To be known by Him means to receive His knowing of us... The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10).
The prophet has just introduced Tzemakh (The Branch) and spoken of a future where Hashem would presence Himself as He once had following Israel’s escape from Egypt (Cloud & Fire), finally covering her with a chuppah (wedding canopy) of His glory, shielding her and dwelling with her perpetually. These certain events are spoken of as if they had already happened because from God’s point of view, they have. The prophet speaks certain hope to a people who have made certain their own suffering through their sin against, and rejection of God.
Now the prophet recites a song about his beloved God and His vineyard (Israel). It is no coincidence that the figurative use of the Branch in the previous chapter matches perfectly the analogy of the vineyard in the present text. In fact, the Branch will come forth from this same vineyard, being both born of it and the root that supports it.
The prophet’s song employs the couplets and rhythms of Hebrew poetry, emphasizing the profound anguish of God over His people and their choice to break relationship with Him. The song quickly turns from the third person to the first person. It opens as a narrative expressed by the prophet but soon progresses to become a direct challenge spoken by God Himself. It reads like the broken cry of a jilted lover, and reflects the deep heart ache experienced by one who has given everything of himself and has been repaid with scorn.
The use of the vineyard as an allegory or living parable (mashal) concerning the people of Israel is a strong theme of Isaiah. The vineyard is seen throughout Scripture as a symbol of provision, abundance, sweetness and celebration. Upon leaving the ark the first thing Noach (comfort) does is to plant a vineyard. The Torah gives numerous instructions regarding the conduct of those who own vineyards (Ex. 22:5, 23:11; Lev. 19:10, 25:3 etc.). The Torah also observes the practices of those who own vineyards (Deut. 6:11, 20:6, 22:9, 23:24, 24:21 etc.). Throughout the books of the Nevi’im (Prophets) and Ketuvim (Writings) the vineyard is observed and commented on in regard to its general nature and its correlation with the people of Israel. Finally Yeshua our King Messiah, alluding to Isaiah, employs the vineyard allegory in order to warn the Jews of the first century CE (AD) that they are living in days like those of Isaiah and the prophets, and that unless they repent they too will suffer the consequences of their wicked and hypocritical actions (Matt. 20, 21; Mark. 12; Luke. 13, 20).
There is both great joy and deep despair in the story of the vineyard of HaShem. However, “Those who go out weeping with seed to sow will return with rejoicing and an abundant harvest will be theirs.” (Psalm 126:6).
The Text Isaiah 5
Isa 5:1 Entreating I will sing to my sole beloved a song of my beloved concerning His vineyard. My sole beloved has a kerem vineyard b’keren in the horn (strength, flask), ben-shemen son of oil:
Who is the prophet entreating? It seems that he is singing his song in the hearing of the people of Israel, entreating them as he sings first to his one true love, Hashem, and then conveying the words of HaShem’s response. This is a beautiful picture of what it means to pray. Prayer is the conversation that God began with humanity at the inception of creation. A conversation that we are invited to join. All prayer is a response to a relationship and conversation that God initiated from before we were born. The same is true of the prophet Isaiah’s song. The spirit of son-ship cries out to the Father from deep within the believer:
“You have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, ‘Abba, Father.’” –Romans 8:15
Who does the song concern? It concern’s the vineyard, planted by the One Whom the prophet is entreating, Hashem.
The second sentence could be read, “My one true love has a vineyard growing in the strong son of oil”.
The traditional English translation, “My well beloved has a vineyard in a very fruitful hill:” finds its dynamic equivalent inspiration in the Targum:
"the prophet said, I will sing now to Israel, who is like unto a vineyard, the seed of Abraham, my beloved, a song of my beloved, concerning his vineyard. My people, my beloved Israel, I gave to them an inheritance in a high mountain, in a fat land.''
In light of this others have suggested that the land of Israel is shaped like a horn and that, as a son born of God’s design, Israel is rich with oil (shemen), a land of fruitfulness. However, the plain meaning simply conveys strength and the progeny of oil. Thus this section of the text is open to interpretation. The vineyard is Israel (v.7), therefore, one must conclude that the horn and son of oil are either the foundation of the vineyard or the location of the vineyard, or, both.
Surely the strength (keren, horn) of Israel is her redeemer, the Tzemakh Branch, the son (ben) who pours out oil (shemen), a symbol of the Holy Spirit (Ruach Ha-Kodesh). He Who was sacrificed before Israel’s creation and who was destined to enter time and space as the Branch (Messiah King), is also the vine, the very root and foundation of the nation.
Therefore, the second clause of the second verse is intentionally ambiguous for the purpose of revealing both a description of the land of Israel and an allusion to the Branch of the previous chapter, who is the Messiah King Yeshua.
Isa 5:2 Vayazkeihu And He dug (fenced) it, gathered and removed the stones, and planted it with the choicest vines, and built a tower in the middle of it, and also made a winepress there: and He looked for it to bring forth anaviym grapes, and it brought forth b’ushiym (stinking, worthless things) wild grapes.
The ancient paraphrase Targum Yonatan has inspired the early rabbis to interpret an allegorical meaning in the poetic mashal (parable) of the Beloved’s vineyard. Given that the plain meaning itself intendeds to convey an allegorical picture of the establishment of Israel in the land, it seems reasonable to extrapolate in the manner of the rabbis.
The text itself explains that, “The vineyard of HaShem Tze’vaot of heavens armies, is Beit the House of Yisrael” (v.7).
“I sanctified them, and I made them glorious, I propped them up as a precious vine; and I built My sanctuary in the midst of them; and I gave also my altar to make an atonement for their sins; and I thought that they should do good works before Me, but they did evil works.” –Targum Yonatan (Isaiah 2)
The Psalmist writes:
“You have brought a vine out of Mitzrayim (Egypt, Double distress): You have cast out the heathen, and planted it.” –Psalm 80:8
The allegorical meaning seems to be best explained as follows:
Each element that makes up the vineyard has a practical application. The Sole Beloved is the vinedresser, the One Who takes care of the vineyard. The vines are said to be the choicest of plants. In order for a vineyard to have good fruit it must be planted with choice vines. The removal of stones from the vineyard means that the vineyard can be easily tended and that the collection of grapes is not impaired by obstacles. The fence helps to protect the vineyard from intruders and wild animals. The tower acts as a means of keeping an eye on the vineyard in case of intruders. The winepress allows the wine maker to produce quality wine from fresh grapes rather than lose quality by having to transport the grapes elsewhere in order to have them pressed.
Isa 5:3 And now, inhabitants of Yerushalayim (Downpour of peace, Jerusalem), and men of Yehudah (Praise, Judah), judge, I plead with you, between Me and My vineyard.
The prophet is not the one who planted the vineyard, nor does the vineyard belong to him. Therefore, it is Hashem Who now speaks directly to Israel, asking her to judge for herself. The prophet Nathan employs a similar tactic when he uses the mashal (parable) of the poor man’s lamb to rebuke king David (2 Sam. 12).
The people of Jerusalem bare the name that says they have been offered the certain peace of God. The inhabitants of Judah owe their praise to the One Who brought them into the good land. Therefore, even their names testify against them.
Isa 5:4 What could have been done more to My vineyard, that I have not done in it? Why therefore, when I looked for it to bring forth anaviym grapes, did it bring forth b’ushiym (stinking, worthless things) wild grapes?
God ends the debate of nature verses nurture, thousands of years before the so called enlightenment. If the nurture of the perfect parent, HaShem, is shunned by His children so that they produce rotten fruit, then the conclusion is this: human nature is flawed, fallen, decaying, and neither nurture nor nature will save us. Our only hope is to turn to God and accept the nature of His perfect Son our Messiah King Yeshua.
The distinction made between the hoped for choice grapes and the wild grapes is a harsh one. The choice grapes are the righteous, God fearing children of Israel. Whereas the wild grapes are symbolic of the heathen nations in the same way that wild olives are symbolic of the Gentile nations (Romans 11). Therefore, the Lord is saying that Israel has produced Godless heathens for progeny. The Torah commands that those who fail to keep the core observances of worship be removed from Israel as if they were heathens (Ex. 31:14). Thus the observation made by the vineyard owner exposes the faithless actions of those Who have been born of His vineyard.
Isa 5:5 And now I’ll give you knowledge of what I’ll do to My vineyard: I will take away the mesukah hedge there, and it shall be eaten up; and break down the gader wall there, and it shall be trodden down:
The mesukah (hedge, natural protection) symbolizes the Torah and the natural protections afforded Israel from God’s creation: rainfall, crops, terrain etc. The gader (wall, stone, built, manmade) is the protection God has provided through the right actions of former generations, and the practical skills to build walls and strengthen Israel’s economy. God is about to take away the provision of His creation, meaning that He will withhold the rains for the crops and allow invaders to eat what’s left of the produce of the land. He is also about to use invaders to tear down what Israel’s forebears have built so that both her spiritual and physical protection are removed.
Isa 5:6 And I will lay it waste: it shall not be zamar pruned, nor dug over; but there briers and thorns will come up: I will also command the clouds that they should rain no rain upon it.
The Hebrew zamar meaning pruned, also means, to make music by striking strings. HaShem will remove His fingers from the strings of Israel, her song will not be heard. There is tragic irony in this allusion to song given that this is a song of the Sole Beloved’s vineyard.
This verse makes a correlation between the removal of the wall (physical care and protection) and the pruning, digging and wedding of the vineyard. It also makes a correlation between the hedge (natural, creation, protection) and the command to the clouds not to provide rain. This type of emphasis through couplets is a mainstay of Hebrew poetry, allegory and mashlim (parables).
Isa 5:7 For the vineyard of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heavens armies, is Beit the House of Yisrael (Overcomes in God), and the men of Yehudah (Praise, Judah) are His plantation of delight: and he looked for mishpat judgment (right judgement, discernment), but behold mispach bloodshed; for tzedakah righteousness, but behold tze’akah an out-cry.
The Hebrew word play in these verses places great emphasise on the ironic wickedness of those who make up the vineyard. Hashem looks for mishpat but finds mispach, He looks for tzedakah but finds tze’akah. These Hebrew words with similar sounds are none the less conveying opposing motivations. Each word is altered only slightly, either by adding a consonant or replacing one. This teaches us that it is often in the subtleties that we need to discern our path. After all, the distance between judgement (mishpat) and bloodshed (mispach) is determined by the replacement of a single character.
Isa 5:8 Alas, because of those that join house to house, that add field to field, until there is no place (for others), that they may be the only ones with a place in the midst of Ha-aretz the land!
From verses 8-23 Isaiah denounces six types of evil doers. His words read like observations as much as divine illuminations. He has witnessed the wickedness of his own people first hand.
The Hebrew Hoy, “Alas” usually translated as “Woe”, is an impassioned proclamation of warning and incredulity. It almost always begins a denunciation of some form of evil. Yeshua Himself employed this phrase on many occasions, in some cases referring both explicitly and implicitly to the prophet Isaiah (Matt. 11:21, 23:13-20; Luke. 6:24-26, etc.).
The Hebrew “Ha-aretz” should be rendered “The land”. It is a specific reference to the land of Israel, the Promised Land. It does not refer to the entire earth in this context, as some English translations suggest.
This rebuke is in response to the rich ignoring the Torah instruction to ensure that the tribal lands remain in the hands of the tribes and in the possession of the families that they had been assigned to throughout the generations (Jos. 14:9). It seems that rather than returning rented land during the jubilee year (Lev 27:24), the rich had been taking the land of other Israelites as a permanent possession, thus leaving many in poverty, unable to provide for their families. A classic example of this type of sin can be seen in the actions of the wicked king Ahab of Israel (1 Kings 21). Throughout Scripture Hashem is seen to punish His people most severely for the crimes committed against the poor, the widow and the orphan.
Isaiah is not alone in his description of the conditions experienced by the poor: contemporary prophets like Amos, Hosea and Micah reflect the same terrible conditions in their historical writings.
Isa 5:9 In my ears, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies says, “Oaths notwithstanding, many houses shall become desolate, even in great and toviym pleasant (places), nothing will dwell.
“In my ears” refers to the ears of the prophet. HaShem is speaking these words to Isaiah in order that he might convey them to the people.
“Oaths not withstanding” means HaShem will keep His eternal promises (of land, priesthood and redemption etc.) to ethnic Israel in spite of the temporary need for His disciplining of them.
The events described here have taken place many times throughout the course of Israel’s history. One such event is recorded in 2 Chronicles 28:5-8. During the days of Ahaz 120,000 men were killed in one day by Pekah of Samaria, and 200,000 people were carried off into captivity.
Isa 5:10 For, ten acres (4 Hectares) of vineyard will yield one bat (22 litres), and the seed of an homer (220 litres) shall yield an ephah (22 litres).
In simplified terms the harvest will produce only a tenth of the seed sown. This means that not only will there be little food, there will also be no provision made for saving seed to plant for the following year. This is a description of famine, starvation, desolation.
Isa 5:11 Alas, because of those who rise up early in the morning, pursuing liquor; that continue until night, wine inflames them! Isa 5:12 And it has come to pass that harp, and the guitar, the tambourine, and flute, and wine, are in their feasts: but they regard not the work of HaShem (YHVH: Mercy), neither consider the work of His hands.
They fail to consider that the very vineyard they are feasting in and the produce they are enjoying is the work of HaShem’s hands. The holy convocations of HaShem are being celebrated as drunken parties rather than as opportunities to commune with God as a nation.
Isa 5:13 Therefore my people are gone into captivity, because they have no da’at knowledge: and their honourable men are starving, and their multitude dried up with thirst.
Captivity results from a lack of knowledge. Not the knowledge of humanity but the knowing of God. To be known by Him means to receive His knowing of us. The Hebrew da’at means: knowledge, perception, skill, discernment, understanding, wisdom. The knowledge of God is not the accumulation of information, rather it is the receiving of His Spirit, Who produces in us the fruit of “Love, joy, peace, patience, gentleness, integrity, trust, goodness, and self-control.” (Gal. 5:22), and equips us with the gifts of “Wisdom, knowledge, trust, healing, miracles, prophecy, discernment, and language”(I Corinthians 12:8-10).
Isa 5:14 Therefore sheol (holding place of the dead, divided into Gan-Eden [Paradise] and Gehinnom [Torment]) has enlarged herself, and opened her mouth without measure: and descending into it will be their splendour, and their abundance, and their uproar, and he who rejoices. Isa 5:15 Adam humanity will be brought down, and the mighty man will be humbled, and the eyes of the lofty will be brought low:
“Sheol” should be transliterated in this context. It is at best misleading and at worst deception to translate the place of the dead as “Hell”. Sheol is divided into two and is the temporal holding place of the departed spirits of humanity. All those departed enter either Paradise or Gehinnom based on their standing before God. At the end of days the dead will rise and the righteous will enter the Olam Haba (World to come) and eternal life but the unrighteous will be thrown into the lake of fire (eternal torment) along with Satan and his spiritual allies (Rev. 20:10, 14-15).
Neither the Greek “Hades” nor the English “Hell” properly convey the ancient Jewish understanding of the holding place of the dead known to Hebrews as Sheol. Hell should also not be used synonymously with eternal punishment or the lake of fire, as these are descriptions of the eternal torment that awaits the wicked following the judgement, whereas Gehinnom, which is within sheol, is a temporary place of punishment.
The personification of Sheol and her widening mouth is meant to denote a great increase in deaths. The uproar of the wicked, the vain revelry of Israel will be consumed by Sheol. Those rejoicing in their wickedness will be silenced by her. Humanity, used here to indicate the pride of human knowledge, will be brought down into Sheol, all who are wise in their own eyes and take pride in their wickedness.
The juxtaposition of the highs and lows will meet its crescendo in the following chapter where the One Who is High above all and Who created the depths of all things is revealed seated on His throne.
Isa 5:16 But HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, shall be exalted in judgment (justice, right judgement), and Ha-Elohim (The Judge) The God Ha-Kadosh The Holy One, will prepare tzedakah righteousness.
God is named here for mercy, war and judgement. He is The God (Ha-Elohim), The Holy One (Ha-Kadosh). He alone is worthy to judge. And yet, His warring and judgement are born of love and mercy. He has prepared righteousness (The Branch), He has intended salvation from the beginning. All this judgement is the discipline that precedes redemption.
Isa 5:17 Then the lambs will feed in the pastures, and the waste places of the fat ones will be consumed by strangers.
Wild sheep will feed on what remains of the crops and the lands and left over produce and riches of the wealthy will be consumed by foreigners. This is a tragic picture of Israel’s temporary loss of her inheritance.
Isa 5:18 Alas, because of those that drag avon perversity with strands of falsehood, and sin like a rope drawn cart: Isa 5:19 Who say, “Let Him make speed, and hasten His work, that we may see it: and let the counsel of the Holy One of Yisrael (Israel) draw near and come, that we may know it!
The “Woes” increase and the charges grow greater. Each subsequent act of evil is worse than the last. While the ignorant sin without a care for God, the truly wicked either abuse Him or renounce Him altogether. The words of these people are a direct challenge to God. They either don’t believe He exists or they consider Him powerless to resist them. Self-worship is perhaps the ultimate form of Idolatry. These wicked ones even employ the prophet’s own description of God as “Holy One of Israel”. In doing this they insult both God and the Patriarchs of Israel from whom they are descended.
Isa 5:20 Alas, because of those that call rah evil tov good, and tov good rah evil; appointing choshek darkness for Or light, and Or light for choshek darkness; designating mar bitterness for matok sweet, and matok sweet for mar bitter!
Those spoken of here are seeking to tear away at the very fabric of morality. God had seen in His creation from the beginning, that it was good. And following the creation of humanity He saw that it was “Very good”. This people, by changing the meaning of good and evil have pronounced judgement against their own sinful nature, for God had called humanity good but humanity had chosen information (Fruit of the tree of knowledge of good and evil) over relationship.
Again they knock down the very fence that protected them (Torah) by saying that choshek darkness (a symbol for the evil one) is Or light. The Hebrew word Or (Light) is used of the light that predated the creation of the lights of the heavens. This is a direct insult to the pre-existent redeemer, the Light of the world, the King Messiah Yeshua.
Ironically in calling bitter sweet and sweet bitter, they describe their own descent into bitterness and suffering. They had once tasted the sweet provision of God and now in calling God’s provision bitter they have pursued their own inability to provide for themselves, seeing their own bitter character as something sweet.
All these perversions of truth are equally applicable to the post-modern hang over we are experiencing in today’s western culture. What we are reading here in Isaiah, a book written over two and a half thousand years ago, is a description of Relative truth, a so called new concept, concieved during the modern historical period of the enlightenment.
Isa 5:21 Alas, because of those that are wise in their own eyes, and prudent in their own sight! Isa 5:22 Alas, because of those that are great at drinking wine, and men of strength who mix strong drink: Isa 5:23 Who justify the wicked for reward, and take away the righteousness of the righteous from him!
Idolatry, self-worship and delusions of grandeur bear the fruit of arrogance, delusion, decadence, and injustice. Our modern media is full of stories that applaud the wicked and decry the righteous. Like the prophet Isaiah, we live in a society that detests those who walk rightly with God.
Isa 5:24 Therefore as the fire devours the stubble, and the flame consumes the chaff, so their root will be as decay, and their blossom will rise as dust: because they have cast away the Torat HaShem Instruction of HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies, and despised emrat the word of the Holy One of Yisrael (Israel).
Because of all that the prophet has observed God has firmly established the complete burning off of the land both physically and figuratively. Fire is a symbol of judgement and power. It is judgement and torment to the wicked but it is power and light to the righteous.
The reason given for this fire of judgement is that the people of Israel have cast off the loving instruction of God’s written word (Torah Emet) and have despised the spoken word (Emrat) of God. Israel had the Torah but had rejected its teaching, they had the prophets speaking the word (Emrat) but despised and mistreated them. Therefore, the only form of guidance left to them was discipline.
It is true to say that it is the rejection of both the written and living word of God that continues to alienate people today from right relationship with Him. The written word (Bible) and the living Word (Yeshua, D’var, Memra, Emra) are gifted to humanity through the Jewish people, and yet humanity continues to resist relationship with her loving Creator and Father. Therefore, it would be unwise for anyone to point a finger at Israel: we are all guilty.
Isa 5:25 Therefore the anger of HaShem (YHVH: Mercy) is kindled against His people, and He has stretched forth His hand against them, and has struck them: and the mountains tremble, and their carcases are torn in the midst of the streets. In spite of all this His anger is not turned away, but His hand is stretched out still.
Notice the past tense, “He has stretched forth His hand against them”. Although the prophet is speaking of future events, from God’s perspective outside of time and space they have already taken place. The phrase “His hand is stretched out still” affirms the continued outworking of these things throughout Israel’s history of disobedience. This is not a case of God withholding mercy, rather it is a case of His dispensing justice. A Father who disciplines the children of others without first disciplining his own children is a fool. God is no fool, He has chosen Israel to be a light to the nations, and the light that comes forth from her will not abide darkness. Therefore, she is disciplined for the sake of redemption.
Isa 5:26 And He will lift up a banner to the nations from far off, and will whistle to them from the end of the earth: and, behold, now, with haste they will swiftly come: Isa 5:27 None will become weary or stumble among them; none will slumber or sleep; neither will their loin clothes be loosed, or the straps of their sandals be broken:
The banner or signal that HaShem lifts up will inform the nations of Israel’s weak position and invite them to invade her. He will strengthen their armies and ensure that they don’t grow weary or lack provision. All these privileges were once provided for Israel His chosen, now, in order to discipline Israel He has given their food to the dogs (Heathen nations).
Isa 5:28 Whose arrows are sharp, and all their bows bent, their horses' hoofs will bring distress, making judgement, and their wheels will be like a whirlwind: Isa 5:29 Their roaring shall be like a lion, they shall roar like young lions: Yes, they will roar, and lay hold of the prey, and will carry it away safe, and nothing will be able to deliver it.
The sharp arrows and flexible bows speak of strength of arms and the thundering horses and whirling wheels speak of fear and awe.
The Lion is the symbol of Judah (Gen. 49:9) and her Messiah King. Therefore, the allusion to the nations being like lions is an affront to Judah’s identity and an ironic metaphor for the taking away of her strength.
Isa 5:30 And growling on the ground in that day they shall roar against them like the roaring of the sea: and if one looks to the land, behold choshek darkness and tzar distress, and Or the light chashak grows dark in the clouds.
Just as they have called darkness light and light darkness, so Hashem will turn the natural light that they rely on to darkness and keep from them the spiritual light that they have rejected, leaving them in physical distress and spiritual darkness.
Introduction to Isaiah 6:
Isaiah 6 begins with the end of Uzziah’s reign (approx. 740 BCE/BC) and the ordination of his son Jotham who had already been co-regent for some time due to Uzziah’s sinning against the Lord by desecrating the Temple rite (2 Chronicles 26:16-21).
While it may seem odd to place the vision and calling of Isaiah here rather than at the beginning of the book, there is a certain sense of continuity about it. The opening chapter of Isaiah gives an overview of the message of the entire book, and chapters 2-5 offer prophecies that pertain specifically to Uzziah’s reign, notwithstanding the cyclical nature of Hebrew prophecy. Thus, at the death of the reasonably godly but somewhat flawed king Uzziah, at a time when Israel was teetering on the edge of complete moral corruption, the prophet’s calling is affirmed in the vision of HaShem. This is why the prophet is told that the people will be “Ever hearing but not understanding, ever seeing but not perceiving” (v.10). Sadly, Isaiah’s calling, like that of the Messiah he foretells (Chpt. 53), will be the calling of a suffering servant who is deeply grieved by the sin of his people.
Five years prior to the death of Uzziah, Tigalatpileser III (745-727 BCE/BC) the warring king of Asyria came to power, and with him a vision to build an empire that encompassed the known world (Between the Euphrates and the Nile). Thus the kingdoms of Samaria and Judah were about to meet their doom. And yet, rather than repent, they continued to pursue moral decay.
“Let us eat and drink, for tomorrow we shall die.” –Isaiah 22:13
The Text of Isaiah 6
Isa 6:1 In the year that king Uziyah (My strength is YHVH) died I saw Adonai my Lord sitting upon a throne, high and lifted up, and the hem of His robe filled Ha-heiycal the temple, palace.
The Scriptures teach that a human being cannot see God in His full glory (the face of God) and live (Ex. 33:20; John 1:18). This does not however prevent God from revealing Himself in other ways. The rabbis agree that while God is echad, yet He has many emanations. We know that the Patriarch’s met God face to face in human form. Abraham called one of the three messengers that met him at Mamre, “Adonai, My Lord” (Gen. 18:1-3) and the text shows us by using the first and third person interchangeably that this was in fact God Himself revealed as a messenger. Likewise Jacob wrestled with a “Man” Who was also God (Gen. 32:24-30). Jacob understood this mysterious man to be God, exclaiming, “I have seen God face to face and am preserved”. Thus we understand that God is echad but reveals Himself in many ways. Speaking of the Messiah Yeshua the letter to the Philippians reads:
“He made Himself of no reputation and took upon Him the form of a servant and was made in the likeness of man.” (Phil. 2:7)
Again, speaking of the Messiah Yeshua the letter to the Colossians reads:
“For in Him dwells all the fullness of the Godhead bodily.” (Col. 2:9)
It is noteworthy that Isaiah saw Adonai (My lord) and not HaShem (YHVH). The hem of the robe is an allusion to the High Priest’s garment. With both these things in mind and given that Hashem is invisible, the Lord Whom Isaiah is referring to is a representation of Hashem in human form, wearing a robe (priestly, royal). The symbolic use of the robe unites the Kingship and Priesthood of Israel in the Ministry of the Great High Priest and King Messiah. John’s Gospel affirms the identity of the Lord of Isaiah’s vision when, speaking of Yeshua he writes:
“Therefore they could not believe, because as Isaiah also said, ‘He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Isaiah, when he saw his glory, and spoke of him.” – John 12:39-41
Ha-heiycal can mean both Temple and Palace. It can be understood to refer to both the earthly Temple in Jerusalem and the heavenly Temple. There is little point arguing over which is meant because the glory of God is over all the earth.
The throne is that of the King of Mercy (YHVH denotes mercy). It is in fact the mercy seat and He Who sits on it defines mercy.
Isa 6:2 Seraphim (Burning Angelic beings) stood above it: each one had six wings; with two covering the face, and two covering the feet, and two being used to fly.
Our rabbis generally agree that these are the same beings as those who appear in Ezekiel's vision of the living creatures (Ezekiel 1:5); their name Seraphim, means burning, and Ezekiel's living creatures are said to be "like burning coals of fire"(Ezekiel 1:13).
God’s messengers are like flames of fire (Ps. 104:4). Specifically Seraphim. The plural form Seraphim probably also alludes to the four angelic beings who proclaim the holiness of God in the Revelation (Rev. 4:8). The Seraphim cannot be the two guardians of the Ark of the Covenant because those guardians are Cherubim (Ex. 25:22).
The wings covering the face show reverence for the manifest glory of God and the wings covering the feet are a sign of humility.
The fact that these particular messengers are messengers of fire (Seraphim) correlates to the fire of judgement, refining and empowering that HaShem is bringing upon Israel.
“Who makes His malakhim messengers ruachot spirits and His shartayn servants eish loheit fiery flames.” –Psalm 104:4
Isa 6:3 And one cried to another, and said, “Holy, holy, holy, is HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies: kol ha-aretz the whole land/earth is full of His glory.
When something is repeated it is firmly established within time and space, and when something is said three times it is an eternal and immutable truth. Thus the Seraphim cry “Kadosh, kadosh, kadosh!” They are speaking of the perfection, purity and absolute otherness of God. Yes, He is also Father, Son and Spirit, and He is echad (A complex unity).
“And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, ‘Holy, holy, holy’, HaShem Lord Elohim God Shaddai Almighty, who was, and is, and is to come.” –Revelation 4:8
This revelation of God’s holiness correlates to the prophet’s repeated use of the title “Holy One of Israel”. Isaiah uses this title twelve times between chapters 1-39, and seventeen times between chapters 40-66. This is yet another reason to affirm the united view of the book of Isaiah. There is far too much continuity of language for the book to have been written by multiple authors.
Outside of Isaiah the title “Holy One of Israel” occurs infrequently (Psalms 71:22, 78:41, 89:19; Jeremiah 50:29, 51:5).
Isa 6:4 And the threshold shook at the voice of him that cried, and Ha-Beit the house was filled with smoke/cloud/vapour.
Ha-Beit is another name for the Temple in Jerusalem. For the prophet Isaiah and for the people of Israel the manifestation of smoke, cloud and fire recalls the presence of God’s angel with the people following their escape from Egypt. It is a reminder that God Himself is Israel’s hope and freedom. At a time when the Temple service is being dishonoured through syncretism and idolatry, God is showing the prophet a manifestation of hope for the future. Isaiah is witnessing the manifest Messiah, God with us, seated on the throne of mercy and offering Israel hope and a future. Isaiah is gazing, not into a dream or an open vision but through a temporal rupture that allows him to look through the skin of time and space and into the Olam Haba (World to come), the eternal now.
Isa 6:5 Then I said, “Alas for me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, HaShem (YHVH: Mercy) Tze’vaot (Who goes to war) of heaven’s armies.
Why “Unclean lips”, why not “Unclean lev (heart, inner person)”?
“A good man, out of the good treasure of his lev (heart, inner person) brings forth that which is good; and an evil man out of the evil treasure of his lev (heart, inner person) brings forth that which is evil: for of the abundance of the lev (heart, inner person) his mouth speaks.” –Luke 6:45
Like every righteous person before him and every righteous person after him, Isaiah, when standing in the presence of the revelation of God, becomes profoundly aware of his own sinful state and the greater sin of his people. It is a great indictment against the wicked in Israel that their prophet Isaiah, who is walking in right relationship with Hashem, none the less confesses that he is a man of unclean lips. Isaiah shows contrite humility in owning his sinful nature. No one can come to God without humility.
Isa 6:6 Then one of the Seraphim (Burning Angelic Messenger) flew to me, having a live coal in his hand, which he had taken with the tongs from off Ha-misbeach the altar:
The altar is the altar of blood sacrifice. The Hebrew root zabach means to shed blood, slaughter. Whenever the word mizbeach is used without a qualifying term such as “incense”, it refers to the altar of blood sacrifice. This is important because remission of sin comes only through the shedding of blood (Lev 17:11; Hebrews 9:22).
One need not ask how a burning being can hold a hot coal in its hand.
Isa 6:7 And touched it upon my mouth, and said, “Hinei, Now, this has touched sephateycha your lips, language, speech; and avoncha your perversity is taken away, and chatat’cha your sinful condition t’kupar purged.
The messenger says “Your sinful actions are taken away and your sinful nature is purged”. The Hebrew avon denotes sinful action that perverts and the Hebrew chata denotes the sinful nature or yetzer ha-ra (evil inclination). This is a theophany of redemption. Isaiah is receiving the gift of eternal salvation through Yeshua Whose blood has been shed on the altar and Whose fire of judgement has purged Isaiah and reconciled him to God in perfect love. This is a revelation of the resurrected and transcendent Messiah, made to a prophet who lived some 600 years prior to the Messiah’s being born into time and space.
Isa 6:8 Vaesh’ma and I heard, listened to, received et kol the voice of Adonai (My Lord), saying, “Who shall I send, and who will go for us?” Then I said, “Hineini (Here am I, ready, willing, trusting, certain); send me”.
Notice again that it is Adonai (My Lord) and not HaShem (YHVH) Who asks the question, “Who shall I send”. This is in fact that person of God with us, the Messiah, the Branch, Who is speaking to His prophet Yishaiyahu (My Salvation is YHVH). Isaiah answers with the voice of a willing servant (Yeshua), “Here I am ready, willing, trusting, certain, send Me!” Isaiah is acting here as a prefigure for the Messiah, Who willingly answered God’s call to go to the people of Israel for the sake of their salvation.
The person of God is echad (a complex unity). This manifestation of the Lord and the plural language lanu (for us) is a revelation of the complex unity of the Godhead.
Isa 6:9 And He said, “Go, and tell this people, indeed you hear, but you don’t understand; and indeed you see, but you don’t perceive.”
HaShem now speaks in a voice of judgement, temporarily preferring the title “This people” over the former “My people”. Yeshua refers to those who reject God as children of Satan, thus they are no longer children of God (John 8:44). However, in repentance they may become children of God again, and with regard to the ethnic people of Israel, they are loved for the sake of the Patriarchs and continue to play an intrinsic role in the salvation of humanity. God has not forsaken the Jewish people whom He foreknew(Romans 11:2).
These words are spoken by the Lord Adonai to Isaiah. They are also spoken by Hashem to Yeshua. In fact, Isaiah, whose name means “My Salvation is YHVH”, is a type for the Messiah, whose name means “YHVH is Salvation”.
Isa 6:10 “The lev inner person (heart) of this people has become fat, and their ears heavy, and their eyes shut; lest they see with their eyes, and hear with their ears, and understand with their lev (inner person, heart), and turn back, and be healed.”
The lev (inner person) is often misunderstood. The English word heart can mislead the reader because it is regularly used in western culture to speak of the seat of emotion. To the Hebrew the lev is the place where all other elements of the person converge: mind, emotion, physiology, soul, senses etc. By calling the lev fat the prophet is saying that like the arrogant rich who are violating the poor, the fat lev is headed toward destruction. “Heavy ears” is a Hebrew idiom that denotes dullness, an inability to receive godly council. The “shut eyes” are a wilful refusal to acknowledge the destructive consequences of sin. If the people were to see their actions and the resulting suffering they have caused, hear the cries of the poor and allow the Spirit of God to convict their inner person, they would turn back to Hashem and be saved. However, like many during the time of Messiah, they were so intent on pursuing destruction that they refused to turn back.
The phrase “Lest they see…etc.” is a mournful note in a tragic song. HaShem knows they will not see. It is not a case of HaShem forcing His people to become blind but rather giving them the freedom to choose their own destruction. Without freewill love cannot exist. How HaShem and His prophet long for the people of Israel to turn back to Him. However, HaShem has already seen the decision of His people. Thus He speaks this mournful outcome into time and space via His prophet Isaiah.
Isa 6:11 Then I said, “Adonai (My Lord), how long?” And He answered, “Until the cities be wasted without inhabitant, and the houses without persons, and the land becomes utterly desolate, Isa 6:12 And Hashem will have removed Ha-adam the humanity far away, and there is great desolation in the midst of Ha-aretz the land.
The prophet is overwhelmed with grief for the plight of his people. In his role as an intermediary he calls on God, “My Lord, how long?”
HaShem answers by describing a time yet future when the cities and houses of Judah and Jerusalem will be devoid of inhabitants (Probably a description of the Roman destruction of Judah and Jerusalem in 70 CE/AD). A time when the land too will be laid waste and all human interaction with it will cease.
Isa 6:13 But perpetually in it will be a tenth, and will return, and start burning (or, will eat of the land, consume): they will be as a terebinth tree, and as an oak, whose felling is in them, a stump, memorial, pillar: the holy seed will be a pillar, memorial, stump.
“Holy seed” or “Seed that is holy” is a reference to the remnant of Israel. The tenth is an allusion to the tithe that has gone unoffered in Israel’s wickedness. The number ten is also a symbol of fullness. Thus the tenth, which is a remnant, will again become a full nation.
This verse is characteristic of Isaiah’s message. In the midst of the dire observations and future consequences of Israel’s sin, hope shines through. God reminds the prophet that there will always be a remnant (Tenth) and that even when the returning people fall like trees and are consumed by fire, the remnant will remain as a stump and a memorial before Hashem. The remnant of religio-ethnic Israel will be according to the election of God’s grace (Romans 11:5). The holy seed of Israel will one day produce the Holy One of God, The Branch and Redeemer.
© Yaakov Brown 2017
The actions of the wicked are by nature self-destructive. Sin itself is self-hatred and is born of self-worship.
Having offered Judah/Israel the possibility of restoration in the face of judgement and self-inflicted suffering, Isaiah now speaks a further word of warning and a firm promise of discipline. This removing of Israel/Judah’s strength and supply, is to be a consequence of her sinful actions. In many ways the words of chapter 3 are simply an observation of the inevitable result of sin. However, in the midst of Israel’s journey toward destruction Hashem will raise up a Branch “Tzemakh” (Chap. 4). There are angels in the turbulence, hope in the storm, Mashiyach is on the move.
Isaiah 3 Text:
3:1 For, Hinei Now (behold), Ha-Adon the Lord, Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts), takes away from Yerushalayim (Downpour of Peace [Jerusalem]) and from Yehudah (Praise [Judah]) the mashein support (rest, protector) and the masheinah staff (sustenance, support, protector), the whole mashein supply (support, rest) of lechem food (bread), and the whole mashein supply (support, rest) of mayim water,
The first words of this chapter offer the ultimate alternative to reliance on human strength (as alluded to in the final verse of Chapter 2). “Behold, now, the Lord, YHVH (God alone), Ruler of Heavens armies (Ruler over all creation)…”
We note that the present tense “takes away” is used to refer to the future. This is another indication of the perspective of Hashem, Who is outside of time and space. It is a statement of certainty, something that has already been established, though from humanity’s perspective is yet to come.
Isaiah uses couplets here that are very similar to those used in the psalms. This Hebraic technique is the equivalent to the rhyming used in English poetry, however, it has a much greater impact, in that it emphasizes the spiritual significance of physical elements.
The couplets are:
We might also add to the couplets of supply, the names of Jerusalem and Judah. Our deep peace (Jerusalem) and the praise of our lips (Judah) equate to our full bellies (food) and our refreshed mouths (water). Further still the chapter begins with the Names Adon (Lord) and HaShem (Mercy). We find security and comfort in knowing God as Adon Lord (food, our sustenance John 6:51-55), and we receive mercy (water of life John 4:14, Rev. 21:6) from HaShem the God Who is Mercy.
3:2 Gebor Mighty, and v’iysh a man from war, a judge, and prophet, and soothsayer, and elder (ancient), 3:3 Prince of fifty, and banner of faces (an exalted person), and counsellor, and wise, cunning, and discerning whisperer.
These verses continue to emphasize the folly of trusting in human strength. Just as God has removed the sustaining elements of food and water, so too He will remove the physical protection of the individual (Strong man) and the national protection of the army (Man of war).
HaShem will also remove all the commanders of men and the intelligent, wise and just rulers of Judah and Israel, as well as those who claim to be wise through witchcraft.
Based on the removal of judges (just rulers) and prophets (discerning whisperers), the Talmud says that the events of Isaiah 3 occurred 40 years prior to the destruction of the Temple.
This text is probably not speaking of the Babylonian exile because there were prophets leading Israel during her exile in Babylon (Jeremiah, Daniel, and Ezekiel). It is therefore referring to a later date.
3:4 And I will give children as princes, and pranksters to rule over them. 3:5 And oppressed shall be the people, man (person) over man (person), and a man (person) by his friend (neighbour): ha-nahar the young boy against the elder, and the disgraced against the honourable.
As a result of the collapse of authority over Israel, young people who are nothing more than degenerate pranksters will gain positions of power over the people (Eccl. 10:16). This will in turn result in general ill will between fellow Jews and open disrespect and rebellion by the young against their elders. People who should be despised for their wickedness will be applauded and those who deserve honour will be treated with contempt.
This description of a degenerate nation should sound very familiar to our modern ears. Is our own generation not the perfect example of all these things? In our entitled rebelliousness we have turned our back on the wise and honourable (Lev. 19:32) in favour of lude pranks and youthful vanity. Perhaps the Rav Shaul (Paul) had the words of Isaiah in mind when he wrote the following warning to Timothy:
“This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, high-minded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jannes and Jambres withstood Moses (Exodus 7:11-12. Targum Yonatan), so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as their's also was.” – 2 Timothy 3:1-9 (KJV)
3:6 When a man takes hold of his brother of the house of his father, saying, “You have clothing, go forth and become our ruler, and let this stumbling block (ruin, heap) be under your hand:” 3:7 lifting up a banner on that day, he will speak, saying, “No bandaging up; for in my house there is no lechem food (bread) nor clothing: don’t appoint me chief of a people.
One of our community leaders recently described a picture of her father, taken with his uncles just after the blitz in London post WW2. She recalled her father saying in reference to the photo, “We weren’t poor, we had shoes”. From our affluent modern perspective this may seem pathetic, but this was the stark reality of the time. Poverty was being measured using a different scale.
This is what the prophet is alluding to in verses 6 and 7. The time of Israel’s punishment will reveal a type of poverty and lawlessness that cannot be weighed using the scales of prosperity and abundance. A man who is wearing a simple coat will be considered to be as if he were wearing the robe of a prince. Thus, his own brother will plead with him to lead the people, based only on the perception that the coat indicates some form of wealth. In turn the one being asked will proclaim publically, “I don’t have food or any means to provide for you, nor am I capable of leading you into prosperity and healing”.
In a prosperous country people jostle for position and seek power and authority in order to control wealth, but in a destitute country not even the poorest individual will agree to rule. To attempt to rule the impoverished and angry is to sentence one’s self to certain death.
It is interesting to note however, that even in this terrible state the people of Israel would hold on to certain foundational aspects of their faith. The fact that the person in these verses is asking a brother to rule indicates a sense of understanding of the Torah. As destitute and desperate as Israel would become, she would always despise the idea of an illegitimate ruler. This is made clear by our history. The illegitimate princes and priests of the first century CE (AD) are a prime example. The Jews of the time despised illegitimate rulers who claimed to have authority over Israel but were not ethnically Jewish.
“You will indeed set over yourselves a king, whom Adonai your God chooses. One from among your brothers will be appointed as king over you—you may not put a foreigner over you, who is not your brother.” – Devarim/Deuteronomy 17:15 (TLV)
Jerusalem is referred to here as “a stumbling block, ruin, and heap”. The one being asked to rule is being offered a “heap” of trouble. This is a heart-breaking description of the holy city, whose suffering has pierced the heart of God. The suffering He allows for the sake of our redemption is felt most strongly by God Himself. He is a father who suffers alongside His children even in their disciplining, not because He is guilty but because He is merciful and loving. It is one of the most beautiful and mysterious aspects of the Gospel: that an utterly innocent One would suffer for the sake of the guilty.
3:8 Because staggering is Yerushalayim (Downpour of Peace [Jerusalem]), and Yehudah (Praise [Judah]) is fallen: because their l’shonam tongue, language, speech and their practices are against Hashem (YHVH: Mercy), to rebel before the eyes of His glory. 3:9 The appearance (knowledge [nakar]) of their faces (countenance) testifies against them; and they declare their sin like S’dom (Burning), they don’t hide it. Oiy (Woe), a warning to l’nafsham their soul! for they have repaid themselves with ra’ah evil.
The staggering of Jerusalem is self-induced. The tragedy of Israel’s rejection of God at this time is that it is a rejection of His love, mercy and protection. Her suffering, like the eternal suffering which will one day find those who reject God perpetually, is of her own choosing.
By her own mouth (Language, tongue, speech and the gate for consuming), both in what she has spoken and what she has consumed, Israel/Judah/Jerusalem has rejected the love of her God. Like a wife who has everything but chooses to pursue another man in spite of the suffering she will bring upon both herself and her family, Jerusalem/Judah/Israel had taken her eyes off the face (before the eyes) of HaShem (Glory).
The warning of verse 9 is made to the corporate soul (nafsham) of the people. The text is clear, it is the people who have purchased evil for themselves. God is not so much punishing them as He is simply allowing them to choose their own fate. Without freewill love cannot exist. God’s love for His people, indeed for all humanity, is so great that He risks rejection and willingly offers redemption through the spilling of His own blood. And if the blood of bulls, as temporary as it was, is able to temporarily cover sin in some small way, how much more is the blood, the very essence of God Himself able to cover sin eternally for those who will receive His blood covering through Messiah Yeshua (Jesus) our King.
3:10 You, say to the righteous, that good: certainly fruit they shall eat of their practices. 3:11 Oiy (Woe), a warning to the wicked! Evil will be repaid to him whose hands fashion it.
“Be not deceived; God is not mocked: for whatever a person sows that shall he also reap.” –Galatians 6:7
In the midst of this self-inflicted depravity and suffering, the righteous will reap fruit from their own right actions, which are seeded in them through the love of God.
Good deeds have both immediate and future benefit. Their immediate benefit can be seen in the right actions themselves and the future benefit is the fruit of those right actions which permeate the lives and actions of others, ultimately leading to eternal glory.
Note that the righteous act individually and bear fruit that ministers corporately.
On the other hand, the wicked individual receives the torment that comes from his actions. Thus the wicked fashion their own torment. The actions of the wicked are by nature self-destructive. Sin itself is self-hatred and is born of self-worship. To truly love one’s self is to soberly assess ones condition before God. Self-empowerment and self-love are not the same thing. We are only truly able to love ourselves when we accept God’s love for us. Our value is in Him, in the same way that our very existence is in Him. Thus our empowerment comes from Him. This is the opposite of self-empowerment. It is the realization that we are powerless to save ourselves.
3:12 Ami My people, oppressed severely by youngsters, and women rule over them. Bo ami O my people, you’re lead by misleaders in ways of error and on paths that engulf you. 3:13 Stand to contend Hashem (YHVH: Mercy) stand to judge amiym peoples.
This verse seems to be a contemporary observation. The prophet, speaking the Word of God, aches as he says “My people”. There is an intrinsic connection between God, the prophet and the people. Thus the pain of the people’s suffering is felt by the One Whom they have rejected.
The children and pranksters of verse 3 are the oppressors in verse 12.
The allusion here to women ruling over the people must be understood in context. At this period in history to have a situation where a nation was being ruled by women meant that the men of that nation had either perished or were too weak and fearful to participate in leadership.
The phrase, “Stand to contend Hashem” is a calling on God to intervene. Judgement puts an end to sin. Thus, “Stand to judge peoples”.
3:14 Hashem (YHVH: Mercy) will enter into judgement with the ancient ones of His people, and the princes of His: for you have burned and consumed the vineyard; the plunder of the poor is in your houses.
The judgement of Hashem begins with those who claim hereditary authority, the sons of Israel’s leading forbears, her princes, both elected and hereditary. The charge is the destruction of God’s chosen people and their God given inheritance (the vineyard). The vineyard is used throughout Scripture to allude to both the people and land of Israel. This vineyard belongs to God and is to be cared for by Israel’s earthly shepherds (Rulers, priests). Yeshua used this same metaphor/allegory in the mashal (parable) of the vineyard owner (Matt. 21:33:46).
Not only have Israel’s princes and rulers failed to safe guard her, they have gone further, taking what little the poor had from them and accumulating it in their own homes.
3:15 “Your king, what does he hope to achieve by beating my people to pieces, and grinding the faces of the weak, afflicted and poor?” Declares Adon the Lord Hashem (YHVH: Mercy) Tz’vaot Who goes forth in war (of hosts).
The “grinding” of the faces of the poor employs the metaphor of wheat or barley being ground in a stone press. This is an allusion not only to the crushing of the poor but also to the consumption of them. Just as the grain is ground into fine flour and formed into bread to be eaten, so too the poor are being crushed and consumed in order to feed the lust of the rulers. Thus it is the Lord of Hosts Who is named. He goes out to make war against the unjust oppression of the poor.
3:16 Moreover Hashem (YHVH: Mercy) says, “Because the daughters of Tzyion (Parched land) are exalted (in their own eyes, haughty), and walk with necks offered up and lusting (ogling) eyes, walking and skipping as they go, and shaking bangles with their feet:
Now judgement is levelled against the rich women of the land, many of whom are related to the rulers. Great attention is paid to the idolatrous actions of the leading women of Israel. From 3:16 through to 4:1 their haughty idolatry is observed, and its inevitable outcome revealed.
The euphemisms used to describe the women of Israel are uncomfortably close to how one might describe the women of western nations today. They are “exalted (in their own eyes)”, arrogantly self-assured, with “necks offered up”, meaning that they are offering the skin of their necks up as an invitation to foreplay, not to their husbands but to men in general. In turn they “lust” after sexual partners, “skipping as they go” playfully encouraging sexual contact, “shaking bangles” in order to draw attention to their legs as a path to their genitals. In short, the women of Jerusalem, Judah and Israel are being described as promiscuous and generally sexual immoral.
3:17 Therefore Adoni My Lord will cause a scab to form on the crown of the head of the daughters of Tzyion (Parched land), and Hashem (YHVH: Mercy) will uncover their secret parts.
The scab on the crown of the head correlates to the “exalted haughtiness” (v.16). The exposing of the private parts correlates to the allure of “shaking bangles” (v.16). The uncovering of their private parts alludes to a time when Israel’s enemies will use her women for sport.
3:18 In that day ha-hu He Adoni my Lord will remove the beauty of their anklets, and their head bands, and their crescent moon pendants,
It is noteworthy that while each of the items listed here may in some way represent the worship of false gods, it is the crescent moon pendants that are most distinct. The moon was worshipped as a feminine deity in the ancient East (The crescent or birthing moon being a common symbol, still used today in some cultures to identify female bathrooms) and is linked to the sixth century political-religious invention of Islam. The crescent moon was a symbol of one of a pantheon of gods of the ancient East but is now used to represent Allah (The false deity of Islam). In essence, Allah is a feminine deity from a pantheon of deities and in no way qualifies as the One God of all things (despite the claims of Islam).
These crescent pendants symbolizing a false god were to be removed from Israel. It is ironic that today the very Mountain of the Lord which Isaiah has previously alluded to, is desecrated by a place of worship which gives honour to the false moon god Allah. The mosque of the Temple mount is truly an abomination causing desolation.
3:19 The necklaces, and the bracelets, and the veils, 3:20 The head coverings, and the ornaments of the legs, and the sashes, and the houses (household shrines), ha-nefesh of the soul and incantations,
Head coverings and veils were associated with prostitution (Gen. 38:14-15). The sexual immorality of Israel’s women is now linked to the explicit idolatry being practiced. Both household shrines to false gods and ancestor worship (soul incantations) are mentioned.
3:21 The signet rings, and nose rings, 3:22 The robes of state, and the tunics, and the cloaks, and the money pockets, 3:23 The mirrors, and the fine linen, and the head dress, and the veils.
All of these items being used by the daughters of Zion to honour false gods and encourage sexual promiscuity among Israel’s men are items that Hashem had given Israel as the gifts of a groom to a bride or as a husband to a wife (Ezekiel 16:10-18). But in rebellion the women of Israel had defiled the gifts of Israel’s faithful Husband Hashem.
3:24 And it has come to pass, that instead of spiced perfume, decay; it has come to pass that instead of a belt, a rope; and instead of well-groomed hair, baldness; and instead of a robe a wrapping in sackcloth; and branding instead of beauty.
As a result of her physical and spiritual prostitution and promiscuity Israel was now experiencing sickness, decay, poverty and mourning. Physically people were dying of sexually transmitted diseases and other ailments. Thus they were mourning the loss of many. Spiritually speaking the gods Israel had turned to were unable to help, being nothing more than blocks of wood and sculptures of stone, dead gods for dying people. Added to this were the demonic forces that were bringing sickness and death, demons that had been invoked by the daughters of Zion in their attempts to commune with the dead.
The phrase “Branding instead of beauty” is an allusion to captivity and slavery. Israel had been delivered from slavery by God, now she was pursuing slavery in rebellion toward God.
3:25 Your men will fall by the sword, and your strength in battle. 3:26 And her gates shall lament and mourn; and she being empty, will sit on the land.
Israel’s men and her armies were doomed to destruction. She would be left without military might. Thus her people will sit hopeless on the ground in a position of mourners (Job 2:13), a place of utter defeat, unwilling and unable to muster the strength to fight back against her oppressors.
These words would be tragically fulfilled on multiple occasions, most memorably during the Babylonian invasion of 586 BCE/BC and then in the final captivity of Rome. Jerusalem was to be levelled to the ground by the Romans in 70 CE/AD and following her destruction the Roman Emperor Titus had a commemorative medal made depicting the daughter of Zion sitting on the ground under a palm tree in mourning (3:36). This is a picture of the deepest disappearing of humanity. The gates “lamenting and mourning” symbolize the ceasing of trade and the cessation of the celebration of the regalim (Going up festivals). The people of Israel will no longer benefit from the riches of other nations, nor will they be able to go up to worship God at the Mountain of the Lord.
Isaiah 4 Text:
4:1 And being resolute seven women will take hold of one man in that day, and to him say, “We will eat our own bread, and supply our own clothing: only let us be called by your name, to take away our shameful condition.
Both the number of women and their actions are rich with symbolic meaning. The plain meaning denotes that there will be so few men in Israel that women seeking to have familial and tribal connections with the view to securing tribal land as an inheritance, will be willing to act as concubines, even supporting themselves, something that is by law the Husband’s responsibility (Exodus 21:10): all for the purpose of being able to raise their children under a family name and hide the fact that they have been promiscuous, or in other cases have been widowed and are without a community to protect and nurture them.
The remez (hint, allegory) reads “Seven (fullness) women”, meaning the entire nation of women, will seek redemption from one man. Israel’s mothers (representing the entire remnant of Israel) will unite together with a contrite spirit of supplication and call on one man for their salvation, saying, “Please take away our reproach”.
Who will this one man be? The prophet answers this question in the following verse.
4:2 In the day ha-hu (the) He shall appear, tzemakh branch Hashem (YHVH: Mercy) to be beautiful and li’kavod to be glorious, and the fruit of the earth shall be excellent and splendid for the delivered of Yisrael (Israel: Overcome in Elohim).
“At that time shall the Messiah of the Lord be for joy and glory;'' –Targum
“In the day” refers to the day of the Lord (The final day), yet future. In that specific day (period of time) “Ha-hu” literally “The Him” will appear, “Tzemakh” the branch of Hashem (Mercy). This branch (The Messiah [Zechariah 3:8]) will appear in glory “li’kavod and all the fruit of the earth, both people and produce (All who receive the Messiah and welcome His return), will be subject to the kingdom of Israel (The delivered remnant) and to her King Messiah (The Branch).
“The Branch” is the rod of the stem of Yishai (Jesse), a descendant of David (Jesse’s son) [Isaiah 4:2, 11:1]. He was to save Judah as a divinely appointed King-Messiah. Jeremiah refers to him as “The Branch of Righteousness”, He is a physical manifestation of divinity Whom Jeremiah calls, “HaShem Tzidkeinu” (YHVH our Righteousness) [Jeremiah 23:5-6. While Zechariah quotes HaShem, Who calls the Branch, “My servant the Branch” (Zechariah 3:8). Therefore, this Branch is both a human being and a servant of HaShem and God with us HaShem our Righteousness.
Although Israel went through a number of kings during the days of Isaiah, and was ruled by numerous others following the days of Isaiah, not one came close to fulfilling the role of the Branch, the Messianic King and redeemer of Judah. It is because of the lack of credible candidates that early Jewish commentators always interpreted “The Branch” as the coming Messiah King of Israel. In fact, one of the many rabbinic names for the Messiah is Tzemakh “Branch”. Even the modern rabbinical prayers of the Hebrew siddur (prayer book) are full of references to the Messiah, Who is often called “Tzemakh David” (Branch of David).
Some read, “In that day He shall appear, the branch Hashem (YHVH: Mercy) to be beautiful and glorious, and the fruit of the earth excellent and splendid for the delivered of Yisrael.” and therefore, interpret the fruit as being the second of the dual aspects of the Messiah’s person. He being both God with us “Tzemakh HaShem” and the fruit of the womb (earth), a human being.
4:3 And it has come to pass, those remaining in Tzyion (Parched place), and that remain in Yerushalayim (Downpour of peace), shall be called kadosh holy (Set apart), all ha-katuv the written lchayim to life (living) in Yerushalayim (Downpour of peace):
“Everyone who is written unto life eternal” –Targum (ref. Acts 13:48)
“In that day shall there be upon the bells of the horses, Holiness Unto The Lord; and the pots in the Lord's house shall be like the bowls before the altar.” –Zechariah 14:20
Still speaking of the future the prophet says, “And it has come to pass”. Meaning that Hashem already sees these things complete outside of time and space.
It is therefore certain, that those who are the remnant of ethnic Israel who remain in the downpour of God’s peace (The Prince of Peace Yeshua), shall be called Holy, set apart. All those who have been written in Life (eternal) in the downpour of God’s peace (Yeshua our Prince). “Written” refers to being written in the book of life (chayim).
4:4 When you rachatz wash Adoni my Lord the excrement from the daughters of Tzyion (Parched land), and have cleansed the bloods of Yerushalayim (Downpour of peace) from the inside out by the ruach spirit (wind) of judgment, and by the ruach spirit (wind) of burning.
“But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,” –Hebrews 12:22
“By the word of judgment, and by the word of consummation or perfection;'' -Targum
This will all come about following the cleansing of Israel’s sin (Through the blood of the Lamb of God Yeshua). As a result of this rachatz cleansing (washing of the inner person), the Ruach (Spirit) of judgement and fire will birth the return of ethnic Israel to the mountain of the Lord. This is a description of the outpouring of the Ruach HaKodesh (Holy Spirit), Who was given at Shavuot to the remnant of Jews gathered from throughout the known world (Acts 2). This refining and empowering of the Holy Spirit continues to the present day.
4:5 And bara creating from nothing Hashem (YHVH: Mercy) upon the entire foundation of Har Mount Tziyon (Parched place), and upon her sacred gatherings, a cloud and smoke by day, and bright fire flaming by night: for upon all, the kavod glory chuppah a canopy.
“And creating from nothing” bara, just as He did in the beginning, Hashem (Mercy) will establish an eternal foundation on Mount Zion and presence Himself there, just as He did when He dwelt with Israel in the desert, in cloud and smoke by day and bright fire by night (Exodus 14:19, 19:9), and as He did when the priests came out from the Holy place (1 Kings 8:10). He will erect a chuppah (Wedding canopy) and those of the remnant who come under it will be His bride and become His wife for all eternity.
“For I, says HaShem (YHVH), will be unto her a wall of fire round about, and will be the glory in the midst of her.” –Zechariah 2:5
“Arise, shine; for thy light is come, and the glory of HaShem (YHVH) is risen upon thee.” –Isaiah 60:1
Hosea, Isaiah’s contemporary, describes the restored relationship between God and Israel in similar terms:
“And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the Lord.” –Hosea 2:19-20
These same words are prayed daily by observant Jewish men as they bind their middle fingers while donning teffilin shel yad (Prayer boxes of the arm/hand).
4:6 V’sukkah And a sukkah (Sheltering structure) will appear for shade in the daytime, a shelter from the heat, and for a place of refuge from storm and from rain.
“And they took their journey from Sukkot, and encamped in Etam, in the edge of the wilderness.” –Exodus 13:20
Hashem’s wedding chuppah will shield the remnant of Israel and the commonwealth of those who have joined her from the nations at and proceeding from the first resurrection for the duration of the Messianic reign and subsequently for all eternity. Following the chuppah (Wedding canopy) of HaShem’s glory, there will come a sukkah, a shelter, and then Hashem and the Branch (Messiah) will dwell with all the beloved of the earth for all eternity.
What will we be shielded from? From the sins of the past temporary world, and from the place of eternal punishment. Where will we dwell? We will dwell on the new earth, in the New Jerusalem, where God and the Lamb will be the Temple and will faithfully rule over all of transformed humanity (Rev. 21:22).
© Yaakov Brown 2017
“Do not think that I came to abolish the Torah (Instruction) or the Prophets; I did not come to abolish but to fill.” -Mattitiyahu/Matthew 5:17
Simchat Torah is a celebration of the Torah (Instruction [Five books of Moses]). It occurs at the convergence point where the yearly Torah cycle both reaches its goal and with unbroken continuity, begins again.
The service begins with the regular Torah liturgy followed by the aliyah (Going up) of the Chatan Torah (Groom of the Torah). This person is selected for the privilege of reading the last portion (Parashat V’zot Ha-Berachah D’varim [words]/Deut. 33:1-34:12) of the Torah (Instruction) for the end of the yearly Torah cycle.
At the completion of the reading of the last Torah portion, “Parashat V’zot Ha-Berachah” (And this is the Blessing), the following is shouted by the community:
“Chazak! Chazak! V’nitchazeik”
[Be strong! Be strong! And may we be strengthened]
The Torah scroll is then rolled out and back to the beginning, and the Chatan Bereishit (Groom of the beginning) reads the first portion of the Torah (Bereishit Genesis 1:1-6:8) to begin the next yearly Torah cycle. This Torah portion is named, “Bereishit” (Beginning).
Messiah Yeshua, the Author and Goal of the Torah
Messiah Yeshua (Jesus) is the Chatan Torah [Groom of the Torah] (He is the Author and the essence [D’var] of the Torah and fills the Torah with purpose, making the Word [D’var] of God echad [Complex unity]). Yeshua is also the goal of the Torah (Romans 10:4), and the Chatan Bereishit [Groom of the Beginning] (John 1:1); within time and space, He is the Alpha and Omega, eternal, the Aleph and Tav, the beginning and the goal, and at the same time, He is without beginning or end because He transcends time and space, having existed before the beginning and continuing to exist beyond the conclusion of time and space.
Yeshua is the perfect Jew, having faultlessly kept the Torah. He is the only Jew ever to have achieved this. He is also God with us, “Immanuel” according to the prophet (Yishaiyahu/Isaiah 7:14). Contrary to the misteaching of some of the fathers of the Christian faith, Yeshua did not end the Torah in the sense that an end is the finish or conclusion of a matter, rather Yeshua is the end in the sense that He is the goal of the Torah. In fact, as we have already stated, He is both the Author and the Goal of the Torah.
“Do not think that I came to abolish the Torah (Instruction) or the Prophets; I did not come to abolish but to fill.”
Yochanan/John 1:1-5, 14
“In the beginning was the Word (HB. D’var, GK. Logos, AR. Memra), and the Word was with Elohim (God), and the Word was Elohim (God). He was in the beginning with Elohim (God). All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness cannot comprehend or overcome it… And the Word was made flesh, and dwelt (In the Sukkah of human form, housing the glory of the Father, as was the role of the Mishkhan in the desert) among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth.”
* For the celebration of the combined holiday of Shmini Atzeret/Simchat Torah, it is traditional to throw candy and make honeyed foods for the children to remind them that God’s word is sweet like honey from the honey cone (Tehilim/Psalm 119:102-103).
What the Bible says about The Word
“I have not turned aside from Your ordinances, for You Yourself have taught me. How sweet are Your words (emrah: from emer, answers) to my taste! Yes, sweeter than honey to my mouth!”
“For the word (HB. D’var, GK. Logos, AR. Memra) of God is living and active and sharper than any two-edged sword, and piercing as far as the division of nefesh (soul) and ruach (spirit), of both joints and marrow, and able to judge the thoughts and intentions of the lev (inner being, heart).”
“How can a young man keep his way pure? By keeping it according to Your Word (D’var). With all my heart I have sought You; Do not let me wander from Your commandments. Your word (emrah: from emer, answers) I have treasured in my heart, that I may not sin against You.”
“Your Word (D’var) is a lamp to my feet and a light to my path.”
“But He (Yeshua) answered and said, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD (HB. kol motza: everything that goes forth GK. Rhema: utterance, speech) THAT PROCEEDS OUT OF THE MOUTH OF GOD [Deut. 8:3]’”
Simchat Torah Service
1.) Chatan Torah / Groom of the Torah
Parashat V’zot Ha-Berachah
Deuteronomy 33:1-34:12, Revelation 22:12-21
“Chazak! Chazak! V’nitchazeik”
[Be strong! Be strong! And may we be strengthened]
Invitation for favourite readings
2.) Chatan Bereishit / Groom of the beginning
Genesis 1:1-6:8, John 1:1-5, 14
3.) Torah procession, seven times around the shul.
4.) Birkat Cohanim
© 2017 Yaakov Brown
Spiritual leader of Beth Melekh Community, Auckland, Aotearoa, N.Z.