following verses, Isaiah, like Israel, becomes the subject of the Servant’s redeeming work and is therefore disqualified from being the Servant. The coastlands/Islands mentioned here are the coastlands of the Mediterranean ocean. The phrase “you peoples far away” is added to include all the nations and peoples of the earth. This proclamation is for all humanity. “Peoples, from faraway” Iben Ezra rightly notes that these words can also apply to those peoples yet future, who will hear the words of the prophecy in the time to come. This fits perfectly with the Messianic aspects of the prophecy and the redemption of both Israel and the nations through the Servant King Messiah. “The Lord has called me from the womb” This can be said of each of the Servant candidates. Each has a Divine calling and purpose. However, the servant Israel and the servant Isaiah both owe their very existence to the Servant King Messiah, in Whom all things exist and have their being (Col. 1:16-17; John 1:3). “From the inner parts of my mother he has remembered, made mention of my name:” In one sense this is true of every human being. We should keep in mind that the Hebrew zachor infers an act of intentional recollection and can be applied to the past, present and future. On the other hand, it is literally true of both Isaiah (whose name was fixed and given to him by the Lord, while he was in his mother's womb [Isaiah 7:14]) and of the Servant King Messiah Yeshua (Jer. 1:5; Matt. 1:21; Luke 1:31). Having said all this, the Servant mentioned here is clearly the same Servant alluded to in Isaiah 42:1: “Behold, now, pay attention to My Servant, Whom I uphold; my chosen, in Whom my soul delights: I have put my Spirit upon Him; He will bring forth justice to the nations.” Therefore, neither Isaiah nor Israel (the people) qualify, for they are both sin affected and are incapable of bringing “Justice to the Nations”. Isa 49:2 Va’yasem and He has made (placed) piy my mouth ke’cherev like a sword chadah sharpened; betzeil in the shadow of his hand He has hechbiyani withdrawn, hidden, hardened me: vaysiymeiniy and He has made (placed) me le’cheitz as an arrow barur purged, purified, polished, chosen, cleansed, made bright, tested, proved; in His quiver He has histiyraniy hidden, concealed, kept me close: “And He has put His words in my mouth like a sharp sword; in the shadow of His power has He protected me, and He has made me like a choice arrow, which is hidden in the quiver.” -Targum Yonatan (2nd Century C.E.) “He has made my mouth like a sword sharpened;” Iben Ezra notes that the sword imagery alludes to the sharpness of the prophet’s words against both Israel and her enemies. He further observes that the shadow of God’s hand gives a picture of the scabbard from which the sword is drawn. This is interesting given the later allusion to cutting into the palms of God’s hands, and the role that the Servant plays in becoming a covenant of the people of Israel (neither instance could be applied to the prophet Isaiah). In short, Iben Ezra’s observation is correct but the subject of his observation is incorrectly identified. The reality is that while this verse might be applied to Isaiah (Who is himself a type for the Messiah), it is more accurately interpreted of the Servant King Messiah Yeshua, Who is the Davar Emet (Word of Truth [John 1]), and from Whose mouth the sword of God’s actionable word proceeds (Rev. 19:15). “And take the helmet of salvation and the sword of the Spirit, which is the word of God.”-Ephesians 6:17 At this point it becomes increasingly difficult to apply the text to the entire nation of Israel: for, while in a general sense one might make allowance for the fact that Israel may one day be redeemed and perform her righteous high calling, it is clear that she is herself the subject of the Servant’s redemptive work. Verse 5 makes it clear that the Servant is tasked with returning Yaakov (Israel) to God, therefore, Israel cannot be the Servant. “In the shadow of his hand He has withdrawn, hidden, hardened me:” This cannot apply to Isaiah or Israel except in the sense of God’s protection. However, the imagery conveys both protection and secrecy. The Servant is One Who has been kept hidden from both Israel and the nations. Therefore, the Servant cannot be Israel or the prophet Isaiah. This part of verse 2 best describes the promised Servant Messiah (Isaiah 52:13-53:12), to Whom Isaiah has already alluded (42:1). "Satan said before the Holy One, blessed be He, ‘Master of the World! The light which is hidden under your throne of Glory, for whom is it?’ He said to him, ‘For him who will turn you back and disgrace you, and shame your face.’ He (Satan) said to him, ‘Master of the World! Show him to me.’ He (God) said to him, ‘Come and see him.’ When Satan saw the Messiah, he trembled and fell upon his face and said, ‘Surely this is the Messiah who in the future will cast me and all the princes of the nations of the world into Gehenna.’" -Pesiqta Rabbati page 161a Iben Ezra notes, that the phrase, "he has hidden me", corresponds to the scabbard of a sword. From a Messianic perspective this shows perfect continuity. “He has made me as an arrow; purged, purified, polished, chosen, cleansed, made bright, tested, proved;” Once again this is a description of One devoid of blemish and cannot therefore be applied to Israel or the prophet Isaiah. A tested, sharpened, polished and refined arrow slides through the air with little more than a whisper. Only those who are alert and expecting the arrow’s arrival will note the sound of the wind (Ruach) that accompanies it. “In His quiver He has hidden, concealed, kept me close:” The quiver, like the shadow of God’s hand, is the hidden place of preparation. The arrow, like the Servant, is hidden from Israel and the nations until the appointed time. Isa 49:3 Vayomer and He said liy to me, “Avdiy-atah You are My servant; Yisrael (Overcome in God), in whom I will etpa’ar be glorified, seen beautiful, adorned. “He said to me…” The “He” is HaShem, and the “me” is the Servant. Up to this point the Servant is clearly an individual and only represents Israel by way of identification with Israel as a representative of her. It would be foolish therefore to conclude (out of context) that the “Israel” of verse 3 is a reference to the entire nation (except of course in relationship to the Servant by way of representation). Iben Ezra writes: “That is, ‘You are an Israelite of whom I am proud;’ or, ‘You are Israel, you are esteemed in My eyes, like all Israelites together.’ I prefer this explanation.” -Iben Ezra Commentary on Isaiah One of the best descriptions regarding an individual representing an entire group of people is recorded in 1 Corinthians: “ For just as the body is one and has many parts, and all the parts of the body—though many—are one body, so also is Messiah. For in one Ruach we were all immersed into one body—whether Jewish or Greek, slave or free—and all were made to drink of one Ruach. For the body is not one part, but many.” -1 Corinthians 12:12-14 (TLV) It’s worth noting that it’s on Israel’s behalf that the Servant King Messiah affords her the opportunity to overcome and that she overcomes only in God. Therefore, the Servant King Messiah is Imanu-El, with us, God (Isa.7:14), Who causes Israel to Yisra, overcome, El, in God. “In Whom I will be glorified” God speaks of bringing glory to Himself through the Servant King Messiah (Who is a Jew of the tribe of Judah, of Israel and therefore represents Israel [ethnic, religious]). “4 I glorified You on earth by finishing the work that You have given Me to do. 5 Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.”6 “I have made Your name known to the men of this world that You gave Me. They were Yours; You gave them to Me, and they have kept Your word.” –(Yeshua) John 17:4-6 (TLV) Isa 49:4 Va’aniy And I said, “I have laboured in vain, le’tohu for emptiness, confusion, unreality ve’hevel and vapour I have spent my strength; yet surely mishpatiy the justice that is mine et is with HaShem (YHVH: Mercy), ufeulatiy and my wages et with Elohay my God, Judge. Now the Servant speaks, either to himself or in response to God. The personal pronoun eliminates the possibility that this could be Israel the people speaking. Thus, in light of the varied interpretations, it is either Isaiah the prophet (Iben Ezra) or the Messiah. The words are not of complaint as some suggest, but rather an observation of fact, either past present, future or all of the aforementioned. In the case of Isaiah, he has proclaimed the word of God to a people who stubbornly refuse to accept it and repent. In the case of the Messiah, the same is true, with the exception of the remnant that received Him. The Hebrew text conveys in poetic terms, a description of frailty, even death, followed by justice, even resurrection. “Yet surely the justice that is mine is with HaShem (YHVH: Mercy), and my wages with Elohay my God, Judge.” In one sense this could be applied to Isaiah as a man of integrity and Godly submission. However, it more accurately applies to the Servant King Messiah, Who possesses justice, hence, “justice that is Mine”. Isa 49:5 And now says HaShem (YHVH: Mercy) yotzeriy that formed me mibeten from the womb le-eved lo to be His servant, le-shoveiv to return Yaakov (Follower, Jacob) to Him, ve’Yisrael and Israel will be gathered, ve’ekaveid and glorious be’eiyneiy in the eyes of HaShem (YHVH: Mercy), veilohay and my God (Judge) hayah has become uziy my strength, my boldness, my power, my security; “And now says HaShem (YHVH: Mercy) that formed me from the womb to be His servant, to return Yaakov (Follower, Jacob) to Him…” It’s at this juncture that all debate over who the Servant might be must end. After all, Israel (Yaakov) cannot return herself to God, nor can she gather herself. Nor has Isaiah been tasked with or manifested the mechanism for Jacob’s (Israel’s) return to God. We know that only by the shedding of blood can Israel be truly reconciled to God. Thus, the Servant must offer a covenant of blood in order to return Jacob to HaShem (49:8). Therefore, neither Israel the nation nor the prophet Isaiah qualify. Verse 5 describes none other than the Servant King Messiah Yeshua. Yeshua (Though pre-existent, and transcendent post resurrection) was none the less born into time and space. Seeded by the Holy Spirit in the womb of Myriam (Mary) and hence, by way of His humanity, was formed in His mother’s womb. He came to fulfil what the prophet Isaiah had spoken of Him, to offer Himself, sinless, as a covenant for the redemption of Israel (ethnic, religious) and the nations. “Israel will be gathered, and glorious in the eyes of HaShem (YHVH: Mercy), and my God (Judge) has become my strength, my boldness, my power, my security;” This second clause speaks of the redemption of the entire nation of Israel (ethnic, religious) following their return to God through the Servant King Messiah Yeshua (Romans 11:26). The only way that Israel can be restored to a position of glory in the eyes of HaShem is by blood atonement and the remission of sin. Alternatively, if the Servant is the subject of the glory, then the text is referring to the glory God imparts to the Messiah as a result of the Messiah giving all glory to the Father God. Isa 49:6 Vayomer And He said, “nakel It is a light, trifling thing for you to become liy eved My servant le’hakim to raise up et-shivteiy the tribes of Yaakov (Follower, Jacob), unetzureiy and to preserve Yisrael le’hashiv to return her: I will also give you le’or for a light goyim to nations, lihyot to become yeshuatiy My salvation ad as far as ketzeih the end of ha-aretz the earth (land). The opening clause could be paraphrased as, “It is but a small beginning to My greater redemptive purpose, that you My Servant should be the one to raise up the tribes of Jacob and preserve (among the nations) Israel, returning her to Me: further still I give you as a light (uncreated) [Luke 2:32] to nations, to become My Salvation (yeshuah) to the ends of the earth.” As can be seen from the use of the verb “yeshuah” (salvation), there is an intrinsic link between the Servant and God’s Salvation. Hence the name of the Servant King Messiah “Yeshua”, Salvation Himself. It is nonsense to suggest that Cyrus could be meant here. Israel is being returned, not only to the land but to God, in right relationship. Cyrus made it possible (by God’s direction) for Israel to begin her physical return to the land but only a few took up the offer (historical). He did not lead the Jews back to the land, nor did he return them to God. It is therefore ludicrous to suggest that this passage refers to Cyrus. The desperation of those who seek to misinterpret the text this way can be seen as nothing less than an intentional rejection of the obvious, that it refers to the Servant King Messiah Yeshua, Whose life and ministry fit perfectly into the redemptive Messianic form prophesied by Isaiah. Isa 49:7 Thus says HaShem (YHVH: Mercy), go’el (Kinsman) Redeemer of Yisrael, and kedosho his Holy One, livzoh-nefesh to a despised soul, to one abhorrent to goy a nation, le-eved to a servant mosheliym of rulers: “Melakhiym Kings will see vakamu and rise up; sariym princes, ve’yishtachavu and they will bow down; le’ma’an for the purposes of HaShem (YHVH: Mercy) asher Who ne’eman is faithful, Kedosh Holy One of Yisrael, vayivcharech who has chosen, elected, decided on you.” These words are pretext to the more extensive prophecy of the despised and suffering Servant (Isaiah 52:13-53:12). As will be seen in our study of the latter prophecy, the suffering Servant can be none other than the King Messiah Yeshua. While aspects of the present verse may be applied to Isaiah the prophet and to Israel as a people, there are certain details that disqualify them both. First, the Hebrew says, “a despised soul, one abhorrent to a nation” and not “nations”. Israel has been abhorrent to many nations throughout her history, the Servant however, will be specifically abhorrent to the majority of “a nation” , that is the singular nation of Israel (a goy). This is because He claims to be Imanu-El, with us God, and gives His life for an atoning offering covering all sin. For the majority of Jews of the first Century CE, this made Yeshua abhorrent, a heretic and a blasphemer. Second, “Kings will see and rise up, princess will bow down.” Kings don’t rise to nations or to prophets but to another King. Likewise princess do not bow down to nations or to prophets but to their betters, in this case, a King of Israel (The Servant Messiah Ben David [Yeshua]). Therefore, the despised soul in question cannot be Israel or Isaiah but is in fact the suffering Servant King Messiah Who will be revealed in greater detail in Isaiah’s latter prophecy 52:13-53:12. "The Holy One, blessed be He, will tell him (the Messiah) in detail what will befall him... their sins will cause you to bend down as under a yoke of iron and make you like a calf whose eyes grow dim with suffering and will choke your spirit as with a yoke, and because of their sins your tongue will cleave to the roof of your mouth. Are you willing to endure such things?... The Messiah will say: ‘Master of the universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption.’" -Pesikta Rabbati, Piska 36.1; Zohar II. 212a “25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; 26 and in this way all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob. 27 And this is My covenant with them, when I take away their sins.” -Romans 11:25-27 (TLV) Isa 49:8 Thus says HaShem (YHVH: Mercy), “Be’et In a time ratzon acceptable aniytiycha I answered you, u’veyom and in a day of yeshuah salvation azartiycha I have helped you; ve’etztzarecha and I will guard, watch over you, ve’etencha and give you livriyt for a covenant of am a people, le-hakiym to raise up eretz a land, lehanchiyl to cause them to inherit nechalot heritages shomeimot desolated:” The Servant is still being addressed by God, however, now the focus is clearly on the redemption of Israel, to be affected by the Servant. Therefore, the Servant cannot be Israel because she is being redeemed through the covenant provided in the Servant. Nor can the Servant be Cyrus, who made no such covenant. “In a time acceptable I answered you, and in a day of yeshuah salvation…” This HaShem says to the Servant Who has been hidden in the shadow of God’s palm awaiting the appointed time which the prophet here writes as “a time acceptable”. Once again the use of the Hebrew “yeshuah” is an allusion to the Messiah whose proper name is Yeshua (Salvation). “I will guard, watch over you, and give you for a covenant of a people, to raise up a land, to cause them to inherit heritages desolated:” The Servant is to be given as a covenant of a people, that people being Israel (ethnic, religious). As a result of this covenant, they will be returned to God in right relationship and they will see the promises of God concerning the Land of Israel fully filled, and the lost heritage of their dispersion restored in Godly purity for the Olam Haba (World to come). The Servant is Himself a briyt (covenant, cutting, blood shed). Only Yeshua qualifies. "Does not atonement come through the blood, as it is said: For it is the blood that makes atonement by reason of the life!" [Babylonian Talmud, Yoma 5a referring to Vayikra (Leviticus) 17:11 in the Tanakh] “In the same way, He took the cup after the meal, saying, ‘This cup is the new covenant in My blood, which is poured out for you.’” -Luke 22:20 (TLV) Isa 49:9 Say la’asuriym to those in bondage, “tzei’u Go forth; la’asher to them bachoshekh in darkness, higalu uncover (show) yourselves. Al-derachiym On ways (paths, directions) yiru they will feed (graze), u’vechol and upon all shefayiym smooth heights mariytam they will be pastured, shepherded. “The people walking in darkness will see a great light. Upon those dwelling in the land of the shadow of death, light will shine.” -Isaiah 9:1(2) (TLV) God commands the Servant to proclaim to those in bondage (physical and spiritual) to go forth out of Babylon (Confusion) and to proclaim light to those in the darkness (both physical and spiritual darkness), commanding them to uncover themselves (an allusion to repentance). The Servant will feed and shepherd the freed captives of Israel on high table land and return them to security in God in the land (of Israel). This is prophetic of Israel’s escape from Babylonian bondage (historical) and of her deliverance from the confusion of sin through the Servant King Messiah Yeshua (Yet future: Romans 11:26). Isa 49:10 They will not hunger nor thirst; neither will the heat or sun strike them: kiy for merachamam He that has mercy, compassion on them will lead them, even by mabueiy springs, gushing forth of mayim water (waters) yenahaleim He will guide them, lead them, give them rest. “14 Then he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb. 15 For this reason, they are before the throne of God, and they serve Him day and night in His Temple. The One seated on the throne will shelter them. 16 They shall never again go hungry, nor thirst anymore; the sun shall not beat down on them, nor any scorching heat. 17 For the Lamb in the midst of the throne shall shepherd them and guide them to springs of living water, and God shall wipe away every tear from their eyes.” -Revelation 7:14-17 (TLV) “They will not hunger nor thirst; neither will the heat or sun strike them …” The scorching desert winds of the middle east are one of the greatest dangers to travellers. Therefore, the imagery here has great significance. There would have been times in Israel’s journey back from Babylon when water was scarce or supply had run out. This very thing happened to the Israelites on their journey out of Egypt. However, God promises Israel enough food and water for their entire journey. Further to this He assures them that He will provide shelter and shade from the intense heat of the Sun. “He that has mercy, compassion on them will lead them, even by springs, gushing forth of water (waters) He will guide them, lead them, give them rest.” The Hebrew “Merachamam” is perhaps better translated “mercies, compassions, loving kindnesses…” It is YHVH, Mercy Himself that has compassion on them, and He is present to lead them as the Servant. Notice that HaShem Himself will lead them. This is an allusion to the cloud of the presence in which the Malakh HaShem the Angel of the Lord (Yeshua) had lead Israel out of bondage and toward the promised land (Exodus 13:21-22). The present God with us Imanu-El (Isa. 7:14; 8:8; Matt. 1:23), the Servant King Messiah will not only give water but gushing, flowing, unquenchable waters of living that sustain everlasting life beyond the desert journey. There is something extremely valuable to be learned here. When Hashem sets us free from sin and darkness through the Servant King Messiah, there will be a journey through desert (the remainder of this life) but we will not make this journey alone. Mercy Himself leads us, we will not hunger or thirst, nor will we be tested beyond our ability to bear up under the heat of the sun of this sin affected world: we will be sheltered and warm in the sub-zero night temperatures, and we will be shaded and cool beneath His Sukkah (tent) in the scorching heat of midday. However, in order to enter this provision, we must first uncover our darkness, expose ourselves to the Light of Messiah and accept His hand. For some the alternative of remaining in darkness feels a safer option, it is not. It is better to brave the desert with a faithful guide than to remain in the cool shelter of the cave, with darkness as your only companion. Isa 49:11 Vesamtiy And I will make (place) col-haray all my mountains ladarech for a way, umesilotay and My raised roads (highways) yerumun will be exalted. Generally speaking the roads of the middle east are made through passes and on lower ground. Here, the imagery is essentially depicting the lowering of mountains to meet the elevation of the roads in order to create a straight level path to Jerusalem (Zion). Isa 49:12 Hineih-eileh , Behold, now, pay attention to these (things, ones) meirachok who will come from far, distant, remote (places: Aotearoa, Pacific Islands, Jungles of Peru etc); ve’hineih-eileh and, behold, now, pay attention to these (things, ones), mitzafon from the north (Modern Russia/Europe/Scandinavia etc.) u-miyam and from the body of water/Ocean/ Mediterranean (west: modern Rome, Greece etc.); and these from meieretz the land of Siniym (Thorns: To the East, Modern China, India etc. Or, to the South re: Sinites Gen. 10:17). This verse illuminates the greater prophetic nature of this passage by showing a deliverance that will supersede that of the deliverances from Egypt and Babylon. Israel (ethnic, religious) is still the subject of this deliverance, however, rather than being delivered from Babylon alone, the people of Israel will one day be delivered back to the Land of Israel from every corner of the earth. Thus, this verse elevates the prophecy to a time yet future, beyond the deliverance from Babylon, when all Israel (ethnic, religious) will be returned and saved, not in a physical sense only but in a spiritual sense also. It will be a deliverance from sin and darkness, and it will be made possible only through the Servant King Messiah Yeshua. Isa 49:13 Ranu Overcome, cry out, shout, shamayim heavens; ve’giliy and rejoice, aretz earth; u-fitzchu and break out hariym mountains into rinah shouting, overcoming cry: for HaShem (YHVH: Mercy) has nicham comforted amu His people, and will have yeracheim mercy upon His afflicted. In the previous chapter we are told of the heavens and the earth standing at the call of Hashem (Isa.48:13). Here, creation cries out for the revealing of the children of God (Rom. 8:19). Why will creation cry out? She will cry out in joyous exclamation as she watches the Comforter Menachiym comfort amu His people Israel (ethnic, religious), and observes Mercy Himself (YHVH) having mercy on those among them who have been afflicted by sin and bondage. And how will creation overcome? She will overcome through the redemptive work of the Servant King Messiah and the purging, renewing, atoning and restoring power of His eternal blood. And what is comfort? The Hebrew nacham means, consolation, an opportunity for repentance, a coming along side in sorrow, and an end to regret. And what is Mercy? The Hebrew racham means, to have compassion, to love deeply, and to show tender affection. Isa 49:14 And Tzyion (Zion, parched land) said, “HaShem (YHVH: Mercy) has forsaken me, vadoniy and my Lord has forgotten me.” Israel (ethnic, religious and still in Zion pre-exile at the time of this prophecy) responds from her self inflicted suffering and hurt. It is as if she had said, “You give me all these prophetic promises of freedom from affliction but in my present reality all I see is pain and hopelessness, it’s as if you’ve forgotten me.” This is of course tragically ironic, given that it was Israel who had forgotten HaShem, and not the other way around. Isa 49:15 Can ishah a woman forget her ulah sucking child, and meiracheim not have mercy on ben-bitnah the son of her womb? Gam again, these might forget, ve’anochi yet I will lo not eshcacheich forget you. The God Who cannot lie or change His mind affirms His faithful and everlasting love for His chosen people Israel (ethnic, religious). The greatest of intrinsic human connections is alluded to and then amplified. Even if it were possible for a nursing mother to forget her suckling child (be it through drug addiction, postpartum depression or by any other means), it is impossible for the all-knowing God of creation to forget His child Israel (ethnic, religious). More so, forgetting here, infers wilfully ignoring one’s child. God intends that it be understood that He wilfully remembers Israel, she is ever before Him. Those who claim that the Church has superseded (replaced) ethnic Israel as the chosen (elect) people of God must take warning. God will not be mocked, repent now before something far worse than delusion overtakes you. Isa 49:16 Hein Behold, al-capayim on the faces of my hands chakotiych I have cut out, engraved, inscribed, set, governed you: chomotayich your walls negdiy are before Me tamiyd continually. HaShem takes the woeful complaint of His people very seriously. The imagery of the nursing mother is immediately followed by another inseparable image. We are reminded that when something is doubled in the Hebrew text it denotes the fact that it is firmly established. “Behold, on the faces of my hands I have cut out, engraved, inscribed, set, governed you…” It is a desecration to say “tattooed”, as some do. Tattoos are forbidden to the Jewish people (Lev. 19:28), and God (in any form) would never defile Himself this way. The Hebrew text speaks of God cutting into His palms, something that might also be considered forbidden to the Jews (Lev. 19:28) were it not for the counterpoint of atonement and self-sacrifice. Thus, substitution is inferred and the obvious correlation to the nail scared hands of the Messiah is discovered. “Your walls are before Me continually.” If a concept doubled is firmly established, then a concept tripled is everlasting. Here, HaShem reaffirms the perpetual nature of His undying love and fidelity toward Israel (ethnic, religious). Not only does He show Israel the love of a perfect Mother, He has given Himself as a substitute (Imanu-El) for her sake and further still promises to be her unflinching guardian. The walls of Jerusalem were built for her protection, and rise or fall they were always and will always be before Hashem. He never takes His eyes of the walls that surround His chosen people Israel (ethnic, religious), neither physically nor figuratively. Biblically speaking, walls are designed to protect the inhabitants of a city from enemies, both physical and spiritual. A modern physical example of a wall that protects Israel is the wall that runs along the border of the (so called) Palestinian Authority. Many well-meaning Christians want to see this wall torn down. They say that it is an obstacle to peace (What ignorant nonsense). Their opinions are not informed by the Bible or the Holy Spirit but by popular world (fallen) opinion, and modern historical events (like the Berlin wall, the construction of which correlates in no way whatsoever to the building of the wall of defence in the conflict between the Israelis [Jews] and the [so called] Palestinians). In fact, since the construction of the modern Israeli wall thousands of Jewish lives have been saved from the continual anti-Semitic hate crimes of Palestinian terrorists who target and murder Israeli citizens (Through suicide bombs, shootings, stabbings etc) for no other reason than that they are Jews. The Palestinian cry “From the river to the sea” seeks the annihilation of the 6 ½ million Jews living in the land of Israel today: hence the wall. Though many Christians and countless other secular citizens of the world today may call for the tearing down of this wall, God’s eye is on it, why? Because speaking to Zion (The Jewish people) Hashem says “Your walls (plural) are continually before Me”. Make no mistake, those who side against or take a neutral stand toward Israel (the people, the state, the land), are siding against God and His Servant King Messiah. This is the very definition of what it means to be Anti-Christ. Having said this, the walls that will remain are spiritual, and are born of Salvation (Yeshua) Himself: “In that day, this song will be sung in the land of Judah: “We have a strong city. He appoints salvation as its walls and ramparts.” -Isaiah 26:1 Isa 49:17 Miharu He hastens nanayich your children, grandchildren, great grandchildren etc; your destroyers and those laid waste to you will go out from you. He hastens the return of Israel’s children and removes Israel’s enemies from her. Isa 49:18 Seiy-saviyv Lift up, look in a circuit with einayich your eyes, u’reiy and see: kulam all these (ones, things) gather themselves together, and come to you. Chay-aniy As I live, ne’um declares HaShem (YHVH: Mercy), kiy surely chulam all of them will become ornaments, clothing, utekashsheriym and you will bind yourself with them, kakalah like a bride. These verses 17 through 24 describe the return of captives to Zion, both historically from Babylon and in a yet future time from all over the earth (of course, this has already begun). The imagery of binding invokes the practice of donning tefillin (prayer boxes), and adds a prayer element and a sacredness to the return of Israel’s children. The correlation to the ornaments of the bride sheds light on the marriage of the Lamb (Messiah) and the union of all who believe, both Jew and Gentile. The phrase “Chay-aniy ne’um HaShem” As I live declares YHVH, Is an immutable affirmation of God’s faithfulness to Israel. His eternal uncreated existence is the basis for His oath to her. He will gather her and redeem her, and she will be adorned with her children (Prov. 17:6) le’olam vayid Forever perpetually. "all these shall be unto thee as a garment of glory, and their works in the midst of thee as the ornament of a bride.'' -Targum Yonatan (2nd Century CE) Isa 49:19 Kiy For, your waste and your desolate places, ve’eretz and your land that has been destroyed, surely now tetzeriy will be too narrow, distressed, cramped for the inhabitants, and those who swallowed you up will be far away. This is a poetic way of saying, “Though the cities and towns of Israel were once left desolate with few Jews inhabiting them, now they will be devoid of enemies and overflowing with Jews so that it seems they are cramped.” Isa 49:20 Od continually going round, they will say in your ears, beneiy the children you have after those you’ve lost, “Tzar-liy It’s too narrow, cramped for me, Ha-makom The place (Temple Mount); geshah-liy draw near to me, ve’eisheivah and I will sit, remain, dwell, abide.” Once again, the Temple Mount Ha-Makom (The Place) will overflow with Jews coming to worship, so that the children born to Israel after the ones whom she lost so tragically, will say, “There are so many Jews here it’s cramped.” This is a positive (for lack of a better term) problem. Notice that the “cramped” language is alleviated by the phrase “draw near to me, and I will remain.” This may be attributed to the returned captives and is therefore a statement of repentant contentment. Alternatively it may be attributed to Hashem, in which case it is an invitation to intimacy. Isa 49:21 Then you will say bilvaveicha in your core, inner being, heart, “Miy Who has begotten me these (things, ones), seeing that I have lost my children, vegalmudah and am barren, golah an exiled one, vesurah and turned aside? and who has gidel grown (brought up) these (ones, things)? Hein Behold, aniy me, nishartiy I was left levadiy alone; these (ones, things), where were they?” Then the returned captives of Israel will say in awe of God’s goodness, “Who has given me these children in place of those I lost during my time in bondage, when I felt that I had been forgotten and turned aside? And who has brought these children to faithful maturity in HaShem? Where were they when I felt as though I had been abandoned?” Isa 49:22 Thus says Adonay the Lord HaShem (YHVH: Mercy), “Hineih Behold, now, pay attention, I will lift up my hand to the goyim nations, and to amiym peoples, tribes ariym raise up nisiy my ensign, banner, signal pole, sign, standard to the peoples; and they shall bring banayich your sons be’chotzen in their bosom, lap, arms uvenotayich and your daughters will be carried upon their shoulders.” God’s response to the returned of Israel is spoken under the titles Adonay Lord, Master YHVH the Lord Mercy. “I have heard your awe and incredulity and now say, pay attention! Your return to Zion is just the beginning, I will make My Servant King Messiah a sign to all nations and as a result they will bring the remnant of your children to the land of Israel, cradling them in their bosom, caring for them as if they were sacred vessels, why? For My Names sake!” Notice that God will make His Hand of Salvation (Yeshua) a sign to both nations (political) and tribes (ethnic, cultural). God will lift up His Son the Servant King Messiah on a pole like the snake adorned pole of Moses (Num. 21:7-9)), and all who look to Him will be saved. Isa 49:23 “And melachiym kings will be omenayich your faithful, support, vesaroteiyhem and their queens your nursing mothers: they will bow down to you with their apayim faces to the eretz land (earth), and lick the dust of your feet; and you will know that Aniy I am HaShem (YHVH: Mercy); and they that kovay wait, hope, expect, look for Me will not be put to shame.” In beautiful poetic form the Hebrew text makes a correlation between the imagery of verse 15 and the Queens of the earth, who will nurse Israel’s young by proxy as instruments of God. Here, the supplication of the rulers of the nations is seen coming from both the male and female rulers. They will both nurse and bow down to the children of redeemed Israel (ethnic, religious), and will, in repentance, humble themselves to the lowest possible degree (to lick the dust of a former enemy’s feet is the greatest act of humility in ancient middle eastern culture). Isa 49:24 Will the prey be taken from the mighty, or the tzadik righteous captives be delivered? Israel, suffering in the land and looking captivity down the barrel at the time this prophecy was spoken, now ask, “How is it possible that we could be delivered from the mighty enemies that surround us? Not even the righteous among us, whose deeds are approved before God could expect to be delivered from their captivity.” Isa 49:25 Kiy Surely thus says HaShem (YHVH: Mercy), “gam Even the captives of the mighty will be taken away, and the prey of the terrible will be delivered; for I will contend with him that contends with you, and I will save banayich your children. Again God responds in mercy offering surety, “You ask how it’s possible, I tell you I am that I am and I will do it. The strongest of your captors will be defeated and you will be set free, even those of you already in the jaws of a lion will be delivered and free of injury.” Speaking to ethnic Israel God says “for I will contend with him that contends with you, and I will save your children.” Beware then, you Christians who reject God’s continued purpose for ethnic, religious Israel. For He contends for us! Isa 49:26 And I will feed them that oppress you with their own flesh; and they will be drunk with their own blood, as with sweet wine: and chol-basar all flesh will know that Aniy I, HaShem (YHVH: Mercy), am Moshiyeich your Saviour, ve’goaleich and your Redeemer, aviyr the Mighty One of Yaakov (Follower, Jacob).” How will all flesh know that HaShem is God, The Messiah and Redeemer of Israel, the Mighty One of Yaakov? He will feed the oppressors of Israel (ethnic, religious) with their own flesh. He will turn the wicked upon each other and they will be consumed in their own hatred. In the conclusion to this passage we see the union of HaShem and the Servant King Messiah Yeshua. Hashem calls Himself Mashiach Messiah, specifically, speaking to Israel He says “I YHVH am Moshiyeich your Messiah”. Thus, He shows that the Servant Messiah is echad one with Him. “For they have poured out the blood of kedoshim and prophets, and You have given them blood to drink-- they are deserving!” -Revelation 16:6 (TLV) “17 Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, “Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!” 19 Also I saw the beast and the kings of the earth and their armies gathered together to make war against the One who sat on the horse and against His army. 20 Then the beast was captured, and along with him the false prophet who had performed the signs before him by which he deceived those who had received the mark of the beast, as well as those who had worshiped his image. These two were thrown alive into the lake of fire burning with brimstone. 21 The rest were killed with the sword coming out of the mouth of the One riding on the horse. And all the birds gorged themselves with their flesh.” -Revelation 19:17-21(TLV) Copyright 2019 Yaakov Brown Both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator. Isa 45:1 Thus says Hashem (YHVH: Mercy) limshiychu (from Moshiach: Messiah) to His anointed, le-Choresh to Cyrus (You possess the furnace), whose right hand I have held, to subdue nations before him; and I will loosen the loins of melachiym kings, to open le-fanav before his face delatayim many doors; u-sheariym and the gates will not be shut;
“Thus says Mercy to His Messiah, to You who possess the furnace, whose right hand has received strength from Me, in order to subdue nations before him; and I loosen the belts that carry the weapons of kings, to open before his face many doors, and the gates will not be shut against him.” -Author’s paraphrase This is the only time in Scripture where a Gentile ruler is referred to as Mashiach (Messiah, literally Anointed one). This title is otherwise only reserved for the kings and high priests of Israel, and primarily for the ultimate Saviour of Israel, Yeshua the King/Priest Messiah (Daniel 7:14). Cyrus is called by this title in his role as God’s agent for delivering Israel from bondage and exile in Babylon. It’s interesting to note that the Hebrew name Koresh (Cyrus) means “You who possess the furnace”. While the furnace was sometimes used as a means of execution, the figurative meaning denotes judgement in fire. Thus, God has assigned Cyrus a role in dispensing His judgement against the nations. The furnace of Cyrus will destroy the nations while refining Israel, who through the furnace will become purified as gold and glory in her King Creator HaShem. We note also that any strength Cyrus has to do these things is from God, Who has taken hold of the right hand of Cyrus in order to impart power to him for fulfilling God’s purposes. The weapons belts of the kings that Cyrus comes against will be loosed, leaving them undefended against him. The many doors to the nations will be opened to him and the strongest gates will not be able to withhold him. In comparison to the cruelty of the Assyrians and Babylonians, Cyrus and his dynasty were humane rulers. Following his capture of Babylon in 539 BCE (BC) Cyrus encouraged both Jews and other captives from the nations to return to their home lands. He also contributed generously to the rebuilding of the Temple in Jerusalem (2 Chron. 36:22-23; Ezra 1:2, 5:13, 6:3-4). The Cyrus Cylinder excavated at the site of ancient Babylon in 1882 further illuminates the outworking of Isaiah’s prophecy: “Marduk… looked through all the countries searching for a righteous ruler… He pronounced the name Cyrus… and declared him to be ruler of the world.” Isa 45:2 I will go le-faneiycha before your face, va-haduriym and the adorned high places I will a-yasheir level: daltot doors of nechushah brass ashabeir I will break in pieces, and bars of iron I will cut down: There is some irony here. God will go before the idolater Cyrus to level the idolatrous high places. The reference to doors of bronze is most likely a reference to the gates of Babylon. The historian Herodotus travelled to Babylon and said “There are a hundred gates to the circuit of the wall, all of bronze, with bronze uprights and lintels.” (Herodotus History pg.85 Penguin edition). Isa 45:3 And I will give you the treasures of choshech darkness, and concealed riches of secret places, that you may know that I, Hashem (YHVH: Mercy), who calls you by your name, am the Eloheiy Yisrael (God of Israel). Babylon was known for her commerce and her hording and storing of wealth. Her treasures were stored in secret vaults, and in the rooms of her many famous temples. Private citizens were also able to deposit their wealth in temple vaults for a fee. The Babylonian temples were some of the forerunners to our modern day banks. The doublets of the Hebrew poetic form correlate darkness and secrecy, giving emphasis to the fact that those things kept hidden are most often the ill-gotten spoils of sinful action. “For nothing is secret, that will not be revealed; neither anything hidden, that will not be known and brought out into the open.” -Luke 8:17 Cyrus will be given all these horded and hidden riches for one purpose, that he might “know that I HaShem Who calls you by name, am the God of Israel.” Isa 45:4 For the sake of avdiy my servant Yaakov (follower), and Yisrael (overcomes in God, Israel) my chosen, I have even called you by your name: I have achanecha yet titled you, though you have not known Me. Once again HaShem affirms that it is for the sake of His servant Jacob, His chosen people Israel, ethnic, religious, that He has called Cyrus to perform these things. These words were spoken some 150 years prior to the birth of Cyrus. He did not exist and therefore, could not possibly have known God’s plan for his life, and yet, God had already allocated a role and title to Koresh (Cyrus: you possess the furnace). Isa 45:5 I am Hashem (YHVH: Mercy), and there is no other, beside Me there is no Elohiym God (Judge): I encompassed you, though you have not known Me: The phrases, “There is no other” and “Beside Me there is no God” are together used 10 times in this short chapter. There is a strong theme concerning the uniqueness of God, His omnipotence and omniscience. The Holy Name YHVH, first used in verse 1, is used a total of 14 times in this chapter. Thus, both the unique unity of God and the Divine attribute of Mercy are primary themes in this discourse. The beautiful language “I encompassed you” denotes fidelity. This poetic language is usually reserved for Israel but is here offered to a ruler of the nations. God’s redemptive purpose for humanity overflows from His redemptive purpose for Israel. Isa 45:6 That they may know mi-mizrach from the eastern shemesh sun, and from the west, there is none beside Me. I am Hashem (YHVH: Mercy), and there is no other. From the first sunrise to the last sunset HaShem is Mercy, and there is no other. Isa 45:7 I yotzer fashion or light, u-vorei (from borei) and create choshech darkness: I oseh accomplish shalom peace, u-vorei (from borei) and create ra evil, (bad, the opposite of good): I Hashem (YHVH: Mercy) accomplish all these things. We note that the Or (uncreated light) is not said to be u-vorei (created, from that which didn’t exist), rather it is yotzer (fashioned) from God’s essence (Davar: Word). Thus, choshech (darkness), which will become a metaphor for evil, is not yotzer (fashioned) but is rather the result of u-vorei (creation). We know that God did not create anything evil from the inception of creation because the days of creation are complete when the text says, “God saw everything that He made, and behold it was very good.”(Gen. 1:31). Therefore, at the beginning of all things even the darkness (which would later become a metaphor for evil) was good, in fact, it was very good. Thus, the meaning of “I accomplish peace (uncreated) and create (because evil didn’t pre-exist God, but fashioned itself from that which was created) evil” is that God created the substance and environment that made evil a possibility, in order to also make possible the free will necessary for love relationship. Therefore, the uncreated attributes (emanations) of God, or (light) and shalom (peace) [which are also titles of our Messiah Yeshua], are fashioned to accomplish His purposes, whereas the work of darkness and evil are only possible based on the created order: meaning that Satan and his minions have no power except that which they have been allowed to have based on the fact that they are created beings subject to the King of Creation, the God of Israel, and to Yeshua, the Light (or) of the World, and Prince of Peace (shalom). Thus, both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator. Isa 45:8 Hariyfu Rain down shamayim heavens, mi-ma’al from above, and let the skies stream forth tzedek righteousness, justice: open the land, and let them bring forth yesha salvation, and let righteousness (justice) spring up yachad together; I Hashem (YHVH: Mercy) be’ratiyv have created it. Righteousness and justice are yachad (one), and are created by God. They are watered from the heavens and grow in the earth, springing up together and relying on one another. There is no right action without justice, and no justice without right action. Isa 45:9 Hoy Ah, alas, woe to him who contends with his Yotzero Maker! A pottery shard among pottery shards of adamah the earth. Shall the clay say to him that fashioned it, “What have you made?” or “Your work has no hands”? This passage appears to be addressing the complaints of some of Israel’s exiles, who may have taken issue with HaShem’s choice of a goy deliverer (Cyrus). It is the height of hubris for a human being to accuse God of ill planning: it is so foolish as to be likened to a piece of pottery debating the plans of the potter. The Hebrew idiom “Your work has no hands”, is still used today in some Jewish communities to describe something that makes no sense. Isa 45:10 Hoy Ah, alas, woe to him that says to his father, “What have you begotten?” u-leishah and to the woman, “What have you given birth to?” So great is the foolishness of one who questions God’s work of redemption, that he is compared to a child questioning why his parents conceived him, or why his mother gave birth to him. The “Woes” of these two verses are an incredulous rebuke that is to be heeded, lest the pottery shard be turned to dust, or the child given over to the fruit of his own foolish thinking. Isa 45:11 Thus says Hashem (YHVH: Mercy), Kedosh Yisrael Holy One of Israel, ve’yotzero and his Maker, “Ask Me of things to come concerning banay My sons, and concerning the po’al work of yaday My hands, command Me.” HaShem pre-exited Israel and is therefore the Holy One over her. He made Israel and knows the end from the beginning. Therefore, He responds to the complaints of His people by challenging them to ask Him what is to become of them (My sons), and as a counterpoint to “Your work has no hands” (v.9), “Command the work of My hands”… if you dare! Isa 45:12 “I asiytiy have fashioned, accomplished, formed, made eretz the land (earth), ve’adam and humanity upon it: I, even yaday My hands, have stretched out the heavens, and all tzeva’am their armies, hosts, I tzeveitiy I have commanded.” HaShem formed the earth so that it might receive humanity and provide the perfect environment in which humanity might prosper and grow. He alone created the heavens and is King of all the heavenly host. Isa 45:13 “I have raised him up in righteousness, and I will direct all his ways: he will build My city, and he will let My captives go, without price or reward,” says Hashem (YHVH: Mercy) Tzeva’ot Who goes warring (of heavens hosts, armies). The focus now returns to the goy ruler whom HaShem has raised up to bring about the deliverance of Israel from her captivity. It is Cyrus who will rebuild Jerusalem (My city) and let the Jews return there. HaShem Who goes warring (of Hosts) will accomplish this. Isa 45:14 Thus says Hashem (YHVH: Mercy), “The labour of Mitzrayim Egypt (double distress), and merchandise of Cush Ethiopia (black) u-sevaliym and of the Sabeans (drunkards), men of stature, will come over to you, and they will be yours: they will come after you; in chains they will come over, and they will fall down before you, they will make supplication to you, saying, ‘Surely bach in you is El God; ve’eiyn and there is none other od (perpetually going round): efes zero, ceasing finally elohiym the gods. Some think this passage is addressed to Israel, however, Israel never waged war against Egypt or Ethiopia, although Egypt did wage war against Israel in more recent times. It may also be addressed to Cyrus, although it was not Cyrus himself but Cambyses the son of Cyrus who conquered Egypt and Ethiopia. Another possibility is that this passage refers to the end of days. At which time those repentant among the nations will submit to the King Messiah and the God of Israel. If so, then verse 14 corresponds to Isaiah 2:2-4. Isa 45:15 Truly you are a El God that conceals yourself, Eloheiy Yisrael God of Israel, Moshiya Saviour. God is concealed only from the perspective of those who do not walk with Him. The gods of the surrounding nations were promoted with spectacles and lavish rites and yet offered nothing but a deaf ear to their petitioners. The God of Israel on the other hand, revealed Himself to His people in true power and sought intimate relationship, offering an everlasting conversation, responding to Israel’s cries in a timely fashion. He is a true Saviour and a certain hope. However, He is discernible only through the eyes of faith. Therefore, when compared to the vain gods of the nations the God of Israel is mysterious and hidden, a stark contradistinction to the fact that even the hidden things of other gods will be brought into the light by HaShem. “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this Torah.” -Deuteronomy 29:29 Isa 45:16 They will be ashamed, and also humiliated, all together: they will go to confusion together those makers of idols. Confusion and shame are all that awaits those who make and worship idols. Isa 45:17 Yisrael Israel will be nosha saved be’YHVH in Hashem (YHVH: Mercy) te’shuat with a salvation olamiym everlasting: not ashamed nor humiliated ad-olmeiy ad as far as a world without end (perpetual). Israel, whom God has chosen, need not end in confusion and shame because her God is One, Alone. Therefore, Israel will be saved be’YHVH in HaShem. There is no other means for her salvation outside of God alone. With an immutable and everlasting salvation God will deliver Israel (through His Mashiach Yeshua), and she will neither be ashamed or humiliated in the world that is without end, that is, the Olam Haba (World to come). Isa 45:18 For thus says Hashem (YHVH: Mercy) Who borei (from bara, created from nothing) created ha-shamayim the heavens; Hu He is ha-Elohiym the God yotzeir that formed ha-aretz the land (earth) ve’osah and made it; Hu He has chonah established it (made it firm), He didn’t vera’ah create it in vain, la’shevet for habitation He yetzarah formed it: “I am Hashem (YHVH: Mercy); and there is none other.” The purpose of God was always to have the earth be inhabited by humanity. He alone created and established our habitation. He alone is God. Isa 45:19 “lo vaseter dibartiy I have not spoken in secret, bimkum in the place eretz of land (earth), choshech dark, obscure, hidden: I did not say to the seed of Yaakov (follower, Jacob), ‘You seek Me in vain’: I Hashem (YHVH: Mercy) doveir speak tzedek righteousness, magiyd I make known meishariym equitable things.” Unlike the demonic deities, witchcraft practitioners and secret religions of the heathen world, God does not keep secret the path to freedom. He has communicated clearly and in the open to Jacob, through His Torah, His prophets and His miraculous works. He is not like those false gods that offer redemption only to a select few, to the contrary, He offers redemption to all, and those that receive His offer become chosen. Though Israel may have become disillusioned in her sufferings and exile, falsely concluding that to seek God was of no consequence, God reminds her that He has always been with her and has always had a plan in place for her redemption. He has made known publicly and frequently that righteousness is found in Him alone and that the fruit of that righteousness will be equity for all who receive it. Isa 45:20 “Assemble yourselves and come; draw near together, you who have escaped from among ha-goyim the nations: they have no knowledge that set up the wood of their graven image, and pray to a el god that cannot yoshiya save.” Now God turns to the nations with an offer of redemption. It is God’s will that none should perish. Therefore, He invites the idolatrous nations to come and draw near to Him, and to admit that they worship idols that cannot save. Isa 45:21 “You make known, and bring them near; indeed, let them take counsel together: Who has declared this mikedem from ancient time? who has told it from that time? have not I Hashem (YHVH: Mercy)? and there is no El God beside Me; a El God of tzadik justice u-moshiya and a Saviour; there is none beside Me.” HaShem challenges the idolaters to admit that their idols and false prophets are unable to properly predict future events or expound on past events. It is God alone Who is just and able to save. There is none like Him, nor is there any besides Him. Isa 45:22 “Penu Look (turn) to Me, and you will be saved, col-afseiy all the ends of aretz the land (earth): for I am El God (Judge), and there is none other.” This is a simple Gospel message. “Turn to face Me and you will be saved”. It’s spoken to all the nations of the earth. Why should they heed Him? Because He is “the Judge, and there is none other!” Isa 45:23 “I have sworn by Myself, yatza it has gone out mipiy from My mouth tzedakah righteousness davar a word, and will not yashuv return, Ciy For liy to Me tichra will bow col-berech every knee, tishava col-lashon every tongue will swear.” There is none higher than HaShem, and there is no god besides Him. Therefore, He must swear by Himself. The Davar (Word, King Messiah) has gone out in redemptive power and will not return void. “For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.” -Romans 14:11-12 "That at the name of Yeshua every knee should bow, of things in the heavens, and things in earth, and things under the earth; And that every tongue should confess that Yeshua Ha-Mashiach Lord, to the glory of God the Father. Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” -Philippians 2:10-12 Isa 45:24 Indeed, ba’YHVH in Hashem (YHVH: Mercy) liy with me amar say “Tzedakot righteousness va’oz and strength:” adav up to him yavo men have come; col all ha-necheriym the incensed against him will be ashamed. Only in HaShem is there righteousness and strength, and those who have defied Him and who have been filled with anger toward Him, will come to Him in shame. Isa 45:25 Ba’YHVH In Hashem (YHVH: Mercy) yitzdeku will be justified ve’yithallu and shine (be praised, glory) col-zera all the seed of Yisrael Israel (overcome in God). The fruit of HaShem’s redemptive work through Cyrus and ultimately through His King Messiah Yeshua of Israel, will be the physical and spiritual deliverance of Israel, ethnic, religious. In God she will be justified (through His Mashiach) and her generations will shine as those who have overcome in God. “I say then, Has God cast away His people? A curse on that! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” -Rav Shaul (Paul) Letter to the Roman Ecclesia 11:1 © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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