Introduction:
The former chapter ends with a description of the wicked, lazy, godless false shepherds and rulers of Israel at the time of Isaiah’s prophecy. They are described as drunken fools who are devoid of faith and focused solely on their own unjust gain. They are now starkly contrasted to the righteous who have fallen as a result of the wicked rulers and false shepherds of Israel (Judah).
 
Isa 57:1  Ha-tzadiyk The righteous avad perishes, ve’eiyn and no iysh (man) one sam lays it al upon (within) leiv their core being (heart); ve’ansheiy-chesed merciful men of standing ne’esafiym are taken away (removed), be’eiyn while none meiviyn understand. Kiy-mipeneiy For from before the face ha’ra’ah of the evil ne’esaf ha-tzadiyk the righteous are gathered in, taken away, received;
 
“The righteous die, and no man layeth my fear to heart; and the men who shew mercy are taken away, and they consider not that the righteous are taken away on account of the evil which shall come.” -Targum Yonatan (2nd Century CE)
 
“The righteous perishes, and no one lays it upon (within) their core being (heart)” It seems clear given the context and chronology that righteous Jews living in the midst of their idolatrous countrymen have died as a result of the ungodly rule of the wicked. Specifically the wicked rulers and shepherds of Israel (56:9-12). Therefore, it is members of the righteous remnant that are being referred to.
 
The prophet’s words may well reflect the condition of Judah under the reign of king Manasseh, who is described this way: “Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another.” (2 Kings 21:16).
 
“Merciful men of standing are taken away (removed), while no one understands.” The spiritual condition of Judah (Israel) is so debauched that the people barely pay attention to the deaths of the righteous, nor are they able to do the spiritual math and see that this is a sign of how low they have sunk into idolatry and lewdness. The Hebrew “ansheiy” refers not just to men but to men of standing, respected and righteous men who are leaders of the community. We note that the Targum reads, “no man layeth my fear to heart.” This correlates to the idea that those who resist God’s love often choose to celebrate the death of His servants:
 
“and those who dwell on the earth will rejoice over them and make merry and exchange presents, because these two prophets had been a torment to those who dwell on the earth.” -Revelation 11:10 (ESV)
 
King David’s response to the loss of the godly is the right response, and an example to all:
 
“Save, O LORD, for the godly one is gone; for the faithful have vanished from among the children of man.” -Psalm 12:1
 
He rightly understands that the death of the righteous is an indictment against a community, and at its extension, an indictment against humanity. Therefore, he cries out to the Lord for salvation. At the time of Isaiah’s prophecy Judah (Israel) did not follow the good example of David because unlike David the rulers and shepherds of Judah (Israel) were unrepentant and had forsaken God’s Torah, and instead had turned to numbing themselves with debauchery in the worship of false gods.
 
“For from before the face of the evil the righteous are gathered in, taken away, received;” This is an explanation of that which the wicked of Israel are unable to understand in their state of spiritual blindness. For the righteous, death is not an end to life but rather a transitional journey into everlasting life. For the wicked on the other hand, death is an end that gives birth to an everlasting second death. Therefore, the death of the righteous is described as an act of God’s mercy. He has taken the righteous away to Gan Eden (Paradise) in order to spare them the face of evil that will come against the wicked in this temporal sin affected world.
 
Something similar is prophesied by Huldah the prophetess concerning the righteous king Josiah:
 
“Therefore, behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the disaster that I will bring upon this place.’” And they brought back word to the king.” -2 Kings 22:20 (ESV)
 
In a literal historical sense the evil that is about to come upon Judah (Israel) will come in the form of the Babylonian Empire. Thus, the righteous are being spared from captivity. In a greater spiritual sense the Lord continues to deliver the righteous from the plague of evil that is coming upon the world in these latter days. And, like the spiritually blind Israel of old the present generation is oblivious to both the loss of the righteous and the clear sign that this loss presents regarding the coming destruction and judgement.
 
Isa 57:2  Yavo He has and continues to enter into shalom peace (wholeness, wellbeing); yanuchu they have and continue to rest (remain, dwell) al-mishkevotam upon their beds holeich who walk in ne’chocho straightness, rightness (in front of).
 
“They shall enter into peace; they shall rest in the place of their beds, those that do His law.” -Targum Yonatan (2nd Century CE)
 
“He has and continues to enter into shalom peace (wholeness, wellbeing)” The “He” in this phrase is the righteous, the merciful man of standing. Keep in mind that this follows the perishing (death) of the righteous one. Therefore, the text infers an ongoing existence after death in the afterlife (Gan Eden: Paradise).
 
The Hebrew text informs us that the righteous one has (past tense) and continues to (present tense) enter into Peace, wholeness, and well-being. This is a description of the soul dwelling in spirit with the person of Peace, that is the transcendent resurrected Messiah, the Prince of Peace. This is in keeping with the familiar refrain of the Torah, “He was gathered to his tribe” (Gen.25:8). One asks, given that Abraham died and was gathered to his tribe, where is his tribe, and how is it possible to be gathered to one’s ethnic family after death? The answer is of course found in the teachings of our rabbis and in the mashal of Yeshua concerning Lazarus and the rich man (Luke 16:19-31). Sheol, the place of the departed (not the grave: kever), is divided into Gan Eden (Paradise) and Gehenna (Torment), with an uncrossable chasm between the two.
 
“they have and continue to rest (remain, dwell) upon their beds who walk in straightness, rightness.” The bed is used as a euphemism for the sleep of death. Yeshua used the euphemism sleep to describe temporal death, that is, the first death. It is temporal in the fact that the first death lasts only until the judgement, at which time there is a second death for the wicked but eternal life for the righteous (those made righteous through Messiah Yeshua). The use of “bed” as a euphemism for death is consistent with the use of “sleep” for the same purpose. Both infer a temporal state, one that the sleeper (on his bed) will one day awake from. Thus, both Gan Eden and Gehenna are temporal holding places that will give forth their dead at the judgement, after which the righteous will live in the Olam Haba (world to come) in God’s manifest presence and the wicked will be consigned to the place they have chosen, that is the lake of fire that torments perpetually (Rev. 20:14).
 
We note that it is those whose faith causes them to walk in straightness, which is synonymous with righteousness, who are received to rest in peace upon their beds.
 
“And I heard a voice from heaven saying, ‘Write this: Blessed are the dead who die in the Lord from now on.’ ‘Blessed indeed,’ says the Spirit, ‘that they may rest from their labors, for their deeds follow them!’” -Revelation 14:13 (ESV)
 
The Hebrew “mishkav” translated bed, is an accurate description of the ancient Jewish interment practice of chiselling out rock beds, and cubicles inside caves, and or setting them in man-made tombs (above ground). These acted as the tombs (graves) of those who had passed on. Therefore, unlike the English word “grave” the Hebrew “kever” denotes an above ground interment rather than an under ground burial.
 
Later in the chapter the bed is seen as a convergent euphemism for both adulterous idolatry and death.
 
Isa 57:3  Ve’atem But you (plural), kirvu-heinah draw near, here, now, beneiy sons (children) onenah of a sorceress, zera seed (offspring) me’naeif from an adulterer v’tizneh and a whore (fornicator).
 
“But ye, come nigh hither, people of a generation whose works are evil, whose plant was of a holy plant; but they are adulterers, and fornicators.” Targum Yonatan (2nd Century CE).
 
Now the prophet speaks God’s disciplinary words to the wicked among the people of Judah and Israel.
 
The modern Hebrew convergent phrase for the litany of titles at the end of this verse is “Ben-zonah”, equivalent to “Son of a bitch”, but literally “Son of a whore”.
 
We note that this is a generational indictment. Not only are the generation of Isaiah’s lifetime wicked, they are the children of a wicked generation.
 
“For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king.” -1 Samuel 15:23
 
The progression of titles is significant:

1. Sons of a sorceress (Idolatry and rebellion)
2. Seed from an adulterer (Dissolution of Marriage, Destruction of family)
3. Seed from a whore (Wasted seed, Infant murder, Destroying future progeny)

 
The children of the sorceress are children of rebellion. Both they and their parents have rebelled against God. The adulterer destroys families. Therefore, the children of the adulterer are those who destroy families through sexual sin. The children of the whore, however, in addition to destroying families, also participates is the ironic and self-defeating act of wasting seed and by aborting (sacrificing) unwanted babies that result from breeches in birth control for the prostitute. This brings blood guilt (murder) on both the prostitute and the one who lies with her.
 
This list of titles and their sins results in a generation that is destroying itself through rebellion toward God. Thus, a loving God has no other option but to discipline His wayward children in order to save them from themselves.

A similar indictment is brought against the Church in Thyatira, and serves as a warning to the Church today:

“But I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants to practice sexual immorality and to eat food sacrificed to idols.” -Revelation 2:20 (ESV)
 
Isa 57:4  Al-miy Against whom tit’an’agu do you mock? Al-miy Against whom tarchivu do you open wide peh your mouth, ta’ariychu lengthening (sticking out) lashon your tongue? Ha-lo-atem Are you (plural) not yildeiy-fesha children of rebellion (transgression), zera seed (offspring) shaqer of lies, deceit, falsehood.
 
“Against whom do you mock? Against whom do you open wide your mouth, lengthening (sticking out) your tongue? In one sense the text speaks of the wicked who mock the righteous representatives of God and indeed God himself. They ridicule and poke out their tongues. In another sense this could be seen as a description of haughty lasciviousness, sexual foreplay. Finally, there is the figurative application of the mouth and the words that proceed from it. The words of the wicked among Israel are words that produce death in opposition to the Word of life spoken by God’s prophet. The lengthening of the tongue could also be understood as an idiom meaning, to use language as a means of deception.
 
“Are you (plural) not children of rebellion (transgression), seed (offspring) of lies, deceit, falsehood.” The title “Children of rebellion” is the other part of the couplet to verse 3’s sorceress. Likewise “Seed of lies” relates to the adulteress and the whore.
 
Isa 57:5  Ha’neichamiym You who get hot with lust baeiliym among the terebinth trees (gods, idols, judges), tachat under kol-eitz ra’anan every green tree, shochateiy who slaughter ha-yladiym the children banechaliym in the valleys, tachat under se’ifeiy clefts ha-selaiym in the rock?
 
“Who worship idols beneath every green tree, who sacrifice the children in the valleys under the clefts of the rocks.” -Targum Yonatan (2nd Century CE)
 
“Terebinth trees” The terebinth was the chief tree in Canaanite pagan worship, and is possibly the tree associated with the worship of Ashteret. The Ashterot poles/idols were possibly carved from the terebinth.
 
“In the valleys” probably refers to the Hinnom and Kidron in particular. The Hinnom valley is a known location for child sacrifice to the false Canaanite horned bull deity Moloch, aka Molech.
 
Sexual perversion and the sacrifice of children on pagan altars was common practice among the Canaanites whom HaShem had commanded the Israelites to remove from the land. Instead, the generations pursuant to Israel’s coming into the land became seduced by the women of the land and fell into worship of the false gods of Canaan.
 
Sacred prostitutes acted as priestesses and priests of deities such as Ashteret, the Canaanite equivalent to Aphrodite (the Greek godess of love, sex, beauty and fertility). The cult of Moloch demanded the sacrifice of children and was practised by king Manasseh in the Valley of Hinnom below Mount Zion surrounding Jerusalem from west to south (2 Chronicles 33:6). The valley of Hinnom is used as a figure for the holding place of torment known as Gehinnom or Gehenna.
 
However, the current reference to child sacrifice also specifies the location “under the clefts of the rock” which is an allusion to the high place sacrifices made to the Ba’aliym (Husbands, masters, false deities). It is likely that both forms of pagan sacrifice are being referred to.
 
Isa 57:6  Bechalkeiy-nachal Among the smooth stones of the wadi (torrent valley, stream bed) chelkeich is your portion; heim, heim they, they, goraleich are your lot (dice, chance pebbles); gam-lahem shafacht also to them you have poured out nesech a drink he’eliyt offering (ascending), minchah a grain offering, tribute, sacrifice. Ha-al eileh enacheim Am I supposed to relent, regret, be comforted by, console Myself, repent because of these things?
 
“Among the smooth stones of the wadi (torrent valley, stream bed) is your portion” Stones made smooth by the swift current of water that flooded the valleys were often anointed with oil and became objects of pagan worship upon which tribute was left and sacrifices were made.
 
“they, are your lot” This can be understood to refer to either a portion inherited or a chance devise. The commentator Yarchi suggests that the very stones used in pagan worship will be used to stone to death their worshippers. This is certainly an accurate picture of the nature of sinful action. In one sense all idolatry is self-abuse.
 
The use of the Hebrew “minchah” meaning, offering or grain offering, one specifically associated with the worship of HaShem; denotes a syncretistic practice that makes these actions all the more abhorrent.
 
“Am I supposed to relent, regret, be comforted by, console Myself, repent because of these things?” HaShem asks this incredulous rhetorical question as a challenge to the idolatrous Israelites (Judean’s). The Holy God of creation could neither be comforted nor offer consolation in response to such lewd and perverted pagan practices. According to the above explanation regarding the Hebrew minchah, it is more than likely that the inhabitants of Jerusalem and Judea may well have been syncretising these practises with their worship of HaShem, making their sin all the more heinous.
 
It is worth noting that the practises of pagans are intrinsically linked to demons, and ultimately to Ha-Satan (The Devil).
 
“They sacrificed to demons, a non-god,
gods they had not known--
to new ones who came in lately,
ones your fathers had not dreaded.” -Deuteronomy 32:17 (TLV)
 
“No, I’m saying that what the pagans sacrifice is to demons and not to God, and I don’t want you to become partners with demons.” -1 Corinthians 10:20 (TLV)
 
Isa 57:7  Al Upon har-gavah ve’nisa a high (exalted) and lofty mountain samt mishkaveich you have set your bed, gam-sham also there aliyt you went up lizboach to slaughter zavach an animal (blood) sacrifice.
 
Ancient pagan worship made sacred places out of high mountains and hills. Some of the righteous kings of Israel removed the objects of worship used on these high places but many others allowed Israel to syncretise its worship of YHVH with the worship of other deities on the mountains and hills of Israel. This is to be considered the gravest of abominations.
 
“You have set your bed” Is a convergent euphemism. It combines the sexual immorality of pagan worship with the death bed that results. In effect the simple statement “You have set your bed also there” infers that the bed of adultery and idolatry set on the high place for all to see, will also become the bed on which the dead idolater lies in full view of everyone.
 
Isa 57:8  Ve’achar And behind ha-delet the door ve’hamezuzah and the mezuzah (container holding the promises of God: Deut. 6:4-9 and 11:13-21) on the doorpost samt you have set zichroneich up your remembrances; kiy for, mei’itiy from Me, giliyt you have uncovered your bed, vata’aliy and have gone up from Me, hirchavt widening mishkaveich your bed; vatichrat-lach mei’em and you have cut off a piece of (made a covenant for) yourself with them, ahavat you have loved mishkavam their bed, yad a penis (figurative use of yad: hand) chaziyt you looked upon.
 
“Behind the doors and the posts hast thou set up the remembrance of thy idols; thou hast been like a woman who is beloved by her husband, but goeth astray after strangers; thou hast enlarged thy bed: thou hast made a covenant with some of them, thou loved the place, the place of their beds, the place thou hast chosen.” -Targum Yonatan (2nd Century CE). 
 
“And behind the door and the mezuzah on the doorpost you have set up your remembrances;” This is a description of syncretism. Idolatrous Jews were placing the charms of other deities under the mezuzot on the doors of their houses. This is significant given that Hashem had commanded Israel to write His word on the doorposts of their houses. The mezuzah has the Hebrew character Shin on it to remind the home owner that El Shaddai the all sufficient protector of Israel guards the home and equally, that His shalom is on the home of the true worshipper of Hashem. Thus, instead of the protection and peace of Hashem the Jews of the time were invoking protection from other gods, gods that could never protect them, gods that would in reality, bring about their destruction.
 
“for, from Me, you have uncovered your bed, and have gone up from Me, widening your bed;” This is the figure of a spurned husband whose wife is an adulteress. She leaves her husband’s bed in order to sleep with not one but many lovers. Thus, “widening your bed”.
 
“and you have cut off a piece of (made a covenant for) yourself with them, you have loved their beds, yad a penis (figurative use of yad: hand) you looked upon.” This is a description of the height of lewdness and unabashed perversion. The euphemistic use of the Hebrew “yad” seeks to expose the depths of depravity reached by the idolatrous. The yad (hand, penis) may also be representative of the Ashterot poles, and or the trees of pagan worship. This correlates to earlier references concerning Israel’s “burning with lust under every green tree.”
 
“Cut off a piece of yourself” refers to the practise of self-harm as it applies to pagan worship. The tragic irony of the idolatrous practises of the Jews of Isaiah’s time is that the covenants of God (with the exception of circumcision) shed the blood of animals as a prefigure of the vicarious sacrifice of the Messiah, whereas the demonic pagan practise required an individual to harm themselves in order to enter into covenant (a binding) relationship with the cold deities of stone and wood. This binding agreement made in the blood of the worshipper had significant spiritual consequences, none of them good.
 
Isa 57:9  Va’tashuriy You travelled lamelekh to the king bashemen with oil va’tarbiy and a great amount rikuchayich of your perfumes; vateshalechiy you sent tzirayich your envoys ad-meirachok to far off distant lands, vatashpiyliy to be humbled, abased, made low ad-sheol even (as far as) the place of the departed.
 
It is suggested by some that “lamelekh” can be understood to be “lamoloch” thus rendering the proper noun of the false god of the Canaanites. Of course devoid of the nikudot of the Masorites the text can be understood to refer to either the king of a foreign land or the god Moloch. The Moloch reading is consistent with worship practices associated to it, which are alluded to in the subsequent list of oils and perfumes. However, it is equally likely that the king described is Ahaz, who sent messengers to Tiglath-pileser, the king of Assyria, to say to Him, “I am thy servant and thy son.” Ahaz took the silver and gold that were in the house of YHVH, and in the treasures of the palace, and sent a bribe to the king of Assyria (2 Kings 16:7, 10).
 
Whatever the meaning, the motivation is the same. In each instance Israel is seeking comfort and protection from a king other than the King of the Universe HaShem, the God and King of Israel.
 
“you sent your envoys to far off distant lands, to be humbled, abased, made low even (as far as) the place of the departed.” King Ahaz of Israel did this very thing. However, this could also be interpreted to mean that by going in search of the gods of far off lands Israel has instead found humiliation (through captivity) and sheol (the place of the departed) by dying in captivity.
 
Isa 57:10  Berov darkeich yaga’at Abundant were your ways (paths, roads) that wearied you, lo-amart but you didn’t say, “Utter despair (No hope)”; chayat yadeich matzat your hand (penis) has found living al-kein upon it therefore, lo chaliyt you were not faint.
 
In spite of the exhaustion the idolatrous experienced as a result of their pursuit of false gods, they did not give up and acknowledge that there was no hope in the pagan religions. The latter phrasing describes the temporary delight of engaging in sexual immorality, something that the rebellious children of Judah and Israel had pursued with all their might without growing faint. The Hebrew “yad” is again used in an ambiguous way to figuratively represent a phallus.
 
Alternate interpretations see the latter clause as representing unjust gain:
 
"the necessity of thine hands, thou hast found prosperity in thy works:'' -Yarchi
 
Isa 57:11  Ve’et-miy da’agt Whom did you dread vatire’iy and fear, kiy techazeiviy when you lay down, ve’otiy-lo zachart and did not remember Me, lo-samt nor did you lay it al-libeich upon your core being (heart)? Ha-lo aniy Have I not machsheh umeiolam kept silent perpetually, ve’otiy lo tiyraiy and you do not fear, revere Me (hold Me in awe)?
 
“And of whom hast thou been afraid? and on account of whom hast thou feared? Thou hast surely multiplied speaking lies, and thou hast not remembered my service, and hast not had my fear in thine heart: I would have given you the ends of the world, if you had returned to my law; but thou hast not returned to me.” -Targum Yonatan (2nd Century CE)
 
This verse sums up the previous indictments. Israel, and specifically Judah has rejected God and His Torah, His love and protection. Rather than stand in awe of God and in fear of His just punishment of sin, Israel (Judah) has given Him no second thought as they have pursued the depraved gods of the Canaanites and of the surrounding nations. HaShem has kept silent in the sense that He has not yet put upon Israel the discipline she deserves. He has given her an opportunity to conclude for herself the need to return to Him, and yet she has refused to the point of disregarding Him altogether.
 
“The apostate Israelites took the silence of their God for indifference rather than attribute it to His longsuffering.” -Victor Buksbazen
 
Isa 57:12  Aniy I agiyd will declare (make known) tzidkateich your righteousness ve’et-ma’asayich and your deeds, ve’lo yoiyluch and they will not profit you.
 
“So be it” says HaShem. “I will declare your (version) of righteousness”, which will be seen for the profitless wickedness that it actually is.
 
Isa 57:13  Be’za’akeich When you cry out, yatziyluch kibbutzayich let your assembled heap (of idols) deliver you! Ve’et But the kulam lot of them yisa-ruach will be carried away by a wind, yikach-havel their breath taken away. Ve’hachoseh viy But he who seeks refuge in Me yinchal-eretz will inherit (possess) the land ve’yiyrash and will inherit (take possession of) Har-Kadshiy My holy mountain.
 
Judah (Israel) had chosen to trust in false, demonic deities. Now, when they cry out to the One true God for help He will respond by telling them to seek help from their worthless husbands (gods) whom they had chased after through their adulterous behaviour, having rejected their true Husband HaShem. Even in this we see mercy. HaShem will not allow the total annihilation of His people. This is an act of discipline. The loving father withholds help when that help is nothing more than an act of enabling.
 
“But he who seeks refuge in Me will inherit (possess) the land and will inherit (take possession of) My holy mountain.” HaShem never leaves the faithful without the hope and assurance of his promised inheritance.
 
While the majority of Israel had rejected God, there remained a righteous remnant: many of whom were referred to in the previous chapter, some of whom were proselytes. In the midst of Judah’s coming suffering and exile, God was reminding the faithful that He would bring them into their inheritance in the land of Israel and further still, they would inherit that which is unpurchaseable by human beings, the very dwelling place, and manifest presence of God Himself, that is, the Temple Mount, Mount Zion, Har Beit, Mount Moriah.
 
Isa 57:14  Ve’amar And say, “Solu-solu Lift up, lift up, panu-darech turn toward the way, hariymu raise michshol every occasion of stumbling miderech from the way of amiy My people.”
 
“And he shall say, Teach and admonish, turn the heart of this people to the right way; remove the stumbling-block of the wicked out of the way of the congregation of my people.” -Targum Yonatan (2nd Century CE)
 
The repetition, as is always the case, denotes the fact that HaShem has firmly established the future removal of all that seeks to get in the way of His relationship with Israel. Prior to Judah’s exile to Babylon, HaShem promotes His redemptive purpose and the restoration of His people. His mercy always precedes His righteous judgement. His discipline is born of His love. While the disobedient children of God see only the disaster that is before them, God sees the goal from the beginning, and bestows hope upon the undeserving.
 
“A voice cries out in the wilderness,
‘Prepare the way of Adonai,
Make straight in the desert
    a highway for our God.
4 Every valley will be lifted up,
every mountain and hill made low,
the rough ground will be a plain
and the rugged terrain smooth.
5 The glory of Adonai will be revealed,
and all flesh will see it together.’
For the mouth of Adonai has spoken.” -Isaiah 40:3-5 (TLV)
 
Isa 57:15  For thus says ram ve’nisa the One Who is high and lifted up, shochein ad  Who dwells in eternity, ve’kadosh Holy shemo is His Name: “Marom ve’kadush eshkon I dwell in the high and holy place, ve’et and with daka the one of a contrite ushefal-ruach and humble spirit (breath, wind), lehachayot to revive, sustain the life of ruach shefaliym a humble spirit, ulehachayot and to revive leiv the core being (heart) nidkaiym of the contrite ones.
 
“For thus saith the high and lofty One, that dwelleth in the heavens, and whose name is Holy, who inhabits the height — yea, His holy Shekinah hath promised to save the contrite of heart, and the humble of spirit, to revive the spirit of the humble, and to support the heart of the contrite.” -Targum Yonatan (2nd Century CE)
 
The God of Israel is YHVH, He is above the highest heights that the false gods are worshipped on, further still He is eternal, uncreated and the Creator of the heights upon which the false deities of Israel’s folly have been worshipped. He is set apart, Holy beyond all measure, and yet, He is present with the heart (core being) of those who are humble and contrite in spirit. HaShem will sustain and strengthen the core being of the repentant, humble ones who love and honour His Holy Name (person, character, nature).
 
“The sacrifices of God are a broken spirit.
A broken and a contrite heart, O God,
    You will not despise.” -Psalm 51:19 (TLV)
 
Isa 57:16  For I will not ariyv contend forever, nor will I always eketzof be angry; kiy-ruach for the spirit milefanay from before My face ya’atof would grow faint (turn away), uneshamot and the soul life breathe that aniy I asiytiy made, fashioned.
 
“For I will not take vengeance of judgment for ever, neither shall my wrath be eternal: for I will revive the spirits of the dead, and the souls I have created.” -Targum Yonatan (2nd Century CE)
 
If God were to remain angry no human being would be able to stand before Him, for all are guilty of sin and have fallen short of His Glory. Therefore, His mercy precedes His judgement so that He might relent and forgive the repentant, humble, contrite of core being (heart).
 
The Hebrew is interesting. Spirit/wind/breath is “ruach”, and soul is “nefesh” meaning the connected elements of human existence in action. However, while God created numerous living things which have spirit (ruach), and living souls (nefesh), including animal life. According to the Genesis creation account, human beings were uniquely created to exist as a convergence of spirit and soul. The Hebrew word used to convey the human spirit/soul convergence is “neshamah”.
 
“And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.” -Matthew 24:22 (ESV)
 
“The elect” of this passage are the Jewish people (ethnic, religious, empirical), the elect (chosen) people of God.
 
Isa 57:17  Ba’avon In the perversity bitzo of his unjust gain katzaftiy I was angry, ve’akeihu and struck him; hastier ve’ektzof I concealed Myself and was angry, vayelech but he went shovav turning back be’derech in the way libo of his own core being (heart).
 
This is a description of the yetzer ha-ra (evil inclination). The fallen nature of human beings means a tendency toward sin (idolatry). Perversity and self-seeking greed are some of the most common manifestations of human sin action.
 
“Yet he, being compassionate, atoned for their iniquity and did not destroy them; he restrained his anger often and did not stir up all his wrath.” -Psalm 78:38 (ESV)
 
“I concealed Myself and was angry” HaShem cannot be seen by those who refuse to see Him because He has afforded humanity the opportunity to choose Him. Love cannot exist without freewill. Therefore, from the point of view of the suffering wicked, HaShem has concealed Himself, though all things exist and have their being in Him.
 
“but he went turning back in the way of his own core being (heart).” This verse describes a life focused on debauchery and selfish gain followed, not by “teshuva” repentance (turning toward God) but by “shovav” turning away from God. Those being observed here are turning inwardly toward their own fallen nature. They have blinded themselves to their own demise. Therefore, God, Who is merciful, choses to refrain from His righteous anger in order to save idolatrous Israel from herself.
 
Isa 57:18  Derachayv His ways raiytiy I have seen, ve’erpaeihu and I will heal him; veancheihu and I will lead him va’ashaleim and restore (make whole) [alt. through a covenant of peace] nichumiym offer comforts to him lo ve’la’aveilayv and his mourners,
 
“His ways I have seen, and I will heal him” The ways of the wicked have made him ill, or else why does he need healing? Therefore, the compassionate God of Israel seeks to heal the disobedient child.
 
“and I will lead him and restore (make whole) [alt. through a covenant of peace] offer comforts to him and his mourners,” HaShem has seen the way of the wayward. He sees that they have so deluded themselves that they are unable to find restoration. Therefore, God has come to lead the idolatrous and wayward children of Israel out of their self-imposed suffering and into His love and prosperity. He will do this through a covenant of peace, and will provide the redeemed who mourn (with Godly sorrow) their sinful actions (the act of a contrite heart), with comfort.
 
Isa 57:19  Borei creating (from nothing) niyv fruit of sefatayim the lips. Shalom, shalom Peace, peace (wholeness, well-being), larachok to the far velakarov and to the near,” says HaShem (YHVH: Mercy), “Urefativ and I will heal him.
 
“Creating (from nothing) fruit of the lips…” The Hebrew “Borei” signifies the creative expression of God Himself, the root being “bara”, meaning to create from nothing. Thus, the fruit of the lips of this creating are intrinsically connected to the Word of God and the manifest nature of peace, Who is Himself a person, that is the Prince of Peace.
 
“Shalom, shalom Peace, peace (wholeness, well-being), to the far and to the near,’ says HaShem (YHVH: Mercy), ‘and I will heal him.’” The repetition of shalom denotes the firmly established peace, wholeness and well-being imparted by God through the redemptive work of the Prince of Peace (the Servant King Messiah). This peace is being offered to those who are “far off”, that is the Gentiles, and to those who are “near”, that is Israel (ethnic, religious, empirical).
 
The words of Iben Ezra are interesting:
 
“The meaning of the whole verse is: Proclaim, peace, peace to him that is far off, and to him who is near; announce, that the Lord has already saved Israel, because I have indeed healed him.” -Iben Ezra
 
In a very real sense, because God knows the end from the beginning and because the lamb of God has been slain before the foundation of the world, the repentant, righteous remnant of Israel have and will be seen to have been already saved through the Servant King Messiah Who brings peace, wholeness and well-being through His vicarious sacrifice.
 
Isa 57:20  Ve’hareshaiym But the wicked kayam nigrash are like the tossing sea; for it hashkeit lo will neither be silent yuchal or prevail, vayigreshu and its waters meiymayv throw up refesh mud vatiyt and clay.
 
While the righteous of Israel will be delivered, those who are determined to pursue wickedness in spite of God’s loving offer of grace and mercy, will be like a storm tossed sea that is unrelenting in its dredging up of worthless mud and debris: its turmult results in damage and its ferocity wrecks destruction. Therefore, the wicked will destroy themselves. This is an intentional choice to refuse God and His mercy.
 
Isa 57:21  Eiyn shalom There is no peace (wholeness),” says Elohay My God, “le’reshaiym for the wicked.”
 
It is impossible for those who are determined to resist God to receive His peace, wholeness and well-being. Why? The answer is quite simple, love is a choice to commit wholeheartedly to another, though the other might love unconditionally, none the less, if that love is refused it cannot be received. The Love, mercy, grace, and peace of God are offered to all but only those who accept His free gift will receive it. An unwrapped gift cannot be enjoyed, a bride cannot be married until she says “I do”, a woman cannot conceive unless she receives her husband, love cannot exist without freewill, and relational love cannot be experienced unless it is responded to. Therefore, “‘There is no (everlasting) peace, wholeness and well-being,’ says My God, ‘for the wicked’”
 
Notice that while the peace afforded to the righteous is “Shalom, shalom” (v.19), the doubling denoting the fact that it is firmly established, immutable; the peace that the wicked have not received awaits the possibility of repentance: the single use of the word “Shalom” allows for mercy to be offered within time and space. Therefore, up until the wicked persons last breath that person may choose to repent and through the righteousness of the Messiah (Peace Himself), receive “Shalom, shalom”, everlasting peace, wholeness and well-being.
 
Copyright 2019 Yaakov Brown

​Isa 56:1  Koh In this manner amar says HaShem (YHVH: Mercy): “Shomru Guard (Keep) mishpat justice (Judgement), va’asu and do (make, fashion) tzedakah right action, (charity, righteousness), Kiy-kerovah for near is yeshuatiy My salvation lavo to come, vetzidkatiy and My right action, (charity, righteousness) lehigalot to be uncovered (revealed).
 
Referring to the last verse of Isaiah 55, which is a redemptive figure describing the transformation of fallen humanity and in particular idolatrous Israel, HaShem now affirms the mechanism by which the repentant of Israel (and of the tribes) might practically outwork the aforementioned redemption. Therefore, He says “In this manner guard justice and act rightly for My Salvation is near, and My right action is about to be revealed.”
 
“In this manner” refers both to the manner of transformation from thorn-bush (wickedness) to cypress (righteousness) and brier (barreness) to myrtle (fruitfulness) and to the practice that follows:

1. Guard Justice, Judgement (maintain God’s Torah and the just outworking of it)
2. Do what’s right (practice the right actions of the Torah)

 
Why is the remnant of Israel challenged to guard justice and walk in righteousness? Because HaShem’s Salvation is near to her and His right action of redemptive vicarious sacrifice and resurrection is to be uncovered. Meaning that Israel will see that which she has blinded herself to through her sinful actions. Therefore, HaShem will lift the cover off the eyes of Israel. A covering which she herself placed over her vision through wilful disobedience.
 
Covenant relationship is almost always (with the exception of God’s covenant with Abraham concerning the land) a two way street. Israel is to practice justice and right action as a result of God practicing salvation and revealing His right action of redemption which was formulated prior to the foundation of the world and the fall of humanity.
 
We must maintain our contextual and historical understanding of this passage as a start point for any figurative or metaphorical elements that may proceed from it. These words are spoken by Israel’s prophet to Israel (ethnic, religious). They were primarily heard by Israel in the land of Israel, and in particular Judah, living in Judea, Jerusalem etc. prior to the Babylonian exile which occurred tens of years after the prophet spoke and had these words recorded. Thus, we must keep in mind that it is pre-exilic Judah who are the primary initial recipients of this word from God.
 
Iben Ezra concludes wrongly that the present verse teaches “that the coming of Messiah is delayed because of our sin.” This is contrary to the Word of God which says:
 
“But God demonstrates His own love toward us, in that while we were yet sinners, Messiah died for us.” -Romans 5:8 (TLV)
 
Chomat Anakh on Isaiah agrees with Rav Shaul (Paul the Apostle), explaining that the justice and right action of Israel must be the result of the redemption brought about by the Messiah and not the other way around.
 
“‘Keep judgment and do charity.’ The interpretation of Leichad Tifferet with Tzedakah Malchut ‘Because my salvation is near,’ because it comes from the redemption:” -Chomat Anakh on Isaiah
 
Here we must take courage to address the predominant view and unbiblical mis-teaching of our rabbis in regard to “Tikkun Olam” repairing the world. The false view that says we must work to do right action in order to “earn” the coming of the Messiah (as per Iben Ezra and others), has distorted our view of both God and His redemptive action (which is born of His love). In fact the opposite is true. “Tikkun olam” repairing of the world occurs as a result of our receiving the redemptive work of Yeshua the King Messiah. God does not hold us captive to our own inability to achieve righteousness, rather He empowers us through Messiah to walk in justice and right action. If we accept Yeshua the King Messiah we receive the Ruach Ha-Kodesh (Holy Spirit) and are thus empowered to work with God in the repairing of the world through the vicarious sacrifice of His Son the King Messiah. God doesn’t need our help, but we are invited to participate with Him in His redemptive work.
 
Isa 56:2  Ashreiy Happy is enosh a man ya’aseh-zot who does (fashions, accomplishes) this, uven-adom and a son of man yachazik who in strength, shomeir guards (keeps) Shabbat meichalelo from being defiled (profaned, desecrated), ve’shomeir guards (keeps) yado his hand mei’asot from doing (fashioning, accomplishing) kol-ra all (every, any) evil (bad).”
 
“Happy is a man who does this…” “This” refers to both the former keeping of justice and right action, and to the proceeding keeping of Shabbat and refraining from evil. Therefore, the justice (judgement) of verse 1 corresponds to the Shabbat of verse 2 and the right action of verse 1 corresponds to the refraining from wrong action in verse 2.
 
     Verse 1                                          Verse 2

1. Justice                                     a. Shabbat
2. Right action                             b. Refrain from evil

 
Why “Enosh: a man” and “Ben-Adom: a son of man”? The former represents an Israeli, a Jew and the latter a Gentile. “Ben Adom” is synonymous with Adam (unqualified in the sense of humanity). This is done to prepare the listener/reader for the introduction of the proselytes of the latter verses.
 
We must remember that these Gentile proselytes are complete converts, circumcised and (in the context of the present chapter of Isaiah 700 BCE) have become part of the Jewish ethnic DNA pool. It is unwise to apply these words to all Gentile followers of God throughout the world today. This misses the historical context of the text and reinterprets it to teach something it does not.
 
“Guards the Shabbat…” The weekly Sabbath denotes God’s sovereignty over all creation. Therefore, the Jew and the proselyte who guard (keep) it are testifying to their belief in the fact that the God of Israel Alone is God and the Creator of all things.
 
“Guards (keeps) his hand from fashioning any and every kind of evil…” The hand is the symbol of action. Belief and faith are embodied in the former practice of keeping Shabbat: now action, the outworking of belief and faith is symbolized by the hand of one who intentionally refrains from doing any kind of evil. None of this is possible without the transformation described in the last verse of Isaiah 55. The transformation that results from the redemptive work of the King Messiah Yeshua (the Greater Son of David, the Servant King) is the only means by which a Jew or a human being in general can truly know what it means to keep the eternal present rest (Shabbat) of God and walk in perfect right action. God does not command the impossible in order to disillusion us, rather He instructs the teachable and provides the means by which they might apply His teaching.
 
We notice that in each of these instructions we are commanded to “Guard”. It is misleading to read “keep” the Shabbat. Nor is it right to read “keep” his hand from doing any and every kind of evil. Why? Because we are incapable of keeping or holding fast to the immutable elements of rest (Shabbat) and right action (righteousness). The Hebrew “Shomeir” means “Guard”. Within time and space and through Messiah we become guardians of that which He “keeps”. This is the counterpoint to the unfaithful “Watchmen” of the latter verses, who keep themselves in drunkenness while failing to guard that which God is keeping for Israel (ethnic, religious), and the nations in perpetuity.
 
“Remember Yom Shabbat, to keep it holy. You are to work six days, and do all your work,  but the seventh day is a Shabbat to Adonai your God. In it you shall not do any work—not you, nor your son, your daughter, your male servant, your female servant, your cattle, nor the outsider that is within your gates.” Exodus 20:8-10 (TLV)
 
Note that this commandment, given specifically to Israel (ethnic, religious, empirical) is to be observed by all Jews but only by foreigners (Gentiles) who live within the Jewish (gates) community: specifically among the people of Israel on their way to and within the land of Israel. This does not apply to today’s Christians who worship the God of Israel but live outside of Israel and further still, outside of the Jewish communities within the diaspora. The commandment to keep Shabbat is specifically a sign on the ethnic, religious chosen people of Israel (Jews):
 
“So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant. It is a sign between Me and Bnei-Yisrael forever, for in six days Adonai made heaven and earth, and on the seventh day He ceased from work and rested.’” -Exodus 31:16-17 (TLV)
 
We note that the Shabbat is a sign between God and the ethnic, religious people of Israel (Jews). It is not a sign upon the nations. When Yeshua said “the Shabbat was made for man and not man for the Shabbat” (Mark 2:23-28) the only “men” present were Jews. Further, He used an example from the Tanakh in which only Jews participated. If we interpret His words to apply to all human beings, we are ignoring the historical and Scriptural context of what He said and impugning His character by suggesting that He contradicted the Torah (Exodus 31:16-17). To the contrary, He is making a drash on a commandment given specifically to Israel (ethnic, religious , empirical) and not to the nations. Thus, when He says “man” He means “man” within the context of Israel (Jews) and not humanity in general. If we go further and interpret His words figuratively to apply the Shabbat to all nations, we must by reason of logical progression be speaking of the eternal Shabbat at the end of the age, that is the Olam Haba (world to come) and not to the literal weekly Shabbat commanded specifically to the Jews. All figurative interpretation must submit to the plain meaning of the text. In the context of Yeshua’s words the command to keep Shabbat is not made incumbent on Gentile Christians, who did not yet exist at the time Yeshua spoke, rather He was explaining to the Pharisees that the sign of the Shabbat upon Israel’s “men” was one of rest and restoration through the work of God and was not a form of rest purchased by either the restraint or the actions of Jewish “men” (and women).
 
All this is done to keep the Shabbat as a sign on the ethnic, religious Jewish people until the end of the age, when:
 
“‘it will come to pass,
that from one New Moon to another,
    and from one Shabbat to another,
all flesh will come to bow down before Me,’
says Adonai.” -Isaiah 66:23 (TLV)
 
The prophet Isaiah is clearly prophesying a time yet future, and is not, as some suggest, inferring that all nations should keep the Shabbat in the present age. This is also seen in Zechariah 14:16 where, at the end of the age (not now), the survivors of the defeated nations will repent and go up to Jerusalem to join with ethnic, religious Israel in celebration of the festival (signs) placed on the Jews. Neither passage denotes a requirement for weekly Shabbat observance by Gentile Christians.
 
When Yeshua says “The Son of Man is Lord of the Shabbat” He is alluding to the Messianic title given to the Messiah in the prophecy of Daniel (Dan. 7:13-14) in order that He might be recognized as Messiah by His disciples and any among the Pharisees who might understand and repent. While it is true that He is the Messiah over all men, we do not glean this understanding from the context of Mark 2:23-28. 
​
Those who teach that Gentile Christians must keep the Shabbat are in fact teaching Gentile Christians to usurp one of the signs that sets ethnic, religious Israel apart from the nations. Ironically, in doing so, these “Seventh Day Adventists”, “Hebrew roots Christians” and so called “Messianic Gentiles” are literally practicing the “Replacement Theology” they claim to detest. I stand in opposition to those movements who seek to place Gentile Christians under bondage to commandments that were never incumbent upon them. I am a Jew and a follower of Yeshua the King Messiah, Who has set us free for freedom, that we might not return again to bondage.
 
This is not to say that Gentile Christians can’t choose to keep the Shabbat as free members of the body of Messiah Yeshua, rather it is to say that the weekly Shabbat is not incumbent upon Gentile Christians.
 
Isa 56:3  Ve’al-yomar ben-haneichar And don’t let a son of the foreigner speak, hanilvah who has joined el-YHVH to HaShem (YHVH: Mercy) leimor to say, “Havdeil This is the separation yavdiylaniy by which I’m separated HaShem (YHVH: Mercy) mei’al from among amu His people”; ve’al yomar hasariys and don’t let the eunuch (emasculated man) say, “Hein Behold, pay attention, Aniy  I am eitz a tree yaveish that is dried up.”
 
Before addressing this verse we need to have an understanding of the significance of the proselyte (foreign convert to Judaism) and the eunuch (castrated, emasculated man).
 
“16 Then the Lord spoke to Moses, saying, 17 “Speak to Aaron, saying, ‘No man of your [a]offspring throughout their generations who has a defect shall approach to offer the food of his God. 18 For no one who has a defect shall approach: a blind man, or a lame man, or he who has a [b]disfigured face, or any deformed limb, 19 or a man who has a broken foot or broken hand, 20 or a hunchback or a dwarf, or one who has a [c]defect in his eye or eczema or scabs or crushed testicles.21 No man among the [d]descendants of Aaron the priest who has a defect is to come near to offer the Lord’s offerings by fire; since he has a defect, he shall not come near to offer the food of his God. 22 He may eat the food of his God, both of the most holy and of the holy, 23 only he shall not go in to the veil or come near the altar because he has a defect, so that he will not profane My sanctuaries. For I am the Lord who sanctifies them.’” 24 So Moses spoke to Aaron and to his sons and to all the sons of Israel.” -Leviticus 21:16-26 (NASB)
 
We note that the descendant of Aaron with crushed testicles is not denied a place in the congregation of Israel, rather he is specifically excluded from priestly duties regarding the offering of sacrifices on the altar beyond the veil of the entry to the Mishkan (Tent of meeting). This instruction is intended to protect those with physical defects that might cause them to inadvertently stumble into the manifest Divine presence and die.
 
“No one who is [a]emasculated or has his male organ cut off shall enter the assembly of the Lord. 2 No one of illegitimate birth shall enter the assembly of the Lord; none of his descendants, even to the tenth generation, shall enter the assembly of the Lord. 3 No Ammonite or Moabite shall enter the assembly of the Lord; none of their descendants, even to the tenth generation, shall ever enter the assembly of the Lord,” -Deuteronomy 23:1-3 (NASB)
 
The emasculated male may not enter the “bikhal” (in the convocation, holy gathering) of HaShem. Once again, this does not mean that this person may not be present in the community, rather it means that this person cannot participate in the appointed times and Sabbaths, and the sacrificial worship practices of God, imparted to Israel. If this were not the case the Scripture Deuteronomy 23:1-3 would be in contradiction of Leviticus 21:16-26.
 
It is thought that Ruth the Moabitess who became an Israelite through marriage to Boaz entered Israel’s holy community in the eleventh generation following the instruction against Moabite entry (Deut. 23:1-3). Thus, there was always revealed grace concerning those who appeared to be excluded. This is not the result of progressive revelation but rather it is evidence of progressive understanding on our part. It’s interesting to note that Ruth became the mother of Obed, King David’s grandfather.
 
“Moreover concerning the foreigner who is not of Your people Israel, when he comes from a distant country because of Your Name— 42 for they will hear of Your great Name, of Your mighty hand and Your outstretched arm—when he comes to pray toward this House, 43 then may you hear from heaven Your dwelling place, and do according to all that the foreigner asks of You. So all the peoples of the earth may know Your Name, to fear You as Your people Israel do, and know that this House that I have built is called by Your Name.” -1 Kings 8:41-43 (NASB)
 
We see that the Name of YHVH is intrinsically connected to Jerusalem and in particular the Temple, and the Temple Mount. Thus, there is a requirement for the foreigner to acknowledge the God of Israel and seek Him out in worship. Foreigners who reject God are not welcomed by King Solomon in this prayer of supplication during the inauguration of Solomon’s Temple.
 
“20 Thus says Adonai-Tzva’ot, “Peoples and the inhabitants of many cities will again come. 21 The inhabitants of one city will go to another saying ‘Let us go to entreat the favor of Adonai and to seek Adonai-Tzva’ot. I also am going.’ 22 Indeed, many peoples and powerful nations will come to seek Adonai-Tzva’ot in Jerusalem, and to entreat the favor of Adonai.” 23 Thus says Adonai-Tzva’ot, “In those days it will come to pass that ten men from every language of the nations will grasp the corner of the garment of a Jew saying, ‘Let us go with you, for we have heard that God is with you.’” -Zechariah 8:20-23 (TLV)
 
Like Isaiah in the present passage, Zechariah also prophecies of a time yet future when foreigners will acknowledge that God is with the Jewish people and will seek out devote Jews and ask them to lead them to Jerusalem because they have heard of Israel’s God YHVH.
 
“But if an outsider dwells with you, who would keep the Passover for Adonai, all his males must be circumcised. Then let him draw near and keep it. He will be like one who is native to the land. But no uncircumcised person may eat from it.” -Exodus 12:48 (TLV)
 
We note that a foreigner living among the Israelites was able to participate in Passover only providing he became a full proselyte through circumcision. These are the foreigners that Isaiah is referring to in the present passage.
 
“5 Now Jewish people were staying in Jerusalem, devout men from every nation under heaven. 6 And when this sound came, the crowd gathered. They were bewildered, because each was hearing them speaking in his own language. 7 And they were amazed and astonished, saying, “All these who are speaking—aren’t they Galileans? 8 How is it that we each hear our own birth language? 9 Parthians and Medes and Elamites and those living in Mesopotamia, Judea and Cappadocia, Pontus and Asia, [b] 10 Phrygia and Pamphylia, Egypt and parts of Libya toward Cyrene, and visitors from Rome 11 (both Jewish people and proselytes), Cretans and Arabs—we hear them declaring in our own tongues the mighty deeds of God!” 12 And they were all amazed and perplexed, saying to each other, “What does this mean?” -Acts 2:5-12 (TLV)
 
The New Testament confirms the fact that the “foreigners” of Isaiah’s prophecy are in fact converts to Judaism, full proselytes. Given that, the account of Acts 2 is one of the fulfilments of Isaiah’s prophecy.
 
The fact that those being spoken of are proselytes to Judaism is evident in the following verses where they are seen to observe the central practices and signs of God’s covenant relationship to Israel.
 
Therefore, in addition to the instructions of verses 1 and 2, Israel is instructed not to allow the foreign proselyte to speak of himself as being separate from God and from Israel (ethnic, religious).
 
Likewise, don’t allow either the eunuch who is an ethnic Israelite or the converted eunuch of another nation, be he an official or otherwise, say of himself that he will have no offspring (a tree without sap). Why? Because the God of Israel is promising everlasting offspring through the passing on of faith. Thus, even the eunuch can become a spiritual father through the redemptive work of God in Messiah. All this follows the transformational imagery of Isaiah 55.
 
Iben Ezra rightly identifies the foreigners of this passage as “true proselytes”, and notes that the text uses the past tense to say that these foreigners have already become devoted followers of the God of Israel and members of the community.
 
“You shall allot it as an inheritance for yourselves and for the sojourners who reside among you and have had children among you. They shall be to you as native-born children of Israel. With you they shall be allotted an inheritance among the tribes of Israel.” -Ezekiel 47:22 (ESV)
 
The eunuchs in this passage are predominantly those of Israelite descent. We know this because the text specifies “the son of a foreigner” but says only “eunuch”. Hebrew eunuchs were not made that way by Jews for obvious reasons. This would have been a grave desecration of the Torah. Therefore, the eunuchs alluded to here are most likely returned exiles who had previously been emasculated by their captors. Thus the inclusion of them is an act of mercy that is consistent with the redemptive theme of the Torah.
 
The language of “separation” used here is significant. The primary motivation of the cry of the proselyte is one seeking inclusion beyond the court of the Gentiles. Isaiah is offering a prophetic future beyond that of the future historical fulfilment of this prophecy, to a time when there would no longer be a wall of separation.
 
“13 But now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah. 14 For He is our shalom, the One who made the two into one and broke down the middle wall of separation. Within His flesh He made powerless the hostility-- 15 the law code of mitzvot contained in regulations. He did this in order to create within Himself one new man from the two groups, making shalom,” -Ephesians 2:13-15 (TLV)
 
Isa 56:4  For thus says HaShem (YHVH: Mercy): “La-sariysiym To the eunuchs (castrated men) who yishmeru guard (keep) et-shabetotay My Sabbaths, uvacharu and who decide (choose, elect) ba’asher on that which chafatzetiy delights (pleases) Me umachaziykiym and who do so from strengthening biveriytiy in My covenant,
 
Now Hashem speaks directly to the eunuchs of Israel who are devoted in their religious observance and in keeping both the weekly Shabbat, one of the signs of God’s covenant (Ex. 31:16; Lev. 24:8) with Israel (ethnic, religious), and the holy convocations of God Shabbatot (Ex. 31:13; Lev. 19:3, 30; 23:15, 38 Eze. 20:12, 19-20).
 
“So Bnei-Yisrael is to keep the Shabbat, to observe the Shabbat throughout their generations as a perpetual covenant.” -Exodus 31:16 (TLV)
 
“Every Yom Shabbat he is to set it in order before Adonai continually. It is an everlasting covenant on behalf of Bnei-Yisrael.” -Leviticus 24:8 (TLV)
 
“I also gave them My Shabbatot, as a sign between Me and them, so that they would know that I am Adonai who made them holy.” -Ezekial 20:12 (TLV)
 
“19 I am Adonai your God. Walk in My statutes, keep My ordinances and do them. 20 Keep My Shabbatot holy, so they will be a sign between Me and you, that you may know that I am Adonai your God.’” -Ezekiel 20:19-21 (TLV)
 
“Who holds fast to My covenant” This refers to the covenant God has made with Israel from the covenant made with Abraham concerning the land, through circumcision, and as a result of deliverance through the blood of the Pesach Lamb, the signs of the convergence of these covenants are seen in circumcision, Torah observance, guarding the weekly Sabbath, and keeping the festivals (Shabbatot) etc.
 
Isa 56:5  Ve’natatiy For I will give lahem to them be’veiytiy in My house uvechomotay and within My walls yad a hand (memorial, strength, sign) vasheim and a name tov that is good (pleasant) mibaniym from sons u’mibanot and from daughters; sheim a name olam everlasting eten-lo I will give them that will not be yikareit cut off.
 
“Even unto them will I give in the house of my sanctuary, and in the land of the house of my Shekinah a place, and a name that is better than that of sons and of daughters: I will give them an everlasting name that shall not be cut off.” -Targum Yonatan (2nd Century CE)
 
We note that the Targum understands the House of the manifest presence of God “Shekinah” to be the location of the eunuchs’ names. Thus the Targum at least, is referring to the Heavenly court. We know this because the manifest presence is not recorded after the inauguration of Solomon’s Temple.
 
“I will give to them…” Who are the “them”? The precedent subjects are the eunuchs (Jews) of Israel who had previously been looked down upon or pitied due to their emasculation and inability to produce children and continue their family name. This was considered the highest physical blessing in Biblical Judaism. Those whose names were cut off for their lack of progeny were considered accursed. Now, through His prophet Isaiah, God is revealing the greater blessing of spiritual progeny to all Israel by restoring the honour of the devout emasculated Jewish men in Israel’s midst.
 
I am able to use myself as a modern example in order to share the spiritual principle at work. As a younger man, after fathering two beautiful daughters, I decided with my wife, and for her health’s sake that I would undergo a vasectomy. For all intents and purposes, regarding the production of children, I had become a type of modern eunuch (albeit my parts still attached). The point I’m making is that I had come to terms with the idea that I would have no further children to bear my name, and indeed, in a Judeo Biblical sense, no son to carry on my name. However, as a follower of Messiah redeemed unto eternity I have since been privileged to become a spiritual father to a number of people whom I now consider sons and daughters in the faith. Thus, like the ancient eunuchs of Israel, being unable to physically reproduce does not prevent me from playing my role in the spiritual reproduction of God’s redemptive purposes for humanity. All who are born again in Messiah Yeshua are born into the family of God. He is of course the greatest of father’s and defines what it means to truly be a father.
 
“In My House” Refers to the Temple on Mount Zion in Jerusalem. Notice that this is “My (God’s) House”.
 
“and within My walls” Refers to the city walls of Jerusalem. Notice that these are “My (God’s) walls”.
 
“a hand (memorial, strength, sign) and a name that is good (pleasant)” In the past the family name of a eunuch was considered accursed, synonymous with disfavour. Now, through God’s redemptive action the names of the Jewish eunuchs would be given honour, not only in the city of Jerusalem but also in the very precincts of the Temple. The Hebrew “yad” literally means “hand” and is figuratively understood as a memorial. The hand imagery is one of strength: in this case it refers to the strength of spiritual progeny in place of the removal of the male sex organ (which was seen to weaken the male). The Hebrew “sheim” means “name” and denotes renown. Thus, not only will the faithful eunuchs of Israel be given an opportunity to produce spiritual progeny, they will also be renowned for it, honoured as priests in spite of the fact that they do not qualify to serve as priests.
 
The Hebrew phrase “yad vasheim” literally “Hand and a name” or “Memorial and a name”, is the name of the Shoah (Holocaust) Memorial Museum in Jerusalem built overlooking the Judean hills. This is significant, given that the victims of the Shoah were cut off and yet they have been given a memorial and a name in Israel. Like the eunuchs of old they have produced spiritual progeny through their great suffering and remain in the hearts and minds of Jews throughout the world.
 
“from sons and from daughters; a name everlasting I will give them that will not be cut off. We note the literal Hebrew translation differs significantly from the standard English rendering of the words in most English Bibles. Most English Bibles read something like “Better than sons or daughters”. While it is true that in a spiritual sense the names given to the restored eunuchs are better than those of mere physical progenitors, it is none the less a misreading of the text. The Hebrew literally says, “from sons and from daughters” In other words, the names of the eunuchs will be intrinsically linked to Israel’s sons and daughters so that their names will be carried on in the future heritage of the ethnic religious Jewish people. To put it simply, the eunuchs spoken of are “from” Israel, therefore, their names of renown will also be “from” Israel and will be everlasting because they belong to the transformed Israel pictured in the last verse of Isaiah 55. The poignant poetry of the last phrase is both graphic and redemptive. “That will not be cut off” Though the sex member of the eunuch’s body had been “cut off”, his redeemed and restored name would “not be cut off!”
 
The correlation to the Gospel of our Messiah is clear. God has no grandchildren, His children are born again of the Spirit and not through the copulation of men and women.
 
Isa 56:6  “U’veneiy And the sons haneichar of the foreigner hanilviym who join themselves al together with (upon) HaShem (YHVH: Mercy), leshareto to minister to Him, u’leahavah and to love et-sheim the Name of HaShem (YHVH: Mercy), lihyot to become His la’avadiym servants, kol-shomeir all who guard (keep) Shabbat meichalelo from pollution (defilement) and do not profane it, umachaziykiym and who do so from being strengthened bi’veriytiy in My covenant--
 
Note that these are not included in the former promise to the Jewish eunuchs, rather they are alluded to in light of the promise that follows. Thus, the prophet makes a clear distinction between the roles of each group.
 
These foreigners are those who, as the Torah illuminates, are living among the people of Israel, within the community, and are keeping Jewish law and custom as strangers within the camp. These foreigners are proselytes, complete converts to Biblical Judaism, they are not equivalent to modern Gentile Christians. These ones who keep the Shabbat had also entered into the covenant of circumcision. We no this because the Judaism of ancient times did not allow uncircumcised Gentiles to join in worship. This is also affirmed by the last clause “from being strengthened in My covenant”.
 
“Sons of the foreigner” This indicates children born to foreigners living among the people of Israel. These foreigners had married into Israel and had converted to Judaism. Thus, while the gentile convert who marries a Jew is never considered fully Jewish (being devoid of Jewish blood), the children born to the couple are considered Jewish because one of the parents has Jewish blood and has passed that bloodline on to the child. A Biblical example of this is the marriage of Ruth and Boaz and the Jewish identity of Obed their firstborn, who became the grandfather of David.
 
“Who join themselves together with (upon) HaShem (YHVH: Mercy)” These Gentiles have fully converted to the religion of Israel and have joined themselves through circumcision and immersion to the God of Israel YHVH, forsaking all other gods.
 
“to minister to Him, and to love the Name of HaShem (YHVH: Mercy),” They actively participate in worship practice and spiritually love the Name of the God of Israel YHVH. That is, the understand and delight in all the character attributes associated with God’s Name and the nature He exhibits to Israel and the nations.
 
“to become His servants, all who guard (keep) Shabbat from pollution (defilement) and do not profane it” These Gentiles are willing servants of God and therefore, willing servants of His chosen people Israel. Thus, they both serve God (but not as priests) and His people, ethnic, religious, empirical Israel.
 
“and who do so from being strengthened in My covenant” These Gentiles are full converts who have entered the covenant (cutting) of circumcision. They subsequently bear the fruit of Torah observance.
 
Isa 56:7  Vahaviyotiym And these I will bring el-har kadshiy to My holy mountain, ve’simachtiym and make them joyful beveiyt tefilatiy in My house of prayer; oloteiyhem their burnt offerings (ascending) ve’zivcheiyhem and their (blood) sacrifices (from zabach, to slaughter) leratzon will be accepted al-mizbechiy on My altar; Kiy beiytiy for My house shall be called beiyt-tefilah a house of prayer lechol-haamiym for all the tribes (peoples).”
 
“And these I will bring to My holy mountain, and make them joyful in My house of prayer;” Who are the “these”? They are the “Sons of foreigners” (from the preceding verse) meaning, sons born to foreigners already living in the midst of Israel. It is true that they are brought from the nations to worship among the community of Israel. However, this does not negate the evidence of their conversion and observance.
 
“their burnt offerings (ascending) and their (blood) sacrifices will be accepted on My altar;” It is important to understand that only full proselytes qualify to offer sacrifices. As is the case in the account of Acts 2, the Gentiles being brought to God’s Holy Mountain (Zion) and His House of Prayer (Temple complex), are converts to Judaism.
 
“How is it that we each hear our own birth language? 9 Parthians and Medes and Elamites and those living in Mesopotamia, Judea and Cappadocia, Pontus and Asia, [b] 10 Phrygia and Pamphylia, Egypt and parts of Libya toward Cyrene, and visitors from Rome 11 (both Jewish people and proselytes), Cretans and Arabs—we hear them declaring in our own tongues the mighty deeds of God!” -Acts 2:8-11 (TLV)
 
“for My house shall be called a ‘house of prayer for all the tribes (peoples)’.” King Solomon spoke the following words as a prayer of dedication during the inauguration of the Temple He had built for HaShem atop Mount Zion:
 
“Also concerning the foreigner who is not of Your people Israel, when he comes from a far country for Your name’s sake 42 (for they will hear of Your great name and Your mighty hand, and of Your outstretched arm); when he comes and prays toward this house, 43 hear in heaven Your dwelling place, and do according to all for which the foreigner calls to You, in order that all the peoples of the earth may know Your name, to [a]fear You, as do Your people Israel, and that they may know that [b]this house which I have built is called by Your name.” -1 Kings 8:41-43 (NASB)
 
Yeshua was incensed when He witnessed money changers and traders in the outer court (court of the Gentiles [nations]) of the Temple precinct (Herod’s reconstruction of the Temple). As a witness against the sinful practices of the traders and money changers He quoted this text from Isaiah:
 
“16 and He would not permit anyone to carry [a]merchandise through the temple.17 And He began to teach and say to them, ‘Is it not written, “My house shall be called a house of prayer for all the nations”? But you have made it a robbers’ [b]den.’18 The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching.” -Mark 11:16-18 (NASB)
 
The Greek text of Mark’s Gospel uses the Septuagint translation of the prophet Isaiah. The Hebrew “amiym” (tribes) being translated by the Greek word “ethnon” from “ethnos” which is the etymological root to the modern English “ethnicity”. Thus, Yeshua is reminding the devout Jews of the first century that HaShem as made a way for people from all the tribes of the earth to come and join with Israel in worship. Note that the Hebrew “amiym” does not allow for the translation “nations”, the Hebrew for nations is “goyim”, therefore, the text is referring to ethnicities, tribes, even peoples, but not to nations.
 
It is interesting to note that the Babylonian Talmud understands this verse to be speaking of the times of the King Messiah (T. Bab. Megillah, fol. 18. 1.)
 
Isa 56:8  Thus says Adonay HaShem (YHVH: Mercy) the Lord GOD, mekabeitz Who gathers nidcheiy outcasts (throw-aways; downcast etc.) of Yisrael Israel, “Od Perpetually akabetz I will gather alaiv unto him more lenikbatzayv to those already gathered.”
 
“Thus says the Lord GOD, Who gathers outcasts (throw-aways; downcast etc.) of Israel,” The prophecy now returns to the subject of gathering Israel’s outcasts: the eunuchs, lame, leprous, blind, disfigured etc. (Leviticus 21:16-26). The outcasts of Israel may also be a reference to the future return of the exiles from Assyria, Babylon etc.
 
“I will continually gather unto him (Israel, specifically Israel’s outcasts), others besides those already gathered.” Here God speaks of continuing to gather others to join the redeemed of His people Israel. These others will follow the inclusion of the outcasts of Israel so that the new covenant will always be first to the Jew and also always to others (the tribes).
 
“For He Himself is our peace, who made both groups into one and broke down the [a]barrier of the dividing wall,” -Ephesians 2:14 (NASB)
 
Yeshua may well have had in mind the present verse when He used the mashal (teaching figure) of the sheep pen in order to explain that He would draw Gentile followers from other tribes to become worshippers of the God of Israel and disciples of Israel’s Messiah.
 
“ I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd.” -John 10:16 (NASB)
 
Isa 56:9  Kol chayto All you living things saday of the field, eitayu arrive le’echol to eat— Kol chayto All you living things baya’ar in the forest (wooded height).
 
Here the prophet refers to Israel’s enemies as “living things, beasts”. HaShem invites them to come and devour Jerusalem.
 
“I have forsaken My house,
I have abandoned My inheritance;
I have given the beloved of My soul
Into the hand of her enemies.
8 “My inheritance has become to Me
Like a lion in the forest;
She has [e]roared against Me;
Therefore I have come to hate her.
9 “Is My inheritance like a speckled bird of prey to Me?
Are the birds of prey against her on every side?
Go, gather all the beasts of the field,
Bring them to devour!” -Jeremiah 12:7-9 (NASB)
 
Isa 56:10  Tzafu His watchers (alt. Tzofav keep watch) ivriym blind ones kulam all lo yadau all without knowledge; kulam all kelaviym dogs ilemiym mute (unable to speak); lo yuchelu linboach they cannot bark, hoziym dreaming, raving, babling shocheviym lying down, ohaveiy lanum loving to slumber.
 
This is a terrible indictment against those tasked with keeping watch from Jerusalem’s walls. They are described as being blind and without knowledge. They are wilfully blind and unable to see the coming destruction that will be wrought by Israel’s enemies.
 
“all dogs mute (unable to speak); they cannot bark, dreaming, lying down, loving to slumber.” This is particularly harsh (for good reason): the dog is used throughout Scripture as a figure for the members of wicked nations. In fact dogs and pigs are both synonymous with the wicked (Matt. 7:6). Yeshua said in response to the request of the Canaanite women, “It is not right to take the children’s bread and toss it to the dogs.” (Matt.15:26).
 
The watchmen of Israel are described here as being unable to speak, unable to bark a warning because they prefer comfort, sleep, dreaming to the reality of the task before them. In their disregard for God they have become negligent in protecting their people Israel. The blind watchers are the fruit of an idolatrous majority within the nation of Israel at the time of Isaiah’s prophecy..
 
There is an ironic play on words in the Hebrew text. Instead of Israel’s watchmen being “choziym” meaning “seers” they were “hoziym” ravers, babblers, fanciful dreamers, utterly deluded.
 
Isa 56:11  Ve’hakelaviym And the dogs azeiy-nefesh have a fierce soul; lo yadeu save’ah they never know satisfaction. Ve’heimah But they are roiym shepherds who lo yadeu haviyn don’t know discernment; kulam all ledarkam to their own ways they have panu turned, iysh each man (one) levitzo to his own gain (profit, unjust gain), mikatzeihu to the extreme end.
 
These dogs (watchmen, leaders) of Israel have mindless and fierce animal hunger. They care only for the things of the flesh (fallen nature) and pursue the desires of the flesh without ever finding satisfaction in that which they consume.
 
“they are shepherds who don’t know discernment;” This is a heart wrenching statement. The figure of shepherd is best represented in the Good Shepherd Hashem (Yeshua). However, the shepherds of Isaiah’s day were negligent, lazy, selfish and without self-control. They were devoid of discernment because true discernment comes from God through the Holy Spirit and they had chosen to shun God and ignore His precepts.
 
“all to their own ways they have turned, each man (one) to his own gain (profit, unjust gain), to the extreme end.” Not just some but “all” of Israel’s leaders at that time had turned to their own ways (fallen nature). They had reached a time of greater sin than that of the time of the judges of Israel. During the time of the judges there was a repeated refrain that said. “There was no King in Israel at that time and each man did what was right in his own eyes…” At the time of Isaiah’s prophecy Israel had a king, therefore, the greater indictment, “There was a king over Israel at that time, and yet each man did what was right in his own eyes, including the king…”
 
We note that each leader desired personal gain and pursued it in excess. This is a description of idolatry.
 
Yeshua spoke of some of the Parushiym (Pharisees) of the first century in a similar way:
 
“Then the disciples came and said to Him, “Do You know that the Pharisees took offense when they heard this saying?”
13 But He replied, “Every plant that My heavenly Father has not planted will be uprooted. 14 Leave them alone; they are blind guides of the blind. And if a blind man leads a blind man, both will fall into a pit.” -Matthew 15:12-14 (TLV)
 
“Woe to you, Torah scholars and Pharisees, hypocrites! For you travel over land and sea to make one convert. And when he becomes one, you make him twice as much a son of Gehenna as yourself. 16 “Woe to you, blind guides! You say, ‘Whoever swears by the Temple, it is nothing; but whoever swears by the gold of the Temple, he is obligated.’ 17 O fools and blind ones! Which is greater, the gold or the Temple that made the gold holy?” -Matthew 23:15-17 (TLV)
 
Isa 56:12  Eitayu He arrives ekchah-yayin to receive wine ve’nisbeah and drink heavily sheichar strong drink (liquor, spirits), ve’hayah and it has come to pass kazeh yom this day will be like machar tomorrow, gadol great (abundant) yeter remainder (excess) meod exceedingly.
 
"saying, come, let us take wine, and be inebriated with old wine; and our dinner tomorrow shall be better than today, large, very large.'' -Targum Yonatan (2nd Century CE)
 
Isaiah has previously described the spiritual leaders of Israel in a similar way:
 
“But these also reel from wine
and stagger from strong drink
—the kohen and the prophet reel from strong drink--
are confused because of wine,
they stagger because of strong drink,
they are muddled in vision,
they stumble in judgment.
8 Since all the tables are full of the filth of vomit,
no place is left.” -Isaiah 28:7-8 (TLV)
 
The drunkenness of Israel’s watchmen, shepherds, leaders, both spiritual and secular was such that it continued from one day to the next without breaking. They were practicing a lifestyle of debauchery more common to pagan idolatry than to the moral Torah observant culture of a spiritually healthy community.
 
“But Yeshua said to him, “Man, who made Me a judge or arbitrator over you?” 15 Then He said to them, “Watch out! Be on guard against all kinds of greed, because one’s life does not consist in the abundance of the material goods he possesses.” [c] 16 And Yeshua told them a parable, saying, “The land of a certain rich man produced good crops. 17 And he began thinking to himself, saying, ‘What shall I do? I don’t have a place to store my harvest!’ 18 And he said, ‘Here’s what I’ll do! I’ll tear down my barns and build larger ones, and there I’ll store all my grain and my goods. 19 And I’ll say to myself, ’O my soul, you have plenty of goods saved up for many years! So take it easy! Eat, drink, and be merry.”’ 20 But God said to him, ‘You fool! Tonight your soul is being demanded back from you! And what you have prepared, whose will that be?’ [d] 21 So it is with the one who stores up treasure for himself and is not rich in God.” -Luke 12:14-21 (TLV)
 
Copyright 2019 Yaakov Brown

​Isa 55:1  “Hoy Oiy, alas, wow, woe, relief, exhale, an invitation to kol-tzamei everyone who thirsts, lechu (from halak walk) walk toward la’mayim to the waters; ve’asher and the one eiyn-lo kasef without money, lechu walk toward, shivru purchase ve’echolu and eat! lechu walk toward, shivru purchase belo-kesef without money uvelo and without mechiyr hire, yayiyn wine ve’chalav and milk.
 
The previous chapter ended with the certain promise of God to Israel, that “no weapon formed against” her would prosper. As the prophet indicated, there would be weapons formed against her but they would not be of God but of the enemies of God and of Israel His people. Thus, the present chapter begins with an exclamation of warning mixed with relief. The Hebrew “Hoy” is difficult to translate. The sense is that of woe mixed with an exhaling and causative awe: an invitation. It is as if HaShem were saying, “It’s true that weapons will be formed against you by other nations and peoples, and after all those weapons have been defeated, ‘Hoy’, relax and pay careful, even woeful attention: because once these things have passed God will offer His waters to all, both to you and to the repentant among your former enemies…”
 
“kol-tzamei everyone who thirsts,” This is obviously addressed to everyone in both Israel and among the nations who thirst. The thirst is clearly spiritual (Isa. 41:17; 44:3; Psalm 42:1-2; 63:1) and can only be satiated by the spiritual waters that come from God.
 
Iben Ezra sees the “water” as being a metaphor for the Torah (Instruction, Law). This is consistent with the idea that the living Word of God, the King Messiah (John 1; 4:14; 7:37), offers water that will satisfy the human soul for all eternity.
 
“Yeshua replied to her, ‘Everyone who drinks from this water will get thirsty again. But whoever drinks of the water that I will give him shall never be thirsty. The water that I give him will become a fountain of water within him, springing up to eternal life!’” -Yochanan (John) 4:13-14 (TLV)
 
The Jewish commentator Kimchi says, “after the war of Gog and Magog (an eschatological battle at the end of the age), the nations shall know that the Lord reigns, and shall come and be desirous of learning his judgments and laws.”
 
The Targum also understands “waters” as a metaphor for the doctrines (Law) of God:
 
“Ho, every one that is willing to learn, let him come and learn, and he that hath no silver, come, hear and learn; come, hear and learn, without price and money, doctrine that is better than wine and milk.” -Targum Yonatan (2nd Century C.E.)
 
“lechu (from halak walk) walk toward la’mayim to the waters” The standard translation “Come to the waters” falls short of conveying the greater meaning of the Hebrew text. The Hebrew reads “lechu” lit. “He walks”, from the root “Halak” meaning “To walk”. Therefore, the waters must be walked toward in repentance. These waters are offered to all but are not received by all, rather, they are received by all who come in repentance. Halakhah is the way we walk, it is more than coming, it is coming in humility and repentance.
 
Notice that the Hebrew “mayim” is intense, plural, “waters”. It is not “water” but “waters” that are being offered. God’s Word (alluded to later in the chapter in relation to the waters of the heavens) is perpetual, intense, everlasting, and the waters of verse one are a metaphor for God’s Word, essence (D’var).
 
“And the one without money, lechu walk toward, shivru purchase ve’echolu and eat!” Again, this is a metaphor regarding spiritual food.
 
“Then He said to me, ‘Son of man, eat what you find—eat this scroll. Then go, speak to the house of Israel.’” -Ezekiel 3:1 (TLV)
 
Produce from the earth is sold by human beings to one another but the produce of the heavens cannot be bought and sold. The food that is purchased without money is the food of the heavens, the sustenance of the everlasting soul of humanity that comes from God and can be received from no other source. We notice that this must be “walked toward”: it is not forced on anyone. Those who refuse freely offered food will starve according to their own decision. God doesn’t send fallen angels or people to the lake of fire (Rev.19:20; 20:10-15), to the contrary, they choose to go by refusing God’s present, redeeming, loving action.
 
“lechu walk toward, shivru purchase belo-kesef without money uvelo and without mechiyr hire, yayiyn wine ve’chalav and milk.” The wine and milk are also metaphors for the Torah (Instruction, Law). In fact, the waters, food (bread), wine and milk to which the prophet refers are all aspects of God’s Word (D’var, essence).
 
Water is essential to life. Without water life as we know it cannot exist. Likewise, food sustains life, bread is the fuel of a healthy existence (according to an ancient middle eastern diet and not the modern forms of grain which contain modified gluten). Wine is both a comfort in sorrow and a delight in our celebrations. It was often used medicinally in the ancient middle east and is a constant reminder of the need for blood atonement. Finally, milk is essential to early childhood development. In the case of a mother’s milk the nutrients and enzymes present offer strengthened immunity to the new-born and sustain the baby’s growth to a point where the child can consume and digest solid foods. Each of these symbols conveys an aspect of God’s written (Ketuviym: Scriptures) and living Word (D’var: essence, Yeshua: John 1) at work in the lives of those who believe and receive Him in repentance.
 
The living waters of God are offered freely and received in repentance and humility. No matter how wealthy a person becomes in this world, a human being cannot buy the everlasting waters of God. This living water has been purchased for humanity by God’s Servant Redeemer, it cannot be earned, it can only be received in humility and repentance.
 
“For the payment for sin is death; but the gift of God is everlasting life through Yeshua the Messiah our Lord.” -Rav shaul’s letter to the Roman believers 6:23
 
Isa 55:2  Lamah Why tishkelu-kesef do you weigh out (spend) your money belo-lechem for that which is not bread, viygiyachem and your labour (toil, working) belo lesave’ah for that which does not satisfy (fill you up)? Shimu shamoa Listen, hear, understand with diligence (pay careful attention) eilay to Me, ve’ichlu-tov and you eat what is good, vetit’anag and delight badeshen nafshechem your souls in fatness (rich food, fertility, blessing).
 
“Wherefore do ye weigh out your silver for that which is not food? and your wealth for that which satisfies not? Hearken diligently to my Word, and ye shall eat that which is good, and let your soul delight itself in fatness.”-Targum Yonatan (2nd Century C.E.)
 
It is interesting to note that the Targum equates the “Word” to “God.”
 
“Why do you weigh out (spend) your money for that which is not bread, and your labour (toil, working) for that which does not satisfy (fill you up)?”
 
If the former verse uses metaphor to convey spiritual truth then so does the present verse. The money spent by the hungry is the wealth they have earned from their temporal labour. They spend it on “that which is not bread”, bread being the metaphor for the Word of Hashem (Both written and living). Therefore, “That which is not bread,” is an allusion to the idolatry of Israel and of all humanity.
 
“He afflicted you and let you hunger, then He fed you manna—which neither you nor your fathers had known—in order to make you understand that man does not live by bread alone but by every word that comes from the mouth of Adonai.” -Devarim (Deuteronomy) 8:3 (TLV)
 
It is God Who allowed Israel’s hunger as a result of her sin. Israel continued to purchase false spiritual food from other gods and as a result her spiritual hunger was not satisfied. She was constantly tormented in body, mind and spirit because the spiritual food she received from false gods did not satisfy her need. In fact, the spiritual food purchased from false gods did harm to Israel’s body (collective and individual) because it is the spiritual equivalent of junk food. Israel, like all the nations of the world, hungered for right relationship with God her Creator but foolishly sought to satisfy that hunger with the temporal junk food of false gods.
 
We note that the waters of God are offered freely but the worthless food of false gods (Satanic forces) costs dearly. The waters of God give life and sustain it, whereas the food of false gods harm the body and soul and bring death. Therefore, the incredulous question “Why do you weigh out (spend) your money for that which is not bread…” is more than justified in the mouth of God’s prophet.
 
“Shimu shamoa Listen, hear, understand with diligence (pay careful attention) eilay to Me, ve’ichlu-tov and you eat what is good, vetit’anag and delight badeshen nafshechem your souls in fatness (rich food, fertility, blessing).”
 
The Hebrew “Shimu shamoa” translates as “Listen, listen carefully”. God demands Israel’s attention, indeed, He demands that all humanity pay attention to His Word. The inference is, “Stop listening to those who do not satisfy your hunger for truth…”
 
“Eat what is good…” In other words, “Stop eating the damaging food of false gods and start eating My Word.”
 
Yeshua challenged Israel (ethnic, religious) to see the manna of her desert wanderings as a figure for His body, life, spirituality, and to feed on Him through His sacrificial atoning death and resurrection. He identified Himself as the “the true bread that comes down from heaven”. His teaching, His life, His example, His offer of redemption, is all symbolised by the bread that comes from heaven. This is what the prophet Isaiah is referring to when He writes on HaShem’s instruction, “Eat what is good”. Elsewhere Yeshua says, “Why do you call me good, only God is good” (Mark 10:18; Luke 18:19). He says this in order to reveal to the one who called Him good, that He is Imanu (with us) El (God). In other words, “You are right to call Me good, Only God is good”.
 
“Our fathers ate the manna in the wilderness; as it is written, ‘Out of heaven He gave them bread to eat.’” 32 Yeshua answered them, “Amen, amen I tell you, it isn’t Moses who has given you bread from heaven, but My Father gives you the true bread from heaven. 33 For the bread of God is the One coming down from heaven and giving life to the world.” 34 So they said to Him, “Sir, give us this bread from now on!” 35 Yeshua said to them, “I am the bread of life. Whoever comes to Me will never be hungry, and whoever believes in Me will never be thirsty. 36 But I told you that you have seen Me, yet you do not believe. 37 Everyone the Father gives Me will come to Me, and anyone coming to Me I will never reject. 38 For I have come down from heaven not to do My own will but the will of the One who sent Me.” - John 6:31-38 (TLV)
 
“Delight your souls in fatness (rich food, fertility, blessing).” The modern reader could be confused by the use of the word “fatness”, after all, in our society an over indulgence in “fat” is frowned upon: it is a cause of obesity and its related health concerns. However, there are two things to consider: first, fat is not the problem, excessive consumption (the sin of gluttony) is. Second, the ancient Israeli diet consisted mainly of grains, vegetables, milk, the occasional meat or fish (usually on festive occasions or once a week at Shabbat dinner), and received the majority of its fat from olive oil with the obvious exception of the lamb and beef consumed on a less regular basis to modern western practice. To the ancient Jew “fat” meant abundance, blessing, fertility, true wealth, strength, security, satisfaction, and joy. This is what God is offering, only He is offering the spiritual equivalent to the temporal earthly metaphor. This is in fact a picture of the Olam Haba (World to come), where the righteous will “feast” with God and His King Messiah.
 
“On this mountain, Adonai-Tzva’ot
will prepare a lavish banquet for all peoples--
a banquet of aged wine--
of rich food, of choice marrow, of aged wine well refined.” -Isaiah 25:6 (TLV)
 
“I will fill the soul of the kohanim with fatness
and My people will be satisfied with My goodness.”
It is a declaration of Adonai.” -Jeremiah 31:13 (14) (TLV)
 
“Then the angel tells me, ‘Write: How fortunate are those who have been invited to the wedding banquet of the Lamb!’ He also tells me, ‘These are the true words of God.’” -Revelation 19:9 (TLV)
 
“How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings. They feast on the abundance of your house, and you give them drink from the river of your delights. For with you is the fountain of life; in your light do we see light.” -Psalm 36:7-9 (ESV)
 
Isa 55:3  Hatu Incline (stretch out) azenechem your ear, ulechu and walk toward Me; Shimu hear, listen, understand utechiy nafshechem and your soul will live; ve’echretah and I will cut (make) lechem with you beriyt a covenant (cutting) olam everlasting, perpetual, chasdiy my love, loving actions, for David hane’emaniym are faithfulness, certain, steadfast, sure, supportive.
 
“Incline your ear and receive instruction of my law, obey my Word and your soul shall be quickened, and I will make an everlasting covenant with you, even the mercies of David, which are sure.” -Targum Yonatan (2nd Century C.E.)
 
“Incline (stretch out) your ear, ulechu and walk toward Me; Shimu hear, listen, understand utechiy nafshechem and your soul will live…” 
 
In order for Israel and indeed all humanity to receive the waters (Word of God, Yeshua) from the heavens and live (eternally), they must have ears to hear, listen, understand. From the Hebrew we could translate, “Walk your ears toward me with your ear canal tilted to receive what I have to say…” Only the willing, repentant, teachable person is able to receive the water from the heavens and live.
 
“‘And your soul shall live.’ That is, your soul shall live for ever after the death of the body, or you will receive new life through Messiah, when you will return to the Divine Law (Torah).” -Iben Ezra
 
“Ve’echretah and I will cut (make) lechem with you beriyt a covenant (cutting) olam everlasting, perpetual, chasdiy my love, loving actions, for David hane’emaniym are faithfulness, certain, steadfast, sure, supportive.”
 
This everlasting covenant is intrinsically connected to the line of David and is made complete in keeping with the promises God has made to David.
 
“So your house and your kingship will be secure forever before you; your throne will be established forever.” -2 Samuel 7:16 (TLV)
 
“And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd.” Ezekiel 34:23 (ESV)
 
“I will maintain My love for him forever,
and My covenant with him will be firm.” -Psalm 89:29 (TLV)
 
“But they shall serve the LORD their God and David their king, whom I will raise up for them.” -Jeremiah 30:9 (ESV)
 
“It is also possible, that by David in this verse Messiah is meant, who will be of the family of David. As the prophet is sometimes called Israel for the same reason (49:3); and the meaning of ‘hane’emaniym chasdiy Daveed’ is in that case: for the kindness of Messiah is sure. This explaination is supported by the next verse.”  -Iben Ezra
 
This covenant which is connected to the covenant of peace of Isaiah 54:10 and is clearly a reference to the work of the Servant Redeemer, the King Messiah Yeshua. The covenant concerning the mercies toward David cannot be a reference to David himself, who died centuries before this prophecy was first spoken, rather it refers to the Messiah Who is the greater son of David and the One through Whom God carries out His redemptive purposes for Israel and the nations.
 
It is also clear from the previous verses that this everlasting covenant is the fruit of the Word Who came like waters from the heavens to bring life to humanity and to all creation which had been held hostage to the drought caused by sin.
 
“And we proclaim to you Good News—the promise to the fathers has arrived! 33 For God has fulfilled this promise to the children—to us—by raising up Yeshua, as it is also written in the second psalm:
‘You are My Son.
    Today I have become Your Father.’
34 “But since He raised Him up from the dead, never to return to decay, He has spoken in this way, ‘I will give you the holy and sure mercies of David.’ 35 Therefore He also says in another psalm, ‘You will not permit Your Holy One to see decay.’ 36 For after David had served God’s purpose in his own generation, he went to sleep and was laid with his fathers and saw decay. 37 But the One whom God raised up did not see decay.
38 “Therefore, let it be known to you, brothers, that through this One is proclaimed to you the removal of sins, including all those from which you could not be set right by the Torah of Moses. 39 Through this One everyone who keeps trusting is made righteous.” -Acts 13:32-38 (TLV)
 
Isa 55:4  Hein Behold, Now, Pay attention, eid lumiym (from am tribe, people) He is a witness to the tribes (peoples), netatiyn I have given Him nagid as a ruler (leader) umetzaveih and commander leumiym for the tribes (peoples).
 
“He is leader of the tribes, I have given Him as a ruler and commander over the tribes.”
 
As Iben Ezra rightly notes, the nearest subject is David or rather, the Messiah as the greater son of David, for David, now dead cannot be the future ruler over the tribes. Thus, it is the Servant King Messiah Who is being referred to here.
 
The Jewish commentators Iben Ezra, Kimchi, and Ben Melekh all interpret this verse as referring to the Messiah.
 
The use of the Hebrew “umiym” tribes is important. To the modern English reader the translation “peoples”, while technically correct, is none the less misleading. The better translation is “tribes”. Israel is a “goy” nation made up of “umiym” tribes (peoples). The modern English reader misunderstands the word “peoples” to refer to all the peoples of the earth, however, in this context it does not. The following verse affirms this by speaking of a “goy” nation that will run to the individual in the present verse who is a witness to the tribes of Israel and in fact is born of Israel (ethnic, religious, empirical).
 
It is here that Isaiah joins the two images of the Servant into one. By comparing Isaiah 11:10 we see that the Servant (King Messiah) is first a sign to the amiym tribes of Israel and as a result becomes a sign to the goyim nations.
 
“And in that day there shall be a root of Yishay which shall stand for a nes miracle (sign) of amiym the tribes: toward Him the goyim nations shall seek: and His rest shall be glorious.” -Isaiah 11:10
 
When combining the message of these verses it is clear that by amyim (tribes, peoples) Israel as a corporate entity is meant, and when the term goy is used in the next verse it refers to a nation other than Israel.
 
Isa 55:5  Hein Behold, Now, Pay attention, goy a nation lo-teida not known to you tikra you will call, ve’goy and a nation lo-yedaucha you didn’t know eilecha in your direction yarutzu will run lema’an because of Hashem (YHVH: Mercy) Eloheycha your God, ve’likdush Ysirael and of the Holy One of Israel, for He has glorified you.
 
This second “Hein” draws attention to a new related subject. These words are spoken to the individual of the former verse (The Servant King Messiah Yeshua), and to Israel, who through her greater son the King Messiah, has made it possible for those who would believe among the nations to enter God’s kingdom through the redemptive and vicarious sacrifice and resurrection of His Son the Messiah Yeshua.

“I am the good shepherd; I know my sheep and my sheep know me-- 15 just as the Father knows me and I know the Father—and I lay down my life for the sheep.16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.” -John 10:14-16 (NIV)
 
Notice that it is “because of Hashem” that the “nation” made up of peoples (amiym) from among the nations (goyim) will come to Israel’s God. Thus, Israel is glorified because of the work of the Servant King Messiah, performed by her God, the Holy One of Israel.
 
This verse offers hope to those among the nations who receive Messiah while also warning those who refuse God’s continued purposes for the Jewish people.
 
“For you equipped me with strength for the battle; you made those who rise against me sink under me. You made my enemies turn their backs to me, and those who hated me I destroyed. They cried for help, but there was none to save; they cried to the LORD, but he did not answer them. I beat them fine as dust before the wind; I cast them out like the mire of the streets. You delivered me from strife with the people; you made me the head of the nations; people whom I had not known served me. As soon as they heard of me they obeyed me; foreigners came cringing to me. Foreigners lost heart and came trembling out of their fortresses. The LORD lives, and blessed be my rock, and exalted be the God of my salvation—” Psalm 18:39-46 (ESV)
 
Isa 55:6  “Diroshu Seek with care, enquire of Hashem (YHVH: Mercy) behimatzeo while He may be found, encountered, learned from; kera’uhu call upon Him bihyoto in His becoming (while He is) karov near;
 
Historically this warning relates to God’s presence manifest among the people of Israel and to the coming Babylonian exile and subsequent return. God will not allow death to continue on the earth indefinitely. Therefore, Israel has a limited time to seek and find Him, as do all who live on the earth.
 
“Seek ye the fear of the Lord whilst ye are alive, supplicate before His presence whilst ye remain.” -Targum Yonatan (2nd Century C.C.)
 
The Targum rightly understands this verse as referring to the time frame of a person’s life. In other words, a person may seek out the free gift of God’s redemptive action as long as that person lives in this sin affected world. There is no opportunity for salvation after death for, “It is appointed unto each human being to die once (in finality), and then the judgement.” (Heb. 9:27).
 
The Jewish commentator Kimchi compares the present verse with Eccl. 9:10:
 
“God is certainly everywhere at all times… but the meaning of this phrase is, while the decree is not yet resolved upon: in a similar way the phrase, while He is near is to be explained, namely, while He permits His glory to rest upon the Temple.” -Iben Ezra
 
We must remember that at the time of this prophecy Israel (Judah) was yet to be taken into Babylonian captivity.
 
Everyone, the Jew first and also the nations, must receive the saving work of the Messiah and walk in, learn from Him.
 
“For he is our God; and we are the people of his pasture, and the sheep of his hand. Today if ye will hear his voice, Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:” -Psalm 95:7-8 (KJV)
 
Isaiah speaks of the “Acceptable year of our Lord”, and Luke quotes the same phrase from Isaiah 61:2 (Luke 4:19). That “Acceptable year” remains in time and space through the redemptive work of the Messiah and until the return of the Messiah. However, those who refuse God’s offer of acceptance and wilfully resist Him until the “Acceptable year” reaches its goal, will find themselves refusing Him on their way into the lake of fire (Rev. 20:15).
 
Isa 55:7  Ya’azo rasa darco Let the wicked forsake his way, veiysh and the man aven of idolatrous machshevotav thoughts, plans, inventions; veyashov and return to Hashem (YHVH: Mercy), viyrachameihu and He will have compassion (love deeply, show mercy to) on him, ve’el-Eloheiynu and to our God, kiy-yarbeh lisloach for He will greatly pardon, forgive.
 
“Let the wicked forsake his way of wickedness, and the man of violence his thoughts, and let him return to the worship of the Lord, and He will have mercy upon him; and into the fear of our God, for He will abundantly pardon.” Targum Yonatan (2nd Century C.E.)
 
We note that the “wickedness” of humanity is related to the “idolatrous thoughts” of humanity. In fact, idolatry is the root of all sin. Yaakov the brother of Yeshua puts it this way:
 
“But each one is tempted when he is dragged away and enticed by his own desire. 15 Then when desire has conceived, it gives birth to sin; and when sin is full grown, it brings forth death.” -Yaakov (James) 1:14-15 (TLV)
 
“Return to HaShem (Mercy), and He will have compassion on him, and to our God, for He will greatly pardon.” As is constantly the case, God opens His arms wide to receive the returning one. Yeshua’s mashal (parable) of the returning son is one of the best examples of How great the compassion of God is toward all who would humbly return to Him (Luke 15:11-32).
 
We can see that the “way” of the wicked and the “thoughts” of the wicked are intrinsically linked, distinct and inseparable. When we walk in God’s grace our actions are the fruit of thoughts that echo that grace, however, when we despise and spurn God’s love our actions are the fruit of our own fallen thoughts.
 
Isa 55:8  Kiy lo machshevotay For my thoughts, plans, inventions, are not machshevoteiychem your thoughts, plans, inventions; velo darcheiychem neither are your ways derachay My ways, neum declares Hashem (YHVH: Mercy).
 
This verse beautifully juxtaposes God’s thoughts and actions against the thoughts and actions of fallen (sin affected) humanity.
 
“The Lord saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time.” -Genesis 6:5 (NIV)
 
“The Lord smelled the pleasing aroma and said in his heart: “Never again will I curse the ground because of humans, even though every inclination of the human heart is evil from childhood. And never again will I destroy all living creatures, as I have done.
 
When the Hebrew text speaks of machashebet “thought, invention, purpose,” it is speaking of that which comes from the core being “lev” heart. The Hebrew lev (heart) is the point at which all other aspects of human existence converge. Therefore, “thought” in this context applies to the will and in particular to the sin affected will which in Hebrew is known as yetzer ha-ra (the inclination toward evil).
 
It is impossible for we as human beings to fully fathom the thoughts and actions of God except by the revelation of God’s Spirit and only to the extent which God allows us to understand Him from our point of view within time and space (sin affected). Thus, God has revealed Himself through His Word (D’var), both written (Scripture) and living (Messiah).
 
Having said this, the present verse is not only a statement of fact it is also an invitation to the sin affected human being to receive the thoughts and ways of God as far as they are available to each person through Messiah. This happens when we forsake our idolatrous thoughts and their related actions and instead turn to Mercy Himself in order to receive His Spirit, Who in turn through right thinking, births right action in us. One practical outworking of this is seen in the diligent, Holy Spirit filled study of His Word (Scripture).
 
“Husbands, love your wives, just as Messiah loved the church and gave Himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to Himself as a radiant community of faith, without stain or wrinkle or any other blemish, but holy and blameless.” -Ephesians 5:25-27
 
“I urge you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice—holy, acceptable to God—which is your spiritual service. 2 Do not be conformed to this world but be transformed by the renewing of your mind, so that you may discern what is the will of God—what is good and acceptable and perfect.” -Romans 12:1-2 (TLV)
 
“In your relationships with one another, have the same mindset as Messiah Yeshua:” -Philippians 2:5
 
Isa 55:9  Kiy gavehu shamayim For as the heavens are higher (exalted) meiaretz than (from) the earth, kein gavehu derachay so are My ways higher (exalted) midarcheiychem than (from) your ways umachshevotay and My thoughts, plans, inventions machshevoteiychem than (from) your thoughts, plans, inventions.
 
“Can you fathom the mysteries of God?
    Can you probe the limits of the Almighty?
8 They are higher than the heavens above—what can you do?
    They are deeper than the depths below—what can you know?
9 Their measure is longer than the earth
    and wider than the sea.” -Job 11:7-9 (NIV)
 
“For as high as the heavens are above the earth,
So great is His lovingkindness toward those who fear Him.” -Psalm 103:11 (NASB)
 
One of the reasons God’s thoughts and plans are beyond human understanding is that His thoughts and actions are intrinsically connected to His lovingkindness, where His nature is selfless love, human nature exhibits selfish desire.
 
“God is not a man, that He should lie,
Nor a son of man, that He should repent;
Has He said, and will He not do it?
Or has He spoken, and will He not make it good?” -Numbers 23:19 (NASB)
 
One of the reasons God’s ways are beyond human understanding is that He is unable to lie. We as human beings on the other hand are inclined to lie when it suits our purposes.
 
“Who has directed the Spirit of the Lord,
Or as His counsellor has informed Him?
With whom did He consult and who gave Him understanding?
And who taught Him in the path of justice and taught Him knowledge
And informed Him of the way of understanding?” -Isaiah 40:13-14 (NASB)
 
These rhetorical questions from earlier in the scroll of Isaiah illuminate the irony in humanity’s pretentious claims to deity. At the heart of the matter we find that it is the nature of God that sets Him apart in every way. Therefore, His thoughts, inventions, purposes, and His actions, paths, and ways are higher. He offers to impart His nature to us through His Messiah and by His Spirit but first we must acknowledge that His thoughts and ways are beyond our understanding.
 
The Nature of God                                                                 
1. Self-Existing (uncreated, eternal)                                      
2. Self-sufficient (Reliant on nothing)
3. Spirit (Unseen)
4. Love (God defines love)
5. Immutable (unchanging)
6. Omniscient (All knowing)
7. Omnipotent (All powerful)
8. Omnipresent (All present)
9. Truth (He cannot lie)
10. Sovereign (He Rules over all things)
11. Holy (There is none like Him)
12. Just
13. Blessed
14. Good
15. Merciful
16. Patient
17. Compassionate
18. Gracious
 
In Messiah we are filled with His Spirit and reflect His nature but devoid of Messiah human beings are unable to truly comprehend or reflect His nature. Of course aspects of His nature are seen even in fallen humanity because of the common grace that allows us to seek Him in our sinful state. However, this common grace has a set limit, following which only those who have received God’s saving grace will enjoy an eternity of dwelling within the manifest presence of His good nature.
 
Isa 55:10  “Kiy ka’asher yeireid For as the coming down of hageshem the rain vehasheleg and the snow min-hashamayim from the heavens ve’shamah and there lo yashuv do not return kiy until they hirvah satiate, satisfy the thirst of et-haaretz the earth (land), veholiydah and it brings forth vehitzmiychah and sprouts, venatan and gives zera seed lazoreia to the sower velechem and bread laocheil to the eater,
 
“He sends forth His word and melts them;
He causes His wind to blow and the waters to flow.
19 He declares His words to Jacob,
His statutes and His ordinances to Israel.
20 He has not dealt thus with any nation;
And as for His ordinances, they have not known them.
Praise the Lord!” - Psalm 147:18-20 (NASB)
 
In beautiful poetic form the psalmist connects the flowing waters to the words and instructions of God to Jacob (Israel). The Word of the Lord being Messiah Yeshua (John 1), Who has come from the heavens:
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man. 14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15 so that whoever believes will in Him have eternal life.” -John 3:13-15 (NASB)
 
Messiah, like the waters of the heavens, comes and does not return (precipitation) until He has accomplished His purpose of satisfying the spiritual thirst of those who live on earth and seeding in them the fruit of redemption. Through His death and resurrection He offers water (The Holy Spirit) to the thirsty soil of the human soul.
 
“On the last and greatest day of the Feast, Yeshua stood up and cried out loudly, “If anyone is thirsty, let him come to Me and drink. 38 Whoever believes in Me, as the Scripture says, ‘out of his innermost being will flow rivers of living water.’” 39 Now He said this about the Ruach, whom those who trusted in Him were going to receive; for the Ruach was not yet given, since Yeshua was not yet glorified.” -John 7:37-39 (TLV)
 
A careful reading of John 4:5-38 shows a correlation between the words of Isaiah 55 and the complete dialogue Yeshua engaged in with the Samaritan woman and the disciples and people of the village of Sychar (Shechem).
 
“Let us know; let us press on to know the LORD; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth.” -Hosea 6:3 (ESV)
 
Isa 55:11  Kein yihyeh So will it come to pass that Devariy My Word asher yeitzei which goes out mipiy from My mouth; lo-yashuv will not return eiliy to Me reiykam void, empty, vainly, kiy for im-asah rather, it will accomplish, make, fashion (asah, from something) that which chafatztiy I delight in, desire, am pleased with, take pleasure in, vehitzliyach and will rush, advance, prosper, succeed in asher that for which shelachtiyv I sent it.
 
“For the word of God is living and active and sharper than any two-edged sword—piercing right through to a separation of soul and spirit, joints and marrow, and able to judge the thoughts and intentions of the heart.” -Hebrews 4:12 (TLV)
 
In one sense the word is that of the Torah, prophets and writings, and as Yeshua says “Amen, I tell you, until heaven and earth pass away, not the smallest letter or serif shall ever pass away from the Torah until all things come to pass.” (Matthew 5:18) Ultimately however, Messiah is the Word that goes out from the mouth of God (John 1:11-18). He comes to water the spiritual desert of Israel’s soul, and in turn the spiritual thirst of humanity. Due to the sinful practices of Israel God would withdraw His Word from her “for a brief moment”. 
“Behold, days are coming”
—declares my Lord Adonai--
“when I will send a famine on the land
—not a famine of bread
    nor a thirst for water,
    but of hearing the words of Adonai.” -Amos 8:11 (TLV)
 
However, as we came to understand from the previous chapter, He will not leave her forsaken:
 
“For a brief moment I deserted you,
but I will regather you with great compassion.” -Isaiah 54:7 (TLV)
 
Thus, the living Word of God Yeshua the King Messiah will accomplish, make, fashion that which God delights in, desires, and is pleased with, and takes pleasure in, that is the redemption of the repentant: He will rush, advance, prosper, succeed in that for which God sent Him. He will not return to God void but will return having seeded a harvest of everlasting fruit.
 
In hindsight we see that this is exactly what Yeshua has done and like the precipitating rains of the heavens He has returned to the heavens and has rained down the Spirit of the Father and the Son on all who have received Him.
 
Isa 55:12  “Kiy vesimchah For in joy (gladness) tetzeiu you will go out uveshalom and in peace, wholeness, well-being tuvalun be led forth; hehariym the mountains vehagevaot and the hills yiftzechu will break out, burst forth lifneiychem before your faces rinah in a shrill ringing cry, vechol-atzeiy and all the trees hasadeih of the field yimchau-chaf will clap their hands.
 
First this is a description of Israel’s return from exile in Babylon (Ezra 1:3), and further still, from every exile subsequent to that. Second, it is a description of the spread of the Gospel of the Messiah from Jerusalem to the ends of the earth and then back to Jerusalem to await His return.
 
The exultant creation described here shows the prophet’s view of an intrinsic connection between the restoration of Israel and humanity, and the restoration of the created order.
 
“For the creation waits in eager expectation for the children of God to be revealed. 20 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God.” -Romans 8:19-21 (TLV)
 
Isa 55:13  Tachat Instead of hana’atzitz the thorn-bush ya’aleh verush a cypress will come up; vetachat and instead of hasirpad the brier (desert nettle) ya’aleh hadas the myrtle will come up; vehayah and it will come to pass la’YHVH to HaShem (Mercy), leshem for a name leot for a miraculous sign olam everlasting lo never yikareit cut off.”
 
“Instead of the wicked the righteous shall rise up, and instead of sinners shall rise up those that fear sin: and it shall be before the Lord for a name, for an everlasting sign, that shall not cease.” -Targum Yonatan (2nd Century C.E.)
 
The Targum rightly understands the thorn-bush and brier to represent the wicked and sinners, and the cypress and myrtle to represent the righteous and those who fear God.
 
The plants chosen to reflect the incredible transformation that will take place in the return of Israel both to the land and to the Lord through Messiah, have an important symbolic meaning.
 
The thorn-bush and the brier are symbols of satanic barbs (2 Corinthians 12:6-8), death, drought, and fruitlessness. They are good only for throwing on the fire. This brings to mind the warning spoken to Israel by Yochanan the Immerser: 
​
“The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” -Matthew 3:10 (NIV)
 
Likewise Yeshua warned:
 
“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. 16 By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? 17 Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus, by their fruit you will recognize them.” -Matthew 7:15-20 (NIV)
 
The good news is that in the day of Israel’s corporate spiritual redemption (Romans 11:25), cypress and myrtle will be found in place of thorn-bushes and briers. This is a picture of spiritual transformation.
 
In ancient Israel the cypress (being an evergreen) represented healing, uprightness, eternal life. It is a long living tree that is able to endure harsh climates and poor soil. Biblically trees are used as symbols of kingdoms and in particular the prophet Ezekiel (Ezekiel 17:22-24) sees David’s Messianic dynasty symbolised in a cedar tree that the nations (birds) will shelter in. We see this same imagery used in Yeshua’s mashal (parable) where He makes a drash on Ezekiel’s prophecy concerning the kingdom of God (Mark 4:30-32). There is an obvious correlation to the present passage.

The myrtle is a slow growing fragrant tree with a beautiful white blossom. It is a deciduous shrub, always green (though not an evergreen), and has a strong root system. Even when it is cut to a stump, it’s roots cause it to sprout again. There are many parallels to be drawn with the journey of Israel (ethnic, religious) and the walk of a Messiah follower. Israel in her redeemed and transformed state will be always green, fragrant with the sweet salvation of the Gospel, rooted deeply on the mountain of the Lord and flowering with the majesty of God.
 
This portion of Isaiah leaves us with a hopeful picture of the future restored remnant of Israel and those nations who will come to her in Messiah to be joined with her in the worship of Hashem the God of Israel. Just as the many miracles performed by God on Israel’s behalf became signs to the nations, so too this great miracle of redemption and restoration will be a sign. One that will never be cut off. This of course is an allusion to the redemptive act of Messiah and the resulting spiritual transformation of Israel (ethnic, religious) in the last days following the fullness of the nations (Romans 11:25).

 
© 2019 Yaakov Brown

Introduction:
 
Having illuminated the character of the Servant-Redeemer in Isaiah 53, the prophet now resumes his message concerning the redemption of the people of Israel (ethnic, religious, empirical). The present chapter picks up where 52:12 left off, beginning with a song of rejoicing at the restoration of Zion in the favour and actionable love of God, Who has maintained His unbroken love for her throughout her wayward journey of discipline.
 
We should remember that these words were spoken to Israel prior to her exile in Babylon and refer to that yet future time when she will be returned to the Land of Israel following her captivity. In turn, these are prophetic words that reach beyond Israel’s ancient history and into the future in order that they might be truly complete in the redemption of Israel through Messiah Yeshua.
 
We are witness to days when weapons are being formed against Israel (ethnic, religious, empirical), in the land and in the diaspora. These weapons are manifest in many forms, arms, media, political rhetoric, ideologies, spiritual theologies and many more. Worse still, some of these weapons are the fruit of so called “Christian” ministries, NGOs and members of governments and church councils (WCC, EAPPI). It is timely therefore, that we warn of the fate awaiting those who form weapons against God’s chosen ethnic people the Jews, Israel.
 
Isa 54:1  “Raniy Overcome, cry out, shout for joy, akarah barren one, who did not yaladah bear, give birth (a breaking forth from the womb); pitzchiy break forth, break out rinah into a ringing cry ve’tzahaliy and a shrill cry, you who have not chalah, travailed in labour! Kiy rabiym For many are beneiy-shomeimah the children of the desolate, devastated, stunned, deflowered a.mibeneiy as opposed to the children ve’ulah of those under the rule of husbands (baaliym) alt. a. will be more than the children of her who is married,” says HaShem (YHVH: Mercy).
 
“Sing praise, O Jerusalem, which was as a barren woman that bears not;'' -Targum Yonatan (2 Century CE)
 
Both the Targum and the commentator Iben Ezra agree that the remnant of Israel (ethnic, religious, empirical) are being referred to here.
 
To be barren in ancient Jewish culture was a thing of great shame. The bearing of children and in particular male heirs who would continue the family name, was at the forefront of ancient cultural norms. Thus, the ancient Hebrew reader of Isaiah is significantly impacted by this figure of the barren woman and the resulting restoration of her womb and the fruit that comes forth from her. This is perhaps the ultimate illustration of true prosperity as understood by the ancient Jewish mind.
 
As a result of her sin and in the discipline of her captivity Israel (ethnic, religious, empirical) was like a rejected wife. Though, as I made clear in my commentary on Isaiah 50, she had not been utterly divorced (re: Judah has never been given a certificate [Get] of divorcement).
 
Therefore, the returning exiles are pictured here as the restored barren woman who now has children more numerous than the woman (Israel prior to exile living in the land) who had been married (albeit under false husbands, the Ba’aliym).
 
In other words, disobedient Israel had fathered children while worshipping false gods in the land and as a result had been sent into captivity where she became barren, physically, emotionally, spiritually. However, her return to God, her true Ba’al (Husband), will mean that she bears more children, physically, spiritually, and fills the promised land given to her forebears by God’s everlasting covenant with Abraham, Isaac and Jacob. In the end, due to God’s mercy, she will become greater in number than she was prior to her exile (Isa.49:19-20). This is unheard of. We have seen it time and again throughout Israel’s history of exile and return. We witness it today as the population numbers of Jews grow toward 14,700,000 after being reduced to 9,500,500 following the pogroms and Shoah (holocaust) of the early 20th century CE.
 
“No longer will you be termed ‘Forsaken’,
no longer your land termed ‘Desolate’.
Instead you will be called, ‘My Delight is in Her’
    and your land, ‘Married’.
For Adonai delights in you,
and your land will be married.” -Isaiah 62:4 (TLV)
 
In his letter to the Galatian believers (Gal. 4:27) Rav Shaul (Paul the Apostle) explains the present text of Isaiah as an allegory for the figurative son bound by the consequences of sin according to the Torah (Ishmael) and the figurative son set free from sin according to the Spirit of God (Isaac). Thus, the Rav shaul retrospectively shows that it is redeemed Israel (ethnic, religious, empirical) that is being referred to by the prophet Isaiah as being once barren (in sin) and now fruitful (in right action) through the redemptive work of the Servant-Redeemer of the previous chapter.
 
The figure of the barren woman is used throughout Scripture (Genesis.11:30; 16:1-2; 25:21; 29:31; Judges 13:2; 1 Sam 1:1-5; Luke 1:7) and is ultimately referring to Sarah, Rebekah, Rachel and Leah, the matriarchs of Israel (Gen.11:30; 16:1-2; 25:21; 29:31; ). Therefore, it’s fitting that it be used here in reference to collective Israel (ethnic, religious) and her restoration.
​
Jewish commentators understand this prophecy to refer to our (Jews) deliverance from our present condition by the Messiah; and of the rebuilding of Jerusalem, and the prosperity of it (Tishbi, p. 227; Lexic. Talmud. col. 996, 2229). While this understanding sees a physical restoration (Which is of course part of what has happened and will be made complete in the future), it is not opposed to a spiritual restoration (Which is of course necessary). Those commentators who demand one interpretation over the other offer nothing more than a false choice that seeks to place limits on the redemptive work of God. Like children we must accept the truth that both outcomes are true, cohesive and made manifest in the eternal present according to God’s will.

Isa 54:2  “Harchiyviy Enlarge, widen, grow mekom a place oholeich of your tent, viyriyot and let the curtains mishkenotayich of your dwellings (from mishkan) be yatu stretched out, extended; lo-tachshochiy do not hold back; lengthen your cords and chazekiy strengthen your stakes.
 
Once again the enlargement of Israel’s Tent (worship centre), the stretching out of her dwellings, and the securing of her cords by staking them in the land, is both literal and figurative, physical and spiritual. It applies to exiled Israel’s (ethnic, religious) final return to the land of Israel and at the same time to the coming of the eternal Jerusalem out of the heavens. The physical restoration and the spiritual restoration will converge at the second coming of the King Messiah.
 
“Behold, the days are coming, declares the LORD, when the city shall be rebuilt for the LORD from the Tower of Hananel to the Corner Gate. And the measuring line shall go out farther, straight to the hill Gareb, and shall then turn to Goah. The whole valley of the dead bodies and the ashes, and all the fields as far as the brook Kidron, to the corner of the Horse Gate toward the east, shall be sacred to the LORD. It shall not be plucked up or overthrown anymore forever.” -Jeremiah 31:38-40 (ESV)
 
The Hebrew “mekom” place, denotes Ha-Makom (The Place), a reference to the Temple Mount. Likewise, the Hebrew “mishkenot” dwellings, denotes Ha-Mishkan (The Dwelling, The Tent of Meeting). Therefore, by way of remez we see an allusion to the connection between the Holy Mountain and the faith of the individual, the family, and collective Israel (ethnic, religious, empirical) within their own dwellings.
 
The drash that is born from this is one that encourages the practice of being constantly aware that wherever we are we are in the presence of God. Our tents (families, bodies) are, through the Servant King Messiah, an extension of the Tent (Mishkan) of meeting. Thus, we are to strengthen our diligent actions in the practice of worshipping God in spirit and in truth. The enlargement and extension, the strengthening and securing of our tents as an extension of God’s tent, will result in the Gospel of redemption possessing the nations for their good.
 
“Behold Zion, the city of our appointed feasts! Your eyes will see Jerusalem, an untroubled habitation, an immovable tent, whose stakes will never be plucked up, nor will any of its cords be broken.” -Isaiah 33:20 (ESV)
 
Isa 54:3  For yamiyn by the right hand usemol and to the left side tifrotziy you will break through, burst over, breach, abroad, ve’zar’eich and your offspring goyim yiyrash will possess, inherit the nations and ve’ariym and the cities (full of terror) neshamot made desolate, yoshiyvu they will inhabit, dwell in.
 
This is not a spreading out that results from captivity and diaspora, rather this is a spreading out of the kingdom of God from Israel (both the land and the people) to the nations of the world. This is a precursor to the Olam Haba (World to Come), and of the continued ministry of Israel through the Messiah. The possession of the nations is for the benefit of the nations, that they might receive God’s redemptive offer through the King (Servant) Messiah Yeshua.
 
“On that day the LORD made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates, the land of the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites and the Jebusites.” -Genesis 15:18-21 (ESV)
 
“For the evildoers shall be cut off, but those who wait for the LORD shall inherit the land. In just a little while, the wicked will be no more; though you look carefully at his place, he will not be there. But the meek shall inherit the land and delight themselves in abundant peace.” -Psalm 37:9-11 (ESV)
 
“Your people shall all be righteous; they shall possess the land forever, the branch of my planting, the work of my hands, that I might be glorified.” -Isaiah 60:21 (ESV)
 
“I will bring forth offspring from Jacob, and from Judah possessors of my mountains; my chosen shall possess it, and my servants shall dwell there.” -Isaiah 65:9 (ESV)
 
The phrase “break through…” is a poetic allusion to the breaking forth of children (Gen.38:29; Hosea.13:13) from the fruitful womb of the restored people of Israel represented by the figure of the once barren woman in verse 1. Thus, the spiritual fruit that gave birth to the physical fruit, will in turn bring spiritual rebirth to Israel (ethnic, religious) and from Israel life will proceed to the nations.
 
Isa 54:4  “Al-tiyriy No Fear, kiy because you will not teivoshiy be put to shame; ve’lo tikalmiy and no humiliation, confusion, reproach, kiy because you will not be disgraced; for voshet the shame of your youth you will forget, and the scorn of your widowhood you will not remember od perpetually, going round, continually.
 
“Al-tiyriy No Fear, kiy because you will not teivoshiy be put to shame…” This will be a physical, emotional, mental reality for the returned and restored captives of Israel. Furthermore, it is a profound spiritual truth. The Shaliach (Sent one) Yochanan (John) writes:
 
“This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Yeshua. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us.” -1 John 4:17-19
 
The Hebrew text of Isaiah 54:4 does not say “Fear not” rather it says, “No fear”. This is a statement of fact and not a commandment. There is no fear because, “you will not be put to shame.” This is the counterpoint to those who will be ashamed at the judgement for lack of repentance and because they have no covering for their sin. Therefore, the present verse of Isaiah (while also a physical historical reality) is a word to the elect remnant of repentant Israel (ethnic, religious). It is an illumination of what the Servant King Messiah has birthed among them.
 
They will have no fear because they have been redeemed, forgiven, covered, restored in Him, and will not be put to shame, nor confused or disgraced as a result of sin. “The shame of your youth you will forget…” The past sins of the nation of Israel, both individual and corporate will be forgotten both by God and by Israel because of the saving vicarious sacrificial death and the resurrection of the Servant King Messiah (referred to in the previous chapter).
 
“So this is what the Sovereign Lord says:
‘See, I lay a stone in Zion, a tested stone,
    a precious cornerstone for a sure foundation;
the one who relies on it
    will never be stricken with panic.’” -Isaiah 28:16 (NIV)
 
“The shame of your youth” is probably a reference to Israel’s Egyptian bondage, and “the scorn of your widowhood” to her exile in Babylon.
 
“I warned you when you felt secure,
    but you said, ‘I will not listen!’
This has been your way from your youth;
    you have not obeyed me.” -Jeremiah 22:21 (NIV)
 
“Do not remember the sins of my youth
    and my rebellious ways;
according to your love remember me,
    for you, Lord, are good.” -Psalm 25:7 (NIV)
 
“Go and proclaim in the hearing of Jerusalem:
“This is what the Lord says:
“‘I remember the devotion of your youth,
    how as a bride you loved me
and followed me through the wilderness,
    through a land not sown.” -Jeremiah 2:2 (NIV)
 
Isa 54:5  Kiy For vo’alayich your Husband (from Ba’al) osayich (from asah fashion from something) is your Maker, HaShem (YHVH: Mercy) Tze’vaot Who goes warring (of hosts) shemo is His name; ve’goaleich and your (Kinsmen) Redeemer Kedush Yisrael the Holy One of Israel, Eloheiy the God chol-ha’aretz of the whole earth (land) yikarei He is called.
 
There is a depth of poetic irony in the counter distinctions of this verse that can be easily lost to those who either don’t know Israel’s history of prostitution to false husbands (Ba’aliym) or are unaware of the Hebrew idioms present. The prophet Hosea, who began his ministry prior to Isaiah, and for a short time, a contemporary of Isaiah, writes:
 
“There I will give her back her vineyards,
    and will make the Valley of Achor a door of hope.
There she will respond  as in the days of her youth,
    as in the day she came up out of Egypt.
‘In that day,’ declares the Lord,
    “you will call me ‘Iyshiy my man (Husband)’;
    you will no longer call me ‘Ba’aliy my master (Husband).’
I will remove the names of the ha-ba’aliym (Husbands, masters, false gods) from her lips;
    no longer will their names be invoked.” -Hosea 2:15-17
 
“Your Ba’al Husband (Master) is your Maker” HaShem makes clear to Israel that He is her true Husband (Ba’al, Master) as opposed to the false Husbands (Ba’aliym) she has been worshipping. HaShem alone is Israel’s Maker. The Hebrew here is “osayich” (from asah fashion from something). Thus, Israel the ethnic people through Abraham, Isaac and Jacob, were fashioned from humanity (Bara, created from nothing).
 
God draws Israel’s attention to His character as it relates to her transformation. Ancient Israel, like so many modern Christians, had submitted her faith to the popular worldview of her time rather than allowing her faith to transform her and the world around her. In the present verse HaShem identifies Himself to Israel in the following ways:

1. Ba’al – Husband (El Elyon, Supreme God, God above all gods)
2. Osayich – Maker (He Who both created “bara” all things from nothing, and makes “asah” things out of that which He has already created according to His redemptive purpose)
3. YHVH Tzevaot – Mercy Who Goes Warring  (YHVH of heavens armies, God of all strength)
4. Goaleich – Redeemer (Kinsman Redeemer)
5. Kedush Yisrael – Holy One of Israel (Set apart, like no other, God of those who overcome in God)
6. Eloheiy chol-ha’aretz – God of All the Earth (The tribal God of Israel is the Creator of all things and the God over all the earth and its people)

 
Following these Names, the Hebrew text says, “yikarei” He is proclaimed! Because He has placed His name on Israel (ethnic, religious), His reputation is both soiled and honoured in her. Thus, discipline always begins with her. She must be made aware of Who He is and in repentance receive His love for her, so that all humanity might behold the One true God YHVH.

1. Therefore, He begins by reminding Israel that she is His wife and He is her Master. Israel is the wife (servant) of no other.
2. Second, He made her to be a light to the nations.
3. Third, As Mercy Himself He goes warring for the Holiness of His Own Great Name. Mercy precedes judgment, therefore, He must zealously guard the honour due His Name. The alternative would mean the removal of mercy.
4. Fourth, He alone is the Redeemer, only He can save (neither Israel nor any other nation or individual can atone for the sins of humanity).
5. Fifth, He is the Holy One of Israel: the nations can come to the knowledge of the Creator YHVH only through recognising His hand on Israel and by receiving the Messiah born of Israel.
6. Finally, through acknowledging that He is all this and more, the nations (those who are willing) will receive the God of Israel as the God of all the earth.

 
“Then I will purify the lips of the peoples,
    that all of them may call on the name of the Lord
    and serve him shoulder to shoulder.” -Zephaniah 3:9 (NIV)
 
Isa 54:6  Kiy-cheishah For a woman (wife) azuvah forsaken, desolate va’atzuvat and grieved, in pain, ruach of spirit: HaShem (YHVH: Mercy) has called you, ve’eishet and like a wife ne’uriym of youth when she is timaeis rejected, cast off, amar says Elohayich your God.
 
The imagery here is that of a woman who has been left to fend for herself in a hostile climate. In Israel’s case God had left her in this situation as a result of her sin and by means of discipline. This is why the text refers to the woman being “grieved of spirit”. This grief is that of a realisation of the sinful nature as a result of the grief of the flesh (earthly life). HaShem has identified Israel this way. In other words, He sees her grief and the potential of her repentant heart. Israel is also seen as a woman cast off in youth who did not please her husband, however, as I mentioned in the introduction to this chapter in reference to my commentary on Isaiah 50, Israel had not been utterly divorced (re: Judah has never been given a certificate [Get] of divorcement) [see my commentary on Isaiah 50:1].
 
“I will betroth you to me forever;
    I will betroth you in righteousness and justice,
    in love and compassion.” -Hosea 2:19
 
God’s betrothal to Israel (ethnic, religious) is an everlasting one that is maintained by His faithfulness and not subject to Israel’s failures.
 
“For as a woman forsaken, and afflicted in spirit, the Shekinah, the Lord, met thee, like a woman of youth which was forsaken, says thy God.” -Targum Yonatan (2nd Century CE)
 
It is interesting to note that the 2nd Century Targum sees the “Shekinah” (A Talmudic Hebrew word denoting the feminine manifest presence of God) as being present with Israel in her forsaken state. This fits the spirit of the text which clearly shows that even in her seeming abandonment, God was present, observing and guiding Israel toward redemption and restoration.
 
Isa 54:7  Be’rega katan In a brief (small) moment (wait a moment) azavtich I forsook you, uverachamiym gedoliym but with great compassion (like that of a mother’s womb) akabetzeich I will gather you.
 
“Be’rega katan In a brief (small) moment (wait a moment) azavtich I forsook you…” What seemed to Israel to be a long period of suffering is none the less called “small, brief” by HaShem, Who in the eternal view of redemption considers the 70 year time frame of Israel’s Babylonian exile to be nothing more than a moment. In light of the restoration of Israel and the life awaiting those restored ones in the Olam Haba (World to Come), the exile is truly brief. In truth God was present during Israel’s exile and the word “forsook” is an expression that conveys the perspective of the captive Israelites.
 
“With great compassion (like that of a mother’s womb) I will gather you.” The juxtaposition of the Hebrew is delightful. The katan (small) moment of forsaking is compensated for by gedoliym (greatness, expanses) of compassion. The compensation is not equitable to the suffering of discipline, for HaShem “does not repay us as our sins deserve” (Psalm 103:10). How is this possible in light of His justice? It is possible because He has paid the price that is owed for our sins through His Son our Servant King Messiah. Thus, though we suffer the consequences of our sin for a short (katan) time, we who in repentance have received Him  will none the less be gathered in great (gedoliym) compassion.
 
In Yeshua, this great compassion is continually offered to all who would believe, first and always for the Jew and also always for the nations.
 
 “O Jerusalem, Jerusalem who kills the prophets and stones those sent to her! How often I longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” -Matthew 23:37 (TLV)
 
Isa 54:8  Beshetzef In a flood ketzef of anger histartiy panay I concealed My face rega for a moment (wait a moment) mimeich from you, u’ve’chesed but in loving kindness, faithfulness, olam everlasting richamtiych I will have compassion, mercy on you,” says goaleich your (Kinsmen) Redeemer HaShem (YHVH: Mercy).
 
“For a little moment I removed the presence of my Shekinah, yea, for a short time from thee, but with everlasting kindness, which shall not cease, will I have mercy on thee, says the Lord thy Redeemer.” -Targum Yonatan (2nd Century CE)
 
The Targum alludes to the removal not of God’s presence but rather of His manifest presence (Shekinah). Thus, all things exist in God and He manifests Himself within time and space in order that we might come to realise what this truly means.
 
We note that the Hebrew speaks of a flood of anger. This is because there is a poetic comparison being made with the flood of Noah mentioned in the following verse.
 
“I concealed My face for a moment (wait a moment) from you” God’s face is ever present but our ability to perceive His countenance is limited by our sin. Thus, we are reliant on His loving kindness everlasting compassion and mercy in order to behold Him in His glory. And this is made possible only because He acts as our Redeemer, giving of Himself in the manifest form of His Son the King Messiah. There is a sense in which God is speaking to us in our captivity and saying, “Wait a moment, I’m coming” while at the same time being present, even closer than breathing (Deut.30:14).
 
Once again the use of Hebrew conveys the immenseness of God’s Mercy and compassion when compared to our temporary (seeming) isolation as a result of our sin. He is angry for rega (a moment), but as a result of His loving action (chesed) He affords us olam (everlasting) compassion, faithfulness, wellbeing. All because He is our Redeemer (As Messiah, our kinsman) Mercy (YHVH) Himself.
 
In anger God allowed Israel’s temporary disciplining. However, because His love and mercy precede His judgement, and because He has placed His Name on the people of Israel, His compassion will bring about the promised Messianic reign. The repentant remnant of Israel once given into the hands of the nations, will one day rule over all the nations under the greater son of David, the King Messiah Yeshua.
 
“Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.” -Daniel 7:27 (NIV)
 
“The Lord will have compassion on Jacob;
    once again he will choose Israel
    and will settle them in their own land.
Foreigners will join them
    and unite with the descendants of Jacob.” -Isaiah 14:1 (NIV)
 
Isa 54:9  “Kiy For meiy the waters Noach (rest) of Noah zot so is this liy to Me: asher which nishbatiy as I have sworn me’avor no more going over the meiy-Noach waters of Noah od perpetually, continually al -haaretz on the earth (land), Ken yes, of course true, so nishbatiy I have sworn miketzof that I will not be angry allayich with (on) you, umigeor-bach and rebuke you.
 
The waters of Noah (the flood) are here compared to the flood of God’s anger against rebellious Israel in the previous verse. Put simply, “In the same way that I have promised to never flood the earth again, I also affirm that upon your repentant return I will never withdraw from you in anger again.” This is an allusion to the final redeemed state of the remnant of Israel who accept the Servant King Messiah and come under the atonement of His vicarious sacrifice. We note that in reference to the removal of anger the Hebrew says “od” perpetual, going round forever.
 
The Targum Yonatan further illuminates the means for the removal of God’s anger from Israel (ethnic, religious) by using the figure for Messiah from John 1, “Word” D’var (The Word), Messiah Himself.
 
“This shall be before me as the days of Noah, when I swore by my Word, that the waters of the deluge, which were in the days of Noah, shall no more pass over the earth; thus I swear by my Word, that my anger shall not be hurled upon thee, neither will I reprove thee.” -Targum Yonatan (2nd Century CE)
 
The Babylonian Talmud interprets Isaiah 54:9 as referring to the times of the Messiah (Talmud. Bab. Sanhedrin, fol. 99. 1.). Therefore, it is clear that this verse refers to that time following the fullness of the nation’s when all the remnant of Israel (ethnic, religious, empirical) will be saved (Romans 11:25).
 
Isa 54:10  For hehariym the mountains yamushu may depart (be removed) u’hagevaot and the hills temutenah be shaken (overturned), ve’chasdiy and my loving kindness, steadfast love, faithfulness will mei’iteich lo-yamush not depart from you, u’veriyt and the covenant (cutting) shelomiy of My peace (wholeness, wellbeing, security) will lo tamut not be shaken, overturned, removed,” says merachameich the One Who outworks mercy, has compassion on you, HaShem (YHVH: Mercy).
 
The opening phrase is an allusion to the removal of the sin affected created order and the restoration of all things.
 
“The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.” -Revelation 6:14 (ESV)
 
HaShem assures Israel’s remnant that even at the passing away of the known world His love and faithfulness will remain as it always has. Included in this eternal promise is the covenant that brings Israel everlasting peace, wholeness, wellbeing. This is the covenant made in the blood of the Servant King Messiah (as explained in the previous chapter) bears the fruit of eternal peace.
 
“Covenant of My Peace” finds its origin in the text of the Torah and is given to Phinehas, who is a type for the Messiah.
 
“Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous with my jealousy among them, so that I did not consume the people of Israel in my jealousy. Therefore say, ‘Behold, I give to him my covenant of peace, and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous for his God and made atonement for the people of Israel.’” -Numbers 25:11-13 (ESV)
 
Isa 54:11  “Aniyah afflicted one, so’arah storm-tossed and lo nachamah not comforted, hineih behold, now, pay attention, anochiy I marbiytz will lay bapuch antimony (A lustrous sparkling grey metalloid) avanayich as your stones vi’sadtiych and your foundations basapiyriym in sapphires.
 
Iben Ezra suggests that the “afflicted storm tossed one” refers to Jerusalem. This is consistent with the remainder of the verse which clearly talks about a future manifestation of Jerusalem reconstructed with precious stones. This future Jerusalem is described in the Revelation of Yeshua to Yochanan (John):
 
“The foundations of the wall of the city were adorned with every kind of jewel. The first was jasper, the second sapphire, the third agate, the fourth emerald,” -Revelation 21:19 (ESV)
 
The Hebrew “Hineih” calls the reader to attention. In response to the afflicted one who is devoid of comfort, Hashem speaks of walls (security) made of precious immovable stones. This is both literal and figurative. The Jerusalem promised to redeemed Israel will offer eternal protection in the presence of God Himself made manifest on the new earth at the end of the age.
 
Isa 54:12  Ve’samtiy And I will make (appoint) kadchod agates (a translucent variety of microcrystalline quartz) shimshotayich your windows, pinnacles (sun reflecting objects), u’shearayich and your gates leavneiy ekdach of fiery glowing stones, ve’col-gevuleich and all your borders, territory leavneiy of stones cheifetz that are precious, delightful, longed for, desirable.
 
The ramparts of the future Jerusalem will reflect the light of God and shine as a beacon to the nations. The gates of the future Jerusalem will be fiery, symbolising the judgement through which all will enter. That fire symbolising that which warms the redeemed and destroys the wicked.
 
The New Jerusalem of Revelation is described as follows:
 
“18 The material of the wall was jasper (red); and the city was pure gold, like clear glass. 19 The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper (purple: Gad); the second, sapphire (blue: Simeon); the third, Carnelian (translucent multi-coloured: Reuben); the fourth, emerald (deep green: Zebulun); 20 the fifth, sardonyx (red laced black: Issachar); the sixth, sardius (red: Judah); the seventh, chrysolite (yellow: Dan); the eighth, beryl (light green multi-coloured: Asher); the ninth, topaz (greyish blue: Naphtali); the tenth, chrysoprase (greenish yellow: Ephraim); the eleventh, jacinth (deep blue: Manasseh); the twelfth, amethyst (violet: Benjamin). 21 And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. 22 I saw no Sanctuary in it, for HaShem (Merciful) God (Judge) the Almighty (Shaddai) and the Lamb are its Temple.” -Revelation 21:18-22
 
Each of the jewels listed here represent the jewels embedded on the High Priests breastplate. They each represent a tribe of Israel but are listed in an unusual way.
 
The traditional birth order of the tribes of Israel is:
Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher, Ephraim and Manasseh.
 
The order of the tribes as they appear on the priestly breastplate is:
Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, Naphtali.
 
We’re told that the foundation stones have the names of the twelve apostles of the Lamb on them. In other words the foundations of the apostolic ministry, the tribes of Israel, have the apostles’ names written on them in the same way that the messengers of the twelve gates have the names of the twelve tribes written on them.
 
The purpose of these patterns is to illuminate the meaning of God’s dwelling with humanity based on the premise that He gave a pattern of foreshadowing in the encampment of Israel during her desert wandering.
 
Shaliyachim (Apostles)                                                                       Shevetiym (Tribes)
 
1.) Simon Peter (Shimon Kefa) HE HAS HEARD/ ROCK                  Reuben BEHOLD A SON
2.) Andrew MANLY                                                                             Simeon HEARS AND OBEYS
3.) James (Yaakov Ben-Zavdai) FOLLOWER                                      Judah    PRAISE
4.) John (Yochanan) G-D IS GRACIOUS                                             Issachar REWARD
5.) Philip FRIEND                                                                                 Zebulun DWELL, HONOUR, GIFT
6.) Bartholomew (Bar-Talmai) COVENANT SON OF FURROW     Benjamin SON OF MY RIGHT HAND
7.) Thomas (T’oma) TWIN                                                                  Dan JUDGE
8.) Matthew (Levi) JOINED                                                                 Naphtali WRESTLE
9.) James (Yaakov Bar-Halfai) FOLLOWER                                       Gad PROVIDENCE
10.) Thaddaeus (Taddai) COURAGEOUS HEART                            Asher HAPPY
11.) Simon the Zealot (Shimon) HE HAS HEARD                            Ephraim FRUITFULL
12.) Paul INQUIRED OF G-D                                                              Manasseh FORGET
                                                                                                             (Shaul [Paul] replaces Judas Iscariot by heavenly edict)     
 
So why are the jewels representing the tribes listed contrary to the birth order? The answer is in the connection between the priesthood (breastplate), the encampment (tribes/jewels) and the Mishkan, dwelling of God with His people (Rev. 21:3).
 
The order of the jewels corresponds to the order of the tribes as per their encampment around the Mishkan (Tent of meeting) in the desert, beginning with Gad at the south west corner of the camp, followed by the remaining tribes in an anti-clockwise direction, circling the tent of meeting and ending with Benjamin alongside Gad on the opposite side of the south west corner.
 
All of this is a beautiful and elaborate way of connecting God’s temporal dwelling with Israel in the desert to His eternal dwelling (New Jerusalem, new heavens and new earth) with humanity in the Olam Haba (world to come). The names of the apostles combine with the tribes of Israel to unite the people of G-d in an eternal priesthood born of the redemptive work of G-d through His Son, our Messiah Yeshua.
 
The Rabbis agree with Yochanan’s vision of a New Jerusalem with gates made from pearls:
 
“The Holy One, Blessed is He, will in the Olam Haba (World to come), bring precious stones and pearls which are 30 cubits by 30 cubits and will cut out from them openings which are 10 cubits by 20 cubits, and will set them up in the gates of Jerusalem.” –Baba Bathra 75a
 
The transparent gold/glass streets emphasise the flawless state of the city.
 
The reason for there being no Sanctuary (holy place) in the city is that the city itself is the Holy of Holies (cube, foreshadowed by the Holy of Holies of Solomon’s temple). G-d Himself and the Lamb are its temple, and the redeemed are the bricks of the temple:
 
“Don’t you realize that all of you together are God’s temple and that the Spirit of God lives in you (both corporately and individually)?” –1 Corinthians 3:16
 
The trifold title of G-d, “HaShem (Merciful) G-d (Judge) the Almighty (Shaddai)” emphasizes His primary attributes: He is merciful, just and all powerful.
 
Isa 54:13  Vechol-banayich And all your children limudeiy will be taught by HaShem (YHVH: Mercy), ve’rav and great will be shalom the peace, wholeness, wellbeing of banayich your children.
 
“And no longer shall each one teach his neighbour and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more.” -Jeremiah 31:34 (ESV)
 
This speaks of a time when God will make Himself the personal teacher of everyone who receives Him. This is made possible through the Servant King Messiah. Redeemed Israel will be taught by God through His Messiah and through the Spirit. The result will be everlasting peace, wholeness and well-being.
 
A midrash applies this verse to the times of the Messiah, when all Israel will learn the Torah directly from the Lord (Midrash Tillim, apud Yalkut in Psal. xxi. 1).
 
Yeshua says:
 
“No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day. It is written in the Prophets: ‘They will all be taught by God.’ Everyone who has heard the Father and learned from him comes to me.” -John 6:43-45 (NIV)
 
Isa 54:14  Bitz’dakah In righteousness (right action) tikonaniy you shall be established, made firm; rachakiy you shall be far meioshek from oppression, because you will lo tiyraiy not fear; u’mimechitah and from terror, destruction, ruin, for it will lo tikrav eilayich not come near you.
 
Without the righteousness of God Israel could never remain firmly established; not in the land, not in faith, not in posterity. The righteousness spoken of here is not the righteousness of Israel’s faithful but the righteousness of God, purchased for Israel by the faithful Servant King Messiah Who is born of her in the flesh and of God in the Spirit. Thus, the righteousness that is the fruit of Messiah’s vicarious sacrifice is the righteousness that will perpetually establish redeemed and restored Israel (ethnic, religious, empirical).
 
“The Lord has taken away your punishment,
    he has turned back your enemy.
The Lord, the King of Israel, is with you;
    never again will you fear any harm.” -Zephaniah 3:15 (NIV)
 
“Open the gates
    that the righteous nation may enter,
    the nation that keeps faith.” -Isaiah 26:2 (NIV)
 
“And I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore, as they did at the beginning…” -2 Samuel 7:10 (NIV)
 
“But I will encamp at my temple
    to guard it against marauding forces.
Never again will an oppressor overrun my people,
    for now I am keeping watch.” -Zechariah 9:8 (NIV)
 
The better translation of “Kiy lo tiyraiy” is, “Because No Fear!” In short, due to the righteousness of Israel in Messiah which firmly establishes God’s eternal kingdom on earth, oppression wont touch you, because, No Fear!
 
“This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Yeshua. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us.” -1 John 4:17-19
 
Isa 54:15  Hein Now, pay attention, gor if a stranger yagur stirs up strife, efes naught (zero), nothing of it meiotiy is from Me; miy-gar whoever stirs up strife itach with you alayich yipol will fall because of you.
 
The shorter form “Hein” carries a similar sense to “Hineih”. Pay attention! This is the second of three “Pay attention” proclamations in this chapter, all of which occur in the latter quarter of the passage. It’s as if God were firmly establishing peace for His people by forewarning her that there is a time coming when it would appear that they are doomed despite God’s promises: however, this would be a last flailing attempt by the enemies of God and of Israel, nothing more than smoke and mirrors. Those who gather against Israel will be destroyed in her midst.
 
“Behold, the captivity of thy people shall surely be gathered unto thee: in the end, the kings of the nations, who are gathered together to oppress thee, Jerusalem, shall be cast down in the midst of thee.” -Targum Yonatan (2nd Century CE) 
 
The Targum which reads “Shall be cast down in the midst of you” may well be referring, albeit unwittingly, to Revelation 11:13, where 7000 perish in the midst of an earthquake in Jerusalem, following which Israel gives glory to God. This is probably the catalyst for the time of Israel’s restoration through Messiah to God as an entire remnant nation (Romans 11:25).
 
Iben Ezra, Kimchi, and Ben Melech, interpret those who stir up strife for Israel in the latter days as being the prophetically significant figurative enemy nations of Gog and Magog.
 
The Revelation of Yeshua to Yochanan (John) describes those who will stir up trouble against Israel in the last days:
 
“And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. For they are demonic spirits, performing signs, who go abroad to the kings of the whole world, to assemble them for battle on the great day of God the Almighty. (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) And they assembled them at the place that in Hebrew is called Ha-Meggido.” -Revelation 16:12-16
 
This is a transitional warning to the restored remnant. Redeemed Israel is not to allow any perceived temporary threat to cause her fear. Nor is she to doubt the promise of Hashem in regard to her security in His righteousness. Those that appear to have the power to stir up trouble for Israel will be defeated because of her association with Hashem, made manifest in righteousness through the King Messiah. The same God Who has returned and restored Israel will also fully fill all the promises He has made to her.
 
This remains a dire warning today to all those nations who plot against the modern Jewish State and the Jewish people throughout the world. Know this, if you stir up trouble against Israel (ethnic, religious, empirical) you will fall because of God’s devotion to her.
 
Isa 54:16  Hineih Behold, now, pay attention, anochiy I baratiy I have created (from nothing) charash the smith nofeiach who blows be’eish on the fire pecham coals u’motziy and brings out, produces cheliy a weapon, instrument, vessel lemaaseihu for his purpose, work. Ve’anochiy And I baratiy I have created (from nothing) mashchiyt the corrupt, decaying, destroyer le’chabeil to bind;
 
This is now the third and final “Hineih” of the chapter, “Now Pay Attention!” Before God makes it clear that any and all weapons formed against Israel (ethnic, religious, empirical) will be defeated, He reminds Israel that He is the Creator of all things and that her enemies cannot form anything except that which God has allowed them to use. He does this in part to show that the enemies of Israel are formed of the created things but the God Who protects her is all existing, uncreated, everlasting, and relies on nothing and no one in order to act in her defence. This certain and immutable security is given to Israel as a promissory note prior to the events of the latter days.
 
“The blacksmith takes a tool
and works with it over the coals,
    fashioning it with hammers
    and working it with his strong arm.
Yet when he is hungry, his strength fails.
When he drinks no water, he gets tired.” -Isaiah 44:12 (TLV)
 
 “Behold, the Lord GOD helps me; who will declare me guilty? Behold, all of them will wear out like a garment; the moth will eat them up.” -Isaiah 50:9 (ESV)
 
Isa 54:17  Col-keliy All weapons, instruments, vessels yutzar formed alayich against you lo will not yitzlach prosper, succeed, advance vechol-lashon and all tongues, languages takum-itach that rise against you lamishpat in judgement tarshiyiy you shall refute, condemn. Zot This nachalat is the heritage avdeiy of the servants of HaShem (YHVH: Mercy), ve’tzidkatam and their righteousness, justice, vindication mei’itiy is from Me, neum-YHVH declares, reveals, proclaims HaShem (YHVH: Mercy).”

“No weapon that is formed against thee, Jerusalem, shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is from me, says the Lord.” -Targum Yonatan (2nd Century CE)

This promise to Israel (ethnic, religious, empirical) is made to her prior to her exiled state and made perfect in her through her restoration. It applies not only to physical weapons but also to all forms of weaponry, emotional, spiritual, intellectual, political etc.

It is important to note that the text reads as a promise to Israel. “No weapon formed against you…” Therefore, the common Christian practice of reframing this promise to apply to the individual believer by paraphrasing the text as, “No weapon formed against me will prosper…” is at best presumptuous and at worst a violation.

This promise is made specifically to the ethnic, religious people of Israel and applies to followers of Messiah Yeshua only in so far as they walk in unity with Messiah and in defence of the cause of God’s chosen nation Israel (ethnic, religious, empirical), the Jewish people.

When I consider the irony of modern Christian practice with regard to this verse I am at once both incredulous and on behalf of those Christians who misuse this verse, terrified. For example, the Christian that uses this verse to reassure themselves while holding a political position of resistance against the modern Jewish State of Israel (approx. 6.7 million Jews), is in fact cursing themselves. How? By quoting this promise they invoke the contextual, historical and prophetic power of this promise as it applies to the ethnic people of Israel whom they are siding against. Thus, by speaking this promise they bring judgement against themselves as those who form weapons against the Jewish people.

It is unwise to make a general paraphrase of a Biblical text in order to personalise it, when the plain historical, contextual meaning does not allow for it. This is a habit that results in tragic misinterpretation of Scripture and is informed by selfish pride rather than selfless submission.

We are prone to forcing our faith to submit to our worldview, when in fact we should be humbling ourselves before God and asking Him to transform our world view according to our faith in Him through His King Messiah. We do not critique Scripture, to the contrary, the Scripture critiques us.

My warning to Gentile Christians who misappropriate Scripture spoken specifically to the Jewish people is this, do not steal from your older brother those things which God has given directly to him (ethnic, religious Israel), rather be satisfied with that which God has given you and enjoy the benefits of being under the promises given to your older brother, remembering that as soon as you attempt to come out from under those promises in order to usurp him (ethnic, religious Israel), you are no longer under the shadow of those promises, and have therefore, made yourselves subject to retribution. HaShem disciplines the ones He loves. Be discerning in your use of Scripture.

“It will be like a hungry man dreaming and behold, he is eating,
but awakes with his hunger unsatisfied,
or like a thirsty man dreaming and behold, he is drinking,
but awakes faint, his soul thirsting.
So it will be with the multitude of all the nations
    warring against Mount Zion.” -Isaiah 29:8 (TLV)
 
“Behold, all who were angry at you
    will be ashamed and disgraced.
Those who quarrel with you
    will be as nothing and perish.” -Isaiah 41:11(TLV)
 
Copyright 2019 Yaakov Brown