We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting.
Introduction:
The previous portion of the scroll of Yeshayahu (Isaiah) concludes with the enemies of Israel (ethnic, religious) devouring themselves and Israel being reminded that HaShem is her Mashiach (Messiah). Isaiah 49 gives important detail concerning the Servant and His identity and sets the stage for greater illumination as to Who He is and what role He will play in the continued purposes of God for Israel and for all humanity.
Verses 1 - 3 of the present chapter are a continuation of the message of 49:22-26, addressed to those exiles who felt that HaShem had finally abandoned them. The primary theme of chapter 50 is God’s unbroken covenant with Israel (ethnic, religious), and an assurance that her captivity is temporary.
Isa 50:1 Koh amar Thus says HaShem (YHVH: Mercy), Where is zeh it, seifer the book, document (gett) of the keriytut divorcement of imechem your mother, asher who I have shilachtiyah sent away? or which of minoshaiy My creditors is it to whom I have sold you? Lo hein Behold, pay attention, ba’avonoteiychem for your perversity (depravity, guilt) you were sold, u’vefisheiychem and for your rebellion (transgression) shulechah imechem your mother was sent away.
“Thus says the Lord, ‘Where is the bill of divorcement, which I gave to your congregation, that she is cast off? Or who is the man, who has a debt against me, unto whom I sold you? Behold, for your sins ye were sold, and for your rebellion your congregation was put away.’” -Targum Yonatan (2nd Century CE)
This chapter opens with the Divine Name YHVH, which is subsequently proclaimed 7 times, 4 of those times it’s accompanied by Adonay. There is a strong theme of Mercy (YHVH) and Lordship (Adonay). The attributes of God as Merciful Master and Judge are intrinsically linked to His Salvation.
In response to the claim of captive Israel, “HaShem has forsaken me and my lord has forgotten me.” Hashem asks for evidence that He has forsaken and forgotten her. “Where is the gett (divorce document) of your mother, who I have (supposedly) sent away?” This is in direct reference to the Torah (Law of Moses) which requires a man who sends away his wife to give her a bill of divorce (Deut. 24:1). In fact, Israel has no such evidence against HaShem because He has not divorced her, nor has He sent her away.
At first glance this verse seems to contradict the later prophecy of Jeremiah 3:8. However, as Iben Ezra rightly notes:
“The latter (Jer.3:8) refers to the kingdom of the ten tribes, which will never again be established; comp. She shall no more rise (Amos 5:2); but Isaiah speaks of the kingdom of the house of David which will be restored by Messiah.” -Iben Ezra Commentary on the Scroll of Isaiah
All things are established by two witnesses, thus, in the present case a second example is offered to refute the false assumption of the people of Israel. “To which of My creditors have I sold you?” (Exodus 21:7) This is a rhetorical question with a poignant answer. God is in debt to no one! Therefore, He has not sold Israel (His daughter). This truth is followed by the sobering words, “For your own perversity you were sold, and it’s your rebellion that caused your mother to be sent away.” In other words, “You sold yourselves into bondage, and wilfully left your husband without a bill of divorce, because you were unconcerned with the moral obligation of the Torah.”
Isa 50:2 Madua Why, batiy when I came, ve’eiyn was there no iysh man? Karatiy when I called, ve’eiyn there was no oneh answer? Ha-katzor katzerah Yadiy Is My hand shortened at all, mipedut from ransom? Ve’im-eiyn-biy and do I not have choach strength lehatziyl to snatch away, deliver, rescue, save? Hein Behold, bega’aratiy at My rebuke achariyv I make desolate yam the sea, asiym I make neharot the rivers a midbar wilderness (mi from davar the word, thing, essence): tivash degatam their fish stink, me’eiyn from no mayim water, ve’tamot and die batzama in thirst.
HaShem reminds Israel that when He sought to warn her and redirect her she did not respond to Him. The same complaint is levelled against Israel by the prophet Jeremiah (Jer. 7:25-26):
“25 from the day your fathers left the land of Egypt until today. Although I sent to you all My servants the prophets, daily and persistently, 26 they did not listen to Me or pay attention. Rather, they stiffened their neck, doing more evil than their fathers.” -Yermiyahu 7:25-26 (TLV)
“Is My hand unable to ransom?” A rhetorical question, of course not.
“Do I not have the strength to deliver?” Again, a ludicrous idea. HaShem has all strength, all power, He alone delivers.
Therefore, HaShem reminds Israel of the ample evidence of His past acts of deliverance on her behalf:
“I dried up the Red Sea (Sea of Reeds)…”
Isa 50:3 Albiysh I clothe shamayim the heavens kadrut with gloom (blackness), ve’sak and with sackcloth asiym I make kesutam their covering (concealment).
This is a reference to God’s mighty works at Sinai:
“In the morning of the third day, there was thundering and lightning, a thick cloud on the mountain, and the blast of an exceedingly loud shofar. All the people in the camp trembled.” -Shemot (Exodus) 19:16 (TLV)
Isa 50:4 Adonay Lord HaShem (YHVH: Mercy) has natan given liy me leshon the tongue (language) limudiym of (for, to) the discipled, lada’at to know how la’ut to hasten (sustain) et yaef the weary, fatigued, faint with davar a word: yaiyr he awakes (rouses) ba’boker in the morning ba’boker in the morning, yaiyr he rouses (awakes) liy ozen my ear lish’moa to hear Kalimudiym like (for) all the discipled.
For the first time in this portion the double title Adonay YHVH is used (it is used a total of 4 times in Isaiah chapter 50). As previously stated, this illuminates the connection between God’s Kingship over all things, His specific role as Lord over Israel and His overarching Mercy, which, powered by His love, is the primary source of His Salvation.
Here, the Servant (Yeshua the Messiah) speaks. The words have a similar rhythm to those of king David:
“1 My heart is stirred by a noble theme
as I recite my verses for the king;
my tongue is the pen of a skillful writer.
2 You are the most excellent of men
and your lips have been anointed with grace,
since God has blessed you forever.
3 Gird your sword on your side, you mighty one;
clothe yourself with splendor and majesty.
4 In your majesty ride forth victoriously
in the cause of truth, humility and justice;
let your right hand achieve awesome deeds.
5 Let your sharp arrows pierce the hearts of the king’s enemies;
let the nations fall beneath your feet.
6 Your throne, O God, will last for ever and ever;
a scepter of justice will be the scepter of your kingdom.
7 You love righteousness and hate wickedness;
therefore God, your God, has set you above your companions
by anointing you with the oil of joy.” -Psalm 45:1 (NIV)
The use of the Hebrew “limud” (discipled) is unique and differs from Isaiah’s later use of “talmid” (Disciple), additionally, with this in mind it infers the understanding that the speaker has been directly discipled by Hashem (John 7:16; 14:24).
“To know how to sustain the weary, with a word.” The Servant Messiah’s message (davar, word) is one of comfort for the weary (Matt. 11:28). His very essence is the present comfort of all who receive Him (John 1).
“Ba’boker ba’boker” Literally “In the morning, in the morning” is best understood in English as a perpetual rhythm of renewal (waking), that the Servant King Messiah passes on to all who become His disciples. In one sense it infers resurrection, and in another it denotes the idea of everlasting mornings, that is, the Olam Haba (world to come). Thus, the eternal present invades time and space. The doubling of the phrase further affirms the established nature of the Servant King Messiah’s ministry and His connection to the God-head as the ultimate student (limud) of the Father God.
“Then Yeshua answered and said to them, ‘Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.’” -Yochanan (John) 5:19
Isa 50:5 Adonay Lord HaShem (YHVH: Mercy) has patach opened liy ozen my ear, and I was not mariytiy rebellious, contentious, disobedient, bitter; nor did I turn backward.
This is an intimate phrase that conveys the idea of one whose mouth is in close proximity to the ear he is speaking into. The instruction spoken is weighty and might be rejected by a lesser candidate. But the Servant (King messiah) is neither imbittered by the proposed task, nor does He rebel against the One Who has given Him His calling. The Servant instead choses from the outset never to turn back. The words of Yeshua come to mind:
““No one who puts a hand to the plough and looks back is fit for service in the kingdom of God.”” -Luke 9:62 (NIV)
Isa 50:6 Geiviy My back natatiy I gave le’makiym to the smiters, ulechayay and my cheeks to those that pulled out my facial hair; My face I did not hide mikelimot from shame, disgrace, reproach, shame, confusion, insult varok and spittle.
It takes great effort to avoid the striking correlation between the present verse and the treatment of Yeshua the King Messiah:
“Then he released Barabbas to them. But he had Yeshua flogged, and handed him over to be crucified.” -Matthew 27:26
“Then some began to spit at him; they blindfolded him, struck him with their fists, and said, ‘Prophesy!’ And the guards took him and beat him.” -Mark 14:65 [Matt.26:67] (NIV)
This is clearly a description of the flogging and abusing of an individual. Therefore, it cannot refer, as some suggest, to Israel as a nation. Nor is there any record of such treatment of Isaiah the prophet. Additionally, there is no evidence that any other historical figure of the time of this prophecy qualified for the aforementioned beating, which is obviously prophetic of the mysterious Servant. That is, the Servant King Messiah Yeshua.
Isa 50:7 Va’Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; al upon this kein therefore lo nichlametiy I will not be ashamed: al upon this kein therefore, samtiy I have set fanay my face, like a flint rock, and I know that I will not be eivush put to shame.
Regardless of the suffering the Servant must endure according to His high calling, He knows that in the end He will not be put to shame but will be victorious. He knows equally, that throughout His ordeal God will be with Him to strengthen Him and sustain Him. This is why He has set His eye on the goal and pursues His calling with unmitigated determination.
Isa 50:8 He is near matzdikiy Who justifies me; Miy-yariv who will contend itiy with me? Na’amdah let us stand, remain, endure yachad together: Miy-va’al who is the husband of mishpatiy my justice (judgement)? let him draw near to me.
God is the Judge of all things. It is HaShem Who is near to the Servant and the Servant trusts the justice of HaShem.
“He that justifies me is near to me, who will contend with me?” These words along with the following verse, spoken by the Servant King Messiah, are applied by the New Testament writer Rav Shaul (Paul the Shaliach [Apostle]) as a drash for all believers:
“33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is the one who condemns? It is Messiah, who died, and moreover was raised, and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.” 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.” -Romans 8:33-39 (TLV)
“Let us stand, remain, endure together: who is the husband of My justice (judgement)? let him draw near to Me.” That is, “The One Who justifies Me stand together with me in unity…” and the rhetorical question, “Who is the Husband of my justice?” The obvious answer is that the One Who justifies is the Husband of the justice of the Servant, that is, HaShem Himself. It is HaShem Who draws near to the Servant King Messiah Yeshua, so near in fact that they are One.
Isa 50:9 Hein Behold, pay attention, Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; who is he that seeks to condemn me? Hein Behold, pay attention, kulam all of them will like a garment yivlu wear out, ash a moth yochelem will eat them up.
“Adonay Lord HaShem (YHVH: Mercy) helps me…” This is repeated from verse 7 and is an affirmation of the firmly established help that God will give His Servant King Messiah.
“The Master Mercy helps Me, who is he that seeks to condemn Me? Listen up, all who seek to condemn Me will be like warn out old garments eaten up by moths!” -Author’s paraphrase
“Who shall bring a charge against God’s elect? It is God who justifies. Who is the one who condemns?” -Romans 8:33-34 (TLV)
This retrospectively illuminates further the drash of Rav Shaul, in that it shows not only the security of the believer in Messiah but also the destruction of those who oppose the believer. They will be like warn out old garments eaten by moths, why? Because they have rejected the saving work of Yeshua the Servant King Messiah. Thus, they will not receive renewed bodies (garments) at the resurrection (Ha-Din [The Judgement]), rather, they will be tormented in there failing bodies (spiritual, metaphysical) for all eternity (Rev. 20:10-15).
Isa 50:10 Miy vachem Who among you yerei is in awe of (fears, reveres, is afraid of) HaShem (YHVH: Mercy), shomea that obeys bekol in the voice of avdo His servant? He that halach walks in chasheichiym darknesses (miseries), ve’ein nogah and has no brightness (light), lo yivtach let him trust besheim in the name of HaShem (YHVH: Mercy), veyishaein and lean on, trust in, rely beilohayv upon his God (Judge).
The Servant is mentioned only this one time in Isaiah 50. Here, the prophet Isaiah calls out those among his people Israel who fear HaShem and are willing to obey the Servant of Hashem. Therefore, the prophet cannot be speaking of himself as the Servant, rather, he admonishes Israel to receive the word of the Servant (King Messiah). The Zohar interprets the Servant of Isaiah 50:10 as “Metatron” the Angel of the Name (YHVH), who is in fact synonymous with both the Angel of the Presence of Exodus and the Holy Name YHVH, and is thus an allusion to the King Messiah (Zohar in Exod. fol. 54. 3.).
To those suffering in the darkness of both physical and spiritual bondage, the prophet says, “Put your trust in the Name of Mercy (YHVH), lean on Him and rely on the goodness of His Judgement, rely on your God (Judge).”
Isa 50:11 Hein Behold, pay attention, kulechem all you kodecheiy that kindle eish a fire, meazereiy who encompass yourselves about zikot with firebrands (flaming arrows, sparks, chains, sparks); walk be’ur in the light eshchem of your flames, uveziykot and among the brands (flaming arrows, sparks, chains, sparks) that you’ve kindled. Miyadiy From My hand hayetah-zot you will have this; lema’atzeivah in a place of sorrow tishkavun you will lie down.
Having offered The Light of The Servant to those suffering in darkness (v.10), the prophet now warns those who kindle their own false light (foreign fire) that there false light (fire) will consume them and God will punish them by laying them down in a place of sorrow (an allusion to the lake of fire of Revelation, and in a temporal sense, to Gehenna (holding place of torment until the judgement) which is in sheol (place of departed souls which is divided into Gan Eden and Gehenna by an unpassable chasm [Luke 16:19-31]).
It is interesting to note that the Talmud says that this passage from Isaiah is repeated to the wicked when the malakhiym (angels, messengers) of God meet them at their deaths (Talmud Bab. Ketubot, fol. 104. 1.).
We note here the correlation made between the false light of the fires kindled by Israelites in the worship of foreign deities, and the foreign (strange) fire kindled by Aaron’s sons (Lev. 10:1). Both result in the destruction of the one who kindles them. The Hebrew “eish zarah” translates as “strange (foreign, adulterous) fire” (Lev.10:1). Thus, there is an inference of infidelity with relation to the lighting of these fires.
We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting.
Copyright 2019 Yaakov Brown
The previous portion of the scroll of Yeshayahu (Isaiah) concludes with the enemies of Israel (ethnic, religious) devouring themselves and Israel being reminded that HaShem is her Mashiach (Messiah). Isaiah 49 gives important detail concerning the Servant and His identity and sets the stage for greater illumination as to Who He is and what role He will play in the continued purposes of God for Israel and for all humanity.
Verses 1 - 3 of the present chapter are a continuation of the message of 49:22-26, addressed to those exiles who felt that HaShem had finally abandoned them. The primary theme of chapter 50 is God’s unbroken covenant with Israel (ethnic, religious), and an assurance that her captivity is temporary.
Isa 50:1 Koh amar Thus says HaShem (YHVH: Mercy), Where is zeh it, seifer the book, document (gett) of the keriytut divorcement of imechem your mother, asher who I have shilachtiyah sent away? or which of minoshaiy My creditors is it to whom I have sold you? Lo hein Behold, pay attention, ba’avonoteiychem for your perversity (depravity, guilt) you were sold, u’vefisheiychem and for your rebellion (transgression) shulechah imechem your mother was sent away.
“Thus says the Lord, ‘Where is the bill of divorcement, which I gave to your congregation, that she is cast off? Or who is the man, who has a debt against me, unto whom I sold you? Behold, for your sins ye were sold, and for your rebellion your congregation was put away.’” -Targum Yonatan (2nd Century CE)
This chapter opens with the Divine Name YHVH, which is subsequently proclaimed 7 times, 4 of those times it’s accompanied by Adonay. There is a strong theme of Mercy (YHVH) and Lordship (Adonay). The attributes of God as Merciful Master and Judge are intrinsically linked to His Salvation.
In response to the claim of captive Israel, “HaShem has forsaken me and my lord has forgotten me.” Hashem asks for evidence that He has forsaken and forgotten her. “Where is the gett (divorce document) of your mother, who I have (supposedly) sent away?” This is in direct reference to the Torah (Law of Moses) which requires a man who sends away his wife to give her a bill of divorce (Deut. 24:1). In fact, Israel has no such evidence against HaShem because He has not divorced her, nor has He sent her away.
At first glance this verse seems to contradict the later prophecy of Jeremiah 3:8. However, as Iben Ezra rightly notes:
“The latter (Jer.3:8) refers to the kingdom of the ten tribes, which will never again be established; comp. She shall no more rise (Amos 5:2); but Isaiah speaks of the kingdom of the house of David which will be restored by Messiah.” -Iben Ezra Commentary on the Scroll of Isaiah
All things are established by two witnesses, thus, in the present case a second example is offered to refute the false assumption of the people of Israel. “To which of My creditors have I sold you?” (Exodus 21:7) This is a rhetorical question with a poignant answer. God is in debt to no one! Therefore, He has not sold Israel (His daughter). This truth is followed by the sobering words, “For your own perversity you were sold, and it’s your rebellion that caused your mother to be sent away.” In other words, “You sold yourselves into bondage, and wilfully left your husband without a bill of divorce, because you were unconcerned with the moral obligation of the Torah.”
Isa 50:2 Madua Why, batiy when I came, ve’eiyn was there no iysh man? Karatiy when I called, ve’eiyn there was no oneh answer? Ha-katzor katzerah Yadiy Is My hand shortened at all, mipedut from ransom? Ve’im-eiyn-biy and do I not have choach strength lehatziyl to snatch away, deliver, rescue, save? Hein Behold, bega’aratiy at My rebuke achariyv I make desolate yam the sea, asiym I make neharot the rivers a midbar wilderness (mi from davar the word, thing, essence): tivash degatam their fish stink, me’eiyn from no mayim water, ve’tamot and die batzama in thirst.
HaShem reminds Israel that when He sought to warn her and redirect her she did not respond to Him. The same complaint is levelled against Israel by the prophet Jeremiah (Jer. 7:25-26):
“25 from the day your fathers left the land of Egypt until today. Although I sent to you all My servants the prophets, daily and persistently, 26 they did not listen to Me or pay attention. Rather, they stiffened their neck, doing more evil than their fathers.” -Yermiyahu 7:25-26 (TLV)
“Is My hand unable to ransom?” A rhetorical question, of course not.
“Do I not have the strength to deliver?” Again, a ludicrous idea. HaShem has all strength, all power, He alone delivers.
Therefore, HaShem reminds Israel of the ample evidence of His past acts of deliverance on her behalf:
“I dried up the Red Sea (Sea of Reeds)…”
Isa 50:3 Albiysh I clothe shamayim the heavens kadrut with gloom (blackness), ve’sak and with sackcloth asiym I make kesutam their covering (concealment).
This is a reference to God’s mighty works at Sinai:
“In the morning of the third day, there was thundering and lightning, a thick cloud on the mountain, and the blast of an exceedingly loud shofar. All the people in the camp trembled.” -Shemot (Exodus) 19:16 (TLV)
Isa 50:4 Adonay Lord HaShem (YHVH: Mercy) has natan given liy me leshon the tongue (language) limudiym of (for, to) the discipled, lada’at to know how la’ut to hasten (sustain) et yaef the weary, fatigued, faint with davar a word: yaiyr he awakes (rouses) ba’boker in the morning ba’boker in the morning, yaiyr he rouses (awakes) liy ozen my ear lish’moa to hear Kalimudiym like (for) all the discipled.
For the first time in this portion the double title Adonay YHVH is used (it is used a total of 4 times in Isaiah chapter 50). As previously stated, this illuminates the connection between God’s Kingship over all things, His specific role as Lord over Israel and His overarching Mercy, which, powered by His love, is the primary source of His Salvation.
Here, the Servant (Yeshua the Messiah) speaks. The words have a similar rhythm to those of king David:
“1 My heart is stirred by a noble theme
as I recite my verses for the king;
my tongue is the pen of a skillful writer.
2 You are the most excellent of men
and your lips have been anointed with grace,
since God has blessed you forever.
3 Gird your sword on your side, you mighty one;
clothe yourself with splendor and majesty.
4 In your majesty ride forth victoriously
in the cause of truth, humility and justice;
let your right hand achieve awesome deeds.
5 Let your sharp arrows pierce the hearts of the king’s enemies;
let the nations fall beneath your feet.
6 Your throne, O God, will last for ever and ever;
a scepter of justice will be the scepter of your kingdom.
7 You love righteousness and hate wickedness;
therefore God, your God, has set you above your companions
by anointing you with the oil of joy.” -Psalm 45:1 (NIV)
The use of the Hebrew “limud” (discipled) is unique and differs from Isaiah’s later use of “talmid” (Disciple), additionally, with this in mind it infers the understanding that the speaker has been directly discipled by Hashem (John 7:16; 14:24).
“To know how to sustain the weary, with a word.” The Servant Messiah’s message (davar, word) is one of comfort for the weary (Matt. 11:28). His very essence is the present comfort of all who receive Him (John 1).
“Ba’boker ba’boker” Literally “In the morning, in the morning” is best understood in English as a perpetual rhythm of renewal (waking), that the Servant King Messiah passes on to all who become His disciples. In one sense it infers resurrection, and in another it denotes the idea of everlasting mornings, that is, the Olam Haba (world to come). Thus, the eternal present invades time and space. The doubling of the phrase further affirms the established nature of the Servant King Messiah’s ministry and His connection to the God-head as the ultimate student (limud) of the Father God.
“Then Yeshua answered and said to them, ‘Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.’” -Yochanan (John) 5:19
Isa 50:5 Adonay Lord HaShem (YHVH: Mercy) has patach opened liy ozen my ear, and I was not mariytiy rebellious, contentious, disobedient, bitter; nor did I turn backward.
This is an intimate phrase that conveys the idea of one whose mouth is in close proximity to the ear he is speaking into. The instruction spoken is weighty and might be rejected by a lesser candidate. But the Servant (King messiah) is neither imbittered by the proposed task, nor does He rebel against the One Who has given Him His calling. The Servant instead choses from the outset never to turn back. The words of Yeshua come to mind:
““No one who puts a hand to the plough and looks back is fit for service in the kingdom of God.”” -Luke 9:62 (NIV)
Isa 50:6 Geiviy My back natatiy I gave le’makiym to the smiters, ulechayay and my cheeks to those that pulled out my facial hair; My face I did not hide mikelimot from shame, disgrace, reproach, shame, confusion, insult varok and spittle.
It takes great effort to avoid the striking correlation between the present verse and the treatment of Yeshua the King Messiah:
“Then he released Barabbas to them. But he had Yeshua flogged, and handed him over to be crucified.” -Matthew 27:26
“Then some began to spit at him; they blindfolded him, struck him with their fists, and said, ‘Prophesy!’ And the guards took him and beat him.” -Mark 14:65 [Matt.26:67] (NIV)
This is clearly a description of the flogging and abusing of an individual. Therefore, it cannot refer, as some suggest, to Israel as a nation. Nor is there any record of such treatment of Isaiah the prophet. Additionally, there is no evidence that any other historical figure of the time of this prophecy qualified for the aforementioned beating, which is obviously prophetic of the mysterious Servant. That is, the Servant King Messiah Yeshua.
Isa 50:7 Va’Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; al upon this kein therefore lo nichlametiy I will not be ashamed: al upon this kein therefore, samtiy I have set fanay my face, like a flint rock, and I know that I will not be eivush put to shame.
Regardless of the suffering the Servant must endure according to His high calling, He knows that in the end He will not be put to shame but will be victorious. He knows equally, that throughout His ordeal God will be with Him to strengthen Him and sustain Him. This is why He has set His eye on the goal and pursues His calling with unmitigated determination.
Isa 50:8 He is near matzdikiy Who justifies me; Miy-yariv who will contend itiy with me? Na’amdah let us stand, remain, endure yachad together: Miy-va’al who is the husband of mishpatiy my justice (judgement)? let him draw near to me.
God is the Judge of all things. It is HaShem Who is near to the Servant and the Servant trusts the justice of HaShem.
“He that justifies me is near to me, who will contend with me?” These words along with the following verse, spoken by the Servant King Messiah, are applied by the New Testament writer Rav Shaul (Paul the Shaliach [Apostle]) as a drash for all believers:
“33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is the one who condemns? It is Messiah, who died, and moreover was raised, and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.” 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.” -Romans 8:33-39 (TLV)
“Let us stand, remain, endure together: who is the husband of My justice (judgement)? let him draw near to Me.” That is, “The One Who justifies Me stand together with me in unity…” and the rhetorical question, “Who is the Husband of my justice?” The obvious answer is that the One Who justifies is the Husband of the justice of the Servant, that is, HaShem Himself. It is HaShem Who draws near to the Servant King Messiah Yeshua, so near in fact that they are One.
Isa 50:9 Hein Behold, pay attention, Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; who is he that seeks to condemn me? Hein Behold, pay attention, kulam all of them will like a garment yivlu wear out, ash a moth yochelem will eat them up.
“Adonay Lord HaShem (YHVH: Mercy) helps me…” This is repeated from verse 7 and is an affirmation of the firmly established help that God will give His Servant King Messiah.
“The Master Mercy helps Me, who is he that seeks to condemn Me? Listen up, all who seek to condemn Me will be like warn out old garments eaten up by moths!” -Author’s paraphrase
“Who shall bring a charge against God’s elect? It is God who justifies. Who is the one who condemns?” -Romans 8:33-34 (TLV)
This retrospectively illuminates further the drash of Rav Shaul, in that it shows not only the security of the believer in Messiah but also the destruction of those who oppose the believer. They will be like warn out old garments eaten by moths, why? Because they have rejected the saving work of Yeshua the Servant King Messiah. Thus, they will not receive renewed bodies (garments) at the resurrection (Ha-Din [The Judgement]), rather, they will be tormented in there failing bodies (spiritual, metaphysical) for all eternity (Rev. 20:10-15).
Isa 50:10 Miy vachem Who among you yerei is in awe of (fears, reveres, is afraid of) HaShem (YHVH: Mercy), shomea that obeys bekol in the voice of avdo His servant? He that halach walks in chasheichiym darknesses (miseries), ve’ein nogah and has no brightness (light), lo yivtach let him trust besheim in the name of HaShem (YHVH: Mercy), veyishaein and lean on, trust in, rely beilohayv upon his God (Judge).
The Servant is mentioned only this one time in Isaiah 50. Here, the prophet Isaiah calls out those among his people Israel who fear HaShem and are willing to obey the Servant of Hashem. Therefore, the prophet cannot be speaking of himself as the Servant, rather, he admonishes Israel to receive the word of the Servant (King Messiah). The Zohar interprets the Servant of Isaiah 50:10 as “Metatron” the Angel of the Name (YHVH), who is in fact synonymous with both the Angel of the Presence of Exodus and the Holy Name YHVH, and is thus an allusion to the King Messiah (Zohar in Exod. fol. 54. 3.).
To those suffering in the darkness of both physical and spiritual bondage, the prophet says, “Put your trust in the Name of Mercy (YHVH), lean on Him and rely on the goodness of His Judgement, rely on your God (Judge).”
Isa 50:11 Hein Behold, pay attention, kulechem all you kodecheiy that kindle eish a fire, meazereiy who encompass yourselves about zikot with firebrands (flaming arrows, sparks, chains, sparks); walk be’ur in the light eshchem of your flames, uveziykot and among the brands (flaming arrows, sparks, chains, sparks) that you’ve kindled. Miyadiy From My hand hayetah-zot you will have this; lema’atzeivah in a place of sorrow tishkavun you will lie down.
Having offered The Light of The Servant to those suffering in darkness (v.10), the prophet now warns those who kindle their own false light (foreign fire) that there false light (fire) will consume them and God will punish them by laying them down in a place of sorrow (an allusion to the lake of fire of Revelation, and in a temporal sense, to Gehenna (holding place of torment until the judgement) which is in sheol (place of departed souls which is divided into Gan Eden and Gehenna by an unpassable chasm [Luke 16:19-31]).
It is interesting to note that the Talmud says that this passage from Isaiah is repeated to the wicked when the malakhiym (angels, messengers) of God meet them at their deaths (Talmud Bab. Ketubot, fol. 104. 1.).
We note here the correlation made between the false light of the fires kindled by Israelites in the worship of foreign deities, and the foreign (strange) fire kindled by Aaron’s sons (Lev. 10:1). Both result in the destruction of the one who kindles them. The Hebrew “eish zarah” translates as “strange (foreign, adulterous) fire” (Lev.10:1). Thus, there is an inference of infidelity with relation to the lighting of these fires.
We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting.
Copyright 2019 Yaakov Brown
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