We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting. Introduction:
The previous portion of the scroll of Yeshayahu (Isaiah) concludes with the enemies of Israel (ethnic, religious) devouring themselves and Israel being reminded that HaShem is her Mashiach (Messiah). Isaiah 49 gives important detail concerning the Servant and His identity and sets the stage for greater illumination as to Who He is and what role He will play in the continued purposes of God for Israel and for all humanity. Verses 1 - 3 of the present chapter are a continuation of the message of 49:22-26, addressed to those exiles who felt that HaShem had finally abandoned them. The primary theme of chapter 50 is God’s unbroken covenant with Israel (ethnic, religious), and an assurance that her captivity is temporary. Isa 50:1 Koh amar Thus says HaShem (YHVH: Mercy), Where is zeh it, seifer the book, document (gett) of the keriytut divorcement of imechem your mother, asher who I have shilachtiyah sent away? or which of minoshaiy My creditors is it to whom I have sold you? Lo hein Behold, pay attention, ba’avonoteiychem for your perversity (depravity, guilt) you were sold, u’vefisheiychem and for your rebellion (transgression) shulechah imechem your mother was sent away. “Thus says the Lord, ‘Where is the bill of divorcement, which I gave to your congregation, that she is cast off? Or who is the man, who has a debt against me, unto whom I sold you? Behold, for your sins ye were sold, and for your rebellion your congregation was put away.’” -Targum Yonatan (2nd Century CE) This chapter opens with the Divine Name YHVH, which is subsequently proclaimed 7 times, 4 of those times it’s accompanied by Adonay. There is a strong theme of Mercy (YHVH) and Lordship (Adonay). The attributes of God as Merciful Master and Judge are intrinsically linked to His Salvation. In response to the claim of captive Israel, “HaShem has forsaken me and my lord has forgotten me.” Hashem asks for evidence that He has forsaken and forgotten her. “Where is the gett (divorce document) of your mother, who I have (supposedly) sent away?” This is in direct reference to the Torah (Law of Moses) which requires a man who sends away his wife to give her a bill of divorce (Deut. 24:1). In fact, Israel has no such evidence against HaShem because He has not divorced her, nor has He sent her away. At first glance this verse seems to contradict the later prophecy of Jeremiah 3:8. However, as Iben Ezra rightly notes: “The latter (Jer.3:8) refers to the kingdom of the ten tribes, which will never again be established; comp. She shall no more rise (Amos 5:2); but Isaiah speaks of the kingdom of the house of David which will be restored by Messiah.” -Iben Ezra Commentary on the Scroll of Isaiah All things are established by two witnesses, thus, in the present case a second example is offered to refute the false assumption of the people of Israel. “To which of My creditors have I sold you?” (Exodus 21:7) This is a rhetorical question with a poignant answer. God is in debt to no one! Therefore, He has not sold Israel (His daughter). This truth is followed by the sobering words, “For your own perversity you were sold, and it’s your rebellion that caused your mother to be sent away.” In other words, “You sold yourselves into bondage, and wilfully left your husband without a bill of divorce, because you were unconcerned with the moral obligation of the Torah.” Isa 50:2 Madua Why, batiy when I came, ve’eiyn was there no iysh man? Karatiy when I called, ve’eiyn there was no oneh answer? Ha-katzor katzerah Yadiy Is My hand shortened at all, mipedut from ransom? Ve’im-eiyn-biy and do I not have choach strength lehatziyl to snatch away, deliver, rescue, save? Hein Behold, bega’aratiy at My rebuke achariyv I make desolate yam the sea, asiym I make neharot the rivers a midbar wilderness (mi from davar the word, thing, essence): tivash degatam their fish stink, me’eiyn from no mayim water, ve’tamot and die batzama in thirst. HaShem reminds Israel that when He sought to warn her and redirect her she did not respond to Him. The same complaint is levelled against Israel by the prophet Jeremiah (Jer. 7:25-26): “25 from the day your fathers left the land of Egypt until today. Although I sent to you all My servants the prophets, daily and persistently, 26 they did not listen to Me or pay attention. Rather, they stiffened their neck, doing more evil than their fathers.” -Yermiyahu 7:25-26 (TLV) “Is My hand unable to ransom?” A rhetorical question, of course not. “Do I not have the strength to deliver?” Again, a ludicrous idea. HaShem has all strength, all power, He alone delivers. Therefore, HaShem reminds Israel of the ample evidence of His past acts of deliverance on her behalf: “I dried up the Red Sea (Sea of Reeds)…” Isa 50:3 Albiysh I clothe shamayim the heavens kadrut with gloom (blackness), ve’sak and with sackcloth asiym I make kesutam their covering (concealment). This is a reference to God’s mighty works at Sinai: “In the morning of the third day, there was thundering and lightning, a thick cloud on the mountain, and the blast of an exceedingly loud shofar. All the people in the camp trembled.” -Shemot (Exodus) 19:16 (TLV) Isa 50:4 Adonay Lord HaShem (YHVH: Mercy) has natan given liy me leshon the tongue (language) limudiym of (for, to) the discipled, lada’at to know how la’ut to hasten (sustain) et yaef the weary, fatigued, faint with davar a word: yaiyr he awakes (rouses) ba’boker in the morning ba’boker in the morning, yaiyr he rouses (awakes) liy ozen my ear lish’moa to hear Kalimudiym like (for) all the discipled. For the first time in this portion the double title Adonay YHVH is used (it is used a total of 4 times in Isaiah chapter 50). As previously stated, this illuminates the connection between God’s Kingship over all things, His specific role as Lord over Israel and His overarching Mercy, which, powered by His love, is the primary source of His Salvation. Here, the Servant (Yeshua the Messiah) speaks. The words have a similar rhythm to those of king David: “1 My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer. 2 You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. 3 Gird your sword on your side, you mighty one; clothe yourself with splendor and majesty. 4 In your majesty ride forth victoriously in the cause of truth, humility and justice; let your right hand achieve awesome deeds. 5 Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet. 6 Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. 7 You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.” -Psalm 45:1 (NIV) The use of the Hebrew “limud” (discipled) is unique and differs from Isaiah’s later use of “talmid” (Disciple), additionally, with this in mind it infers the understanding that the speaker has been directly discipled by Hashem (John 7:16; 14:24). “To know how to sustain the weary, with a word.” The Servant Messiah’s message (davar, word) is one of comfort for the weary (Matt. 11:28). His very essence is the present comfort of all who receive Him (John 1). “Ba’boker ba’boker” Literally “In the morning, in the morning” is best understood in English as a perpetual rhythm of renewal (waking), that the Servant King Messiah passes on to all who become His disciples. In one sense it infers resurrection, and in another it denotes the idea of everlasting mornings, that is, the Olam Haba (world to come). Thus, the eternal present invades time and space. The doubling of the phrase further affirms the established nature of the Servant King Messiah’s ministry and His connection to the God-head as the ultimate student (limud) of the Father God. “Then Yeshua answered and said to them, ‘Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.’” -Yochanan (John) 5:19 Isa 50:5 Adonay Lord HaShem (YHVH: Mercy) has patach opened liy ozen my ear, and I was not mariytiy rebellious, contentious, disobedient, bitter; nor did I turn backward. This is an intimate phrase that conveys the idea of one whose mouth is in close proximity to the ear he is speaking into. The instruction spoken is weighty and might be rejected by a lesser candidate. But the Servant (King messiah) is neither imbittered by the proposed task, nor does He rebel against the One Who has given Him His calling. The Servant instead choses from the outset never to turn back. The words of Yeshua come to mind: ““No one who puts a hand to the plough and looks back is fit for service in the kingdom of God.”” -Luke 9:62 (NIV) Isa 50:6 Geiviy My back natatiy I gave le’makiym to the smiters, ulechayay and my cheeks to those that pulled out my facial hair; My face I did not hide mikelimot from shame, disgrace, reproach, shame, confusion, insult varok and spittle. It takes great effort to avoid the striking correlation between the present verse and the treatment of Yeshua the King Messiah: “Then he released Barabbas to them. But he had Yeshua flogged, and handed him over to be crucified.” -Matthew 27:26 “Then some began to spit at him; they blindfolded him, struck him with their fists, and said, ‘Prophesy!’ And the guards took him and beat him.” -Mark 14:65 [Matt.26:67] (NIV) This is clearly a description of the flogging and abusing of an individual. Therefore, it cannot refer, as some suggest, to Israel as a nation. Nor is there any record of such treatment of Isaiah the prophet. Additionally, there is no evidence that any other historical figure of the time of this prophecy qualified for the aforementioned beating, which is obviously prophetic of the mysterious Servant. That is, the Servant King Messiah Yeshua. In spite of the many modern and fanciful polemics written against interpreting the present text of Yeshua the King Messiah, it must be acknowledged that prior to Yeshua’s life death and resurrection, and even in the first few centuries subsequent, our ancient Jewish commentators and rabbis almost universally interpreted this and the other Servant portions of Isaiah as referring to the King Messiah. Therefore, the Jewish reader must as the sobering questions, “Are our modern rabbis and commentators misinterpreting these passages?”, and “If so, is it possible, even probable, that Yeshua (Jesus) is the promised King Messiah of Israel?” One of my Israeli sons has said, “Yaakov, Yeshua is the goy messiah, he has nothing to do with us.” To which I have responded, “No my dear son, our rabbis have lied to us because of the foolish actions of the goyim and due to their own stubborn pride. Yeshua is the promised King Messiah of Israel, and because He is our King Messiah, according to Yeshayahu (Isaiah) He is also able to save the goyim.” Isa 50:7 Va’Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; al upon this kein therefore lo nichlametiy I will not be ashamed: al upon this kein therefore, samtiy I have set fanay my face, like a flint rock, and I know that I will not be eivush put to shame. Regardless of the suffering the Servant must endure according to His high calling, He knows that in the end He will not be put to shame but will be victorious. He knows equally, that throughout His ordeal God will be with Him to strengthen Him and sustain Him. This is why He has set His eye on the goal and pursues His calling with unmitigated determination. Isa 50:8 He is near matzdikiy Who justifies me; Miy-yariv who will contend itiy with me? Na’amdah let us stand, remain, endure yachad together: Miy-va’al who is the husband of mishpatiy my justice (judgement)? let him draw near to me. God is the Judge of all things. It is HaShem Who is near to the Servant and the Servant trusts the justice of HaShem. “He that justifies me is near to me, who will contend with me?” These words along with the following verse, spoken by the Servant King Messiah, are applied by the New Testament writer Rav Shaul (Paul the Shaliach [Apostle]) as a drash for all believers: “33 Who shall bring a charge against God’s elect? It is God who justifies. 34 Who is the one who condemns? It is Messiah, who died, and moreover was raised, and is now at the right hand of God and who also intercedes for us. 35 Who shall separate us from the love of Messiah? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For Your sake we are being put to death all day long; we are counted as sheep for the slaughter.” 37 But in all these things we are more than conquerors through Him who loved us. 38 For I am convinced that neither death nor life, nor angels nor principalities, nor things present nor things to come, nor powers, 39 nor height nor depth, nor any other created thing will be able to separate us from the love of God that is in Messiah Yeshua our Lord.” -Romans 8:33-39 (TLV) “Let us stand, remain, endure together: who is the husband of My justice (judgement)? let him draw near to Me.” That is, “The One Who justifies Me stand together with me in unity…” and the rhetorical question, “Who is the Husband of my justice?” The obvious answer is that the One Who justifies is the Husband of the justice of the Servant, that is, HaShem Himself. It is HaShem Who draws near to the Servant King Messiah Yeshua, so near in fact that they are One. Isa 50:9 Hein Behold, pay attention, Adonay Lord HaShem (YHVH: Mercy) ya’azor-liy helps me; who is he that seeks to condemn me? Hein Behold, pay attention, kulam all of them will like a garment yivlu wear out, ash a moth yochelem will eat them up. “Adonay Lord HaShem (YHVH: Mercy) helps me…” This is repeated from verse 7 and is an affirmation of the firmly established help that God will give His Servant King Messiah. “The Master Mercy helps Me, who is he that seeks to condemn Me? Listen up, all who seek to condemn Me will be like warn out old garments eaten up by moths!” -Author’s paraphrase “Who shall bring a charge against God’s elect? It is God who justifies. Who is the one who condemns?” -Romans 8:33-34 (TLV) This retrospectively illuminates further the drash of Rav Shaul, in that it shows not only the security of the believer in Messiah but also the destruction of those who oppose the believer. They will be like warn out old garments eaten by moths, why? Because they have rejected the saving work of Yeshua the Servant King Messiah. Thus, they will not receive renewed bodies (garments) at the resurrection (Ha-Din [The Judgement]), rather, they will be tormented in there failing bodies (spiritual, metaphysical) for all eternity (Rev. 20:10-15). Isa 50:10 Miy vachem Who among you yerei is in awe of (fears, reveres, is afraid of) HaShem (YHVH: Mercy), shomea that obeys bekol in the voice of avdo His servant? He that halach walks in chasheichiym darknesses (miseries), ve’ein nogah and has no brightness (light), lo yivtach let him trust besheim in the name of HaShem (YHVH: Mercy), veyishaein and lean on, trust in, rely beilohayv upon his God (Judge). The Servant is mentioned only this one time in Isaiah 50. Here, the prophet Isaiah calls out those among his people Israel who fear HaShem and are willing to obey the Servant of Hashem. Therefore, the prophet cannot be speaking of himself as the Servant, rather, he admonishes Israel to receive the word of the Servant (King Messiah). The Zohar interprets the Servant of Isaiah 50:10 as “Metatron” the Angel of the Name (YHVH), who is in fact synonymous with both the Angel of the Presence of Exodus and the Holy Name YHVH, and is thus an allusion to the King Messiah (Zohar in Exod. fol. 54. 3.). To those suffering in the darkness of both physical and spiritual bondage, the prophet says, “Put your trust in the Name of Mercy (YHVH), lean on Him and rely on the goodness of His Judgement, rely on your God (Judge).” Isa 50:11 Hein Behold, pay attention, kulechem all you kodecheiy that kindle eish a fire, meazereiy who encompass yourselves about zikot with firebrands (flaming arrows, sparks, chains, sparks); walk be’ur in the light eshchem of your flames, uveziykot and among the brands (flaming arrows, sparks, chains, sparks) that you’ve kindled. Miyadiy From My hand hayetah-zot you will have this; lema’atzeivah in a place of sorrow tishkavun you will lie down. Having offered The Light of The Servant to those suffering in darkness (v.10), the prophet now warns those who kindle their own false light (foreign fire) that there false light (fire) will consume them and God will punish them by laying them down in a place of sorrow (an allusion to the lake of fire of Revelation, and in a temporal sense, to Gehenna (holding place of torment until the judgement) which is in sheol (place of departed souls which is divided into Gan Eden and Gehenna by an unpassable chasm [Luke 16:19-31]). It is interesting to note that the Talmud says that this passage from Isaiah is repeated to the wicked when the malakhiym (angels, messengers) of God meet them at their deaths (Talmud Bab. Ketubot, fol. 104. 1.). We note here the correlation made between the false light of the fires kindled by Israelites in the worship of foreign deities, and the foreign (strange) fire kindled by Aaron’s sons (Lev. 10:1). Both result in the destruction of the one who kindles them. The Hebrew “eish zarah” translates as “strange (foreign, adulterous) fire” (Lev.10:1). Thus, there is an inference of infidelity with relation to the lighting of these fires. We must be careful not to allow the light of this fallen world to become our source of solace. Only the uncreated Light of the King Messiah can deliver us from the spiritual darkness in which sin has trapped us. The light we kindle ourselves is often our attempt to earn God, or worse still become gods, whereas the Light of Messiah is a gift that we receive from God. When we seek to ignite ourselves we burn out, but when we are ignited by Messiah, our Light is everlasting. © 2019 Yaakov Brown Speaking to ethnic Israel God says “for I will contend with him that contends with you, and I will save your children.” Beware then, you Christians who reject God’s continued purpose for ethnic, religious Israel. For He contends for us! Introduction:
Chapters 49 – 57 of Isaiah are referred to by some theologians as the second part of Isaiah (Though the scroll in its complete form predates any attempts to claim multiple authors [a revisionist nonsense]). These chapters (although there are no such divisions in the scroll of Yeshayahu) focus on “The Servant of The Lord” (42:1-7; 49:1-13; 50:4-11; 52:13-53:12). However, there is much debate over who the Servant is, not only between Jewish and Christian scholars but also between Jewish scholars and rabbis, and between Christian theologians and pastors. And even, one might say, in the confused minds of those who over think the Scripture and miss its meaning entirely by perpetually debating with themselves. Almost every debate entered into over the identity of the Servant in these passages offers a choice between the King Messiah and the people of Israel (ethnic, religious), with the less common addition of the prophet Isaiah himself, as the third possible candidate. Thus, proponents of the Messiah (and or Isaiah) school of thought call these chapters the “Servant Prophecies”, while opponents call them “Prophecies of Zion (Israel)”. In some of the following chapters a conclusion to the debate over this false choice “Israel/Isaiah or Messiah?” is hindered by the eclectic poetry, historical context, grammar, pronouns, prophetic nature and dating of the Hebrew text. While it’s true that some portions of the following chapters (passages) must be clearly defined one way or the other, it’s not true of all of the Servant passages. In some cases, the answer is simply “Both” or “All three”. After all, Messiah is the ultimate Jew, for whom Isaiah is a figure only: as such Messiah is the perfect example of Israel’s calling to be a light to the nations. Therefore, He is both the representative of the entire nation of Israel (including Isaiah), and the unique King Messiah and Redeemer of Israel (ethnic, religious) at the same time. In one sense He is Israel (ethnic, religious), and in another, He is her Savior, Redeemer, and the Mighty One of Yaakov. Isa 49:1 Shimu Listen, hear, receive, obey iyiym coastlands, Islands (of the Mediterranean), eilay to me; ve’hakshiyvu and pay attention, le’umiym you peoples, from faraway: HaShem (YHVH: Mercy) has called me mibeten from the womb; mime’eiy from the inner parts of imiy my mother hizkiyr he has remembered, made mention of shemiy my name: The first question we ask is, “Who is speaking here?” This first sentence can be applied to Isaiah, Israel and the Messiah. There is no need at this point to demand that it refer to one over the other. However, as we progress we will find that the greater context of Isaiah allows for only one conclusion. As I noted in the introduction, the Servant is both the representative of the entire nation of Israel (including Isaiah), and the unique King Messiah and Redeemer of Israel (ethnic, religious) at the same time. The famous Jewish commentator Iben Ezra adds Isaiah the prophet to the options for “Servant”. Again, Isaiah qualifies at this point, both as the prophet who literally prophesied these words and as one whom God has called from the womb. However, in light of the following verses, Isaiah, like Israel, becomes the subject of the Servant’s redeeming work and is therefore disqualified from being the Servant. The coastlands/Islands mentioned here are the coastlands of the Mediterranean ocean. The phrase “you peoples far away” is added to include all the nations and peoples of the earth. This proclamation is for all humanity. “Peoples, from faraway” Iben Ezra rightly notes that these words can also apply to those peoples yet future, who will hear the words of the prophecy in the time to come. This fits perfectly with the Messianic aspects of the prophecy and the redemption of both Israel and the nations through the Servant King Messiah. “The Lord has called me from the womb” This can be said of each of the Servant candidates. Each has a Divine calling and purpose. However, the servant Israel and the servant Isaiah both owe their very existence to the Servant King Messiah, in Whom all things exist and have their being (Col. 1:16-17; John 1:3). “From the inner parts of my mother he has remembered, made mention of my name:” In one sense this is true of every human being. We should keep in mind that the Hebrew zachor infers an act of intentional recollection and can be applied to the past, present and future. On the other hand, it is literally true of both Isaiah (whose name was fixed and given to him by the Lord, while he was in his mother's womb [Isaiah 7:14]) and of the Servant King Messiah Yeshua (Jer. 1:5; Matt. 1:21; Luke 1:31). Having said all this, the Servant mentioned here is clearly the same Servant alluded to in Isaiah 42:1: “Behold, now, pay attention to My Servant, Whom I uphold; my chosen, in Whom my soul delights: I have put my Spirit upon Him; He will bring forth justice to the nations.” Therefore, neither Isaiah nor Israel (the people) qualify, for they are both sin affected and are incapable of bringing “Justice to the Nations”. Isa 49:2 Va’yasem and He has made (placed) piy my mouth ke’cherev like a sword chadah sharpened; betzeil in the shadow of his hand He has hechbiyani withdrawn, hidden, hardened me: vaysiymeiniy and He has made (placed) me le’cheitz as an arrow barur purged, purified, polished, chosen, cleansed, made bright, tested, proved; in His quiver He has histiyraniy hidden, concealed, kept me close: “And He has put His words in my mouth like a sharp sword; in the shadow of His power has He protected me, and He has made me like a choice arrow, which is hidden in the quiver.” -Targum Yonatan (2nd Century C.E.) “He has made my mouth like a sword sharpened;” Iben Ezra notes that the sword imagery alludes to the sharpness of the prophet’s words against both Israel and her enemies. He further observes that the shadow of God’s hand gives a picture of the scabbard from which the sword is drawn. This is interesting given the later allusion to cutting into the palms of God’s hands, and the role that the Servant plays in becoming a covenant of the people of Israel (neither instance could be applied to the prophet Isaiah). In short, Iben Ezra’s observation is correct but the subject of his observation is incorrectly identified. The reality is that while this verse might be applied to Isaiah (Who is himself a type for the Messiah), it is more accurately interpreted of the Servant King Messiah Yeshua, Who is the Davar Emet (Word of Truth [John 1]), and from Whose mouth the sword of God’s actionable word proceeds (Rev. 19:15). “And take the helmet of salvation and the sword of the Spirit, which is the word of God.”-Ephesians 6:17 At this point it becomes increasingly difficult to apply the text to the entire nation of Israel: for, while in a general sense one might make allowance for the fact that Israel may one day be redeemed and perform her righteous high calling, it is clear that she is herself the subject of the Servant’s redemptive work. Verse 5 makes it clear that the Servant is tasked with returning Yaakov (Israel) to God, therefore, Israel cannot be the Servant. “In the shadow of his hand He has withdrawn, hidden, hardened me:” This cannot apply to Isaiah or Israel except in the sense of God’s protection. However, the imagery conveys both protection and secrecy. The Servant is One Who has been kept hidden from both Israel and the nations. Therefore, the Servant cannot be Israel or the prophet Isaiah. This part of verse 2 best describes the promised Servant Messiah (Isaiah 52:13-53:12), to Whom Isaiah has already alluded (42:1). "Satan said before the Holy One, blessed be He, ‘Master of the World! The light which is hidden under your throne of Glory, for whom is it?’ He said to him, ‘For him who will turn you back and disgrace you, and shame your face.’ He (Satan) said to him, ‘Master of the World! Show him to me.’ He (God) said to him, ‘Come and see him.’ When Satan saw the Messiah, he trembled and fell upon his face and said, ‘Surely this is the Messiah who in the future will cast me and all the princes of the nations of the world into Gehenna.’" -Pesiqta Rabbati page 161a Iben Ezra notes, that the phrase, "he has hidden me", corresponds to the scabbard of a sword. From a Messianic perspective this shows perfect continuity. “He has made me as an arrow; purged, purified, polished, chosen, cleansed, made bright, tested, proved;” Once again this is a description of One devoid of blemish and cannot therefore be applied to Israel or the prophet Isaiah. A tested, sharpened, polished and refined arrow slides through the air with little more than a whisper. Only those who are alert and expecting the arrow’s arrival will note the sound of the wind (Ruach) that accompanies it. “In His quiver He has hidden, concealed, kept me close:” The quiver, like the shadow of God’s hand, is the hidden place of preparation. The arrow, like the Servant, is hidden from Israel and the nations until the appointed time. Isa 49:3 Vayomer and He said liy to me, “Avdiy-atah You are My servant; Yisrael (Overcome in God), in whom I will etpa’ar be glorified, seen beautiful, adorned. “He said to me…” The “He” is HaShem, and the “me” is the Servant. Up to this point the Servant is clearly an individual and only represents Israel by way of identification with Israel as a representative of her. It would be foolish therefore to conclude (out of context) that the “Israel” of verse 3 is a reference to the entire nation (except of course in relationship to the Servant by way of representation). Iben Ezra writes: “That is, ‘You are an Israelite of whom I am proud;’ or, ‘You are Israel, you are esteemed in My eyes, like all Israelites together.’ I prefer this explanation.” -Iben Ezra Commentary on Isaiah One of the best descriptions regarding an individual representing an entire group of people is recorded in 1 Corinthians: “ For just as the body is one and has many parts, and all the parts of the body—though many—are one body, so also is Messiah. For in one Ruach we were all immersed into one body—whether Jewish or Greek, slave or free—and all were made to drink of one Ruach. For the body is not one part, but many.” -1 Corinthians 12:12-14 (TLV) It’s worth noting that it’s on Israel’s behalf that the Servant King Messiah affords her the opportunity to overcome and that she overcomes only in God. Therefore, the Servant King Messiah is Imanu-El, with us, God (Isa.7:14), Who causes Israel to Yisra, overcome, El, in God. “In Whom I will be glorified” God speaks of bringing glory to Himself through the Servant King Messiah (Who is a Jew of the tribe of Judah, of Israel and therefore represents Israel [ethnic, religious]). “4 I glorified You on earth by finishing the work that You have given Me to do. 5 Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world came to be.”6 “I have made Your name known to the men of this world that You gave Me. They were Yours; You gave them to Me, and they have kept Your word.” –(Yeshua) John 17:4-6 (TLV) Isa 49:4 Va’aniy And I said, “I have laboured in vain, le’tohu for emptiness, confusion, unreality ve’hevel and vapour I have spent my strength; yet surely mishpatiy the justice that is mine et is with HaShem (YHVH: Mercy), ufeulatiy and my wages et with Elohay my God, Judge. Now the Servant speaks, either to himself or in response to God. The personal pronoun eliminates the possibility that this could be Israel the people speaking. Thus, in light of the varied interpretations, it is either Isaiah the prophet (Iben Ezra) or the Messiah. The words are not of complaint as some suggest, but rather an observation of fact, either past present, future or all of the aforementioned. In the case of Isaiah, he has proclaimed the word of God to a people who stubbornly refuse to accept it and repent. In the case of the Messiah, the same is true, with the exception of the remnant that received Him. The Hebrew text conveys in poetic terms, a description of frailty, even death, followed by justice, even resurrection. “Yet surely the justice that is mine is with HaShem (YHVH: Mercy), and my wages with Elohay my God, Judge.” In one sense this could be applied to Isaiah as a man of integrity and Godly submission. However, it more accurately applies to the Servant King Messiah, Who possesses justice, hence, “justice that is Mine”. Isa 49:5 And now says HaShem (YHVH: Mercy) yotzeriy that formed me mibeten from the womb le-eved lo to be His servant, le-shoveiv to return Yaakov (Follower, Jacob) to Him, ve’Yisrael and Israel will be gathered, ve’ekaveid and glorious be’eiyneiy in the eyes of HaShem (YHVH: Mercy), veilohay and my God (Judge) hayah has become uziy my strength, my boldness, my power, my security; “And now says HaShem (YHVH: Mercy) that formed me from the womb to be His servant, to return Yaakov (Follower, Jacob) to Him…” It’s at this juncture that all debate over who the Servant might be must end. After all, Israel (Yaakov) cannot return herself to God, nor can she gather herself. Nor has Isaiah been tasked with or manifested the mechanism for Jacob’s (Israel’s) return to God. We know that only by the shedding of blood can Israel be truly reconciled to God. Thus, the Servant must offer a covenant of blood in order to return Jacob to HaShem (49:8). Therefore, neither Israel the nation nor the prophet Isaiah qualify. Verse 5 describes none other than the Servant King Messiah Yeshua. Yeshua (Though pre-existent, and transcendent post resurrection) was none the less born into time and space. Seeded by the Holy Spirit in the womb of Myriam (Mary) and hence, by way of His humanity, was formed in His mother’s womb. He came to fulfil what the prophet Isaiah had spoken of Him, to offer Himself, sinless, as a covenant for the redemption of Israel (ethnic, religious) and the nations. “Israel will be gathered, and glorious in the eyes of HaShem (YHVH: Mercy), and my God (Judge) has become my strength, my boldness, my power, my security;” This second clause speaks of the redemption of the entire nation of Israel (ethnic, religious) following their return to God through the Servant King Messiah Yeshua (Romans 11:26). The only way that Israel can be restored to a position of glory in the eyes of HaShem is by blood atonement and the remission of sin. Alternatively, if the Servant is the subject of the glory, then the text is referring to the glory God imparts to the Messiah as a result of the Messiah giving all glory to the Father God. Isa 49:6 Vayomer And He said, “nakel It is a light, trifling thing for you to become liy eved My servant le’hakim to raise up et-shivteiy the tribes of Yaakov (Follower, Jacob), unetzureiy and to preserve Yisrael le’hashiv to return her: I will also give you le’or for a light goyim to nations, lihyot to become yeshuatiy My salvation ad as far as ketzeih the end of ha-aretz the earth (land). The opening clause could be paraphrased as, “It is but a small beginning to My greater redemptive purpose, that you My Servant should be the one to raise up the tribes of Jacob and preserve (among the nations) Israel, returning her to Me: further still I give you as a light (uncreated) [Luke 2:32] to nations, to become My Salvation (yeshuah) to the ends of the earth.” As can be seen from the use of the verb “yeshuah” (salvation), there is an intrinsic link between the Servant and God’s Salvation. Hence the name of the Servant King Messiah “Yeshua”, Salvation Himself. It is nonsense to suggest that Cyrus could be meant here. Israel is being returned, not only to the land but to God, in right relationship. Cyrus made it possible (by God’s direction) for Israel to begin her physical return to the land but only a few took up the offer (historical). He did not lead the Jews back to the land, nor did he return them to God. It is therefore ludicrous to suggest that this passage refers to Cyrus. The desperation of those who seek to misinterpret the text this way can be seen as nothing less than an intentional rejection of the obvious, that it refers to the Servant King Messiah Yeshua, Whose life and ministry fit perfectly into the redemptive Messianic form prophesied by Isaiah. Isa 49:7 Thus says HaShem (YHVH: Mercy), go’el (Kinsman) Redeemer of Yisrael, and kedosho his Holy One, livzoh-nefesh to a despised soul, to one abhorrent to goy a nation, le-eved to a servant mosheliym of rulers: “Melakhiym Kings will see vakamu and rise up; sariym princes, ve’yishtachavu and they will bow down; le’ma’an for the purposes of HaShem (YHVH: Mercy) asher Who ne’eman is faithful, Kedosh Holy One of Yisrael, vayivcharech who has chosen, elected, decided on you.” These words are pretext to the more extensive prophecy of the despised and suffering Servant (Isaiah 52:13-53:12). As will be seen in our study of the latter prophecy, the suffering Servant can be none other than the King Messiah Yeshua. While aspects of the present verse may be applied to Isaiah the prophet and to Israel as a people, there are certain details that disqualify them both. First, the Hebrew says, “a despised soul, one abhorrent to a nation” and not “nations”. Israel has been abhorrent to many nations throughout her history, the Servant however, will be specifically abhorrent to the majority of “a nation” , that is the singular nation of Israel (a goy). This is because He claims to be Imanu-El, with us God, and gives His life for an atoning offering covering all sin. For the majority of Jews of the first Century CE, this made Yeshua abhorrent, a heretic and a blasphemer. Second, “Kings will see and rise up, princess will bow down.” Kings don’t rise to nations or to prophets but to another King. Likewise princess do not bow down to nations or to prophets but to their betters, in this case, a King of Israel (The Servant Messiah Ben David [Yeshua]). Therefore, the despised soul in question cannot be Israel or Isaiah but is in fact the suffering Servant King Messiah Who will be revealed in greater detail in Isaiah’s latter prophecy 52:13-53:12. "The Holy One, blessed be He, will tell him (the Messiah) in detail what will befall him... their sins will cause you to bend down as under a yoke of iron and make you like a calf whose eyes grow dim with suffering and will choke your spirit as with a yoke, and because of their sins your tongue will cleave to the roof of your mouth. Are you willing to endure such things?... The Messiah will say: ‘Master of the universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption.’" -Pesikta Rabbati, Piska 36.1; Zohar II. 212a “25 For I do not want you, brothers and sisters, to be ignorant of this mystery—lest you be wise in your own eyes—that a partial hardening has come upon Israel until the fullness of the Gentiles has come in; 26 and in this way all Israel will be saved, as it is written, “The Deliverer shall come out of Zion. He shall turn away ungodliness from Jacob. 27 And this is My covenant with them, when I take away their sins.” -Romans 11:25-27 (TLV) Isa 49:8 Thus says HaShem (YHVH: Mercy), “Be’et In a time ratzon acceptable aniytiycha I answered you, u’veyom and in a day of yeshuah salvation azartiycha I have helped you; ve’etztzarecha and I will guard, watch over you, ve’etencha and give you livriyt for a covenant of am a people, le-hakiym to raise up eretz a land, lehanchiyl to cause them to inherit nechalot heritages shomeimot desolated:” The Servant is still being addressed by God, however, now the focus is clearly on the redemption of Israel, to be affected by the Servant. Therefore, the Servant cannot be Israel because she is being redeemed through the covenant provided in the Servant. Nor can the Servant be Cyrus, who made no such covenant. “In a time acceptable I answered you, and in a day of yeshuah salvation…” This HaShem says to the Servant Who has been hidden in the shadow of God’s palm awaiting the appointed time which the prophet here writes as “a time acceptable”. Once again the use of the Hebrew “yeshuah” is an allusion to the Messiah whose proper name is Yeshua (Salvation). “I will guard, watch over you, and give you for a covenant of a people, to raise up a land, to cause them to inherit heritages desolated:” The Servant is to be given as a covenant of a people, that people being Israel (ethnic, religious). As a result of this covenant, they will be returned to God in right relationship and they will see the promises of God concerning the Land of Israel fully filled, and the lost heritage of their dispersion restored in Godly purity for the Olam Haba (World to come). The Servant is Himself a briyt (covenant, cutting, blood shed). Only Yeshua qualifies. "Does not atonement come through the blood, as it is said: For it is the blood that makes atonement by reason of the life!" [Babylonian Talmud, Yoma 5a referring to Vayikra (Leviticus) 17:11 in the Tanakh] “In the same way, He took the cup after the meal, saying, ‘This cup is the new covenant in My blood, which is poured out for you.’” -Luke 22:20 (TLV) Isa 49:9 Say la’asuriym to those in bondage, “tzei’u Go forth; la’asher to them bachoshekh in darkness, higalu uncover (show) yourselves. Al-derachiym On ways (paths, directions) yiru they will feed (graze), u’vechol and upon all shefayiym smooth heights mariytam they will be pastured, shepherded. “The people walking in darkness will see a great light. Upon those dwelling in the land of the shadow of death, light will shine.” -Isaiah 9:1(2) (TLV) God commands the Servant to proclaim to those in bondage (physical and spiritual) to go forth out of Babylon (Confusion) and to proclaim light to those in the darkness (both physical and spiritual darkness), commanding them to uncover themselves (an allusion to repentance). The Servant will feed and shepherd the freed captives of Israel on high table land and return them to security in God in the land (of Israel). This is prophetic of Israel’s escape from Babylonian bondage (historical) and of her deliverance from the confusion of sin through the Servant King Messiah Yeshua (Yet future: Romans 11:26). Isa 49:10 They will not hunger nor thirst; neither will the heat or sun strike them: kiy for merachamam He that has mercy, compassion on them will lead them, even by mabueiy springs, gushing forth of mayim water (waters) yenahaleim He will guide them, lead them, give them rest. “14 Then he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb. 15 For this reason, they are before the throne of God, and they serve Him day and night in His Temple. The One seated on the throne will shelter them. 16 They shall never again go hungry, nor thirst anymore; the sun shall not beat down on them, nor any scorching heat. 17 For the Lamb in the midst of the throne shall shepherd them and guide them to springs of living water, and God shall wipe away every tear from their eyes.” -Revelation 7:14-17 (TLV) “They will not hunger nor thirst; neither will the heat or sun strike them …” The scorching desert winds of the middle east are one of the greatest dangers to travellers. Therefore, the imagery here has great significance. There would have been times in Israel’s journey back from Babylon when water was scarce or supply had run out. This very thing happened to the Israelites on their journey out of Egypt. However, God promises Israel enough food and water for their entire journey. Further to this He assures them that He will provide shelter and shade from the intense heat of the Sun. “He that has mercy, compassion on them will lead them, even by springs, gushing forth of water (waters) He will guide them, lead them, give them rest.” The Hebrew “Merachamam” is perhaps better translated “mercies, compassions, loving kindnesses…” It is YHVH, Mercy Himself that has compassion on them, and He is present to lead them as the Servant. Notice that HaShem Himself will lead them. This is an allusion to the cloud of the presence in which the Malakh HaShem the Angel of the Lord (Yeshua) had lead Israel out of bondage and toward the promised land (Exodus 13:21-22). The present God with us Imanu-El (Isa. 7:14; 8:8; Matt. 1:23), the Servant King Messiah will not only give water but gushing, flowing, unquenchable waters of living that sustain everlasting life beyond the desert journey. There is something extremely valuable to be learned here. When Hashem sets us free from sin and darkness through the Servant King Messiah, there will be a journey through desert (the remainder of this life) but we will not make this journey alone. Mercy Himself leads us, we will not hunger or thirst, nor will we be tested beyond our ability to bear up under the heat of the sun of this sin affected world: we will be sheltered and warm in the sub-zero night temperatures, and we will be shaded and cool beneath His Sukkah (tent) in the scorching heat of midday. However, in order to enter this provision, we must first uncover our darkness, expose ourselves to the Light of Messiah and accept His hand. For some the alternative of remaining in darkness feels a safer option, it is not. It is better to brave the desert with a faithful guide than to remain in the cool shelter of the cave, with darkness as your only companion. Isa 49:11 Vesamtiy And I will make (place) col-haray all my mountains ladarech for a way, umesilotay and My raised roads (highways) yerumun will be exalted. Generally speaking the roads of the middle east are made through passes and on lower ground. Here, the imagery is essentially depicting the lowering of mountains to meet the elevation of the roads in order to create a straight level path to Jerusalem (Zion). Isa 49:12 Hineih-eileh , Behold, now, pay attention to these (things, ones) meirachok who will come from far, distant, remote (places: Aotearoa, Pacific Islands, Jungles of Peru etc); ve’hineih-eileh and, behold, now, pay attention to these (things, ones), mitzafon from the north (Modern Russia/Europe/Scandinavia etc.) u-miyam and from the body of water/Ocean/ Mediterranean (west: modern Rome, Greece etc.); and these from meieretz the land of Siniym (Thorns: To the East, Modern China, India etc. Or, to the South re: Sinites Gen. 10:17). This verse illuminates the greater prophetic nature of this passage by showing a deliverance that will supersede that of the deliverances from Egypt and Babylon. Israel (ethnic, religious) is still the subject of this deliverance, however, rather than being delivered from Babylon alone, the people of Israel will one day be delivered back to the Land of Israel from every corner of the earth. Thus, this verse elevates the prophecy to a time yet future, beyond the deliverance from Babylon, when all Israel (ethnic, religious) will be returned and saved, not in a physical sense only but in a spiritual sense also. It will be a deliverance from sin and darkness, and it will be made possible only through the Servant King Messiah Yeshua. Isa 49:13 Ranu Overcome, cry out, shout, shamayim heavens; ve’giliy and rejoice, aretz earth; u-fitzchu and break out hariym mountains into rinah shouting, overcoming cry: for HaShem (YHVH: Mercy) has nicham comforted amu His people, and will have yeracheim mercy upon His afflicted. In the previous chapter we are told of the heavens and the earth standing at the call of Hashem (Isa.48:13). Here, creation cries out for the revealing of the children of God (Rom. 8:19). Why will creation cry out? She will cry out in joyous exclamation as she watches the Comforter Menachiym comfort amu His people Israel (ethnic, religious), and observes Mercy Himself (YHVH) having mercy on those among them who have been afflicted by sin and bondage. And how will creation overcome? She will overcome through the redemptive work of the Servant King Messiah and the purging, renewing, atoning and restoring power of His eternal blood. And what is comfort? The Hebrew nacham means, consolation, an opportunity for repentance, a coming along side in sorrow, and an end to regret. And what is Mercy? The Hebrew racham means, to have compassion, to love deeply, and to show tender affection. Isa 49:14 And Tzyion (Zion, parched land) said, “HaShem (YHVH: Mercy) has forsaken me, vadoniy and my Lord has forgotten me.” Israel (ethnic, religious and still in Zion pre-exile at the time of this prophecy) responds from her self inflicted suffering and hurt. It is as if she had said, “You give me all these prophetic promises of freedom from affliction but in my present reality all I see is pain and hopelessness, it’s as if you’ve forgotten me.” This is of course tragically ironic, given that it was Israel who had forgotten HaShem, and not the other way around. Isa 49:15 Can ishah a woman forget her ulah sucking child, and meiracheim not have mercy on ben-bitnah the son of her womb? Gam again, these might forget, ve’anochi yet I will lo not eshcacheich forget you. The God Who cannot lie or change His mind affirms His faithful and everlasting love for His chosen people Israel (ethnic, religious). The greatest of intrinsic human connections is alluded to and then amplified. Even if it were possible for a nursing mother to forget her suckling child (be it through drug addiction, postpartum depression or by any other means), it is impossible for the all-knowing God of creation to forget His child Israel (ethnic, religious). More so, forgetting here, infers wilfully ignoring one’s child. God intends that it be understood that He wilfully remembers Israel, she is ever before Him. Those who claim that the Church has superseded (replaced) ethnic Israel as the chosen (elect) people of God must take warning. God will not be mocked, repent now before something far worse than delusion overtakes you. Isa 49:16 Hein Behold, al-capayim on the faces of my hands chakotiych I have cut out, engraved, inscribed, set, governed you: chomotayich your walls negdiy are before Me tamiyd continually. HaShem takes the woeful complaint of His people very seriously. The imagery of the nursing mother is immediately followed by another inseparable image. We are reminded that when something is doubled in the Hebrew text it denotes the fact that it is firmly established. “Behold, on the faces of my hands I have cut out, engraved, inscribed, set, governed you…” It is a desecration to say “tattooed”, as some do. Tattoos are forbidden to the Jewish people (Lev. 19:28), and God (in any form) would never defile Himself this way. The Hebrew text speaks of God cutting into His palms, something that might also be considered forbidden to the Jews (Lev. 19:28) were it not for the counterpoint of atonement and self-sacrifice. Thus, substitution is inferred and the obvious correlation to the nail scared hands of the Messiah is discovered. “Your walls are before Me continually.” If a concept doubled is firmly established, then a concept tripled is everlasting. Here, HaShem reaffirms the perpetual nature of His undying love and fidelity toward Israel (ethnic, religious). Not only does He show Israel the love of a perfect Mother, He has given Himself as a substitute (Imanu-El) for her sake and further still promises to be her unflinching guardian. The walls of Jerusalem were built for her protection, and rise or fall they were always and will always be before Hashem. He never takes His eyes of the walls that surround His chosen people Israel (ethnic, religious), neither physically nor figuratively. Biblically speaking, walls are designed to protect the inhabitants of a city from enemies, both physical and spiritual. A modern physical example of a wall that protects Israel is the wall that runs along the border of the (so called) Palestinian Authority. Many well-meaning Christians want to see this wall torn down. They say that it is an obstacle to peace (What ignorant nonsense). Their opinions are not informed by the Bible or the Holy Spirit but by popular world (fallen) opinion, and modern historical events (like the Berlin wall, the construction of which correlates in no way whatsoever to the building of the wall of defence in the conflict between the Israelis [Jews] and the [so called] Palestinians). In fact, since the construction of the modern Israeli wall thousands of Jewish lives have been saved from the continual anti-Semitic hate crimes of Palestinian terrorists who target and murder Israeli citizens (Through suicide bombs, shootings, stabbings etc) for no other reason than that they are Jews. The Palestinian cry “From the river to the sea” seeks the annihilation of the 6 ½ million Jews living in the land of Israel today: hence the wall. Though many Christians and countless other secular citizens of the world today may call for the tearing down of this wall, God’s eye is on it, why? Because speaking to Zion (The Jewish people) Hashem says “Your walls (plural) are continually before Me”. Make no mistake, those who side against or take a neutral stand toward Israel (the people, the state, the land), are siding against God and His Servant King Messiah. This is the very definition of what it means to be Anti-Christ. Having said this, the walls that will remain are spiritual, and are born of Salvation (Yeshua) Himself: “In that day, this song will be sung in the land of Judah: “We have a strong city. He appoints salvation as its walls and ramparts.” -Isaiah 26:1 Isa 49:17 Miharu He hastens nanayich your children, grandchildren, great grandchildren etc; your destroyers and those laid waste to you will go out from you. He hastens the return of Israel’s children and removes Israel’s enemies from her. Isa 49:18 Seiy-saviyv Lift up, look in a circuit with einayich your eyes, u’reiy and see: kulam all these (ones, things) gather themselves together, and come to you. Chay-aniy As I live, ne’um declares HaShem (YHVH: Mercy), kiy surely chulam all of them will become ornaments, clothing, utekashsheriym and you will bind yourself with them, kakalah like a bride. These verses 17 through 24 describe the return of captives to Zion, both historically from Babylon and in a yet future time from all over the earth (of course, this has already begun). The imagery of binding invokes the practice of donning tefillin (prayer boxes), and adds a prayer element and a sacredness to the return of Israel’s children. The correlation to the ornaments of the bride sheds light on the marriage of the Lamb (Messiah) and the union of all who believe, both Jew and Gentile. The phrase “Chay-aniy ne’um HaShem” As I live declares YHVH, Is an immutable affirmation of God’s faithfulness to Israel. His eternal uncreated existence is the basis for His oath to her. He will gather her and redeem her, and she will be adorned with her children (Prov. 17:6) le’olam vayid Forever perpetually. "all these shall be unto thee as a garment of glory, and their works in the midst of thee as the ornament of a bride.'' -Targum Yonatan (2nd Century CE) Isa 49:19 Kiy For, your waste and your desolate places, ve’eretz and your land that has been destroyed, surely now tetzeriy will be too narrow, distressed, cramped for the inhabitants, and those who swallowed you up will be far away. This is a poetic way of saying, “Though the cities and towns of Israel were once left desolate with few Jews inhabiting them, now they will be devoid of enemies and overflowing with Jews so that it seems they are cramped.” Isa 49:20 Od continually going round, they will say in your ears, beneiy the children you have after those you’ve lost, “Tzar-liy It’s too narrow, cramped for me, Ha-makom The place (Temple Mount); geshah-liy draw near to me, ve’eisheivah and I will sit, remain, dwell, abide.” Once again, the Temple Mount Ha-Makom (The Place) will overflow with Jews coming to worship, so that the children born to Israel after the ones whom she lost so tragically, will say, “There are so many Jews here it’s cramped.” This is a positive (for lack of a better term) problem. Notice that the “cramped” language is alleviated by the phrase “draw near to me, and I will remain.” This may be attributed to the returned captives and is therefore a statement of repentant contentment. Alternatively it may be attributed to Hashem, in which case it is an invitation to intimacy. Isa 49:21 Then you will say bilvaveicha in your core, inner being, heart, “Miy Who has begotten me these (things, ones), seeing that I have lost my children, vegalmudah and am barren, golah an exiled one, vesurah and turned aside? and who has gidel grown (brought up) these (ones, things)? Hein Behold, aniy me, nishartiy I was left levadiy alone; these (ones, things), where were they?” Then the returned captives of Israel will say in awe of God’s goodness, “Who has given me these children in place of those I lost during my time in bondage, when I felt that I had been forgotten and turned aside? And who has brought these children to faithful maturity in HaShem? Where were they when I felt as though I had been abandoned?” Isa 49:22 Thus says Adonay the Lord HaShem (YHVH: Mercy), “Hineih Behold, now, pay attention, I will lift up my hand to the goyim nations, and to amiym peoples, tribes ariym raise up nisiy my ensign, banner, signal pole, sign, standard to the peoples; and they shall bring banayich your sons be’chotzen in their bosom, lap, arms uvenotayich and your daughters will be carried upon their shoulders.” God’s response to the returned of Israel is spoken under the titles Adonay Lord, Master YHVH the Lord Mercy. “I have heard your awe and incredulity and now say, pay attention! Your return to Zion is just the beginning, I will make My Servant King Messiah a sign to all nations and as a result they will bring the remnant of your children to the land of Israel, cradling them in their bosom, caring for them as if they were sacred vessels, why? For My Names sake!” Notice that God will make His Hand of Salvation (Yeshua) a sign to both nations (political) and tribes (ethnic, cultural). God will lift up His Son the Servant King Messiah on a pole like the snake adorned pole of Moses (Num. 21:7-9)), and all who look to Him will be saved. Isa 49:23 “And melachiym kings will be omenayich your faithful, support, vesaroteiyhem and their queens your nursing mothers: they will bow down to you with their apayim faces to the eretz land (earth), and lick the dust of your feet; and you will know that Aniy I am HaShem (YHVH: Mercy); and they that kovay wait, hope, expect, look for Me will not be put to shame.” In beautiful poetic form the Hebrew text makes a correlation between the imagery of verse 15 and the Queens of the earth, who will nurse Israel’s young by proxy as instruments of God. Here, the supplication of the rulers of the nations is seen coming from both the male and female rulers. They will both nurse and bow down to the children of redeemed Israel (ethnic, religious), and will, in repentance, humble themselves to the lowest possible degree (to lick the dust of a former enemy’s feet is the greatest act of humility in ancient middle eastern culture). Isa 49:24 Will the prey be taken from the mighty, or the tzadik righteous captives be delivered? Israel, suffering in the land and looking captivity down the barrel at the time this prophecy was spoken, now ask, “How is it possible that we could be delivered from the mighty enemies that surround us? Not even the righteous among us, whose deeds are approved before God could expect to be delivered from their captivity.” Isa 49:25 Kiy Surely thus says HaShem (YHVH: Mercy), “gam Even the captives of the mighty will be taken away, and the prey of the terrible will be delivered; for I will contend with him that contends with you, and I will save banayich your children. Again God responds in mercy offering surety, “You ask how it’s possible, I tell you I am that I am and I will do it. The strongest of your captors will be defeated and you will be set free, even those of you already in the jaws of a lion will be delivered and free of injury.” Speaking to ethnic Israel God says “for I will contend with him that contends with you, and I will save your children.” Beware then, you Christians who reject God’s continued purpose for ethnic, religious Israel. For He contends for us! Isa 49:26 And I will feed them that oppress you with their own flesh; and they will be drunk with their own blood, as with sweet wine: and chol-basar all flesh will know that Aniy I, HaShem (YHVH: Mercy), am Moshiyeich your Saviour, ve’goaleich and your Redeemer, aviyr the Mighty One of Yaakov (Follower, Jacob).” How will all flesh know that HaShem is God, The Messiah and Redeemer of Israel, the Mighty One of Yaakov? He will feed the oppressors of Israel (ethnic, religious) with their own flesh. He will turn the wicked upon each other and they will be consumed in their own hatred. In the conclusion to this passage we see the union of HaShem and the Servant King Messiah Yeshua. Hashem calls Himself Mashiach Messiah, specifically, speaking to Israel He says “I YHVH am Moshiyeich your Messiah”. Thus, He shows that the Servant Messiah is echad one with Him. “For they have poured out the blood of kedoshim and prophets, and You have given them blood to drink-- they are deserving!” -Revelation 16:6 (TLV) “17 Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, “Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!” 19 Also I saw the beast and the kings of the earth and their armies gathered together to make war against the One who sat on the horse and against His army. 20 Then the beast was captured, and along with him the false prophet who had performed the signs before him by which he deceived those who had received the mark of the beast, as well as those who had worshiped his image. These two were thrown alive into the lake of fire burning with brimstone. 21 The rest were killed with the sword coming out of the mouth of the One riding on the horse. And all the birds gorged themselves with their flesh.” -Revelation 19:17-21(TLV) Copyright 2019 Yaakov Brown Unlike the created elements (which cry out for the revealing of the sons and daughters of God [Romans 8:19]), human beings are prone to disobedience. Thus, the heavens and the earth shame us with their willing and prompt obedience to the command of God. Introduction:
Having rebuked Babylon, HaShem now turns to His chosen people in their captivity. His message is an intimate challenge, a fierce rebuke and a promise of a redemptive act of grace. He does not prophecy Israel’s deliverance as a reward for her righteousness. To the contrary, He calls out her sin and her stubborn self-destructive behaviour, concluding in the end that it is for the sake of His own Name (Because the redemption of humanity relies on His Name being honoured) that He will deliver her from captivity. Isa 48:1 Shimu-zot Listen, hear, understand, obey this, Beit-Yaakov house of Jacob (follower), Ha-nikraiym the called be’sheim in/by the name Yisrael (Israel: overcome in God), u’mimeiy and waters of Yehudah (Judah: praise) yatza’u come forth; who ha-nishbaiym make oaths be’sheim in/by the name of HaShem (YHVH: Mercy), u’veiloheiy and in the God of Yisrael, but yazkiru lo you call not ve’emet out in truth, ve’lo and not vitzadakah in righteousness, right action, charity. “Hear and receive this message house of followers, those called out to overcome in God, and you waters of praise, come forth; you who make oaths in the Name of Mercy Himself, and according to the Judge of those who overcome in God, but you don’t call out in truth, nor in righteousness.” -Author’s paraphrase The general theme of this opening verse correlates to words formerly prophesied by Isaiah: “So Adonai says, “Since these people draw near with their mouths and honour Me with their lips, yet their hearts are far from Me, and their fear of Me is a mitzvah taught by men.” -Isaiah 29:13 (TLV) Israel is guilty of professing a connection to HaShem while acting in an entirely contrary way. “Among the nations My Name because of you…” (Isaiah 52:5; Romans 2:24). Israel (ethnic, religious) is instructed to “Shimu” listen, hear and receive the truth of God’s word to her through the prophet Isaiah. Three names are given for Israel, each showing a step in both the physical and spiritual growth of the nation. Yaakov the follower of God meets the “Man” with Whom he wrestles and from Whom he eventually receives the blessing of redemption, thus becoming Yisrael, the one who overcomes in God. Following the division of the northern and southern kingdoms and the exile, first of the ten tribes and subsequently of Judah (& Benjamin), the entirety of the tribes (all 12) would inevitably return to the land under the title of Yehudiym (Jews). This is one of the primary reasons for the allusion to the waters of Yehudah (Judah), who come forth from Babylon and return to the land of Israel, the twelve tribes united under the name of the tribe from which the King Messiah was prophesied to come. “The scepter will not pass from Judah, nor the ruler’s staff from between his feet, until He to Whom it belongs will come. To Him will be the obedience of the peoples.” -Bereishit (Genesis) 49:10 (TLV) HaShem is calling Yaakov to follow Him out of captivity in Babylon (confusion). He is calling Yisrael to remember that only in God can she overcome. He is reminding Yehudah that the tribes of Yisrael have been split and exiled but that HaShem will reconcile them under the tribe and King of Yehudah. HaShem calls Yehudah to offer praise for all that He has done in her, so that the world might know that the God of Yehudah, of Yisrael and of Yaakov is One, Creator and King of the universe. “Who make oaths in/by the name of HaShem, and in the God of Yisrael, but you do not call out in truth, nor in righteousness.” The Hebrew ha-nishbaiym meaning, the solemn requesting of sevens (oaths, completions, fullness) comes from the root sheva (seven). The exiled Jews were invoking oaths on themselves in God’s Name and expecting to reap favourably results through said oaths, while living sinful, Godless lives, even in their captivity. The writer is making it clear from the beginning that it is not for Israel’s sake that God will deliver her but rather for the sake of His Name, which He has placed upon the people of Israel. Yeshua says to the religious leaders of Israel in the 1st century CE: “Isaiah was right when he prophesied about you hypocrites; as it is written: ‘These people honour me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules.’” -Mark 7:5-7 (TLV) Isa 48:2 Kiy Because (for) mei’iyr a city (alt. from anguish) ha-kodesh the holy nikra’u they call themselves, ve’al and upon the Eloheiy God of Yisrael nismachu they rest; HaShem (YHVH: Mercy) Tzevaot Who goes warring (of hosts) shemo is His name: This is the first time in the Tanakh that Jerusalem is referred to as “The Holy City”. The post exilic prophet Nehemiah later affirms the title (Nehemiah 11:1). In one sense the text is saying that the exiles identify themselves with the Holy city of God, while in another sense the text literally says that they consider themselves to be a Holy city. In both cases pride is the mitigating factor. The city of Jerusalem, is called the Holy city because the temple of HaShem is located there, God had placed His Name there, thus, it is considered the residence of the Holy One of Israel. Therefore, the exiles of both Judah and the remaining tribes (Israel) considered themselves, not only children of Jacob, and of the tribe of Judah, but as inhabitants of Jerusalem, the holy city, both literally and figuratively. Given the extent of Israel’s sin at this point in her history, her claims show great hubris and a sad lack of repentance. However, while God’s children may dishonour and reject Him, He is none the less incapable of dishonouring or rejecting His children. It seems that in spite of their sinful behaviour they have none the less continued to pay God lip service, even to the extent of resting on the belief that He will redeem them regardless. However, the God Who goes warring (Adonai Tzevaot), will remind Israel yet again of the fact that He disciplines the ones He loves. Thus, in freeing her He will also discipline her both on her way back to the land and in the land upon her return. “The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet they lean upon HaShem, and say, Is not HaShem in the midst of us? no evil shall come upon us.” -Micah 3:10 Isa 48:3 Ha-rishonot The former (heads of) things mei-az from time (of old) past higadtiy I have declared; u-mipiy and from My mouth yatzeu they went forth, ve-ashmiyeim and I caused them to be heard: suddenly asiytiy I fashioned, accomplished, did them, and they came to pass. “The former (heads of) things from time (of old) past I have declared”. God had declared from the beginning of the people of Israel, from the head of the Hebrews, our father Abraham, to whom God spoke of what would come; that we would sojourn in Egypt, the land of double distress, be enslaved there, and come out in freedom with great wealth: being brought into the land of Kena’an (Canaan: lowland, humility), toppling the inhabitants and driving them out (albeit ineffectively due to our sin)[Gen. 15:13]. “And from My mouth they went forth, and I caused them to be heard…” These things were told to Abraham by the Word of God’s mouth and were passed on to the subsequent generations of the father of faith both in blood and in spirit. “Suddenly I fashioned, accomplished, did them, and they came to pass.” Historically speaking, what God had promised to Abraham, He did quickly, and all that was prophesied came to pass precisely as it was foretold; not one thing which HaShem had spoken into time and space, failed (Joshua 21:45). In part this is the Godly counterpoint to the Godless invocation of blessing. Where Israel had invoked undeserved blessing, contemptuously, God had none the less previously promised blessing and fully filled it (Sheva: complete, full, seven). Isa 48:4 Because I knew that you are kasheh obstinate, and your neck is an iron sinew, and your forehead brass; A twofold pride is alluded to here. The neck of iron elevates the head, both literally and figuratively, meaning that both the individual and the leaders of the community (therefore, the community as a whole) were prideful in their self-assessment and in their assessment of the nation. Additionally, the forehead of brass infers spiritual pride. The forehead bore the symbol of prayer (Head Tefillin) and denoted the cleansing of the Word (Torah). However, the brass forehead of the exiles was unable to receive the Word (which resided in the Tefillin) because their minds were closed off to God. They were simply reciting tropes, mindless incantations devoid of practiced Godly spirituality. Iben Ezra says that “the second person refers to those Israelites who do not believe in God”. However, the prophet does not make this distinction. After all, it is quite possible for a person to believe in God and yet exhibit pride and ignorance in relating to God and others. “You believe that God is one, great: the evil spirits have the same belief, and tremble in fear.” -Yaakov (James) 2:19 Isa 48:5 Va’agid And it was made conspicuous to you meiaz from of old; be’terem before tavo it came to pass hishmaticha I made it heard by you; lest you should say, ‘Atzebiy My idol asam has fashioned, accomplished, done them, ufisliy and my carved image, ve’niskiy and my molten image, tzivam has commanded them.’ Hundreds of years before the nation of Israel existed, HaShem had spoken of their journey as a people, first to Abraham, then Isaac and eventually in the midst of them He spoke through Moses and the prophets. Thus, “From of old”, and long “before it came to pass”. Why? So that the accurate prophecies of God could not be claimed by the false gods that Israel had turned to. The Israelites could not deny the evidence of God’s faithfulness, provided throughout their generations. “My idol fashioned them” is the false claim that acts as a counterpoint to the truth of HaShem’s statement that He “fashioned them” (v.3). The Hebrew asam (fashioned etc.) is from the root asah meaning to make (out of something pre-existing). “My molten image commanded them” is the false claim that acts as a counterpoint to HaShem’s statement, “I have declared; and from My mouth they went forth”. Isa 48:6 Shamata You have heard; chazeh behold culah all this; ve-atem and you (plural), ha-lo will you not tagidu declare it? hishmaticha I made it heard by you, chadashot new things meiatah from now, u-netzurot even guarded (hidden) things, which you have not yedatam known. Israel has not merely heard, but has been made well aware of the miraculous deliverances of God. Each generation has witnessed His proclamations, miracles and fulfilments. Now (in the preceding chapters) Isaiah has prophesied the destruction of the Babylonian empire, and the deliverance of the Jews by Cyrus; things that have not yet come to pass, which were hidden in the mind of God, and unknown to Israel prior to the prophesies of Isaiah. Isa 48:7 Now they are nivreu created, and not from of old; velifneiy-yom and before the face of this day you had not heard of them; lest you should say, ‘Hineih Behold, yedatiyn I knew them.’ “They are created”. The new, redemptive events being prophesied are not made (asah) from things pre-existing, rather God is creating (bara) them from that which has not yet been accomplished. In other words, this is an affirmation of the fact that God continues to participate within His creation in order to bring about the perfection of His redemptive purposes for Israel and humanity through His Son the King Messiah Yeshua. Due to the newness of what God will do, no one can claim to have known of it beforehand. We must remember that at the time these words were prophesied Cyrus had not yet been born, thus, these new things could not possibly have been fathomed by Israel. Isa 48:8 Gam Also, lo-shamata you didn’t hear; gam also, lo yadata you didn’t know; gam also, meiaz from of old lo-fitechah azenecha your ear was not opened: kiy yadatiy for I knew you bagod tivgod to be deceitful in thought and action, ufosheia and a rebel mibeten from the womb this is what you were called. This is a rebuke that exposes the extreme lack of faith and expectation among the idolatrous Israelites. Not only did they fail to listen, they also lacked the basic faith to receive what the prophets told them because they had placed their faith in foreign gods. God knew that they would reject His love and would rebel against Him, even from their inception as a nation. Isa 48:9 Le-ma’an For the sake Shemiy of My Name, will I defer apiy My flaring nostrils (anger), utehilatiy and for My praise (renown) I will refrain for you, so that I don’t cut you off. “For My Name’s sake” is quite literally the case. Yisra-El literally contains a name for God “El”. The name of the people Yisra (overcome) El (God), conveys the redemptive plan of God for humanity. Thus, because the very salvation of the repentant relies on the integrity and honour of God’s Name, He must show Himself faithful in spite of Israel’s faithlessness. Therefore, God will never completely cut off the Jewish people. Not because we are perfect, nor because we chose Him, but because He is faithful and chose us. Isa 48:10 Hineih Behold, now, pay attention, I have refined you, but not ve-kasef as silver; becharticha I have chosen, elected, decided on you be’chur in the furnace of oniy affliction, misery, poverty. “Behold, I have refined thee, but not in the crucible of silver; I tried thee in the distress of poverty.” -Targum Yonatan (2nd Century CE) “I have refined you by the exile” -Iben Ezra “I have refined you by taking away the dross, that is, the wicked” -Iben Ezra We note that the Hebrew in its plainest sense does not speak of trying Israel in affliction but rather of choosing Israel in her affliction. It is the choosiness of Israel that is accentuated because of the One Who chose her and not because she has learned obedience from her having been tried. The rebuke of the earlier verses makes this abundantly clear. In spite of her captivity she has still yet to learn her lesson in regard to God’s redemptive love for her. Having said this, it is clear from the figurative language that Israel is being refined for several reasons. First and foremost, so as to bring the attention of the nations toward the God Who alone can offer deliverance from sin, and second, to show that God disciplines and refines those He loves. He remains faithful even when His people are unfaithful. “If we are faithless, He remains faithful, for He cannot disown Himself.” -2 Timothy 2:13 Isa 48:11 Le’ma’aniy For My sake, le’ma’aniy for My purpose, I will e’eseh fashion, accomplish, do it; for how should my name be yechal profaned, defiled, polluted, desecrated? U-chevodiy And My glory I will not give to another. “For my name's sake, for the sake of my Word, that it may not be profaned, I will do it, and my glory in which I have revealed myself unto you, I will not give to another people.” -Targum Yonatan (2nd Century CE) It is for the sake of both the Name of HaShem (Mercy) and the application of His work (The Messiah), that HaShem will not allow His Name to be profaned, nor will He give the glory due Him to another. Interestingly, the Targum illuminates the Davar (Word, logos, Messiah), and attaches the revelation of God’s glory to the people of Israel, saying that God will not allow His glory to be made manifest in this particular way on any other people. This understanding is consistent with the Scripture as a whole, and provides a platform for better understanding the intrinsic link between God’s coming Kingdom and the Temple Mount. Isa 48:12 Shema Hear, receive, obey, listen to Me, Yaakov (follower), and Yisrael (Overcome in God) mekoraiy My called: Ani-hu I am He; I am rishon first, also I am acharon that which follows perpetually (the last, the goal). Again God calls Israel by several prophetic titles that reveal both her physical and spiritual journey. Yaakov the follower and Yisrael the overcomer are reminded of the calling of the chosen people and of the One Who called her. “I am the first and the perpetual goal”. The Hebrew rishon (first) is related to rosh (head) and denotes God’s Kingship (Headship) over all things as well as alluding figuratively to the King Messiah as head over the body of believers. God is not only the uncreated beginning of all things, He is also the perpetual goal and continuation of all things (Rev. 1:8). It appears that God describes Himself in these terms through the prophet in order to remind Israel that He is the Creator of the universe and that His choosing of her is part of a much grander plan for the redemption of the repentant from among all of humanity. Isa 48:13 Af Surely, yadiy my hand yasedah founded, established, laid the foundation of eretz earth, viymiyniy and my right hand has spread out shamayim the heavens: when I call to them, ya’amdu they stand up yachdav together, in union. “By wisdom Adonai founded the earth. By understanding He established the heavens.” -Proverbs 3:19 (TLV) “My hand established the earth, and My right hand has spread out the heavens.” (Isaiah 40:12) The hand of God is a figure for strength and the right hand the multiplication of power. Iben Ezra and Kimchi interpret the creation of the earth of the left hand, and the work of the heavens they ascribe to the right hand; inferring that the heavens are of greater importance due to them being the perceived dwelling place of God, Who is outside of all things (Vid. T. Bab. Menachot, fol. 36. 2.). However, this is a distinction without a difference given that God is uncreated and that the heavens and the earth are both created entities within the universe that exists in God. Therefore, the debate between Hillel and Shaminai over which came first, the earth or the heavens, is redundant, for as R. Simeon ben Yochai rightly observes, according to the text, they were both created together (Vid. T. Bab. Chagigah, fol. 12. 1.). “When I call to them they stand up together in union.” The personification of the created order serves to remind the reader that God commands all things in the same way that He commands humanity. However, unlike the created elements (which cry out for the revealing of the sons and daughters of God [Romans 8:19]), human beings are prone to disobedience. Thus, the heavens and the earth shame us with their willing and prompt obedience to the command of God. In addition, the created elements respond in union to the command of God: they show distinction devoid of separation. They are united in essence while unashamedly maintaining their uniqueness. Isa 48:14 Assemble yourselves, chulechem all of you, u-shamau and listen, hear, receive, understand; who among them has declared these things? HaShem (YHVH: Mercy) has loved him, ya’aseh has fashioned, accomplished, made cheftzo his desire be’va’vel on Babylon (Bavel: confusion), and his arm against the Kasdiym (Chaldeans: increasers). HaShem calls the collective captives of Israel and Judah together to hear and receive the truth of His words. “Who among them has declared these things?” Which of all the idols has been capable of the kind of prophecy God has displayed? This is of course rhetorical, the answer is “None!” “These things”, are the prophesied events that concern the redemption and salvation of Israel. “HaShem has loved him, He has fashioned, accomplished, made his desire on Babylon, and his arm against the Chaldeans.” Who is the “him”? First, in the plain sense of the text and with deference to the historical context, the “him” is the yet to be born Cyrus of Persia. Second, and in respect of the perpetual nature of Hebrew prophecy, the “Him” is a figurative allusion to the Messiah and His redemptive work that frees all who will turn to Him from confusion (Babylon). Isa 48:15 Aniy Aniy I, even I, dibartiy I have spoken; af indeed, keratiyv I have called; haviy’otiyv I have brought him, ve’hitzliach and successful, prosperity, advancement to his darko way, road, distance, journey. The emphatic doubling of “Aniy” (I, Me, I am), is intended to convey the certainty of what is going to happen. HaShem has brought Cyrus to affect the deliverance of Israel, and therefore, will prosper the work of Cyrus in spite of the fact that Cyrus was a heathen king (albeit a king whose heart became soft toward the God of Israel and the plight of the Jewish people). Isa 48:16 Kir’vu Come near, draw close eilay to Me, shimu-zot you, hear, listen, receive this (f.); lo not meirosh from the head (beginning) ba’seiter in hiding, covering, shelter, secrecy have I spoken ba’seiter; from the time it came to pass, there Aniy I am: and now the Adonaiy Lord HaShem (YHVH: Mercy) shelachaniy has sent me, ve’rucho and His Spirit. “Draw near to Me.” This intimate phrase requests a greater depth of communication. God is seeking a face to face meeting as it were. “I have not spoken in secret from the head (beginning).” This is intended to call Israel to account. They have witnessed God’s prophetic word and His miraculous deliverances throughout their generations. Therefore, they are without excuse. As the text states, He has not hidden His word from them. “I am: and now the Lord HaShem has sent me, and His Spirit.” All the linguistic and interpretational gymnastics in the world cannot change the plain meaning of this verse. It is HaShem that is speaking, therefore, it cannot be Cyrus who speaks the latter clause. The “I am” is God, how then can God send Himself? The text says, “I am: and now YHVH has sent me”, this finds a correlation in the words of David, “The YHVH said to my Lord…” (Psalm 110:1). Cyrus did not bring with him the Spirit of HaShem, rather he was spurred on by God’s Spirit. There is only one person who qualifies for the role of being sent in the way described here: Yeshua the King Messiah. He qualifies because He is both God with us Imanu-El, and the One through Whom God imparts His Spirit to the Jew first and also to the nations. Thus, in the middle of a prophecy of near future deliverance for the Jewish captives in Babylon, HaShem also seeds a prophecy for the yet future deliverance of the Jewish people from the confusion (Babylon) of sin. Isa 48:17 Thus says HaShem (YHVH: Mercy), Goal’cha your Kinsman Redeemer, the Kedush Yisrael Holy One of Israel: I am HaShem (YHVH: Mercy) Eloheycha your God, me’lamedcha Who teaches you le’hoiyl to profit, benefit you, mad’riychacha who leads you be’derek in the way teilech you go. This incredible list of titles for God must bring the reader to attention. God makes known some of His primary attributes and characteristics in these beautiful names. He is demanding the attention of Israel and of all humanity. YHVH – Mercy Goel – Kinsman Redeemer Kedush Yisrael – Holy One of Israel (those who overcome in God) YHVH Eloheycha – Mercy your Judge Always, His Mercy precedes His judgement. He offers Himself as Redeemer. He reminds Israel and the world that He is the God of Israel (ethnic, religious). Finally, He shows Mercy to the repentant and brings judgement against the wicked. HaShem also takes on the role of Israel’s teacher. This He does for her benefit. He leads Israel be’derek in the Way she should go. Isa 48:18 Lu If only hikshavta you had heard, heeded, hearkened to My lemitzvotay commandments (instruction to right action)! Then chanahar like a river shelomecha your peace, wholeness, well-being would have been, ve’tzidkatecha and your righteousness kegaleiy as the billowing waves of ha-yam the sea (body of water): It is because of Israel’s disobedience that she found herself in captivity. If Israel had obeyed the instruction of HaShem and kept His commandments, she would not have been enslaved and afflicted. There is a spiritual principal here for all believers. If we love Him and keep His commandments we will reap rivers of peace, wholeness and well-being, and as a result we will impart righteousness, our right action will flow forth from His presence in us and will be like billowing waves, powerfully shifting the ocean of life. Isa 48:19 Zarecha Your seed (sowing) also had been as the sand, ve’tze’etza’eiy and the offspring (issue) of mei’echa your womb (internal organs) like the grains of sand: lo yikareit not cut off ve’lo yishamed and not destroyed shemo his name, from before Me. Israel’s population had diminished in captivity due to her disobedience. However, God will not cut off the name of Israel from before Him. Why? Because His Own great Name is on her. Isa 48:20 Go forth mibavel from Babylon (confusion), flee mikasdiym from the Chaldeans (increasers); be’kol in a voice rinah ringing out, crying out, hagiydu make known, hashmiyu zot convey this (f.), utter it even ad ketzeh to the furthest extremity of ha-aretz the earth (The Land): you should say, ‘HaShem (YHVH: Mercy) has ga’al redeemed avdo His servant Yaakov (follower, Jacob). “Go forth out of confusion, flee from increasing; in a voice that cries out, make known in murmur and in volume, to the extremities of the earth: say, ‘Mercy Himself has redeemed His servant the follower (Yaakov, Israel).’” – Author’s paraphrase Even before her captivity, and in retrospect during her captivity, Israel hears and reads the promise of her redemption: Mercy precedes Judgement. Note that the prior verse says, “The name of Israel (ethnic, religious) will not be cut off from before Me.” And, the current verse, “HaShem has (past tense) redeemed Israel (ethnic, religious).” God is zealous for His chosen people Israel, fierce in His love for her, and His promise of redemption is spoken in the past tense because from His perspective it has already been accomplished and has come about in the eternal present. Isa 48:21 And they did not thirst bochoravot in the deserts, desolations, waste lands holicham when He led them; He caused mayim waters to flow mitzur from the rock for them; vayika-tzur He split, divided, broke the rock also, vayazuvu and gushed out mayim waters. As is so often the case, HaShem reminds Israel of His provision for her as she came out of Egyptian bondage. In the plain sense the prophet is speaking of a correlation in the provision God would bring to those escaping from Babylon and returning to the Land of Israel, and the historical journey of Israel in her escape from Egyptian bondage. The use of the specific symbol of waters is significant. Messiah is the Mayim Chayim (Living waters) of God. The use of the symbolism of the rock is also important. God is the Rock of Israel’s security. Thus, the living waters of the Messiah flow forth from God our Rock. Notice also that allusion is made to the splitting of the Rock. The Rock Himself suffered the pain of redemptive sacrifice in order to offer the waters of living to His people. Isa 48:22 ‘Eiyn shalom There is no peace, wholeness, well-being,’ says HaShem (YHVH: Mercy), ‘la’reshaiym to the wicked, criminal, one hostile to God, guilty one.’ Finally, a strong warning to those who might reject God’s loving redemptive offer. First to the Jews and also to the nations (in this case, specifically Babylon). “There is no peace, wholeness or well-being given to the wicked, those who reject God’s love.” Why? Is it because God is punitive? Of course not! What is the result when one person rejects the love offered by another, and subsequently walks away from them and seeks out a lifestyle of self-abuse and torment? In this case, is the person who offered the love guilty of sending the one who rejected it into torment? Of course not! Torment results when we refuse genuine love for the sake of selfish gain. God is just, and therefore, there must be a place of punishment. He is also loving and merciful, therefore, He offered Himself as a substitute for us so that we might be freed from the punishment we deserve. However, if we refuse His offer of substitution and the love that goes with it, it is not His fault. Love cannot exist without free will. Therefore, God does not send people to eternal punishment, rather, those who end in perpetual torment have chosen to be there. Such is the hatred, pride and wickedness of Satan, that if he were offered a place in the world to come, providing he submitted to the love and governance of God, he would refuse outright, why? Because he wants to be King without it costing him anything. On the other hand, God is King, and has willingly paid an incomparable price to set His subjects free, a cost paid in His own blood: making it possible for His subjects to become His sons and daughters. Satan seeks to subjugate, God seeks to dwell alongside, Satan seeks to promote himself, God seeks to promote love. Satan fails, God has already succeeded. © 2019 Yaakov Brown When we place our trust in the implementation of immoral legislation and seek entertainment in the den of witchcraft, we are no better than that wicked ancient nation Babylon (confusion). Introduction:
At the time it was first spoken (By Isaiah) and recorded (by Isaiah’s scribe) Isaiah 47 was prophetic of the near future. It is now also a description of history, because the events of Babylon’s demise alluded to in this portion of the scroll of Isaiah literally came to pass (Twice in close succession ref. Cyrus and Darius). Finally, it remains prophetically future, because Revelation 17 & 18 describe a similar destruction that is yet to come upon a revived Babylonian empire in the latter days. Thus, the reality of the nature of Biblical Hebrew prophecy is illuminated yet again. Biblical Hebrew prophecy is God speaking into time and space that which He has already seen complete outside of time and space. Therefore, within time and space Hebrew prophecy appears to take on a cyclical nature. From our purview it is rarely fulfilled once, to the contrary, almost every Biblical Hebrew prophecy has and will have multiple fulfillments within the time and space bound journey of human history. Isa 47:1 Rediy Come down, sink down, descend usheviy and sit, dwell, remain al in, upon afar ashes, rubbish, dust, betulat virgin bat daughter Bavel (Babylon, confusion); sheviy sit, dwell, remain la-aretz on the land eiyn-kisei without a throne, Bat-kasdiym daughter Chaldea (increasing)! Kiy For, because lo no more tosifiy will you increase (be added to), yikreu lach you will be called rakah weak, tender va-anugah and delicate. “Descend and remain in garbage virgin daughter confusion; remain sitting on the ground without any power, daughter of those who increase their wealth at the expense of others. For you will no longer increase your holdings and power, you will be called weak and delicate, vulnerable.” -Authors paraphrase “Descend and sit in the dust, kingdom of the congregation of Babylon; sit on the ground, there is no throne of glory, kingdom of the Chaldeans; for thou shalt no more be called tender and delicate.” -Targum Yonatan (2nd Century CE) The poetic allusions to virginity and youth are meant to convey the idea that Babylon as a super power, had stood for some time unchallenged and therefore, figuratively speaking had not been deflowered, that is, had its power taken from it. In order to build a platform for avoiding the miraculous virgin birth of the Messiah, many modern Jewish commentators translate the Hebrew Betulat as “fair maiden, young woman etc.” However, with regard to the scroll of Isaiah, our ancient rabbis have always understood Betulah to refer to a virgin (a young woman “that has not been deflowered”-Iben Ezra) in the context of Isaiah. In referencing the current verse, Iben Ezra writes: “Babylon is like a virgin…” Additionally, the rabbis who translated the Hebrew text of Isaiah into Greek as part of the Greek version of the Tanakh (OT), the Septuagint, chose the Greek word “Parthenos”, meaning, a marriageable maiden, one who has never had intercourse, a virgin etc. Babylon would lose her throne to Cyrus and Darius, kings of Persia. Thus she would remain in the dust (close to the earth) and no longer dwell at the height of her power on her throne (elevated, close to the sky). This stark contrast in poetic imagery conveys the prominent Biblical truth, “God opposes the proud, but gives grace to the humble.”(Yaakov 4:6) The Hebrew Kasdiym (Chaldeans) is a plural that comes from the root kesed (increase) and literally means “increasing, increasers”. Thus, the poetic irony of the latter part of verse 1. The daughter of increasers will no longer increase. Revelation 18 details the fall of the yet future Babylon, head of the beast (empire) that opposes God and His tsaddikim (righteous ones, saints). The future Babylon, like the ancient one, will be both literal and spiritual, a world leader in opposition to God and his people Israel (ethnic, religious), and like its ancient seed, it too will be destroyed, this time, never to rise again. Isa 47:2 Take rechayim millstones and grind kamach meal flour, galiy put off your veil, chespiy-shovel strip off your robe, galiy uncover shok your thigh, ivriy pass through neharot rivers. “Receive this calamity and go into servitude; put away the glory of thy kingdom, thy princes are overthrown, the people of thy armies are scattered, they have vanished away like waters of the river.” - Targum Yonatan (2nd Century CE) To work with millstones was the job of the servants and handmaids, thus the mighty will fall and become servants and slaves. The uncovering of the thigh and exposing of the private parts is both a literal description of the raping of women by invaders and a figurative allusion to the deflowering of the kingdom which had been so proud of it’s political virginity. The Targum rightly understands the stripping of the veil to be a figurative allusion to the removal of the crown of Babylon. Likewise, the stripping of the robe is seen as the removal of the princes and the revealing of the thigh, a figure for the removal of the armies of Babylon, leaving the femoral artery of the people (thigh) exposed. The uncovering of the thigh may also be an allusion to the fact that in order to traverse the rivers as they flee, the Babylonians will have to hitch up their clothes exposing their thighs. The rivers in question being the Tigris and Euphrates. Isa 47:3 Your ervatech nakedness will be uncovered, gam also cherpatech your disgrace, reproach, scorn will be seen. I will take vengeance, ve’lo and not efga make intercession for adam a man. The rhyming Hebrew couplet “ervatech” (nakedness) and “cherpatech” (disgrace) emphasise the full extent of Babylon’s shame. It is HaShem Who will take vengeance and will refuse to make intercession for those who have violated, abused, enslaved and murdered His chosen people Israel (ethnic, religious). “Your disgrace will be seen” means that all of the known world will be made aware of Babylon’s demise. The “Whore Babylon” of Revelation 17 will also be left naked and her flesh dined on by the ten rulers of the anti-Messiah empire. HaShem will take vengeance on that future Babylon, which is, and has always been the seat of Satanic power on earth (Rev. 18:20). Isa 47:4 Goaleinu Our Kinsman Redeemer YHVH (HaShem: Mercy) the LORD Tzevaot Who goes warring (of hosts) shemo is His name--Kadosh Yisrael Holy One of Israel (Overcomes in God). Both the prophet and all Israel interject with the words, “Our Kinsman Redeemer, Mercy Who goes warring is His Name, the Holy One of Israel.” God is described as the Kadosh Yisrael, Holy One of Israel. He is the One Who kidush, sanctifies Israel. Isa 47:5 Sheviy sit, dwell, remain dumam in silence, u’voiy and go va-choshekh into darkness, Bat-kasdiym daughter Chaldea (increasing); for you will lo no longer be called ge’veret mistress of mamlachot kingdoms. “Remain in silence” means that Babylon will be defeated and remain a non-entity on the world stage for a very long period of time. This of course will come to a head in the latter days when Babylon will arise once more and meet her final destruction (Rev. 18). “Go into darkness” is figurative of the literal imprisonment of the fleeing Babylonians, as well as a picture of Babylon’s ultimate spiritual destiny. “No longer called mistress of kingdoms” This shows how far Babylon has fallen. We note that Babylon is referred to in the feminine and her punishment correlates to the Whore of Babylon, described in Revelation 17-18. From a Jewish cultural perspective, sitting silently in darkness is associated with mourning. Thus, figuratively speaking, Babylon will go into deep mourning and will remain there. Isa 47:6 I was angry with amiy My people; chilaltiy I profaned, made common nachalatiy My inheritance, heritage, possession; I gave them into your hand; you showed them no rachamiym mercies; upon the zakein ancient (old, aged) you placed your exceedingly heavy ulech yoke (teaching), burden. “Amiy” Notice that HaShem continues to take ownership of Israel (ethnic, religious), even when she disobeys Him and He becomes angry with her. Thus, He uses the Hebrew “amiy”, people belonging to Me. God had allowed Israel to be taken into captivity in order to discipline her, as a father disciplines the son whom He loves. Part of being a talmid (disciple) is discipline. Israel had sinned against God through idolatrous practices and hatred of His covenant with her, and by her refusal to keep the Torah He had given her. However, this did not mean that He saw Babylon as a righteous nation, to the contrary, the actions of the Babylonians had proved true to their character, born of the seat of Satanic power on earth. “Chilaltiy I have polluted, profaned, defiled…” This is the counterpoint to the idolatrous and defiling, polluting, profanity of Israel. The chosen people had desecrated and compromised the cities of Israel by their actions and their rejection of God. Therefore, “I have polluted and made common My possession”. Notice yet again the ownership God takes of Israel, even in the midst of her hatred toward Him. He calls her “common” who was uncommonly chosen to be a light to the nations. This emphasises the depths of her sin and the need for her to repent and return to her true position as the chosen people of God reflecting His glory. “I gave them into your hand…” God now addresses the Babylonians. “You showed them no mercies…” God is by nature merciful, and requires those He employs to discipline His children to show due mercy in their dealings with Israel. Babylon, according to her Satanic root, showed no mercy, for she was and is the daughter of confusion (Bavel), the daughter of increasing darkness (Chaldea). “You placed an exceedingly heavy burden, even on the elderly” The plain meaning revealing the depths of the Babylonian cruelty. The Hebrew zakein can also be understood to refer to the entire nation of Israel, whose origin in God is ancient. Thus, we might read, “You placed an exceedingly (unjust) burden on the ancient people of God”. “Ulech”, your yoke, can be understood literally but is also commonly understood to be a metaphor for a teaching: spiritual, philosophical etc. Thus, we can read, “You placed your own unbearable philosophy, religious belief, ideology on My ancient people”. In other words, the very Satanic ideology that had place Babylon under spiritual bondage, she sought to put onto God’s chosen people Israel. The irony being that Israel had sought out this bondage in spite of the love God had shown her. Isa 47:7 You said, “Le-olam Forever (to worlds) I will be gevaret mistress,” so that you did not lay these things upon libech your heart (inner person), lo nor remember their end. The Babylonian rulers considered themselves gods. They went by the title “King of kings”, a blasphemous claim equitable to El elyon “God over all other gods”. Note that the Hebrew text uses the feminine and exposes this arrogant claim according to ancient cultural norms by calling Babylon “gevaret” mistress rather than “Adon or Ba’al” lord, master. This is an intentional illumination of her subordinate status: exposing her delusional claims. Therefore, due to her self induced delusion, she is unable to lay the truth to heart, nor can she perceive the logical conclusion to her actions. Her power is temporary, her end is destruction. The correlation between the present verse and Revelation 18:7 is incredible to say the least: “As she has exalted herself and indulged herself in luxury, so give her the same measure of torment and grief! For in her heart she says, ‘I sit as a queen-- I am no widow; I shall never see grief.’” -Revelation 18:7 (TLV) ref. Zephaniah 2:15 Isa 47:8 Ve’atah And you shimiy hear this, zot you adiynah lover of pleasures, hayoshevet who sit, dwell, remain la-vetach securely, who say bilvavah in your inner (collective) heart (inner being), “Ani I am, and there is no one besides me; I will not eshev sit, dwell, remain as an almanah widow or know the loss of children”: The warning continues… Babylon’s arrogant claims and wicked actions provide evidence for the indictment being brought against her. “Lover of pleasures” is an allusion to the practice of sexual immorality and other sensual sin (Rev. 18:4). Describing of Babylon Curtius writes: "no city was more corrupt in its manners, or furnished to irritate or allure to immoderate pleasures. Parents and husbands suffered their children and wives to prostitute themselves to strangers, so that they had but a price.'' -Curtius Hist. l. 5. c. 1. sect. 1. Additionally, both Herodotus and Strabo describe a Babylonian practice that required women (by law) to prostitute themselves publicly (in the temple of Venus) at least once in their lifetime (Clio, sive l. 1. c. 199; Geograph. l. 16. p. 513.). “Dwell securely” emphasises the fact that in her deluded sinful state Babylon truly believes herself to be “Mistress over all”. She is certain in her own eyes that she is invulnerable, never to suffer widowhood or lose her progeny to death. “After all” she thinks, “It is I who make the women of other nations widows and it is I who put their children to death”. Ref. Rev. 18:7. Isa 47:9 These two things shall come to you in an instant, beyom echad in one day; the loss of children ve’almon and widowhood, ketumam fulness, completion will come upon you, in your many sorceries, and beatzemat in the great strength chavarayich meod of your exceedingly binding magic. “But these two things shall come to thee, in an appointed time, in one day, loss of children, and widowhood: they shall come upon thee in their perfection: notwithstanding the multitude of thy sorceries, notwithstanding the great strength of thine enchantments.” -Targum Yonatan (2nd Century CE) The two things mentioned in verse 8 will come upon Babylon by surprise and in an instant. She will suffer as a widow, and she will lose her children to death. Babylon was quite literally bereaved of her king and all her royal household when Cyrus took the city in 539 BCE (Xenophon Cyropaedia, 1. 7. sect. 23.) Additionally, when Darius besieged Babylon (522), the occupants of the city “slew all their own women, wives, sisters, daughters, and all their children, reserving only one wife and maidservant to a man” (Dr. Prideaux Connexion, &c. part 1. B. 3. p. 188, 189.) Darius is said to have ordered three thousand of the principal inhabitants to be crucified. The Hebrew text warns Babylon that, “The completion of your many sorceries (evils) will come upon you…” There is a direct correlation made between sorcery, witchcraft, and the death of husbands and children. The mishleiym (Proverbs) remind us that “An undeserved curse cannot land”, however, in the case of Babylon, the curse is deserved many times over. The curses she has prayed on others will come back upon her. The Chaldeans were famous for their witchcraft, sorcery etc. (Daniel 2:2). Isa 47:10 Vativtechi You trusted ve-ra’atech in your evil; you said, “No one sees me”; your wisdom and your knowledge hiy she (they f.) shovatech has turned on you (perverted you, led you astray), and you said ve’libech in your inner being (heart), “Ani I am, and there is no one besides me.” “You trusted in your evil” Babylon had trusted in her own sinful actions and the fruit thereof. Today within our western democracies we do the same: trusting in laws that give sexual sin pre-eminence and allow euthanasia (the murder of the elderly, infirm, the intellectually and the physically disabled). We trust in the right of a woman to choose to murder her child, and advocate for criminals at the expense of their victims. We are enamoured by witchcraft and sorcery, and have allowed occult spirituality to usurp the sound doctrine of the King Messiah. When we place our trust in the implementation of immoral legislation and seek entertainment in the den of witchcraft, we are no better than that wicked ancient nation Babylon (confusion). Thus, we have entered confusion: depression and mental illnesses varied and debilitating have risen exponentially, our criminals are seen as victims and our victims as criminals, our children cannot decide what sex they are, because we have convinced them they are genderless spirits in human husks, and our modern families are nothing more than club houses for the wickedly like-minded. All who oppose the status quo of Liberalism are kicked out of the tribe-less Universal social engine of world consciousness. In short, we are about to succeed in destroying ourselves, and in the meantime, the armies of the East are rallying in order to wipe us from the face of the earth. On Yom Ha Din (The Day of Judgement), we will not be able to hide behind our democratic system, nor will we be able to justify ourselves by our inaction. When we fail to act against evil we become culpable. “No one sees me” Babylon had convinced itself that its hidden witchcraft and secret political plans could not be seen by any other nation or people. While this may have been true, Babylon had neglected to understand that the Omnipotent, Omnipresent, Omniscient Creator of the Universe and God of Israel could see and was well aware of her secrets and the ineffectiveness of them. “Your wisdom and your knowledge has turned on you, perverted you.” Neither human wisdom or knowledge are synonymous with truth. Thus, the accumulation of knowledge is no guarantee of a truthful reality. Babylon had gained great knowledge and had acted wisely in her wickedness but that same knowledge, wisdom and wickedness was about to come back on her. She had worked tirelessly only to bring about her own demise. All the while, like a numb navel gazer, she claimed “I am, and there is none besides me!” Isa 47:11 Uva And coming alayich upon you, ra’a evil, you will not know when it will dawn; hovah a ruin will fall upon you, which you will not be able to endure or kaperah atone for; and coming upon you suddenly, a shoah desolation unknown to you. We note that the previous verse says “You have trusted in your own evil (the root being ra’a)”. Now we read, “ra’a (evil) will come upon you”. Like the wicked of the latter days, the Babylonians did not know the day or the hour of their demise. “A ruin will fall upon you, which you will not be able to endure or atone for”. This ruin, while clearly historical, is also a spiritual reality. We note that the Hebrew kaperah (atoning sacrifice) is used. Thus, there is a ruin that will come upon the wilfully unrepentant, a ruin for which there is no further atonement. In other words, “It is appointed unto human beings to die once and then the judgement…” (Hebrews 9:27-28). Therefore, any human being who has not received the atoning sacrifice (Kaperah) of the King Messiah Yeshua before passing into sheol, is left without the necessary atonement to deliver them from eternal punishment. This comes down to the human being exercising his or her free will. God does not send people to eternal punishment, to the contrary, those who end up there will have chosen to go there: their hatred for God being such that they refuse His sacrificial love and reconciliatory offer of redemption. “For if we keep on sinning wilfully after we have received the knowledge of the truth, there is no further sacrifice for sins…” -Hebrews 10:26 Isa 47:12 Stand now vachavarayich in your magic (company) uvero and your great keshafayich witchcraft, with which you have laboured from your youth; perhaps you may be able to succeed; perhaps you may inspire fear. “Vachavarayich in your magic (company)” We note that the Hebrew can be understood to mean both magic arts and or a company or club of practitioners of the aforementioned arts. Thus, the prophet calls out that which has been hidden and demands that the occultists stand in the light of God’s judgement. The witchcraft of the Babylonians had been “great, prolific”, it had been a way of life, a religion. Not unlike the many philosophies and practices of our own time, many of which claim to be non-religious but are in fact religious in the worst possible sense, born of the deceiver himself (Satan). “with which you have laboured from your youth;” This is evidence of the sin of the fathers upon the children. Indoctrination from youth had meant the demise of an entire society. “Perhaps you may be able to succeed; perhaps you may inspire fear.” This is not mockery, to the contrary, it is a challenge to the self-deluded and arrogant Babylonians. “Do you really believe that your magic is undefeatable, that your work cannot be torn down, that you can inspire fear in the One Who has swallowed up fear with victory? It is of course a rhetorical question and the answer is “You will not, you cannot!” Isa 47:13 Nileit You are wearied, grieved, impatient, offended bero in your many counsels; let them stand up now veyoshiuch and save (deliver) you, hovereiy those who divide shamayim the heavens, hachozim visioners, seers bakochavim who gaze at the stars, modiyim predictors (knowers) who make known lechodashim at the new moons (months) what will come upon you. “Thou art wearied in the multitude of thy counsels. Let them now rise up, and save thee, who are familiar with the Zodiac of the heavens, who look at the stars, who make known appointed seasons: deceiving thee, saying, Thus it shall happen unto thee each month.” - Targum Yonatan (2nd Century CE) The Targum correctly understands this as an indictment against the magicians, astrologers, false prophets and sooth Sayers of Babylon. We note that the Babylonians had become wearied and grieved by the predictions of their magicians and sooth Sayers. Daniel 2 describes events in the court of Nebuchadnezzar, where the astrologers, magicians and sorcerers were unable to divine the king’s dream. This was the kind of unreliability the Babylonians had come to expect from their spiritual advisors, those who practiced various forms of demonic witchcraft. “let them stand up now and save you” This is similar to the taunt of Elijah when challenging the worshippers of the Ba’aliym to call on their gods to save them. “Who make known at the new moons (months), what will come upon you.” This is a taunt which exposes the inaccuracy of the predictions made by the star gazers (astrologers), particularly in reference to the new moons, the beginning of months. It is frightening to note how closely this describes the teaching of so many eschatological Christian preachers and so called Prophets in the present day. The evidence of their inaccurate predictions has been seen on mass recently when following the arrival and departure of a number of blood moons, none of the things they predicted had come to pass. I have yet to see them held accountable for their false testimony. God will not be mocked. Isa 47:14 Hineih Behold, pay attention, now they have become stubble; eish fire serafatam will burn them; they cannot deliver et-nafsham their souls miyad from the hand (fig. power) lehavah of flame. Eiyn-gachelet No coal to warm nor ur fire (fire emanation, fire light) lashevet to sit, dwell, remain before! “Behold, they shall be weak as stubble. The nations which are as strong as fire shall consume them, they shall not deliver themselves from the hand of the slayers: there shall be no remnant nor escaped of them, yea, not a place, in which one might deliver himself.” - Targum Yonatan (2nd Century CE) Iben Ezra, in agreement with the Targum, reads the Hebrew eish (fire) as a figure for the invading armies. As support for this reading he references Num. 21:28. “Hineih” Now, pay attention, look upon this. A final call to sobriety. The people of Babylon will become as stubble burned up by the invading armies. The prophet writes in the past tense because God has already seen these things complete. “They cannot deliver their souls from the hand (fig. power) of flame.” This is once more both literal and figurative as well as spiritual. The Babylonians will not be able to overcome the flame of those who come to destroy them. In fact, that is exactly what happened on at least two occasions in history. Nor can they deliver their own souls from the flame which emanates from God’s Spirit and judgement. “Nor ur fire (fire emanation, fire light) lashevet to sit, dwell, remain before” This final clause is of great significance and is drenched with irony. Avram (Who became Avraham), the father of Isaac and Jacob, came from Ur of the Chaldees. Our text says that there will no longer be ur (light emanating from fire) for the Babylonians to warm themselves by. They will no longer be privileged to sit by the true ur light emanation that proceeds from God. Their connection to Avram will be snuffed out. Why? Because the seed of Avram (the Jews) are about to be taken from them, and via Darius, returned to the Land that Avraham was promised on oath by God, the land covenanted by God to Avraham and his ancestors (Isaac & Jacob [Israel]) while he slept. Isa 47:15 Kein so (yes) you have become as those who laboured for you, your merchants with you from your youth; ish each man le’evro will go beyond, tau erring, wandering, astray, staggering, none moshiyeich will save you. Babylon became like those she had used, abused and traded with from her infancy. She had been a mistress, now she would be a slave. She had spared no one, now there would be no one to save her. The Hebrew moshiyeich is related to Mashiyach (Saviour, Anointed One). Thus, because she had not known the Mashiyach, she “erred, wandered, went astray, with none moshiyeich to save her”. “The merchants of these things, who were made rich by her, shall stand afar off for the fear of her torment, weeping and mourning;” -Revelation 18:15 (ASV) Copyright Yaakov Brown 2019 There is a connection made between God’s Word and His action. This is compounded by the second of the poetic doublets “I have purposed, I will also do it” which corresponds to “I have spoken, truly I will also bring it to pass.” Thus, there is no right action without the Word of God. Introduction:
In the previous chapters the prophet has explained what Israel should expect from Cyrus. He now speaks of what is to come upon Babylon at the hands of Cyrus and his Persian armies. Chapters 46 through 48 are a trilogy of prophecies referring to Babylon. While this chapter focuses mainly on the fall of the Babylonian deities, the powerless idols of gold and silver, contrasting these worthless gods to the omnipotent and omnipresent God of Israel; it concludes with an admonishment to Israel’s stubborn hearted exiles, reminding them that God is near to them and will establish salvation for them in the land of Israel, on Mount Zion: making the redeemed of Israel His glory, adornment, and beauty. Isa 46:1 Beil (A chief Babylonian deity, from Ba’al, husband, master, lord: Phon. Beelsamin Lord of heaven) kara bowed down, Nevo (Babylonian deity presiding over learning of letters, nevo like navi meaning prophet) koreis cowered, their idols became la’chaiyah to the animals (to the living) and cattle, a heavy load carried about; to the weary, masa a tribute lifted up (a load, a lifting, an utterance, oracle, burden). “Bel is bowed down, Nebo is cut down. Their images are in the likeness of serpents and beasts. The burdens of your idols shall be heavy upon those who carry them; because they be exhausted.” -Targum Yonatan Ben Uziel (2nd Century CE/AD) Beil is thought by some to be a contraction of the Hebrew Ba’al, whom the Phoenicians, called Beel and Beelsamin, meaning “Lord of heaven”. In this case Beil is both a generic term for a god like the Hebrew El, and when used as a proper noun refers to the chief deity of Babylon Marduk. In Babylonian theology Marduk appears as creator, similar to the Greek god Zeus, but not like the God of Israel HaShem. Others consider Beil to be named for the renowned king Belus of the Babylonians, who was deified after his death. Beil’s idol is, probably Bel Merodach, whose temple stood on the banks of the Euphrates in Babylon, the construction of which is described by the ancient historian Herodotus. Nevo is another of the Babylonian deities. In Babylonian mythology he is the son of the supreme God Marduk and is considered the spokesman of the gods. This is consistent with the fact that Nevo and the Hebrew navi (prophet) appear to share the same root. Nevo was also the supreme god of Nineveh and was supposed to be the god of wisdom and learning and is similar to the gods Mercury and Apollo. Some consider Nevo to be synonymous with Beltis, just as Beil is considered synonymous with Belus. Thus, the deity Beil is sometimes symbolised by the sun and Beltis the moon, the former being masculine and the latter feminine. The primary deities of the Babylonians are made subject to Cyrus. They bow down and cower, unable to resist him. Beil and Nevo, once carried on the shoulders of their worshippers, are now to be pulled down and carried away on the backs of beasts of burden. Thus they become nothing more than spoils of war, powerless gods unable to save. They are offered up as tribute to Cyrus, who in turn is directed by HaShem for His purposes. Isa 46:2 Karesu They cower, chareu bowing down in unison, unable to deliver masa a tribute lifted up (a load, a lifting, an utterance, oracle, burden), and have walked nafsham (from nephesh: soul) their souls into captivity. “They are cut off, yea, they are altogether cut to pieces, and they were not able to deliver them that carried them; and their worshippers are gone into captivity.” -Targum Yonatan Ben Uziel (2nd Century CE/AD) This may be applied to both the idols and the people. Both bow in unison, unable to deliver themselves. The idols are walked into captivity on the backs of the beasts of burden and the people walk themselves into captivity under the supervision of the Persian armies. Figuratively speaking the people of Babylon who have chosen to worship false gods and place their trust in them, have essentially brought about their own demise. Thus, they “have walked their souls into captivity”, both physical and spiritual bondage are the result of their sin. Those who had taken Israel captive have now become captives. The gods of Babylon, once carried by worshippers in annual festive parades of enthronement are now broken and carried into captivity on the backs of pack animals. O how the mighty have fallen. Isa 46:3 Shim’u eilaiy Listen, hear, pay attention to me, beiyt Yaakov house of Jacob (follower), vechol she’eriyt and all the remnant of the beiyt Yisrael house of Israel (overcome in God), who are carried miniy veten from the belly, who are ha’nesuiym lifted miniy from the racham womb (deep love, compassion, mercy): “Listen and receive my words household of followers, and all the remaining household of those who overcome in God, who are carried from conception and lifted up from the womb of mercy.” -Authors remez paraphrase In counter-distinction to the idols od Babylon who are carried away as dismantled spoil, Jacob has, is, and will always be carried in God’s womb from conception to adulthood and beyond. Israel is to be lifted up from the womb of Mercy Himself. While the captive Jews watch the chaos of captivity unfold, they are reminded by God that He has never left them and will never forsake them. He has carried Israel and will birth a new day of rejoicing and freedom for those who remain. Moses possess the rhetorical question to God: “Have I conceived all this people? have I begotten them, that You should say to me, ‘Carry them in your bosom, as a nursing father bears the suckling child, unto the land which You swore to their fathers?’” -Numbers 11:13 Moses is acknowledging that Israel is begotten of God, Who has carried Jacob in His bosom and nursed the nation as a suckling child, carrying her to the land He promised to her forefathers. Isa 46:4 Ve’ad And as far as your old age Ani Hu I am He; and as far as your grey hairs will Ani esbol I will carry (drag along, bear up) you: I have asiytiy fashioned, formed, accomplished you, and I will lift up; va’ani and I, even I will esbol carry (drag along, bear up), va’amaleit and will deliver you. Unlike the people of Babylon, Israel will never be abandoned by her God. As long as they live God will carry them, reminding the people of Israel through His prophets by the Word of His King Messiah, that HaShem has formed and accomplished the Jewish people and will lift them up out of distress and captivity. God Himself will carry Israel and deliver her. Note that the people of Babylon fashioned their own gods and received no help in the day of their distress but HaShem formed His people, whom He will never fail to help, delivering them time and again perpetually in this world and through the King Messiah, redeeming them for life everlasting in the Olam Haba (World to Come). Isa 46:5 To whom will you liken Me, and make Me equal, and compare Me, that we may be alike? Once again the refrain which is so familiar in these chapters of Isaiah, affirms the immutable reality, that HaShem is God alone, there is no other. Isa 46:6 They pour zahav gold out of the bag, ve’khesef and weigh silver in the balance, and hire tzoreif a goldsmith; and he makes it into a god: they fall down, yes, they prostrate themselves. Once again the foolishness of idolatry is exposed for the illogical self-abuse that it truly is. Israel herself had once allowed her gold to be collected and made into an idolatrous image (Exodus 32:2). Here it is the rich among the ruling class of the Babylonians that are pictured pouring out the excess of their gold and weighing out the excess of their silver. Thus the idols become symbols of excess and pride. The worshipper is in effect, bowing before his own achievements’, worshipping his own abilities. Isa 46:7 They lift him upon the shoulder, they carry him, and set him in his place, and he stands; he will never move from his place: indeed, one shall cry to him, yet he cannot answer, nor save him out of his trouble. In many ways this is a prequel to the former verses which describe the idols being destroyed and carried away on beasts of burden. Verse 7 thus explains the festive parades of Babylon which featured the idols carried on the shoulders of their worshippers. Once the idol is placed in its temple it is unable to move itself because it is an inanimate object crafted by human beings. This in stark contrast to the God of Israel Who is alive and active, participating in His creation and working out His good purposes for the redemption and renewal of the created order. Where the idols of Babylon are deaf to the petitions of their worshippers and unable to save, HaShem is always listening to and engaging with those who seek Him, and is all powerful and therefore, always able to save. Isa 46:8 Remember this, and show (prove) yourselves men: bring it again al upon leiv the core being (heart, mind), you fosheliym rebellious (transgressors). “Remember this, and be ye strong; and bear it in mind, rebels!” -Targum Yonatan Ben Uziel (2nd Century CE/AD) “Fortify yourselves against all temptations to idolatry, and against all the arguments and persuasions of idolaters…” – Yarchi Israel is warned to remember that idols are worthless and unable to save but that God is always ready to receive and save the repentant. Therefore, “Prove yourselves, be intentional in reminding your core being, you rebellious.” Isa 46:9 Remember the former things mei’olam from the ancient world: for I am El God, and there is none else; I am Elohiym God, ve’efes and there is none, (zero) like Me, Israel is also instructed to remember the former deliverances of God, her freedom from bondage in Egypt, her deliverance from enemies all around her, the mighty signs and miracles of God seen by her Patriarchs and Matriarchs and passed on from generation to generation. She must remember that her God is God alone and place her trust in Him regardless of her circumstances. Isa 46:10 Magid Making known the achariyt end me’reioshiyt from the beginning, umikedem and from ancient times the things that are not yet done, saying, “Atzatiy My purpose (counsel) will stand, and all that delights Me I will do:” Israel should remember that God has made known the end from the beginning by speaking her deliverance into time and space through the words of His prophets. She can be assured that His purposes will be made complete and His will shall be done on earth as it is in the heavens. Isa 46:11 Calling mimizrach from the east a ayit a bird of prey, mei’eretz from a land merchak far off, a man chatzatov his purpose (advice, counsel) will be atzatiy My purpose (advice, counsel): truly, I have spoken, truly I will also bring it to pass; what yatzartiy I have purposed, I will also do it. The bird from the east is Cyrus, whose purpose is guided by God. There is a connection made between God’s Word and His action. This is compounded by the second of the poetic doublets “I have purposed, I will also do it” which corresponds to “I have spoken, truly I will also bring it to pass.” Thus, there is no right action without the Word of God. Isa 46:12 Shimu Listen, hear, pay attention to Me, abiyrei you mighty leiv hearted (core being), that are far mitzedakah from righteousness: This is spoken to the prideful among the people of Israel. The phrase “mighty heart” denotes pride, hence “far from righteousness”. Isa 46:13 I bring near tzidkatiy My righteousness; it will not be far off, u’teshuatiy and my salvation will not delay: ve’natatiy and I will give, (place, set, bestow, grant, assign, designate, yield the produce of) teshuah salvation (deliverance) be’Tziyon in Zion (parched land) for Yisrael (Israel) tifartiy My glory, splendour, beauty. “My righteousness is nigh, it is not far off, and my salvation shall not tarry: and I will place salvation in Zion, and my glory in Israel.” -Targum Yonatan Ben Uziel (2nd Century CE/AD) This verse is prophetic of both Israel’s freedom from captivity in Babylon and her freedom from sin through Messiah Yeshua. The temple was to be re-established in Jerusalem following the Babylonian exile and the Messiah Yeshua’s substitutionary sacrifice would also establish salvation in Zion. All this “for Israel” who God calls “My glory”. Israel is predestined to reflect the glory of God through His Messiah Yeshua. © 2018 Yaakov Brown Both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator. Isa 45:1 Thus says Hashem (YHVH: Mercy) limshiychu (from Moshiach: Messiah) to His anointed, le-Choresh to Cyrus (You possess the furnace), whose right hand I have held, to subdue nations before him; and I will loosen the loins of melachiym kings, to open le-fanav before his face delatayim many doors; u-sheariym and the gates will not be shut;
“Thus says Mercy to His Messiah, to You who possess the furnace, whose right hand has received strength from Me, in order to subdue nations before him; and I loosen the belts that carry the weapons of kings, to open before his face many doors, and the gates will not be shut against him.” -Author’s paraphrase This is the only time in Scripture where a Gentile ruler is referred to as Mashiach (Messiah, literally Anointed one). This title is otherwise only reserved for the kings and high priests of Israel, and primarily for the ultimate Saviour of Israel, Yeshua the King/Priest Messiah (Daniel 7:14). Cyrus is called by this title in his role as God’s agent for delivering Israel from bondage and exile in Babylon. It’s interesting to note that the Hebrew name Koresh (Cyrus) means “You who possess the furnace”. While the furnace was sometimes used as a means of execution, the figurative meaning denotes judgement in fire. Thus, God has assigned Cyrus a role in dispensing His judgement against the nations. The furnace of Cyrus will destroy the nations while refining Israel, who through the furnace will become purified as gold and glory in her King Creator HaShem. We note also that any strength Cyrus has to do these things is from God, Who has taken hold of the right hand of Cyrus in order to impart power to him for fulfilling God’s purposes. The weapons belts of the kings that Cyrus comes against will be loosed, leaving them undefended against him. The many doors to the nations will be opened to him and the strongest gates will not be able to withhold him. In comparison to the cruelty of the Assyrians and Babylonians, Cyrus and his dynasty were humane rulers. Following his capture of Babylon in 539 BCE (BC) Cyrus encouraged both Jews and other captives from the nations to return to their home lands. He also contributed generously to the rebuilding of the Temple in Jerusalem (2 Chron. 36:22-23; Ezra 1:2, 5:13, 6:3-4). The Cyrus Cylinder excavated at the site of ancient Babylon in 1882 further illuminates the outworking of Isaiah’s prophecy: “Marduk… looked through all the countries searching for a righteous ruler… He pronounced the name Cyrus… and declared him to be ruler of the world.” Isa 45:2 I will go le-faneiycha before your face, va-haduriym and the adorned high places I will a-yasheir level: daltot doors of nechushah brass ashabeir I will break in pieces, and bars of iron I will cut down: There is some irony here. God will go before the idolater Cyrus to level the idolatrous high places. The reference to doors of bronze is most likely a reference to the gates of Babylon. The historian Herodotus travelled to Babylon and said “There are a hundred gates to the circuit of the wall, all of bronze, with bronze uprights and lintels.” (Herodotus History pg.85 Penguin edition). Isa 45:3 And I will give you the treasures of choshech darkness, and concealed riches of secret places, that you may know that I, Hashem (YHVH: Mercy), who calls you by your name, am the Eloheiy Yisrael (God of Israel). Babylon was known for her commerce and her hording and storing of wealth. Her treasures were stored in secret vaults, and in the rooms of her many famous temples. Private citizens were also able to deposit their wealth in temple vaults for a fee. The Babylonian temples were some of the forerunners to our modern day banks. The doublets of the Hebrew poetic form correlate darkness and secrecy, giving emphasis to the fact that those things kept hidden are most often the ill-gotten spoils of sinful action. “For nothing is secret, that will not be revealed; neither anything hidden, that will not be known and brought out into the open.” -Luke 8:17 Cyrus will be given all these horded and hidden riches for one purpose, that he might “know that I HaShem Who calls you by name, am the God of Israel.” Isa 45:4 For the sake of avdiy my servant Yaakov (follower), and Yisrael (overcomes in God, Israel) my chosen, I have even called you by your name: I have achanecha yet titled you, though you have not known Me. Once again HaShem affirms that it is for the sake of His servant Jacob, His chosen people Israel, ethnic, religious, that He has called Cyrus to perform these things. These words were spoken some 150 years prior to the birth of Cyrus. He did not exist and therefore, could not possibly have known God’s plan for his life, and yet, God had already allocated a role and title to Koresh (Cyrus: you possess the furnace). Isa 45:5 I am Hashem (YHVH: Mercy), and there is no other, beside Me there is no Elohiym God (Judge): I encompassed you, though you have not known Me: The phrases, “There is no other” and “Beside Me there is no God” are together used 10 times in this short chapter. There is a strong theme concerning the uniqueness of God, His omnipotence and omniscience. The Holy Name YHVH, first used in verse 1, is used a total of 14 times in this chapter. Thus, both the unique unity of God and the Divine attribute of Mercy are primary themes in this discourse. The beautiful language “I encompassed you” denotes fidelity. This poetic language is usually reserved for Israel but is here offered to a ruler of the nations. God’s redemptive purpose for humanity overflows from His redemptive purpose for Israel. Isa 45:6 That they may know mi-mizrach from the eastern shemesh sun, and from the west, there is none beside Me. I am Hashem (YHVH: Mercy), and there is no other. From the first sunrise to the last sunset HaShem is Mercy, and there is no other. Isa 45:7 I yotzer fashion or light, u-vorei (from borei) and create choshech darkness: I oseh accomplish shalom peace, u-vorei (from borei) and create ra evil, (bad, the opposite of good): I Hashem (YHVH: Mercy) accomplish all these things. We note that the Or (uncreated light) is not said to be u-vorei (created, from that which didn’t exist), rather it is yotzer (fashioned) from God’s essence (Davar: Word). Thus, choshech (darkness), which will become a metaphor for evil, is not yotzer (fashioned) but is rather the result of u-vorei (creation). We know that God did not create anything evil from the inception of creation because the days of creation are complete when the text says, “God saw everything that He made, and behold it was very good.”(Gen. 1:31). Therefore, at the beginning of all things even the darkness (which would later become a metaphor for evil) was good, in fact, it was very good. Thus, the meaning of “I accomplish peace (uncreated) and create (because evil didn’t pre-exist God, but fashioned itself from that which was created) evil” is that God created the substance and environment that made evil a possibility, in order to also make possible the free will necessary for love relationship. Therefore, the uncreated attributes (emanations) of God, or (light) and shalom (peace) [which are also titles of our Messiah Yeshua], are fashioned to accomplish His purposes, whereas the work of darkness and evil are only possible based on the created order: meaning that Satan and his minions have no power except that which they have been allowed to have based on the fact that they are created beings subject to the King of Creation, the God of Israel, and to Yeshua, the Light (or) of the World, and Prince of Peace (shalom). Thus, both darkness and evil are subject to creation but light and peace are uncreated emanations of the Creator. Isa 45:8 Hariyfu Rain down shamayim heavens, mi-ma’al from above, and let the skies stream forth tzedek righteousness, justice: open the land, and let them bring forth yesha salvation, and let righteousness (justice) spring up yachad together; I Hashem (YHVH: Mercy) be’ratiyv have created it. Righteousness and justice are yachad (one), and are created by God. They are watered from the heavens and grow in the earth, springing up together and relying on one another. There is no right action without justice, and no justice without right action. Isa 45:9 Hoy Ah, alas, woe to him who contends with his Yotzero Maker! A pottery shard among pottery shards of adamah the earth. Shall the clay say to him that fashioned it, “What have you made?” or “Your work has no hands”? This passage appears to be addressing the complaints of some of Israel’s exiles, who may have taken issue with HaShem’s choice of a goy deliverer (Cyrus). It is the height of hubris for a human being to accuse God of ill planning: it is so foolish as to be likened to a piece of pottery debating the plans of the potter. The Hebrew idiom “Your work has no hands”, is still used today in some Jewish communities to describe something that makes no sense. Isa 45:10 Hoy Ah, alas, woe to him that says to his father, “What have you begotten?” u-leishah and to the woman, “What have you given birth to?” So great is the foolishness of one who questions God’s work of redemption, that he is compared to a child questioning why his parents conceived him, or why his mother gave birth to him. The “Woes” of these two verses are an incredulous rebuke that is to be heeded, lest the pottery shard be turned to dust, or the child given over to the fruit of his own foolish thinking. Isa 45:11 Thus says Hashem (YHVH: Mercy), Kedosh Yisrael Holy One of Israel, ve’yotzero and his Maker, “Ask Me of things to come concerning banay My sons, and concerning the po’al work of yaday My hands, command Me.” HaShem pre-exited Israel and is therefore the Holy One over her. He made Israel and knows the end from the beginning. Therefore, He responds to the complaints of His people by challenging them to ask Him what is to become of them (My sons), and as a counterpoint to “Your work has no hands” (v.9), “Command the work of My hands”… if you dare! Isa 45:12 “I asiytiy have fashioned, accomplished, formed, made eretz the land (earth), ve’adam and humanity upon it: I, even yaday My hands, have stretched out the heavens, and all tzeva’am their armies, hosts, I tzeveitiy I have commanded.” HaShem formed the earth so that it might receive humanity and provide the perfect environment in which humanity might prosper and grow. He alone created the heavens and is King of all the heavenly host. Isa 45:13 “I have raised him up in righteousness, and I will direct all his ways: he will build My city, and he will let My captives go, without price or reward,” says Hashem (YHVH: Mercy) Tzeva’ot Who goes warring (of heavens hosts, armies). The focus now returns to the goy ruler whom HaShem has raised up to bring about the deliverance of Israel from her captivity. It is Cyrus who will rebuild Jerusalem (My city) and let the Jews return there. HaShem Who goes warring (of Hosts) will accomplish this. Isa 45:14 Thus says Hashem (YHVH: Mercy), “The labour of Mitzrayim Egypt (double distress), and merchandise of Cush Ethiopia (black) u-sevaliym and of the Sabeans (drunkards), men of stature, will come over to you, and they will be yours: they will come after you; in chains they will come over, and they will fall down before you, they will make supplication to you, saying, ‘Surely bach in you is El God; ve’eiyn and there is none other od (perpetually going round): efes zero, ceasing finally elohiym the gods. Some think this passage is addressed to Israel, however, Israel never waged war against Egypt or Ethiopia, although Egypt did wage war against Israel in more recent times. It may also be addressed to Cyrus, although it was not Cyrus himself but Cambyses the son of Cyrus who conquered Egypt and Ethiopia. Another possibility is that this passage refers to the end of days. At which time those repentant among the nations will submit to the King Messiah and the God of Israel. If so, then verse 14 corresponds to Isaiah 2:2-4. Isa 45:15 Truly you are a El God that conceals yourself, Eloheiy Yisrael God of Israel, Moshiya Saviour. God is concealed only from the perspective of those who do not walk with Him. The gods of the surrounding nations were promoted with spectacles and lavish rites and yet offered nothing but a deaf ear to their petitioners. The God of Israel on the other hand, revealed Himself to His people in true power and sought intimate relationship, offering an everlasting conversation, responding to Israel’s cries in a timely fashion. He is a true Saviour and a certain hope. However, He is discernible only through the eyes of faith. Therefore, when compared to the vain gods of the nations the God of Israel is mysterious and hidden, a stark contradistinction to the fact that even the hidden things of other gods will be brought into the light by HaShem. “The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this Torah.” -Deuteronomy 29:29 Isa 45:16 They will be ashamed, and also humiliated, all together: they will go to confusion together those makers of idols. Confusion and shame are all that awaits those who make and worship idols. Isa 45:17 Yisrael Israel will be nosha saved be’YHVH in Hashem (YHVH: Mercy) te’shuat with a salvation olamiym everlasting: not ashamed nor humiliated ad-olmeiy ad as far as a world without end (perpetual). Israel, whom God has chosen, need not end in confusion and shame because her God is One, Alone. Therefore, Israel will be saved be’YHVH in HaShem. There is no other means for her salvation outside of God alone. With an immutable and everlasting salvation God will deliver Israel (through His Mashiach Yeshua), and she will neither be ashamed or humiliated in the world that is without end, that is, the Olam Haba (World to come). Isa 45:18 For thus says Hashem (YHVH: Mercy) Who borei (from bara, created from nothing) created ha-shamayim the heavens; Hu He is ha-Elohiym the God yotzeir that formed ha-aretz the land (earth) ve’osah and made it; Hu He has chonah established it (made it firm), He didn’t vera’ah create it in vain, la’shevet for habitation He yetzarah formed it: “I am Hashem (YHVH: Mercy); and there is none other.” The purpose of God was always to have the earth be inhabited by humanity. He alone created and established our habitation. He alone is God. Isa 45:19 “lo vaseter dibartiy I have not spoken in secret, bimkum in the place eretz of land (earth), choshech dark, obscure, hidden: I did not say to the seed of Yaakov (follower, Jacob), ‘You seek Me in vain’: I Hashem (YHVH: Mercy) doveir speak tzedek righteousness, magiyd I make known meishariym equitable things.” Unlike the demonic deities, witchcraft practitioners and secret religions of the heathen world, God does not keep secret the path to freedom. He has communicated clearly and in the open to Jacob, through His Torah, His prophets and His miraculous works. He is not like those false gods that offer redemption only to a select few, to the contrary, He offers redemption to all, and those that receive His offer become chosen. Though Israel may have become disillusioned in her sufferings and exile, falsely concluding that to seek God was of no consequence, God reminds her that He has always been with her and has always had a plan in place for her redemption. He has made known publicly and frequently that righteousness is found in Him alone and that the fruit of that righteousness will be equity for all who receive it. Isa 45:20 “Assemble yourselves and come; draw near together, you who have escaped from among ha-goyim the nations: they have no knowledge that set up the wood of their graven image, and pray to a el god that cannot yoshiya save.” Now God turns to the nations with an offer of redemption. It is God’s will that none should perish. Therefore, He invites the idolatrous nations to come and draw near to Him, and to admit that they worship idols that cannot save. Isa 45:21 “You make known, and bring them near; indeed, let them take counsel together: Who has declared this mikedem from ancient time? who has told it from that time? have not I Hashem (YHVH: Mercy)? and there is no El God beside Me; a El God of tzadik justice u-moshiya and a Saviour; there is none beside Me.” HaShem challenges the idolaters to admit that their idols and false prophets are unable to properly predict future events or expound on past events. It is God alone Who is just and able to save. There is none like Him, nor is there any besides Him. Isa 45:22 “Penu Look (turn) to Me, and you will be saved, col-afseiy all the ends of aretz the land (earth): for I am El God (Judge), and there is none other.” This is a simple Gospel message. “Turn to face Me and you will be saved”. It’s spoken to all the nations of the earth. Why should they heed Him? Because He is “the Judge, and there is none other!” Isa 45:23 “I have sworn by Myself, yatza it has gone out mipiy from My mouth tzedakah righteousness davar a word, and will not yashuv return, Ciy For liy to Me tichra will bow col-berech every knee, tishava col-lashon every tongue will swear.” There is none higher than HaShem, and there is no god besides Him. Therefore, He must swear by Himself. The Davar (Word, King Messiah) has gone out in redemptive power and will not return void. “For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God.” -Romans 14:11-12 "That at the name of Yeshua every knee should bow, of things in the heavens, and things in earth, and things under the earth; And that every tongue should confess that Yeshua Ha-Mashiach Lord, to the glory of God the Father. Wherefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.” -Philippians 2:10-12 Isa 45:24 Indeed, ba’YHVH in Hashem (YHVH: Mercy) liy with me amar say “Tzedakot righteousness va’oz and strength:” adav up to him yavo men have come; col all ha-necheriym the incensed against him will be ashamed. Only in HaShem is there righteousness and strength, and those who have defied Him and who have been filled with anger toward Him, will come to Him in shame. Isa 45:25 Ba’YHVH In Hashem (YHVH: Mercy) yitzdeku will be justified ve’yithallu and shine (be praised, glory) col-zera all the seed of Yisrael Israel (overcome in God). The fruit of HaShem’s redemptive work through Cyrus and ultimately through His King Messiah Yeshua of Israel, will be the physical and spiritual deliverance of Israel, ethnic, religious. In God she will be justified (through His Mashiach) and her generations will shine as those who have overcome in God. “I say then, Has God cast away His people? A curse on that! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” -Rav Shaul (Paul) Letter to the Roman Ecclesia 11:1 © 2018 Yaakov Brown The comfort of the revelation of fearless existence follows the poetic description of the choosing, conceiving and forming of the people of Israel. We do well to remember that these words apply to Israel as a nation, and while there is a spiritual principle here that can be applied to every believer, it is only so based on the plain application to the nation of Israel, ethnic, religious, chosen. Isa 44:1 And now shema hear, listen, receive, understand, Yaakov (follower, Jacob) avdiy My servant; and Yisrael (overcome in God, Israel), whom I have chosen:
This chapter begins with the familiar refrain identifying Israel’s journey from inception to service and culminating in her chosen identity. Following the explanation of Israel’s terrible plight in the previous chapter the prophet now conveys a message of unsurpassed blessing. Therefore, “Listen carefully Jacob My servant, and Israel whom I have chosen”. Isa 44:2 Thus says HaShem (YHVH: Mercy) Who osecha (from asah) fashioned you, ve’yotzer and formed (framed, bound together) you from the womb, who will help you; “Al tiyra No fear, Yaakov (follower, Jacob), avdiy My servant; and you, Yeshurun (upright, lawful, smooth, integrity), whom barchatiy I have chosen (elected, decided for). The comfort of the revelation of fearless existence follows the poetic description of the choosing, conceiving and forming of the people of Israel. We do well to remember that these words apply to Israel as a nation, and while there is a spiritual principal here that can be applied to every believer, it is only so based on the plain application to the nation of Israel, ethnic, religious, chosen. God is revealed as “Mercy, Helper, Creator, Artisan” and the One through Whom Israel is called Yeshurun “Upright One”. The title Yeshurun is used elsewhere only three times (Deut. 32:15; 33:5, 26). The first of the three other instances, like the present example, places the “Upright One” in a state of unrighteousness. The second reference alludes to Moses as king in Yeshurun and the third proclaims the uniqueness of the God of Yeshurun, Who has no equal. Collecting these four occurrences of the name Yeshurun, we’re able to conclude that her uprightness is the state in which God sees her complete outside of circumstance and through His redemptive work. She is not upright of her own accord, nor have her actions made her that way, to the contrary, it is because God has chosen her that He has made certain of her redemption. This is the very essence of the Gospel of our King Messiah Yeshua. Isa 44:3 For I will pour mayim water upon the thirsty, and floods upon the dry ground: I will pour ruachiy My Spirit upon your seed (progeny, offspring), u’virchatiy and My blessing upon your offspring: The poetic form of repetition connects the figure of water poured onto dry ground to the Spirit of God poured out upon the seed of Israel. Both the water and the Spirit bear the fruit of blessing, physical and spiritual. The Hebrew mayim even in its singular form, denotes an intensity found in plural use. Therefore, water carries the sense of waters. The water is first poured out upon the thirsty, this with the purpose of satisfying the thirst of the desperately repentant. Subsequently the water floods the dry ground, something that results in sweeping away the transient layer of top soil. To this day in Israel’s desert region, when there is a torrential rainfall, flooding and mudslides cause great damage in the Negev and elsewhere, sometimes resulting in the deaths of residents and hikers caught in the deluge. Therefore, there is at least a sense in which the present verse reveals the Spirit of God as a double edged sword bringing deliverance and life to the repentant while sweeping away those who continue to wander from the truth. “O God, You are my God; early will I seek You: my soul thirsts for You, my flesh longs for You in a dry and thirsty land, where there is no water;” -Psalm 63:1 Isa 44:4 And they will spring up in the midst of grass, as willows in the water courses (streams, irrigation etc.) The seed of Israel will spring up in the midst of a revived and green land, both literally and figuratively. Like the willows that grow in water ways with access to a constant supply of water, so too Israel’s progeny will grow immersed in the constant supply of God’s Spirit. Isa 44:5 Zeh This one will yomar say, “to HaShem (YHVH: Mercy) ani I am;” ve’zeh and this one will yikra call (proclaim) besheim-Yaakov in the name of Jacob (follower); and ve’zeh and this one will yichtov inscribe his hand to HaShem (YHVH: Mercy), u’vesheim and in the name of Yisrael (Israel, overcome in God) ye’khaneh a (future) title (actionable identity). Each of the titles alluded to in this verse are chosen by individuals from among the people of Israel to show the desire of each one to be identified as belonging to the God of Israel. Thus, this verse is revealing the fact that in the future Israel will return to God both individually and corporately, each one delighting in the uniqueness of a personal and national identity found only in the redemptive work of God through the Messiah. “To HaShem I am.” In other words, “I belong to HaShem” or, “I belong to Mercy”. This is similar to the identifying mark on the forehead plate of the High Priest of Israel, Kadosh YHVH, “Holy unto HaShem” or, “Holy, set apart to Mercy”. Thus in some sense there is a connection to the priesthood of the nation of Israel. “In the name of Jacob”. In other words, “I’m proud to be called a Jew” or, “I’m unashamed of the fact that I’m a follower of God”. “Inscribe his hand to HaShem.” To inscribe one’s hand is to commit all action to that which is inscribed upon it. Thus, this is an act of devotion to God and to a life of service in His kingdom. This last identifier is followed by “In the name of Israel yet to be titled.” This is not a “surname” in the traditional English sense, rather the Hebrew prefix “ye” denotes something yet future and “Khaneh” refers to a title or secondary name. Therefore, it is an affirmation of Israel’s continued ethnic religious identity and a restating of her “overcoming in God”. Thus, her willingness to inscribe her actions to HaShem and her subsequent ministry as the servant of God will affirm her chosen status and reveal her completeness as Yeshurun, the beloved and upright one of God. Made upright through His redemptive work. I have chosen to explain the so called “surname” in terms of “actionable identity”. Isa 44:6 Thus says HaShem (YHVH: Mercy) Melekh-Yisrael the King of Israel, ve’goalo and his (kinsman) redeemer HaShem (YHVH: Mercy) tzeva’ot who goes warring (of hosts); “Ani I am rishon first, va’ani and I am acharon last (lasting); and beside me (without me) eiyn elohiym there is no god (there are no gods/judges).” Corresponding to the titles adopted by Israel in verse 5 are the titles of HaShem in verse 6: Verse 5 Verse 6
Belonging to Hashem Israel is subject to the King of Mercy. Jacob the follower finds redemption in a kinsman. Having been redeemed Israel is inscribed with freedom and Hashem goes to war for her. Israel chosen before creation by the One God, first and lasting. Iben Ezra makes a correlation between Israel in the land and the title King of Israel: likewise he connects Israel’s exile with the title Redeemer. Isa 44:7 And who, cha’moniy is like Me, who will call, and will declare it, and set it in order for Me, since I appointed am-olam a people forever (in worlds perpetual)? and the coming things, and that which will come, let them show. “Am-olam (A people forever)” is applied elsewhere to those who have already gone on to Sheol (holding place of the departed). The epithet is evidence of the ancient Jewish understanding of the everlasting nature of the soul. The God of Israel is like no other. The rhetorical questions posed expose the inability of the false gods and idols of Israel to accurately predict the future or establish Israel as a people. Isa 44:8 “Al-tifchadu Don’t tremble (dread), ve’al-tirhu and don’t be afraid: have I not told you me’az from that time? and I have declared it! And you are certainly eidaiy My witnesses. Is there a god beside (without) Me? And, there is no tzur rock; I know not any.” HaShem directs Israel to neither tremble or be afraid of that which He has foretold through His prophet Isaiah: the catastrophe coming on the nations at the hand of Cyrus. Thus, as Israel watches nation after nation crumble along with their deaf, dumb and incompetent idols, Israel is to rest in the knowledge that her God had foreseen and planned all these things (including her exile) for her ultimate benefit. God reminds Israel that He has chosen her to bear witness of His redemptive wonders, and that He is her Rock (tzur: an immovable cliff face). Isa 44:9 They that form an idol are all of them tohu formless; and their coveted things will not profit; and they are their own witnesses; don’t see, and don’t know; so that they may be ashamed. Isa 44:10 Who has formed el a god, or forged a graven image, which profits nothing? Verses 9 through 20 explain the illogic and folly of idolatry. We note that the opening phrase calls the idol maker “formless”. The verse goes on to explain that lusting after things (Something Rav Shaul called “the love of earthly wealth [mammon]”), bears no fruit. In counter distinction to Israel, who are chosen witnesses to God’s redemptive wonders, those who fashion idols and pursue worldly wealth are invalid witnesses because they testify to their own deeds. Added to this, they are blind and ignorant, giving eye witness accounts of what they can’t see and applying knowledge they haven’t learned. All this is allowed by God in order to bring them to a point of shame and repentance. “For the love of worldly wealth is the root of all evil. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” -1Timothy 6:10 The first of the idols of verses 9-20 is forged. Subsequently hammered idols and wooden idols are also mentioned in order to cover the variety of idols created and worshipped by the surrounding nations. Isa 44:11 Hein Now, behold, all chaveirav his companions will be ashamed: and the workmen, they are me’adam from humanity: let them all be gathered together, let them stand up; yet they will fear, and they will be ashamed together. Fellow idol makers stand together and will likewise be ashamed of their futile work. Every idol maker described is a human being me’adam “from a man, from humanity”. They will fear and be ashamed together when they realize their error. The question remains, “Will they repent?” Isa 44:12 The shaper with the axe both works in the coals, and fashions with hammers, and works with the strength of his arms: also, he gets hungry, and his strength fails: he drinks no water, and is faint. This same ironical language is used in Jeremiah 10:3 to expose the futility of the human propensity for creating our own gods using created things and expending our energy to the point of exhaustion in order to complete something which will never complete us. Isa 44:13 The cutter of eitziym trees stretches out his ruler; he marks out with a line; he fashions with planes, and he marks it out with the compass, and makes the figure of iysh a man, ke’tiferet according to the beauty, glory, adornment of adam humanity (a man); la’shevet to dwell in bayt a house. Here the idol made of wood from the forest is made in the likeness of a man “iysh”, and the Hebrew “iysh” is connected to the Hebrew “eish” meaning “fire”. Thus, the irony of the same wood used to make the idol being burned in fire (v.15-16). The second descriptor adam, meaning man or humanity, is thought by some to distinguish between iysh man and adam woman (human form). The Targum follows this understanding: “according to the praise of a woman;'' -Targum Yonatan Yarchi also understands the Hebrew text this way: “this is a woman, who is the glory of her husband;'' If this is correct, both male and female idols are being alluded to in their distinct roles as symbolic governors of the land (male) and the home (female). Hence the Hebrew bayt (house) in reference to the adorned adam “dwelling in bayt”. Isa 44:14 He cuts down cedars for himself, and takes the cypress and the oak, and is strengthened among the trees of the forest: he plants an ash, and the rain brings nourishment. All the trees mentioned here are pleasant to look at and good for fuel but none bear fruit. Thus the spiritual truth that idolatry is fruitless, a self-defeating act that offers no progeny. Isa 44:15 Then it becomes fuel for a man to burn: for he will take from them, and warm himself; he kindles it, and bakes bread; he makes el a god, and worships it; he fashions an idol, and prostrates before it. The irony here goes beyond the simple lack of logic involved in worshipping something one uses for fuel. The wood born of creation is, like the human being himself, a created thing. This wood is created for the purpose of warming the human being and for use in food preparation, all this being a gift from the Creator. Therefore, having enjoyed the gift of warmth and sustenance from God, the human being chooses to worship the gift instead of the giver. Some today in the Christian Church do the same, so enamoured are they by miracles and manifestations, that they have begun to worship the gifts of God rather than the Giver. Isa 44:16 Half saraph He burns b’mo in eish fire; al-chetzyo upon half basar flesh yocheil he eats; he roasts the roast, and is satisfied: indeed, he warms himself, and says, heach “Now aha, I am warm, I have seen Ur the light:” “Ur” is light of the fire (also the name of the city from which Abraham came), not fire as in the burning flames but the light that emanates from it. It is spelled the same way as the uncreated light of the beginning “Or”. This is therefore, equivalent to the exclamation of epiphany made in colloquial English, “I have seen the light.” However, in this context the worshipper of an idol has not seen “The Light”, rather he has seen a false “light” that is born of darkness. Thus, he blasphemes the true “Light” by likening Him to the demonic light of the wood born idol. Isa 44:17 And the remainder he makes a god, his graven image: he prostrates himself before it, and worships it, and prays to it, and says, “Deliver me; for you are eiliy my god.” Here the idol is called an el “god”. Thus, while inanimate objects have no power of their own, none the less, spiritual entities are often associated with them and dwell near them in order to deceive and bind idolaters. “And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils,” -Psalm 106:36-37 “And he ordained him priests for the high places, and for the demons, and for the calves which he had made.” -2 Chronicles 11:15 “What say I then? that the idol is anything, or that which is offered in sacrifice to idols is anything? But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have fellowship with devils.” -1 Corinthians 10:19-20 “The rest of humanity, who were not killed by these plagues, did not repent of the works of their hands nor give up worshiping demons and idols of gold and silver and bronze and stone and wood, which cannot see or hear or walk,” -Revelation 9:20 In the case of Israel, any one among the people of Israel who is asking a false god to “deliver” them is in direct opposition to the Deliverer of Israel, Hashem. Isa 44:18 They have not yadeu known nor yaviynu discerned: for He has shut their eyes, so they cannot see; and livotam their hearts, so they cannot yashiyv turn. “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.” -Romans 1:18-25 Isa 44:19 And none yashiv turns back in li’bo his heart, neither is there knowledge nor understanding to say, “I have burned part of it in fire; certainly, also I have baked bread upon the coals from it; I have roasted flesh, and eaten it: and will I now make the remainder of it le’toeivah into an abomination (disgusting thing)? Will I prostrate myself before the stock of a tree?” There is heartbreak in these words, “And none turns back”. HaShem longs for right relationship with these idolaters, and yet they resist His love. With incredulity the prophet describes the idolaters lack of ability to apply basic logic to the situation. Thus he quotes what he sees as the appropriate revelation of the situation, “I’ve made a god out of a tree, which I also used for warmth and food and now like a fool am I going to bow down to what’s left of it?” Isa 44:20 He feeds on eipher ashes: a deceived leiv heart has turned him aside, so he can’t deliver nafsho his soul, nor say, “Is this not a lie in my right hand?” The Hebrew eipher meaning ashes is also used figuratively to refer to a worthless practice. We note that it is the idolaters own deceived heart (core being) that has turned him away from God, and that he is unable to deliver his own soul, not even by simply recognizing that “this idol built with the strength of my right hand is a lie”. Isa 44:21 “Zechor Remember these, Yaakov (follower, Jacob) and Yisrael (overcomes in God, Israel); for you are avdiy My servant: I have formed you; you are eved-liy My servant: you Yisrael (Israel), will not be forgotten by Me.” Having explained the futility of idolatry the prophet now repeats the words of HaShem that began the chapter. HaShem implores Israel to remember the futility of the idolatrous practices that she herself has been engaged in and instead accept the role of witness to HaShem’s wonderous acts of deliverance and redemption. All would do well to remember the promise of Hashem here: “Israel will not be forgotten by Me!” Isa 44:22 “I have blotted out, like a thick cloud, peshaeicha your rebellion (transgressions) and, as a dark cloud, chatoteicha your sins (missing the mark): shuvah return to Me; for ge’altiycha (from goel, a kinsman) I have redeemed you.” Ultimately it is Hashem’s desire that Israel return to Him in love. Having exposed the worthless practices of Israel and the surrounding nations He now offers forgiveness with open arms, through the redeeming act of blotting out the rebellion and sin of His chosen people. He reminds Israel that it is He Himself who has redeemed her as a kinsman redeemer redeems a family member. Isa 44:23 Ranu He overcomes, shamayim you heavens; for HaShem (YHVH: Mercy) has done it: ha-riu give a blast (shout), you lowest parts of aretz land (earth): break forth hariym the mountains rinah in a ringing cry, O forest, and every tree therein: for HaShem (YHVH: Mercy) has ga’al redeemed Yaakov (Jacob), and in Yisrael (Israel) yitpa’ar adorned (glorified) himself. We notice that for all the worthless uses of creation observed in the practice of idolatry there is a counterpoint here. The heavens which had given the rain for the growth of the trees (cut down to make idols) are now called upon to witness the spiritual overcoming of Israel in the One true God HaShem. The land and soil beneath which had provided nutrients for the trees from which the idols were made is now called on to witness the works of God, and the mountains on which the idols were worshipped (at the high places) are called on to give a ringing cry along with the trees themselves, announcing that HaShem has redeemed Jacob and has adorned Himself in Israel with glory: all this in direct opposition to the adorning of the idolatrous humanoid figures of verse 13. Creation celebrates the redemption of humanity and the renewal of all things: “For the earnest expectation of created thing waits for the manifestation of the sons of God. 20 For the created thing was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the created thing itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groans and travails in pain together until now. 23 And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” -Romans 8:19-23 Isa 44:24 Thus says HaShem (YHVH: Mercy), go’alecha your redeemer, and He that yotzercha formed (bound together) you from the womb, “I am HaShem (YHVH: Mercy) that oseh makes all things; that stretches forth the shamayim heavens levadiy Myself; and spreads abroad ha’aretz the earth (land) water;” HaShem is affirmed again as Kinsman Redeemer, Creator and the One intimately involved in Israel being knitted together from her conception. He alone is Creator of the universe, and it is He alone Who has provided the waters of the heavens to bring life to the soil of the earth, providing sustenance to His creation. Isa 44:25 That frustrates otot the signs (omens) of the badiym liars, and makes diviners mad; Who turns wise men backward, and makes their knowledge foolish; HaShem intentionally frustrates the omens offered by spiritualists and mediums, false prophets and Sooth Sayers. Specifically badiym “Babbling liars” and those who consult spirits and pretend to control demonic forces. Those who think themselves wise are turned back and made to look foolish because their wisdom is of men and not of God. Isa 44:26 Me’kiym Continually raising de’var a word avdo of His servant, and the counsel of His messengers yashliym makes peace; Who says to Yerushalayim (Downpour of peace, Jerusalem), “You will be inhabited;” and to the cities of Yehudah (praise, Judah), “You will be built, and I will raise up the decayed places there:” “Me’kiym” is a contraction made up of “me” from, and “kum” arise, and in this plural form denotes a continual arising of something. In this case that something is “de’var” a word for God’s servant (singular) and a counsel that comes from His messengers “malachaiv” (angels, prophets etc). His servant Isaiah brings a word (Messiah) and that word (Messiah) is also imparted through the prophets and messengers of God to Israel. He promises to restore Jerusalem (literally and figuratively), and the cities of Judah. He promises to rebuild the people of Israel and the decayed land of her idolatrous practices. Isa 44:27 Who says latzulah to the deep (ocean), “Be dry, and I will dry up your rivers:” This is an idiom referring to Sheol (in a figurative way). The deep (Sheol), will one day be dried up (emptied), and the rivers of decay that result from death (fruit of sin) will no longer affect humanity. Isa 44:28 Who says of Koresh Cyrus (you possess the furnace), “Roiy My shepherd, and all that I desire, yashliym makes peace:” even saying to Yerushalayim (Jerusalem), “You will be built; and to the temple, your foundation will be laid (established).” “Koresh” Cyrus, is mentioned by name here some 150 years before his birth. There can be no doubt that the God of Israel knows the end from the beginning. Cyrus is called “My Shepherd” by HaShem because HaShem has appointed him to bring discipline to Israel and restore her again to the land of Israel following her exile. In fact, it was to be Cyrus who issued the decree for the Jews of Persia to return to Jerusalem and rebuild the temple (Ezra 1 through 3; 2 Chronicles 36:22-23). Josephus the Jewish historian of the first century CE (AD) writes that when Cyrus was made aware of this portion of the scroll of Isaiah, that he immediately decreed the return of the Jews to Jerusalem and gave them permission to rebuild the temple (Josephus Antiquities 11:2). © 2018 Yaakov Brown “I will even make a way from within the word, and in the desolation, living waters." Isa 43:1 And now, thus says HaShem (YHVH: Mercy) who bora’acha (from bara, used of God’s creative action) created you Yaakov (Follower: Jacob), and He that yotzer formed (fashioned) you, Yisrael (Overcome in God), “Al-tiyra No Fear: for I have ge’al’tiycha redeemed (from goel: Kinsman redeemer) you, I have called you ve’shimcha by your name; liy-atah Mine you are.”
“Mercy, Who created you from nothing and formed you from something…” Following the tragic description of Israel’s disciplining in 42:18-25, the tone of the prophet’s address once again returns to consolation. This is the modus operandi of Isaiah’s prophetic scroll and the rhythm of God’s redemptive practice within the fallen world. He who created Jacob and formed Israel, by giving Abraham the son of the promise, and causing the seventy members of Jacob's family to grow up into a nation through the bondage of Egypt, promises He will shelter and preserve His people. God reminds Israel that He has removed fear from her through redemption and that she can trust Him according to the evidence of His faithfulness seen in her early history. The reason that Israel should receive the fearless reality of God is that He has (past tense) redeemed her. Like the Servant of Isaiah 42:1-7, HaShem Himself is the covenant that redeems Israel. We note that the past tense indicates both the redemption from Egypt within time and space and the eternal purpose that has been established for Israel outside of time and space (Romans 11:23-26). The redemption of Israel is purchased through the blood of the Servant King Messiah, sacrificed before the creation of the world (Rev. 13:8). We note that “goel” is a kinsman redeemer, meaning that in order to qualify for this phrasing God must be speaking of a manifestation of His being that is also literally a Hebrew (a Jew). This is of course a reference to the King Messiah Yeshua, Who is Imanuel (with us God). “I have called you by your name” is more than just a phrase of endearment, it is a direct reference to Jacob’s wrestling with the man Who is also God (Gen. 32:22-32). Again, this is an allusion to the King Messiah, and a reminder that the tenacious spirit of Jacob, realized in his vulnerability, caused him to hold tight to Imanuel and through trusting Him, received a new name, Yisra (overcome in) El (God: Judge). HaShem is not God of Israel because we chose Him but because He chose us. “We love him, because he first loved us.” -1 John 4:19 Isa 43:2 “When you pass ba’mayim through the waters, it’techa Ani with you I Am; and through the rivers, they will not overflow you: when you teileich walk be’mov in the eish fire, you will not be burned; and the flame will not consume you (be kindled upon you).” Iben Ezra explains that the waters and the fire refer to the armies of Persia and media respectively. We can also read, “For passing through waters, I am with you; and through the rivers, they will not drown you: for walking in the fire, you will not be burned, and the flame will not consume you.” Israel had passed through the Red sea and was unharmed, she had crossed over the river Jordan into the land of Israel (speaking to her present location), and her devote representatives in exile, Shadrach, Meshach and Abednego, will literally pass through fire and yet will neither be burned nor consumed (Daniel 3). Isa 43:3 “For I am HaShem (YHVH: Mercy) Eloheycha your (God: Judge), the Kedush Holy One of Yisrael (Israel), moshi’echa your Saviour: I gave Mitzrayim (Double distress: Egypt) for your ransom, Cush (Black: Ethiopia) and Seva (You drink: son of Cush) in your place.” “For I Mercy your Judge, the Holy One of Israel, your Saviour…” God explains that His Mercy and Judgement are always available to Israel because He is the Holy One of Israel, and her Saviour. Throughout this portion of Isaiah HaShem affirms the fact that His very Name is connected to His chosen people Israel (ethnic, religious). In the first verse of chapter 43 He reminds Israel that He has called her by name: now in the present verse He affirms His intrinsic connection to Israel by using the title “Holy One of Israel”. “I gave Egypt for your ransom” is in the past tense and may refer to Israel’s deliverance from Egypt. This could also refer to the conquest of Egypt by Cambyses the son of Cyrus. Therefore, the giving over of the Egyptians and Ethiopians to Cyrus can be understood as the means by which God is seeding Israel’s return to the land from exile, made possible by the edicts of Cyrus (Ezra 1:1-8). Thus, these nations were given as ransom in order to return Israel to the land. Isa 43:4 “Since you were precious in my sight, you have nichbadta (from kavod: glory) weighed heavy, full of glory, and I ahavtiycha have loved you: therefore I will give adam a man (humanity) in your place, and uleumiym tribes for nafshecha (nefesh) your soul (existence).” It is because Israel is precious to the God and is a continual weight upon His heart, and because of His unfailing love for her that He will give “adam” a man in her place, and tribes for her ongoing survival. While it is true, as Iben Ezra says, that adam can refer to humanity, it is none the less, only one possible translation. Given the individualistic language used to qualify the Servant of the previous chapter (42:1-7), and the allusion to the giving of Israel’s name, it seems more likely that the present text refers to the individual King Messiah than to humanity as a whole. Thus, the substitution offered in verse 4 by a man, is an allusion to the spiritual redemption of Israel through the substitutionary sacrifice of the Messiah, and the tribes given are for her physical survival. Isa 43:5 “Al tiyra No fear: for with you I Am: mi’mizrach from the east (sunrise) I will bring your zarecha seed, umima’arav and from the west (sunset) gather you;” “No fear” is qualified by “for I am with you”. Thus, the fear of God is an end to fear. HaShem is promising to literally return the progeny of Israel from the farthest point of the east (Babylon) and the farthest point of the west (Egypt, Assyria: Ezra. 6:22). In fact, as the text continues to say, He will return them from every point of the compass: He is God over all things. This can also be understood figuratively to apply to the beginning (sunrise) and the end (sunset) of time. Isa 43:6 “I will say to the tzafon north (hidden), Give up; and to the teiyman south (right hand), Keep not back: bring vanaiy my sons from afar, and venotaiy my daughters from the extremity of ha-aretz the land (earth);” Those nations in the north who have held Jews captive are commanded to release them from hidden places (oppression, imprisonment). Likewise those to the south are not to hold back the Jews leaving to return to the land of Israel. The word “teiyman” (south) literally means “to the right hand” that is, to the right when facing east, east being the focus of the Hebrew compass, the Temple mount being the Jewish equivalent of “True North”. HaShem promises to bring both sons and daughters back to the land. Isa 43:7 “Cal All those called by vishmiy My name: ve’lich’vodiy and for My glory I have berativ (from bara) created him for my glory, yitzartiyv I have formed him; certainly, I have made him.” This must be understood in context. The plain meaning denotes all those called by the name of the “Holy One of Israel”. Thus, it specifically refers to Hebrews from all the tribes of Israel (Jews). This is further affirmed by the phrasing “For My glory I have created him” (a reference to Jacob [v.1]) and, “I have formed him” (a reference to Israel [v.1]). Both are ethnic designations of the Jewish people: as followers (Jacob) and as overcomers in God (Israel). Jacob and Israel are synonymous terms referring to the chosen ethnic people of God. Thus, the final clause, “I have made him”. Isa 43:8 “Bring forth am a people blind that have eyes, and the deaf that have ears.” Regardless of Israel’s spiritual blindness and deafness, she still has eyes and ears. Thus, it is still possible for her to one day see and hear, and return to HaShem. Isa 43:9 “Cal Let all ha-goyim the nations be assembled together, and let le’umiym the peoples be gathered: who among them can declare this, and show zot to us former things? let them bring forward their eideihem witnesses, that they may be justified: or let them hear, and say, ‘It is truth.’” Not only all the nations but also all the tribes within those nations are called to appear before HaShem. “Us” refers to HaShem, the heavenly host, and Israel. The nations are challenged to show how they and their gods can prove miracles like those HaShem has performed for Israel. They are also challenged to speak with prophetic authority of the things to come, if they can: of course they cannot. Thus, the witnesses they bring forth to prove their case will have no other choice but to testify to the fact that the God of Israel alone speaks the truth of these things. Isa 43:10 “Atem You (plural) eidaiy My witnesses, says HaShem (YHVH: Mercy), ve’avdiy and my servant whom I have chosen: that you teideu may know veta’amiynu and believe (have faith in) Me, and understand that I am He: lefanaiy before My face there was no el God (Judge) formed, neither will there be after Me.” Isa 43:11 “I, certainly I, am HaShem (YHVH: Mercy); and beside Me there is no moshiya saviour.” The counterpoint to the folly of the witnesses of the nations is the chosen servant of Hashem, that is, Israel. In spite of her spiritual blindness and deafness, she is none the less witness to all the miraculous deliverances of God and the certain truth of His prophetic word through His prophets. Israel remains God’s witness against the idolatrous nations and their heathen worship. The unity and uniqueness of the One true God is reaffirmed in the emphatic statement “Understand that I am He: before My face there is no god formed, neither will there be after Me! I, certainly I, am HaShem; and beside Me there is no saviour.” There are many similarities between the servant of Adonai as a nation (Israel) [Isaiah 42:18-25] and the Servant of Adonai as an individual person (Yeshua the Messiah) [Isaiah 42:1-7]. Both are chosen by God (42:1; 43:10). Both are loved by God (42:1; 43:4). And yet, the differences between the two are also abundantly clear. In both her obedience and disobedience Israel the nation is a witness to the works of God and His faithfulness. She can testify that there is no other god like Hashem. Corporately Israel is essentially blind (v.8) and a passive servant/observer (v.10), this regardless of her morality. On the other hand the Servant Messiah acts to accomplish God’s redemptive purpose for Israel and the nations. He is absolutely obedient, never faltering, never sinning. He delights to do God’s will (42:4). Isa 43:12 “I have declared, vehosha’tiy and have saved, and I have shown, when there was no strange god among you: therefore you are eidiy My witnesses, says HaShem (YHVH: Mercy), va’ani-El and I am God (Judge).” What God has declared He has performed. He spoke these things long before Israel allowed the strange gods of her rebellion to cloud her judgement. Israel has seen His love and salvation on many occasions and with great miracles, thus, she remains His witness. Isa 43:13 “Gam Also, miyom from before the day was I am He; and there is none that can deliver out of My hand: I will work, and who will allow it?” From before the first day, God existed, uncreated. He alone is God over time and space: no other power can deliver out of His hand. No one can say that they have allowed Him to act. He was King, He is King, He will always be King of all things. Isa 43:14 Thus says HaShem (YHVH: Mercy), your redeemer, Kedush the Holy One of Yisrael Israel; “For your sake I have sent to Vavelah Babylon (Confusion), and have brought down all their nobles, and the Casdiym Chaldeans (Clod breakers), whose cry is in the ships.” In other words, “I have sent Cyrus to Babylon to crush it”. The Chaldeans were a leading tribe of Babylonia and Babylon’s last Kings came from the Chaldeans. Hence the names Babylonian and Chaldean became synonymous. Isa 43:15 “Ani I am HaShem (YHVH: Mercy), kedushechem your Holy One, borei Creator of Yisrael Israel, malkechem your King.” HaShem reminds Israel of His identity. He is first Mercy, the Being, relational. Second, Holy, Israel’s Holy One. Third, Creator of all things, and fourth, King over Israel. Isa 43:16 Thus says HaShem (YHVH: Mercy), which makes a way in the sea, and a path in the mighty waters; A reference to Israel’s deliverance through the Red sea. Or, as Iben Ezra says, a reference to the defeat of the Babylonian ships by Cyrus. Isa 43:17 Who brings forth the chariot and horse, the army and the power; they will lie down together, they will not rise: they are extinguished, like a flax wick they are quenched. A description of Pharaoh and his chariots drowned in the Red sea while pursuing Israel to destroy her. Or, the forces of Babylon in defeat against the Persians, as per Iben Ezra. Isa 43:18 “Don’t you remember the former things, neither consider the things of old?” An incredulous exhortation asking Israel if she remembers the miraculous deliverances of HaShem attested to by her forebears. Isa 43:19 “Hineniy Behold, now, I will do a new thing; now it will spring forth; will you not know it? I will even make derekh a way ba’midbar in the wilderness (from within the word), and beiyshimon in the desert (desolation) neharot rivers.” In the context of this passage the “new thing” will be Israel’s return from exile in the east. He will make a way through the desert to the east of the land of Israel, returning the exiled children of Israel to the land. The waters once parted to save are now given to revitalize. This is a beautifully ironic Hebrew poetic form. In the context of God’s greater redemptive purpose the “new thing” is the spiritual redemption of Israel through the Servant King Messiah. Thus, we read, “I will even make a way from within the word, and in the desolation, living waters.” Isa 43:20 “The beast of the field will honour Me, the taniym serpents (dragons) uvenot and the daughters of ya’anah owls: because I give mayim waters va’’midbar in the wilderness, and neharot rivers beiyshimon in the desert, to give drink to Amiy My people, My chosen.” This will be both literally and figuratively true. The serpents and owls may be interpreted to refer to demonic beings. The purpose of the waters is to hydrate “My people, My chosen” ethnic Israel. God will hydrate her both physically and spiritually. These promises precede the coming exile so as to instil a memory of hope into rebellious Israel. Isa 43:21 “Am A people I have formed for Myself; they will show forth my praise.” The ultimate outcome of Israel’s discipline will be her repentance and formation as a nation that comes into right relationship with God and send forth His praise. However, this is yet future. Isa 43:22 “But you have not called upon Me, Yaakov (Jacob: follower); but you have been weary of Me, Yisrael (Israel: overcomes in God).” Jacob the follower has not followed and Israel the overcomer has not overcome. Israel has been made blind by her own idolatrous vision, and has become deaf through hearing the lies of the nations that surround her. This is a poignant reminder to us. By watching media we become blind, and listening to media we become deaf. For those with eyes to see there is light in the darkness. For those with ears to hear there is truth in the silence. Isa 43:23 “You have not brought Me the small of the flock of your oloteicha burnt offerings; uzevacheicha and your sacrifices don’t honour Me. I have not caused you to serve with an offering, nor wearied you with incense.” This can be understood in at least two ways. It may refer to the fact that Israel had neglected the proper sacrificial practice within the land prior to her exile, or, it may refer prophetically to her inability to offer sacrifices to God in the land of her exile. Isa 43:24 “None have bought me ba’kesef silver (money) or sugar cane, vecheilev the fat of your sacrifices has not filled Me: but you have made Me to serve, with your chatah sins (missing the mark), you have wearied Me with your avon perversities (iniquities).” Rather than bringing the appropriate offerings of the Torah, Israel has instead offered money and sugar cane to other gods. Thus, they have not filled HaShem. None the less, Hashem has endured and become weary of Israel’s sin and perversity. This being the counterpoint to her having become weary of Him (v. 22). Isa 43:25 “I, even I, am he that mocheh blots out your feshaeicha rebellion for My own sake, and will not remember your chatah sins (missing the mark).” Regardless of Israel’s disobedience, it is not her observance or her lack thereof that is reason for God’s blotting out of her rebellion. To the contrary, it is for His own sake that He will wipe away all memory of her sin. Isa 43:26 “Remember Me: let us adjudicate together: make your declaration, that you might be justified.” God implores Israel to remember her true King Hashem and repent so that she might receive justification through Him. “Come now, and let us reason together, says Adonai: though your sins be as scarlet, they will be as white as snow; though they be red like crimson, they will be as wool.” -Isaiah 1:18 Isa 43:27 “Aviycha Your father ha-rishon the first has chatah sinned (missed the mark), and your teachers have pasheu rebelled against Me.” “Your first father” may refer either to Abraham or to Jacob. The teachers are those who have mislead Israel with the idol philosophies and beliefs of the nations. They may also be the priestly shepherds of Israel who have neglected the proper service of worship which was commanded by God and concerned the Temple cult in Jerusalem. Isa 43:28 “Therefore I have profaned the shareiy princes of kodesh the sanctuary (Holiness), and have given Yaakov (Jacob: follower) la-cherem to be a dedicated thing, and Yisrael (Israel) le’giddufim to vilification.” Thus, because Israel’s spiritual leaders had not honoured God and had mislead the people, HaShem will cause the priests, princes of the Sanctuary (a reference to the Temple) to be profaned, ridiculed, dishonoured. HaShem will also give the common people of Jacob to be a dedicated or destroyed thing, and the name of the nation of Israel will become synonymous with villainy. All this is intended to discipline Israel and return her to God through the covenant of the Servant King Messiah. © 2018 Yaakov Brown Miracles have no value if they achieve only temporal change (healing). The goal of a true miracle is an eternal one: to reconcile humanity to God through Messiah. Any miracle that doesn’t bear the fruit of eternal redemption is not of God. There are times when sickness is a greater miracle than healing. Introduction:
In this short chapter the Holy Name YHVH (Mercy) is used nine times. The Servant (Yeshua) of Mercy is introduced in the first seven verses of this section of Isaiah, preceding the disobedient servant (Israel) from whom He comes. Isaiah introduces us to the servant Israel (Isa. 41:8) as a people chosen to represent God’s redemptive purpose for all peoples, however, the Servant of Hashem who is presented in the beginning of this chapter is clearly distinct from Israel the people, while also being born of her. In fact, the Servant described in 42:1-7 has such a strong individuality and distinct personal features, that the title “Servant” cannot be understood of the collective entity Israel (ethnic, religious, empirical). From verse 19 onwards we see a different servant, one who is blind, disobedient and in need of the deliverance offered through the first Servant (v.1-7). We further note that Hashem has previously alluded to the Servant Who will bring good news to Israel: “Rishon The first Le’Tziyon to Zion, Hineih Behold, now, hineih behold, now, them: and I will give to Yerushalayim Jerusalem one that brings good news.” – Isaiah 41:27 With these things in mind we are able to better understand the transition that takes place over the next 25 verses, where the Servant Messiah, born of the servant nation, is sent to redeem the disobedient nation and establish justice in the land. Isa 42:1 Hein Behold av’di My Servant, etmoch-bo whom I uphold (hold fast); be’chiyriy My chosen one (elect), in Whom ratzetah delights nafshiy My soul (core being); natatiy I have put (given, bestowed, extended, yielded produce) ruachiy My Spirit alav upon (together with) Him: He will bring mishpat judgment la-goyim to the Gentiles (nations). “Behold my servant the Messiah…I have put My Holy Spirit upon him…” -Targum Yonatan In spite of the scholarship debate over the application of the title “Servant” in the opening verses of Isaiah 42, the majority of ancient Jewish commentators have interpreted Isaiah 42:1-4 to refer to the King Messiah. In the second part of scroll of Isaiah there are four distinct Messianic servant prophecies (Isaiah 42:1-7; 49:1-7; 50:4-11; 52:13-53:12). It’s important to understand and distinguish between the two types of servant prophecies. The Brit Ha-Chadashah (NT) applies the Messianic Servant passages of Isaiah to Yeshua (Jesus) the King Messiah (Matt. 12:17-20, Luke 2:32; 4:16-18, Acts 8:30-35). In Isaiah 42:1-4 it is clear that the servant is an individual who has been given the Ruach Ha-Kodesh (Holy Spirit) and called to establish justice in the land (earth). Isa 42:2 He will not cry out, lo-yisa nor exalt Himself (endure, resist, lift up), nor cause his voice to be heard in the street. “He will not strive, nor cry; neither will any man hear his voice in the streets.” -Matthew 12:19 “He will not lift up his voice…” - Yarchi, Kimchi, & Ben Melech To put it concisely, He will not seek glory for Himself or cry out in defence of Himself. Isa 42:3 Kaneh A reed ratzutz crushed, (bruised, oppressed) lo He will not break, and the smoking flax (a dying flame) He will not quench: le-emet for truth He will bring forth judgment. “A bruised reed He will not break, and dying flame He will not put out, until He sends forth judgment to victory.” -Matthew 12:20 Notice that the Septuagint (Greek OT) version quoted by Matthew (Levi) further illuminates the form that the judgement Messiah brings will take. His judgement will bring about the immutable truth of all things and victory over judgement that condemns, for those who receive Him. "The meek, who are like a bruised reed, shall not be broken; and the poor, who are as obscure as flax (or a lamp ready to go out), shall not be extinct:'' -Targum Yonatan “Ratzutz” describes something cracked, that is, half broken. Thus, it is inferred that not only will He not break it, He will also restore it. Isa 42:4 He will not yichheh grow weak (fail, be faint, be restrained) nor be yarutz discouraged (crushed, oppressed), until He has yasiym set (appointed) mishpat judgment ba-aretz in the land (earth): u’torato and His Torah will be awaited by the iyiym islands (coastlands, Mediterranean). The Servant (Yeshua) is now identified alongside the figures of the previous verse. He will both ensure the restoration of the broken (v.3) and remain in strength to bring about justice in the land of Israel (v.4). Thus, the Torah (Instruction) He imparts will bear fruit among the nations. Notice that the Torah is His. Both the literal Torah of Moses and the living Torah (Instruction) of the Messiah are born of His authorship. Messiah is the author and goal of the Torah (Romans 10:4). “Looking to Yeshua the author and perfecter of our trust; who for the joy that was set before Him endured the cross, thinking the shame small, and is seated down at the right hand of the throne of Elohim (God: Judge).” -Hebrews 12:2 Isa 42:5 Thus, says Elohim (God: Judge) Hashem (YHVH: Mercy), Who borei (from bara) created ha-shamayim the heavens, and stretched them out; He that roka beat out (stamped, spread forth) ha-aretz the land (earth), and that which comes out of it; He that notein gives neshamah life breath (convergence of soul and spirit directly issuing from God) la’am to the people (singular: Israel) on it, and ruach spirit la-holechiym to them that walk there: “Created the heavens and stretched them out” connects the present chapter to Isaiah 40:22. “To the people” is singular and refers to the ethnic people of Israel whom the Lord is addressing through the prophet. In principal it may be applied to all people but the p’shat (plain meaning) denotes the people of Israel (ethnic, religious). There is an important distinction made here between the neshamah (life breath) of humanity and the ruach (spirit, breath, wind) of both humanity and the various species of creatures that inhabit the land. The neshamah is distinct in that it is not merely spirit but is rather the convergence of spirit and soul (nefesh), which is imparted to human beings from the Creator from the beginning. Animals on the other hand are devoid of neshamah (conscious-convergence) but are endowed with ruach (spirit, breath). This is why it is said that He created human beings in His own image, the image being the nature of soul and spirit made echad (one), inseparable. Isa 42:6 Ani I Hashem (YHVH: Mercy) have called you be’tzedek in righteousness, and will hold your hand, ve’etzarecha and will keep (guard) you, and give you livriyt for a covenant (cutting) of (for) am the (a) people, le’or for a light to the goyim Gentiles (nations); Notice that the Servant will be a “cutting” or a “covenant” for “a people”. The servant of verses 1 to 7 cannot possibly be Israel because He will be a covenant for “am” a single people (Israel). This is why the singular “am” people, is used first and the plural “goyim” nations, follows. “The Gospel is first and always for the Jews and also always for the nations” (Romans 1:16). The “Or” (original light) spoken of here pre-existed the created lights. God said, “There has been light (Or), and there was light (Or)” [Genesis 1:3]. This correlates to John’s Gospel which says, “In the beginning was the Word-essence and the Word-essence was with God and the Word-essence was God, He was with God in the beginning” (John 1:1). Notice also, that the Servant of Hashem is given by Hashem as a covenant. The Servant does not make a covenant (cutting), He is the covenant. This clearly refers to the King Messiah Yeshua Who says, “This cup that is poured out for you is the new covenant in My blood” (Luke 22:20). Yeshua is the covenant that is both of and for the people of Israel and because of this He is also the light to the nations. When we fail to understand this order of redemptive purpose we do harm to the Gospel message, which is perpetuated in truth only according to the order outlined in Scripture. The covenant mentioned here, referring to the Servant Himself (Yeshua) is also alluded to in Isaiah 54:10 following the essential Messianic passage of Isaiah 53. It is also the “Eternal covenant” of Isaiah 61:8, and the promised “New covenant” of Jeremiah 31:31-34 and Ezekiel 16:60. Isa 42:7 To open the eiynyim eyes of the ivrot blind ones, to bring out from prison the prisoners, and mi’beiyt from the house of bondage those who sit in choshekh darkness. The Servant will open the eyes of the blind both physically and spiritually. This correlates to the smouldering flame that He will not allow to go out (v.3). He will also set captives free both physically and spiritually. This correlates to the bruised reed that He will not break or allow to be broken (v.3). In each case the physical manifestation of a miraculous event is intended to illuminate the spiritual and eternal truth of salvation through the Servant (Yeshua). Miracles have no value if they achieve only temporal change (healing). The goal of a true miracle is an eternal one: to reconcile humanity to God through Messiah. Any miracle that doesn’t bear the fruit of eternal redemption is not of God. There are times when sickness is a greater miracle than healing. “Choshekh” darkness, the opposite of Or light in the Genesis account. Therefore, the light of verse 6 delivers from the darkness of verse 7. Isa 42:8 I am Hashem (YHVH: Mercy): that is shemiy My name: u’chevodiy and My glory I will not give to another, u’tehilatiy nor My praise la’pesiyliym to idols. “I Mercy, that is My Name, and My glory I will not give to anyone or anything nor the praise due Me to worthless idols!” He is the very essence of Mercy, none the less, in mercy He is fierce for His people and will not allow evil to steal their attention away from Him. Isa 42:9 Ha-rishonot the first things, hineih now are come to pass, va-chadashot and new things I make known: before they spring forth I tell you of them. All this is being said to Israel through the prophet in advance. God is making the Gospel known first and always to Israel (ethnic, religious), and “Salvation (Yeshua) comes from the Jews”. Isa 42:10 Sing to Hashem (YHVH: Mercy) shiyr chadash a new song, and His praise from the extremity of ha-aretz the land (earth), you who go down to ha-yam the sea (body of water, lake etc.), and all that are there; iyiym the islands (coastlands, Mediterranean), and the inhabitants there. This is an instruction to Israel (ethnic, religious) to proclaim the new things of God in song to the ends of the known world, including the islands of the Mediterranean. This is in keeping with God’s promise that both Israel and the Servant Messiah (A Jew) will be a light to the goyim (nations) [42:1; 49:6; 60:3; Luke 2:32; Acts 13:47, 26:23]. Isa 42:11 Let the midbar wilderness (from the Word) and the cities thereof lift up their voice, the villages Kedar (dark, dusty skinned ones) inhabited: let the inhabitants of sela the rock (Petra?) sing, let them shout from the top of the mountains. Isa 42:12 Let them give glory to Hashem (YHVH: Mercy), and make known His praise in the iyiym the islands (coastlands, Mediterranean). In short, let all people, both obscure and renowned lift up their voices and shout praise to Hashem because of the good news of the Servant King Messiah. Isa 42:13 Hashem (YHVH: Mercy) will go forth as a mighty ce’iysh man, He will go to war, awakening jealousy with a shout: He will cry, He will certainly, roar; He will prevail against His enemies. This fierce poetic language describes Hashem going to war against His enemies. His enemies are the forces of darkness that oppose His glory and His purposed redemption of humanity. His enemies are those who oppose His chosen ethnic people Israel and His purposes for her. His enemies are those that oppose His children who share the good news of His Servant, regardless of their ethnicity. His enemies are those who deny the deity of His Son Who is literally a “iysh” man, Who has come to go to war against idolatry, sin and death, defeating the darkness in the light of His death and resurrection. Are you an enemy or a friend of God? Isa 42:14 I have kept silent for a long time; I have been still, and restrained Myself: now I will scream like a woman in labour, gasping; and devour at once. In poetic language God describes His long suffering, limitless patience. In doing so He also explains the need for that patience to come to a conclusion so that mercy might be made known through discipline. Such is His passionate love for Israel that He screams like a woman in labour, gasping in hopeful expectation. Isa 42:15 I will lay waste hariym mountains and gevaot hills, and cause all their herbs to wither; and I will turn the rivers into islands, and the pools I will dry up. In poetic language Hashem’s gasping screams for the redemption of His chosen people Israel result in the laying waste of idolatry (mountains) and pride (hills), and the decimation of the sinful fruit of the highly positioned gods of hubris. Consequently, in spiritual discipline, God also affects the land in a literal way in counter distinction to the fruiting of the land in conjunction with spiritual freedom. Isa 42:16 And I will lead the blind be-derekh in the way they didn’t know; I will lead them in paths that they have not known: I will make ma-cheshakh the darkness before them la’or into light, and crooked things straight. These things I will do, and not forsake them. Hashem now links Himself to the actions of the Servant of verse 7 saying, “I will lead the blind in the way”, that way being the way of the Messiah, a way that Israel was yet to learn. This is a promise of redemption and freedom from blindness (darkness), bringing the blind, seeing, into the light. God affirms His promise not to forsake blind Israel in spite of her wandering, He will “do these things… and not forsake them (Israel).” Isa 42:17 They will be turned back, they will be greatly ashamed, that trust in idols (images), that say to the molten images, “You are our eloheiynu gods (judges).” Those among Israel who have worshipped the false gods of their neighbours will shuva repent, turn back to Hashem through the Servant (Yeshua) of verses 1 - 7, and be ashamed in the sense of godly sorrow for sinful practices because they had foolishly called idols “Our gods.” This is a promise of the latter redemption of Israel: it comes before the sobering conclusion of this chapter in order to remind the reader that Mercy precedes Judgement. Isa 42:18 Hear, you deaf; and look, you blind, that you may see. God admonishes Israel in her sinful state to hear, receive, understand, and to open her spiritual eyes to see the truth of her sin and return to God through His Servant King Messiah. Yeshua says, “Let the one who has ears to hear, listen, perceive, receive, understand…” (Luke 8:8). Isa 42:19 Who is blind, but My servant? or deaf, as My messenger that I sent? who is blind ki’m’shulam in order to bring a covenant of peace (wholeness), and a blind servant of Hashem (YHVH: Mercy)? The Servant of verses 1 through 7 is clearly not blind. In fact, He ministers to the blind. Therefore, the servant of verses 19-20 is clearly Israel (ethnic, religious), who, in spite of her calling has been blind, why? For the sake of the “covenant of peace” that will be instigated by the Servant (Messiah) described in verses 1 - 7. Isa 42:20 Seeing many things, but not observing; opening the ears, but not yishma hearing. Speaking again of Israel His servant Hashem describes their spiritual state using the words that Isaiah has already spoken (Isa. 6:9) and Yeshua will later repeat during His ministry in the land of Israel. “Indeed, in their case the prophecy of Isaiah is fulfilled that says: ‘You will indeed hear but never understand, and you will indeed see but never perceive.’ For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them. But blessed are your eyes, for they see, and your ears, for they hear. For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.” -Matthew 13:14-17 Isa 42:21 Hashem (YHVH: Mercy) is delighted for the sake of His righteousness'; He will yagdiyl magnify (make great) the Torah (Instruction), and reveal (make) its yadir majesty, honour. The righteousness of Hashem and His Torah are revealed, therefore, Israel is without excuse, we have beheld His majesty and the Torah that proceeds from Him. The same Torah that the Servant of Isaiah 1-7 sends from Israel to the nations, has been among us the Jewish people from its entry into time and space through the Patriarchs and Moses at Sinai. Isa 42:22 But this is a people robbed and spoiled; snared in holes (caves), all of them are hidden in prison houses: they have become a prey, and none delivers them; for a spoil, and none says, “Ha-shav Return, restore.” This is both figurative and literal. At the time these words were spoken to Israel we were being robbed, imprisoned by enemies and had become prey for the nations. It seemed as though there was no one to deliver us. We also allowed ourselves to be robbed of our sacred religious texts and our calling and identity as the chosen of God. We were in prisons of our own making, bound by the idols of the nations that surrounded us. We had become prey to every false idea, and yet we did not return to Hashem in order to be restored in Him. Isa 42:23 Who among you will give ear to this? who will hearken and hear for the time to come? The desperate plea of a birthing mother, the longing cry of a loving father, and the clarion call of the prophet of salvation and the Servant King Messiah. Isa 42:24 Who gave Yaakov (follower, Jacob) for a spoil, and Yisrael (Yisra – overcome in El – God: Israel) to the robbers? Wasn’t it Hashem (YHVH: Mercy), He against Whom we have sinned? for they would not walk in His ways, neither were they obedient unto His Torah (Instruction). God makes it clear to Israel His servant that her imprisonment and suffering are not the result of chance but are part of God’s intentional work for the sake of her redemption. The giving over of Israel as spoil is an act of discipline intended to bring her to repentance. The prophet himself interjects to say, “Wasn’t it Hashem, He against Whom we have sinned?” We had come to this point through sin and wilfully disobeying His loving Instruction (Torah). Isa 42:25 Therefore, He has poured upon him the fury of His anger, and the strength of battle: and it has set him on fire round about, yet he knew not; and it burned him, yet he laid it not to leiv heart (core being). This chapter comes to a sobering conclusion. In spite of the pleas of Adonai and the remarks of His prophet, Israel will not listen, hear, understand (yet). The fire of His discipline will burn her and the hardness of her heart will (temporarily) deceive her until, in exile, she learns to be obedient once more and return to her loving Father, her faithful Husband, Her unchanging God of Mercy. © 2018 Yaakov Brown Not "fear not" but "no fear": "fear not" is an instruction that requires the victim of fear to act, whereas "no fear" is a Statement declaring that God has already acted on the victim's behalf. Isa 41:1 Ha-charishu Be dumb, keep silent, remain speechless before Me, imiym islands, coastlands (Mediterranean); and ule-umiym let the peoples renew their strength: let them come near; yedabeiru then let them speak: yachdav together lamishpat to judgment nikravah let us draw near.
The opening phrase describes the awe that results when the Goyim (nations, island dwellers of the Mediterranean etc.) first realize that the God of Israel is El-Elyon (God above all gods). They remain speechless and in awe until they are permitted to speak. The “imiym” islands, coastlands are those adjoining the Mediterranean. The modern reader must remember that the prophet’s words are spoken to those whose perspective from within the land associates islands with the Mediterranean to the west and a vast expanse in the lands to the east. “Let the peoples renew their strength” means, let the peoples recover from their speechless awe. “Let them come near; then let them speak: together to judgement let us draw near.” This judgement is to determine who is greater, the peoples or the Holy One of Israel. Isa 41:2 Who raised up mimizrach from the east tzedek a righteous man, called him to his feet, yitein gave lefanayv before his face goyim nations, and made him ruler over kings? he yitein gave them as dust to his sword, and as chaff driven to his bow. This argument is premised on a future historical event, made known to the prophet in advance by the Spirit of God. The prophet speaks into time and space that which God has already seen completed outside of time and space and in a time yet future. The man from the east is most likely Cyrus king of the Persians, who is later mentioned by name (Isa. 44:28, 45:1). In this case God has caused Cyrus to do His will and Cyrus is called tzedek (righteous) in the sense that as an instrument of Hashem his actions defeat injustice and are right according to God’s greater redemptive purpose for Israel and humanity. However, the Targum Yonatan understands it to refer to Avraham. While this is inconsistent with the following chapters of Isaiah (44:28; 45:1), it is none the less, interesting. “Who openly brought Abraham from the east? He brought the chosen of the righteous in truth to his place. He delivered up nations before him, and broke in pieces mighty kings, he cast the slain down like the dust before his sword, and he pursued them like stubble before his bow.” -Targum Yonatan (2nd Century CE) If Abraham is intended, he was from the east (Gen. 11:31), is called righteous (Gen. 15:6) and the phrasing “made him ruler over kings? he gave them as dust to his sword, and as chaff driven to his bow” refers to his military victory in Genesis 14. However, this is inconsistent with the remainder of this chapter and the subsequent prophecies regarding Cyrus. Isa 41:3 He pursued them, and passed shalom peacefully; by orach a path (way) that he had not gone with his feet. Some understand the “He” of verses 2-3 as a reference to God Himself. However, it seems more likely that given the fact that “he” is raised up from the east and seemingly directed to fulfil God’s will for Israel, that “he” refers to Cyrus, and or possibly but less likely a reference to Avraham. This is further qualified by the phrasing “by a path that he had not gone with his feet.” Isa 41:4 Who has fa’al practised ve’asah and made it, calling ha-dorot the generations meirosh from the beginning? Ani I HaShem (YHVH: Mercy), rishon first, ve’et and the acharoniym last (plural: continuing); Ani hu I am He. The initial question is rhetorical with the certain and obvious answer that the “Who” is God Himself. So important is the clarification of this fact that the question is immediately followed by the proclamation of Hashem “I YHVH, first and last perpetually, I am He!” Isa 41:5 The imiym islands, coastlands (Mediterranean) saw it, and feared; the ends of ha-aretz the land (earth) were afraid, approached, and arrived. When Cyrus appeared from the north-east he swept nations and kingdoms before him and caused panic among the inhabitants of the Mediterranean, both the islands and the coastlines. This is qualified by ha-aretz, a reference to the land of Israel. Isa 41:6 Each man helped his neighbour; and said to his brother, chazak be strong. It is a natural response in times of fear to spur on those close to us whom we might rely on as trials unfold. Thus, “be strong” is what the trembling inhabitants of the Mediterranean said in earnest to one another. Isa 41:7 Vaychazek And be strengthened charash craftsman, the tzoreif smelter, refiner and he that smooths with the hammer him that strikes the anvil, saying, It is ready for the joining: and he strengthened it with nails, that it should not be moved. Foolishly, rather than repent and turn to the God of Israel, the inhabitants of the Mediterranean seem to perceive the coming of Cyrus as a punishment from their own false deities and seek out those who craft their idols in order to find help from their deaf, dumb and blind gods. Isa 41:8 And you, Yisrael (Yisra-overcome; El – in God: Israel), avdiy My servant, Yaakov (follower: Jacob) whom I have chosen, the zera seed of Avraham (father of a great number of peoples; Abraham) ohaviy my loved one. Adonai temporarily leaves His challenge to the idolatrous Mediterranean nations and turns to His chosen people Israel. God sees Israel not as she is within time and space but as she is, complete through redemption outside of time and space. He speaks to the Israel she will become, connecting her to the patriarch Jacob and ultimately to ha-ivri the Hebrew Avraham (Gen. 14:13). Israel is called “My servant”, not based on her merits but on God’s grace and faithfulness toward her. Israel may disobey Him and receive just punishment but she remains His servant, His chosen people regardless. Israel’s role as servant is connected back through Jacob to Abraham, who is credited righteousness through faith (Gen. 15:16). Here God calls Abraham His loved one, literally “My love”, an intimate relational statement of deep affection, however, elsewhere Abraham is called God’s servant (Gen. 26:24). Thus, the nation that comes from his seed is also called God’s servant. The progression of Israel’s service is interesting. In reverse order we read:
Thus we read, “The Father calls a follower who becomes an overcomer in God” and, “A friend chosen to serve. “The seed of Abraham My friend” conveys a rich illumination of God’s redemptive plan. Israel is seen as the fruit of the father of faith. This fruit is only made whole through redemption. Thus, Yisra (overcome in) El (God). This sets Israel apart from her idolatrous neighbours as a people belonging to the one true God. Isa 41:9 You whom he-chezakticha I have taken in strength (from chazaq) from the extremity of ha-aretz the land (earth), and called you from the chief men there, and said to you, you are my servant; I have chosen you, and not rejected you. This is spoken from Isaiah’s perspective in the land of Israel. Thus, “Whom I have taken in strength from the extremity of the land” is an allusion to God’s bringing Abraham from Ur of the Chaldeans, which was to the extreme east of Israel’s location: The edge of the known world, as it were. “I have chosen you, and not rejected you.” Israel had endured numerous trials as a result of her sin and the idolatry of the nations, however, God reminds her that He is faithful, that those whom He chooses He does not forsake. Israel’s security is in God’s character, His love, His immutable fidelity. Isa 41:10 Al tiyra No fear; for I am with you: no anxiety; for I am Eloheiycha your God (Judge): I will strengthen you; moreover, I will help you; certainly, I will uphold you with the yemin tzidki right hand of My righteousness. “Al tiyra” literally “No fear; for I am with you”. To translate “Fear not” is to miss the fact that it is God Who removes the fear and not our choice not to fear. “No fear” means “I remove fear” and, “For I am with you” assures the servant Israel that in the midst of her turmoil God is closer to her than breathing. Likewise “No anxiety” is not “Don’t be anxious” rather it means “I will remove anxiety from you”, why? Because “I am your God, your judge, and through the lens of redemption I have acquitted you of your sin”. Not "fear not" but "no fear": "fear not" is an instruction that requires the victim of fear to act, whereas "no fear" is a Statement declaring that God has already acted on the victim's behalf. “I will strengthen you” not, “strengthen yourself in Me”. “Moreover, I will help you” not, “Help yourself” and finally the affirmation “af” is employed to assure Israel that these things are certain regardless of circumstance, “I will uphold you” and this will be done in the “right hand of My righteousness”. Tzidki from tzedek is used to convey a righteousness that overcomes injustice. Isa 41:11 Hein Behold, put to shame and humiliated will be those who were furious against you: they will be as nothing; and they that dispute with you will perish. This is a comfort to Israel and a fierce warning to those in every generation who would dispute with and hate the Jewish people (Israel, ethnic, religious). “Hein” means “Pay attention!” Those who are furious against Israel will be both shamed and humiliated. Put to shame before all nations and further humiliated in their shameful state. Isa 41:12 You will seek them, and not find those that contended with you: they that war against you will be as nothing, and as a thing of ceasing. This is a further promise to Israel and a yet another warning to her enemies. God has placed His Name upon Israel and will utterly wipe out those nations that come against her. So much so that those who have warred against her will disappear, they will cease to be. This is an encouragement to suffering Israel while also being a firm warning to her enemies both national and individual. Many Empires who have oppressed Israel have risen and fallen throughout history but Israel has remained because God has placed is Name on her, her very identity is in Him. Isa 41:13 For I HaShem (YHVH: Mercy) Eloheycha your God (Judge) will strengthen your right hand, saying to you, “Al-tiyra No fear; I will help you!” Mercy Himself the God and Judge of Israel will strengthen her and perpetually remind her that He is removing all fear from her. Mercy is Israel’s helper and guardian, she need want for no other. Isa 41:14 Al-tiyra No fear, you tola’at scarlet string (worm) Yaakov (follower: Jacob), and you men of Yisrael (Yisra-overcome in El – God: Israel); I will help you, says HaShem (YHVH: Mercy), and your Redeemer, the kedush Holy One of Yisrael (Israel). For the third time “No fear” is proclaimed over Israel. Twice denotes an established truth and three times an immutable reality. The anti-Semitic translation of the New English Bible “Fear not, Jacob you worm and Israel you poor louse” both misunderstands the Hebrew tola’at in a negative sense and adds “louse” insinuating that Israel is retched and worthless. In fact the Hebrew tola’at is employed here as a term of endearment and conveys the crimson symbolism of redemption through blood. The Hebrew literally means “Scarlet worm/string”. One can interpret the remez “No fear because I have covered you with blood little worm my follower, persons of Israel who overcome in Me (El).” “I will help you says Mercy! Your Redeemer, the Holy One of Israel.” The Hebrew “goel” meaning redeemer is used of a kinsman (A blood relation) who pays off a debt in order to redeem an impoverished or bonded relative. Thus, Hashem identifies Israel as more than a servant- follower, He sees her as a family member, born of Him, and in a sense intrinsically connected to Him. Quite literally the Messiah Yeshua (God with us) is a blood born Jew and the ultimate human kinsman redeemer of Israel. Isa 41:15 Hineih Now, behold, I will make you a chadash new, sharp threshing sledge, ba’al a master (Husband) piyfiyot having teeth: you will thresh the mountains, and crush the hills making them as chaff. Isa 41:16 You will fan them, and the wind will carry them away, and the whirlwind will scatter them: and you will rejoice in HaShem (YHVH: Mercy), and in the Holy One of Yisrael (Israel) tithalal you will praise, shine on. “Pay attention!” Once again Israel is called to stop in her tracks and listen carefully. Not only will Hashem redeem Israel from bondage, He will also make her an instrument of judgement against the idolatrous nations. Israel will become a ba’al (master) that brings judgement and threshing to the crop of peoples among the nations, testing the pride of the lofty ones (mountains) and crushing the lesser rulers of iniquity (hills) discarding the wicked as chaff. This will come about both through Israel as a nation and through the Messiah Who will issue forth from her. After all, “Salvation (Himself) is from the Jews (plural)” (John 4:22). Thus, the prophet Isaiah looks forward to Israel’s spiritual redemption and her physical victory over the enemies of God. Isa 41:17 When the poor and needy seek water, and there is none, and their tongues are parched with thirst, I HaShem (YHVH: Mercy) will hear them, I the Eloheiy God of Yisrael (Israel) will not forsake them. This refers to the poor and needy of Israel during the coming exile. Beforehand Hashem is promising to be with Israel in exile and to hear her cries for help and not forsake her. Isa 41:18 I will open rivers in high places, and mayanot springs in the midst of the valleys: I will asiym make (plural) the wilderness a pool of water, and the tziyah dry eretz land le-motza’ei springs of water. Isa 41:19 I will plant in the wilderness the cedar, the shittah acacia tree, and the myrtle, and the shamen olive tree; I will set in the desert the cypress tree, and the pine, and the box tree together: This is both literal and figurative at the same time. The transformation of nature is intrinsically linked to the spiritual renewal of Israel (41:20 & 55:13). Both those in high places and those in lowly places will receive the living waters that flow forth from Hashem through the coming Messiah. In addition, the land of Israel will be revitalized and the climate transformed when Israel as a nation returns to her God. Isa 41:20 That they yiru may see, ve’yedeu and know, and consider, ve’yedeu and understand together, that the hand of HaShem (YHVH: Mercy) has done this, u’kedush and the Holy One of Yisrael (Israel) has bera’ah created it (from bara: creation performed by God alone). Israel is asked to:
…that the “hand”, the manifest strength of God has already made these things complete outside of time and space and secured them in a future time within time and space. For the second time in this chapter Hashem refers to Himself as the Holy One of Israel and reveals His continued creative power in the past tense while referring to the future within time and space. The Hebrew bera’ah “created” is from bara and refers to the creative acts performed by God alone from the beginning. Isa 41:21 “Karevu Present your cause,” says HaShem (YHVH: Mercy); “bring forth your argument,” says the Melekh King of Yaakov (Jacob). Having consoled Israel Adonai now returns to His dispute with the idolatrous nations (begun in verses 1-4). Now the dispute is with the idols of those nations. Notice that Hashem quite literally takes sides. He Names Himself “King of Jacob”. Many in the modern Christian Church foolishly assume that God is neutral in political conflict. This is clearly not the case when political conflict coincides with spiritual conflict. Or why did Yeshua say, “The children’s food should not be given to their dogs”? The singular text quoted in defence of pacifist Christian neutrality is the account of the Angel of Hashem speaking to Joshua saying, “I am neither for you or for your enemies, but as the commander of the host of Hashem I have now come.” (Joshua 5:14) They neglect of course the numerous other passages that state God’s explicit siding with and or fighting for Israel (Gen. 12:3; Deut. 1:30; 31:6; Zech. 2:8; Isa. 31:4, 41:11-12, 54:17; Psalm. 138:7; Ezekiel 38-39; Jerimiah 1:19 etc). Isa 41:22 Approach and make known to us what will happen: let them show what the former things consisted of, that we may consider them, and know the latter goal of them; or declare to us ha-ba’ot the things to come. God challenges the deaf, dumb and blind gods of the nations’ essentially saying, “If the gods of the Goyim are really gods, let them accurately foretell the future, let them explain the creation of the world, let them reveal the goal of creation and declare the events of the latter days.” Isa 41:23 Make known the things that are to come hereafter, that we may know that you (plural) are elohiym gods, judges: indeed, do good, and do evil, that we may be dismayed, and see it yachdav together. Again, “If you are gods, do something, anything, be it good or evil. But you cannot, because you are simply deaf, dumb and mute idols constructed by the hands that worship you.” Isa 41:24 Hein Behold, you (plural) are of nothing, and your work worthless: an abomination chooses you. “So now, listen up you non gods, you are nothing, your work is nil and those who worship you are self-deluded and abominable.” Isa 41:25 I have raised up one from the north, and he shall come: from the rising of the sun will he call upon vish-mi My name: and he will come upon princes as upon cement, and as the potter treads clay. Once again it is God, Sovereign over human history Who orders kings to arise and causes their downfall. It is God Who raises up Cyrus for His purposes. “I have raised up one from the north” Both 41:2 and 41:25 were fulfilled by Cyrus who was a Persian belonging to the clan of Achaemenes, the head of the tribe. According to the majority of ancient accounts, he was connected with the royal house of Media. After Astyages was dethroned, he became head and chief of the Medes as well as of the Persians. Media was to the north (Isa. 41:25) of Babylonia, and Persia to the east (Isa. 41:2) so that his victorious march had for its starting-point both the east and the north. “He will call on My Name” alludes to the edict of Cyrus made in Ezra 1:2: “Thus, says King Cyrus of Persia: ‘Hashem (YHVH), the Elohim God of heaven, has given me all the kingdoms of the earth. He has appointed me to build a House for Him in Jerusalem, which is in Judah.’” Isa 41:26 Who has declared from the beginning, that we may know? U’milefaniym and before the faces (presence), that we may say, “He is righteous?” Indeed, there is none that declares, indeed, there is none that listens, indeed, there is none that hears (obeys) imreichem your speeches. The prophet Isaiah makes clear the fact that these predictions are being made long before the events they foretell, making the foolish assertion that the latter sections of Isaiah are post exilic, untenable. The question is rhetorical and the answer is immutable, “There is none like Hashem”. Isa 41:27 Rishon First letziyon to Zion (parched land), Hineih Behold, Hineih behold ve’lirushalayim and to Jerusalem (Flood of peace) good news I will give them. It is Hashem Who is the first Zionist. First to give Zion to Abraham, Isaac and Jacob: First to choose her for a people: First to reveal to her the good news of His redemptive purpose for humanity. Thus, “Now, behold, listen up!” The good news promised may be seen at a number of points in Israel’s historical timeline, and is certainly a reference to Isaiah, who has brought news of Israel’s redemption long before her exile to Babylon (Isa. 11:10-16; 21:1-10; 35:10). However, it also refers to Hashem’s redemptive purposes for Israel and all humanity, fulfilled in the King Messiah Yeshua and His atoning sacrificial work. Therefore, “Jacob you scarlet string (worm).” Isa 41:28 And seeing no man among them, and no counsellor, that, when I asked of them, could answer a word. Once again, there is not one among all humanity who could debate the fact that the God of Israel is Omniscient, Omnipotent, Immutable, Faithful etc. He alone gives true counsel, He alone can answer. Isa 41:29 Hein Behold, kulam all are trouble; their works are worthless: ruach a wind, breath ve’tohu and confusion, formlessness are their molten images. Finally and again, “Now, listen up!” All human beings have sinned and fallen short of the glory of God (Romans 3:23). The idols of the nations, who are non-gods, are none the less the abode of demons who seek to perpetuate the tohu confusion and formlessness of the Satanic agenda. In this case they are a deluding and passing wind that will come to nothing. © 2018 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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