The Creator God has stated that He is Sovereign over all the Earth, and that He is in control of the events of History, that nothing is outside of His ability to bring to completion His will in the lives of His people and in the lives of those who do not believe in Him. The example we have is here in Isaiah 45, where God states through Isaiah according to Isaiah 45:13-14, “I will raise up Cyrus in my righteousness: I will make all his ways straight.” This refers to Cyrus, the Persian king, whom God will use to accomplish His purposes. Earlier in Isaiah 45, God spoke of Cyrus as His chosen instrument to rebuild Jerusalem and set the exiles free (see Isaiah 45:13). The focus was on Cyrus’s role in restoring the city and liberating the people. In Isaiah 45:18 the Lord God declares: “For thus says the Lord, Who created the heavens, Who formed the earth and made it, Who has established it, Who did not create it in vain.” The emphasis here shifts from Cyrus to God Himself where Isaiah highlights God’s creative power and purposeful design, that He created the heavens and the earth, He formed the chaos into a beautiful order, and that His purpose was not in vain, that there is a divine plan. Isaiah is explaining how God’s sovereignty extends beyond Cyrus where His ultimate purpose is to establish His kingdom and bring to pass His promises. Isaiah 45:13-18 reinforces the idea that God’s plan encompasses both the rise of Cyrus and the greater purpose of redemption and restoration. It directs our attention to the Creator who is functioning behind the scenes and ensuring that His divine plan is continuing to proceed without hindrance from those who do not believe. We note how these facts bring the text of Isaiah in unity. The Christian commentaries all are arguing over the authenticity of the biblical text stating that there are different themes and no obvious organizing structure and thus there are different authors. It is believed that this section from Isaiah 45:13-47:1 consists of various fragments which have been meticulously woven together by different redactors. And the reason why there is this belief in a fragmented text is due to the accuracy of Isaiah’s prediction that occurs here 150 years prior to Cyrus defeating Babylon and delivering Israel. So, the root or the source of these commentaries is in doubt and a lack of faith in God and in the ability of God to bring to pass what He had predicted about the future. It is important to recognize the lack of faith in these scholars’ commentaries, since these things can seriously affect one’s faith. This lack of faith can then be exploited by anti-missionaries who attempt to develop persuasive arguments to confuse what the Scriptures are saying. The lack of faith can seriously impact how one interprets the biblical texts. The understanding of Yeshua as the Messiah sent by God hinges on faith. This is why the author of the book of Hebrews in Hebrews 4:12 speaks of the power of God’s word against human flesh, emphasizing the role of faith in grasping spiritual truths.
Hebrews 4:11–15 4:11 Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. 4:12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 4:13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. 4:14 Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 4:15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. (NASB Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας. Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας· καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ, κρατῶμεν τῆς ὁμολογίας. οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας.)
The passage encourages believers to enter God’s rest with diligence, ensuring they don’t fall into the same unbelief that hindered the generation of Israelites who escaped Egypt from entering the Promised Land. So, the author of Hebrews is drawing a Torah based example of disobedience. The author of Hebrews concept of rest here involves several significant concepts.
What the Concept of Rest Means
Peace with God: Rest signifies reconciliation and peace with God.
Freedom from Bondage: It liberates us from a servitude to sin and disobedience.
Deliverance from MisguidedFaith: It releases us from the belief that one can earn their way to heaven through obedience to the commands.
Freedom of Worship: It allows us to seek the God of Israel with the proper Kavananh (intention).
God’s Own Rest: It provides us with divine peace within, the rest that is given from the Lord God our Father Himself.
It is for these reasons that the Word of God is alive and active, sharper than any double-edged sword in the lives of His people because it feeds the spirit which is an enabling factor in our lives. Note how the Word of God penetrates deeply, discerning the innermost thoughts and attitudes of the heart. This is exactly what we are seeing here in the various commentaries that doubt the authenticity of God’s Word, the Word of God confronts unbelief and challenges our faith. We note that these things underscore the importance of faith, the transformative power of God’s Word, and the unique role of the Messiah that God brought into this world to save us from our sins. These things in the context of Isaiah speak to how the Lord God of Israel is our redeemer and our savior, and how He has created the world with a good purpose, and how He has revealed his purposes through Jacob’s descendants. We also understand how the Messiah of God is not an idol, but someone who personally emphasizes with our weaknesses, having experienced suffering, temptation, and struggle, and yet remaining faithful and obedient to God’s commands. Because of who Yeshua is as the Messiah of God, we understand Him to be compassionate and a very effective mediator on our behalf as the Messiah. It is these principles that the NT concludes we seek our Father God in heaven in the name of His Son Yeshua the Messiah!
Masoretic Text (MSS) on Isaiah 45:13-18
Isaiah goes on to say the following according to Isaiah 45:13.
ספר ישעיה פרק מה יג אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל-דְּרָכָיו אֲיַשֵּׁר הוּא-יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהֹוָה צְבָאוֹת:
Isaiah 45:13 states, “I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts. (אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל-דְּרָכָיו אֲיַשֵּׁר הוּא-יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהֹוָה צְבָאוֹת)”
Cross References for Isaiah 45:13: 1 Ki 8:36; 2 Ch 36:22–23; Ezr 1:1–2; Ps 26:12; Is 29:13–18; 40:4; 41:2; 44:28; 45:2; 49:25; 51:14; 52:3; Je 18:2–12; 19:9–15; Sir 33:11–18; 1 Esd 1:1–18; Ro 3:24; 9:30–33
The Hebrew text analysis reveals the significance of this verse since the text contains some noteworthy features. For example, the word אָנֹכִי (Anokhi) means “I” or “I am” and emphasizes God’s identity and authority. The word הַעִירֹתִהוּ (Ha’irtihu) means “I have aroused him,” this verb conveys God having purpose in history and in the lives of His people. Note also the action God is taking in the lives of the nations as well, such as in the case of Cyrus. This is demonstrated in the phrase וְכָל-דְּרָכָיו אֲיַשֵּׁר (Ve’khol d’rakhav a’yasher) which speaks to the Lord God directing Cyrus’s paths, ensuring his success. The word בְצֶדֶק (Be’tzedek) means “in righteousness,” and highlights God’s just and fair dealings with His people. Note how the phrase “I have raised him up in righteousness” means that it is because of the righteousness of God that Cyrus has been shown mercy to receive a blessing from God to overcome Babylon, a place that represents idolatry, and sexual sin. The phrase וְגָלוּתִי יְשַׁלֵּחַ (Ve’galuti y’shaleach) emphasizes God’s dealings as he says “He shall let My exiles go free” which signifies the liberation of the Jewish captives. And finally, the phrase לֹא בִמְחִיר וְלֹא בְשֹׁחַד (Lo bimkhir ve’lo b’shokhad) emphasizes the mercy of God saying, “Not for price nor reward.” This emphasizes it is the grace and mercy of God that does these things. The NT text has a few parallels to the concepts found in this verse in the dual expectation that Isaiah is providing, in the near future with Cyrus, and in the far future with the Servant King Messiah. For example, in Matthew 12:18, Yeshua is the ultimate fulfillment of the “Behold My Servant” prophecy (Isaiah 42:1). In John 6:45, he echoes Isaiah 54:13, emphasizing divine teaching and revelation. Paul writes in Romans 14:11 quoting from Isaiah 45:23, emphasizing universal submission to God and His Word. We note in Isaiah that his prophecy indicates the raising up God’s servant, such as Cyrus, was not by accident, but specifically planned by God. The same applies for the Messiah Yeshua, his timing and mission to lay his life down on our behalf.
Isaiah goes on saying the following according to Isaiah 45:14.
ספר ישעיה פרק מה יד כֹּה | אָמַר יְהֹוָה יְגִיעַ מִצְרַיִם וּסְחַר-כּוּשׁ וּסְבָאִים אַנְשֵׁי מִדָּה עָלַיִךְ יַעֲבֹרוּ וְלָךְ יִהְיוּ אַחֲרַיִךְ יֵלֵכוּ בַּזִּקִּים יַעֲבֹרוּ וְאֵלַיִךְ יִשְׁתַּחֲווּ אֵלַיִךְ יִתְפַּלָּלוּ אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹהִים:
Isaiah 45:14 states, “Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God. (כֹּה | אָמַר יְהֹוָה יְגִיעַ מִצְרַיִם וּסְחַר-כּוּשׁ וּסְבָאִים אַנְשֵׁי מִדָּה עָלַיִךְ יַעֲבֹרוּ וְלָךְ יִהְיוּ אַחֲרַיִךְ יֵלֵכוּ בַּזִּקִּים יַעֲבֹרוּ וְאֵלַיִךְ יִשְׁתַּחֲווּ אֵלַיִךְ יִתְפַּלָּלוּ אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹהִים)”
Cross References for Isaiah 45:14: Ge 27:29; 2 Sa 3:34; 8:2; 1 Ch 11:23; Ps 18:31; 68:31; 72:10–11; 149:8; Is 2:3; 11:9; 14:1–2; 18:1–2, 7; 19:21; 43:3, 10; 45:5; 49:23; 54:3; 60:5, 9–11, 14, 16; 62:2; Je 16:19; Zep 3:10; Zec 8:20–23; Ro 11:25–36; 1 Co 14:25
In the Hebrew text analysis, it is interesting to look at what these words on an individual basis symbolize along with the narrative that they are a part of. Here in Isaiah 45:14 the word מִצְרַיִם (Mitzrayim) refers to Egypt which symbolize world power, material wealth, idolatry, and sin. Kush (כּוּשׁ) also represents a prosperous nation. The Sabeans (סְבָאִים) (Seva’im) were known for their trade and commerce. There are three references to “Sabeans” in the Tanakh (Job 1:14–15, Isaiah 43:13, Joel 3:8); in each passage the name may refer to a different group of people. In the book of Isaiah, the Sabeans are identified as a tall race of people (Isaiah 45:14), which probably refers to an African people which Josephus (Ant 2.10.2) locates in Nubia (modern Ethiopia; Isaiah 43:3). In Joel 4:8, the Sabeans are identified as a far-off nation to whom the Judeans will sell peoples captured from Tyre, Sidon, and Philistia. The reference here is probably to the inhabitants of the Arabian kingdom of Sheba (modern Yemen). It is possible that there is some historical connection between the Arabian Sabeans and the African Sabeans, the latter originating as a trade colony of the former sometime before the 6th century. In the book of Job, Sabeans steal Job’s oxen and asses and kill some of his servants (Job 1:14–15). The peoples here are an Arabian group in the vicinity of Tema (Job 6:19), an oasis city which is often associated with Dedan (Isaiah 21:13–14, Jeremiah 25:23, Bereshit / Gen 10:7 and 25:3). Here in Isaiah 45:14 it says these were אַנְשֵׁי מִדָּה (Anshei middah) meaning “men of stature” or “men of measure,” which implies that they were influential individuals. As the narrative continues the word יַעֲבֹרוּ (Ya’avoru) means they shall pass over, indicating their being influenced by God’s plan. The remainder of the sentence יִהְיוּ אַחֲרַיִךְ יֵלֵכוּ בַּזִּקִּים יַעֲבֹרוּ וְאֵלַיִךְ יִשְׁתַּחֲווּ אֵלַיִךְ יִתְפַּלָּלוּ אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹהִים “they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God” indicates that one day the enemy will be owned, they will walk behind you, following what God has ordained, and the final emphasis is upon the Lord God being the only one involved emphasizing His uniqueness as the Creator God! These things again highlight God’s involvement in history. We note something about these nations and peoples that are mentioned. They represent the nations, who have great wealth, power, and live in sin, etc. (Tehillim / Psalms 68:31-32, 72:10, Isaiah 18:1,18: 7) and that one day all of the nations will recognize that there is no other God besides the Lord God of Israel.
Isaiah goes on saying the following according to Isaiah 45:15.
ספר ישעיה פרק מה טו אָכֵן אַתָּה אֵל מִסְתַּתֵּר אֱלֹהֵי יִשְֹרָאֵל מוֹשִׁיעַ:
Isaiah 45:15 states, “Verily thou art a God that hidest thyself, O God of Israel, the Saviour. (אָכֵן אַתָּה אֵל מִסְתַּתֵּר אֱלֹהֵי יִשְֹרָאֵל מוֹשִׁיעַ)”
Here Isaiah says, אָכֵן truly or indeed, אַתָּה You (addressing God), מִסְתַּתֵּר hides Himself, אֱלֹהֵי יִשְֹרָאֵל God of Israel, מוֹשִׁיעַ Savior. This scripture verse marks the sovereignty of God and role as Savior, which again illustrate His ability to work in historical events. Paul’s statement that “The remnant being saved” reflects what Isaiah is saying here regarding God’s mercy in both the NT and the Tanakh. Paul also wrote in Romans 11:26 “Deliverer from Zion” applies to God’s role as Savior.
The commentaries on this verse have the scholars arguing over the placement of this verse and consider this scripture to be redacted and organized from fragments. Again, this demonstrates a lack of faith which is an integral part of their underlying assumption about Isaiah, they don’t believe in Prophecy. We note that the point of Isaiah here is that God’s trustworthiness is due to His ability as מוֹשִׁיעַ Savior. Another important point is that God hides Himself so that we make an effort to seek Him out. This is very important as it shows intent, because we have to want to know and to draw near to the Lord God and His Messiah Yeshua.
Isaiah goes on saying the following according to Isaiah 45:16-17.
ספר ישעיה פרק מה טז בּוֹשׁוּ וְגַם-נִכְלְמוּ כֻּלָּם יַחְדָּו הָלְכוּ בַכְּלִמָּה חָרָשֵׁי צִירִים: יז יִשְֹרָאֵל נוֹשַׁע בַּיהֹוָה תְּשׁוּעַת עוֹלָמִים לֹא-תֵבשׁוּ וְלֹא-תִכָּלְמוּ עַד-עוֹלְמֵי עַד:
Isaiah 45:16 states, “They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. (בּוֹשׁוּ וְגַם-נִכְלְמוּ כֻּלָּם יַחְדָּו הָלְכוּ בַכְּלִמָּה חָרָשֵׁי צִירִים)” Isaiah 45:17 “But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end. (יִשְֹרָאֵל נוֹשַׁע בַּיהֹוָה תְּשׁוּעַת עוֹלָמִים לֹא-תֵבשׁוּ וְלֹא-תִכָּלְמוּ עַד-עוֹלְמֵי עַד)”
Cross References for Isaiah 45:16-18: Ge 30:23; Ps 35:4; 37:19; 49:13–14; Is 1:29; 12:2; 26:4; 29:22; 41:11; 42:17; 44:9–11; 49:23; 50:7; 51:6; 54:4; Je 2:26–27; 23:6; 33:16; Zep 3:11; Ro 9:33; 10:11; 11:25–36; 1 Pe 2:6
Here the Hebrew text of Isaiah 45:16-17 highlights the salvation and hope that God provides for Israel. Note that the hope the nations have are in their idols, and the hope Israel has is the Lord. There is a big difference here, especially from the sense of those who trust in worldly things as opposed to trusting in the Lord God Almighty. The word בֹּושׁוּ (shame) in verse 16 emphasizes the contrast between the shame that the idols bring and the salvation that comes from God. The words תְּשׁוּעַת עוֹלָמִים (everlasting salvation) in verse 17 underscores the eternal nature of this hope that we have in the Lord. This is the aspect that the NT hinges upon explaining the great hope that we have in Yeshua the Servant King Messiah of God. The NT text also contains several parallels to Isaiah 45:16-17. In Romans 10:9-13, Paul quotes from Joel 2:32, another prophetic passage, to show how salvation is available to all who call on the name of the Lord. In 1 Corinthians 1:22-24, Paul also quotes from Isaiah 29:14 to show how the foolishness of God is wiser than human wisdom. This reference to Isaiah, along with the others mentioned, highlights the universal nature of God’s salvation and the importance of faith in the Servant King Messiah of God. Paul goes on in his epistles to say that Believers are never disappointed in their faith (Romans 10:11), and that God will forgive sins which emphasizes the mercy and grace of God (Romans 11:27). These things are consistent with the unchanging nature of God and His promises that involve His redemptive plan for His people. The contrast is to the idols who are the shame of the nations because they cannot save those who have made them. The inability of the idols to save will cause those who serve them to be constantly ashamed and humiliated. We note that the God of Israel and His Messiah are always trustworthy and there will not be a time when they would all of a sudden not be trustworthy. This is exactly the point that Paul makes when he says in several places that although he has suffered many troubles and humiliations because of the gospel, he has never lost confidence in the ability of the Messiah to deliver him in the end (see Romans 1:16, Philippians. 1:19–20, 2 Timothy 1:12). This is the understanding of what Isaiah is saying, when Paul quotes from Isaiah 28:16, “whoever believes in him will not be put to shame” (see Romans 9:33 and 10:11). The point is that God answers our prayers, and the idols answer nothing.
Isaiah continues saying the following according to Isaiah 45:18.
ספר ישעיה פרק מה יח כִּי-כֹה אָמַר-יְהֹוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָֹהּ הוּא כוֹנְנָהּ לֹא-תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהֹוָה וְאֵין עוֹד:
Isaiah 45:18 states, “For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else. (כִּי-כֹה אָמַר-יְהֹוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָֹהּ הוּא כוֹנְנָהּ לֹא-תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהֹוָה וְאֵין עוֹד)”
Cross References for Isaiah 45:18: Ge 1:1–10, 26; Ex 20:13–20; Dt 4:35; Ps 115:16; Is 40:17; 42:5; 44:6–17; 45:5–6, 12; 48:3–8; 49:4; Let Jer 6:1–73; Ac 17:26; Ro 14:9–15; Php 2:12–21
In Isaiah 45:18, the Hebrew text emphasizes God’s role as the Creator of the heavens and the earth. The word בּוֹרֵא (creating) and יֹצֵר (forming) highlight God’s active involvement in shaping the world and especially our lives. The phrase לֹא-תֹהוּ (not void) underscores God’s intentionality in creation, He has a purpose. This verse is a reminder again that the God of Israel is the Creator and sovereign power in the world. In the NT text, there are several parallels to Isaiah 45:18 that emphasize the importance of faith in Yeshua the Messiah. In Romans 1:20, Paul quotes speaking of God’s invisible attributes seen in creation (Isaiah 45:18) and says that these invisible attributes can be clearly seen in nature. Also, in Acts 17:24-25 we find a parallel that speaks of the Lord God making the world and everything in it (Isaiah 45:18). So, we can see how important these Torah concepts are in regard to God being Creator, Savior, and Lord. John Oswalt makes an interesting statement in his commentary regarding Isaiah 45:18.
“These verses show a rather profound understanding of paganism. Because paganism refuses to admit of a God who stands outside the cosmos, it must posit that the beginning of all things was matter in chaos. Out of this chaos the gods emerged. The ordering of the chaos was something of an afterthought on the part of the gods to protect themselves from the ever-present danger of its reemergence. Humans are even more of an afterthought, created primarily to take care of the gods. Since the gods have no commitment to and accept no responsibility for humans, they have no interest in communicating with them. If humans wish to divine the future, they must resort to mediums, wizards, and necromancers (cf. 8:19). To all of this, Isaiah says a resounding no! Chaos did not exist before God, and God did not bring a meaningless chaos into existence. Rather, the preexistent God created the cosmos specifically for human habitation. Since he is the only God, his purposes are the only normative explanation for existence. Furthermore, since the universe was created for the purpose of human habitation, it is incumbent on God to reveal that purpose to humans, and that is precisely what he has done. Israel (Jacob) did not discover God through manipulation of the spirits in secret places of darkness. Rather, God has initiated the conversation, speaking clearly in ways that can be clearly verified. Thus it has been shown in history that God speaks the plain truth. This is not the case with the gods (43:9; 44:7, etc.).” (John N. Oswalt, The Book of Isaiah, Chapters 40–66, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998), 217–219.)
The profound understanding is found in the connection of the Torah text to this verse (Isaiah 45:18) which states, וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ “and the Earth was void and without form.” Here the words תֹ֙הוּ֙ וָבֹ֔הוּ speak of nothingness in the beginning, that God created from nothing, meaning that He spoke everything into existence. The pagan understanding differs from the biblical view of creation and God’s relationship with humanity. The Pagan world view states that the beginning of all things was matter in chaos, and the gods emerged from this chaos. In contrast, the biblical view emphasizes that God, is outside of the creation (the cosmos / universe) and it is He who created the heavens and the earth, and the Torah states that chaos did not exist before God, that there was nothingness and God was there outside of space and time at the beginning of creation. Note how this has profound implications for salvation and understanding the gods of the nations. This concept of the gods simply emerged from the chaos has a connection to the theory of evolution and the origin of the gods. This approach of evolutionary theory demonstrates the human misunderstanding of all of these things. In addition to this, we are told in the Scriptures over and over again how God reveals Himself and His plan to us His people. So, we can know God’s purpose in our lives! Whereas the gods of the nations, it is impossible to discover what they want or know because they cannot speak, hear, see, or walk and they are simply made of wood, stone, and metal. We again note that according to the Scriptures it is the Lord God who initiates the conversation with humanity. In His mercy He speaks clearly and provides verifiable signs. Israel did not discover God through secret manipulations or occult practices. Instead, God revealed Himself openly. Throughout history, God consistently speaks the plain truth just as we are seeing here in the prophetic message of Isaiah. His revelations are reliable and trustworthy. In contrast, pagan gods often deceive or remain silent (see Isaiah 43:9, 44:7). We also note how the big bang theory focuses upon this idea of the Universe / Chaos in the beginning and then order just happened by chance. Note how this is also a pagan understanding on the origin of life. Note how his understanding significantly contrasts with the pagan beliefs and highlights the uniqueness of the God of Israel. When we seek and serve the God of Israel and His Messiah Yeshua, we enter into a life that is not groping about in the darkness, rather, we enter into the light, into the habitation of God’s plan and purposes for us, our lives become ordered in peace and truth! We enter into salvation and life everlasting, and a life that is more abundant. This is why Yeshua said what he did according to John 10:10, “I have come that they may have life, and that they may have it more abundantly.” This statement emphasizes that Yeshua the Messiah offers not just existence but a rich, full, and abundant life to those who follow Him. Unlike a thief who takes, Yeshua gives generously and selflessly, inviting us into a life that overflows with purpose, joy, and fulfillment. Notice how Yeshua’s promise extends beyond mere survival; it encompasses every aspect of our being—spiritual, emotional, and physical. Through faith and living faithfully in Him, we can experience life to the fullest, both now and for eternity. Notice how different this is from the world religions, which can be summarized as blindness, groping in the darkness, and baseless hatred!
Rabbinic Commentary on Isaiah 45:13-18
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 45:13-18 45:13 It is I who will verily bring him forth publicly, and all his paths I will direct: he shall build my city, and he shall let the captives of my people go, not for a price nor for money, saith the Lord of hosts. 45:14 Thus saith the Lord, the wealth of Egypt, and the merchandize of Ethiopia and of the men of the Sabeans, the men of traffic, shall come unto thee, and thine they shall be: they shall walk according to thy command; they shall pass along in chains; and they shall bow down unto thee, and shall supplicate thee, saying, Verily God is in thee, and there is no God whatever besides Him. 45:15 Verily, thou art He, who dost make Thy Shekinah to dwell in the highest heaven, O God of Israel, the Saviour! 45:16 They shall be ashamed and confounded, all of them: the worshippers of images shall walk in confusion. 45:17 Israel shall be saved by the WORD of the Lord with an everlasting salvation: ye shall not be ashamed nor confounded for ever, yea, for ages after ages. 45:18 For thus saith the Lord that created the heavens; He who laid the foundation of the earth and made it, is God; He formed it, He created it not in vain; but He formed it, that the sons of man should multiply upon it. I am the Lord, and there is none else. (TgJ)
ספר ישעיה פרק מה יג אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל-דְּרָכָיו אֲיַשֵּׁר הוּא-יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהֹוָה צְבָאוֹת: :
Isaiah states according to the TgJ saying the following in Isaiah 45:13, יג אֲנָא אַיְתִינֵהּ בִּגְלֵי בִקְשׁוֹט וְכָל אוֹרְחָתֵהּ אֲתַקֵן הוּא יִבְנֵי קַרְתִּי וְגַלְוַת עַמִי יְשַׁלַח לָא בְדָמִין וְלָא בְּמָמוֹן אֲמַר יְיָ צְבָאוֹת: 45:13 It is I who will verily bring him forth publicly, and all his paths I will direct: he shall build my city, and he shall let the captives of my people go, not for a price nor for money, saith the Lord of hosts. (TgJ) A few words are interesting in the Aramaic translation, such as the word גְלֵי (glei) which means “exiles” or “captives,” the word בִקְשׁוֹט (bik’shot) which refers to “freedom” or “liberation,” and the word קַרְתִּי (karti) which signifies “my city.” The emphasis is on the Messiah liberating the exiles and rebuilding Jerusalem which speaks to spiritual restoration, freedom, and the fulfillment of the promises of God. This is part of the messianic role of the Messiah of God found in the NT text, such as in John 8:36, “So if the Son sets you free, you will be free indeed.” Galatians 5:1, “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.” The NT text takes the broader context of Isaiah which suggests liberation, restoration, and building of God’s city, and freedom from the bondage of sin. The application of these things is that we can find true freedom and restoration through faith and faithfulness to God in His Messiah. We note that these things speak to the Messiah of God guiding and directing God’s people to walking in justice, righteousness, and holiness. This is consistent with the Rabbinic commentary Kol HaTor 2:109.
Kol HaTor 2:109 קט) עד צדק ישוב משפט ואחריו כל ישרי לב (תהילים צ״ד:ט״ו) – שניהם בטוריא דמב״י כמו שכתוב צדק ומשפט מכון כסאו, מכון כסאו הוא בתפקידו של מב״י כמו כסא דוד כמבואר לעיל (סימן ס״ז) בחינה כסא דוד עבדך. רבנו הוסיף ע״ז רמז ״צדק ומשפט מכון כסאו״ בחושבנא ״ארץ ישראל״ וכן נאמר על כורש שהוא בטוריא דמב״י אנכי העירתיהו בצדק. (Ps. 94:15) “justice will revert to righteousness, and all the upright of heart will follow it” — Both are in the line of Mashiach ben Yosef, as is written: “righteousness and justice are the foundation of his throne.” Establishing the throne, David’s throne, is the mission of Mashiach ben Yosef, as explained above (#67) from the aspect of “the throne of David, your servant.” The Gaon added a hint to this. The words in gematria equal Eretz Israel [832]. The term “righteousness” is also used in connection with Cyrus, who was in the line of Mashiach ben Yosef: “I awakened him with righteousness” [Isa. 45:13].
Notice how this commentary speaks of the Messiah ben Yosef. In rabbinic literature, there are two concepts surrounding the Messiah, often referred to as Messiah ben Yoseph and Messiah ben David. The differences between these two titles:
Messiah ben Yoseph – This description is associated with the lineage of Joseph, the son of Jacob. This is the suffering Servant Messiah who is depicted as a suffering servant. His mission involves atonement for sin and the redemption of Israel. He plays a crucial role in the ingathering of the Jewish exiles, bringing them back to the land of Israel. His actions pave the way for the arrival of Messiah ben David. Interestingly, the Messiah ben Yoseph is believed to die in the process of fulfilling his mission. His suffering and sacrifice are seen as necessary steps toward ultimate redemption.
Messiah ben David – This description is associated with the lineage of David, the great king of Israel. He is envisioned as a triumphant king who establishes God’s kingdom on earth. His mission includes the restoration of Israel, the rebuilding of the Temple, and the establishment of justice and righteousness. Unlike Messiah ben Yoseph, he does not die but reigns eternally. The Messiah ben David represents the fulfillment of God’s promises and the ultimate redemption of Israel.
These are dual Messianic Roles from the sense that some rabbis view these two Messiahs as complementary rather than contradictory. They see Messiah ben Yoseph as the precursor to Messiah ben David. According to this perspective, Messiah ben Yoseph’s suffering, and death precede the glorious reign of Messiah ben David. These concepts are derived from various sources in the Talmud and the Midrashim, where the roles and characteristics of the two Messiahs are discussed. For example, the Talmud in Sukkah 52a discusses the death of Messiah ben Yosef and his role in the end of days. The Book of Zechariah is also often cited, where it speaks of the humble king riding on a donkey (Zechariah 9:9), which some interpret as referring to Messiah ben Yosef, and the triumphant king, which would be Messiah ben David. The idea of two Messiahs serves to reconcile the different aspects of the Messianic prophecies—suffering and victory, humility and glory—into a comprehensive eschatological narrative within Judaism. Notice how the Antimissionaries focus on Messiah ben David and neglect to discuss or even mention Messiah ben Yoseph. We note how the NT text speaks at length of Messiah ben Yosef the suffering servant, and how the Messiah will return as the conquering king! The Messiah of God represents the victorious and restorative person that will come to deliver His people and save them from their sins teaching them to walk in God’s holy ways. Notice how together these things all form a rich tapestry of hope and redemption in Jewish tradition that is consistent with the NT text!
Isaiah goes on saying the following according to the TgJ on Isaiah 45:14-15, יד כִּדְנַן אֲמַר יְיָ לֵיאוּת מִצְרַיִם וְתֵגָרֵי כוּשׁ וֶאֱנָשֵׁי סְבָא גַבְרִין דִסְחוֹרָא עֲלָךְ יֶעְדוּן וְדִילָךְ יְהוֹן בָּתַר פִּתְגָמָךְ יְהָכוּן בְּשַׁלְשְׁלָן יֶעְדוּן וְלִיךְ יִסְגְדוּן מִנִיךְ יִבְעוּן וְיוֹדוּן לְמֵימַר בְּקוּשְׁטָא בִיךְ אֱלָהָא וְלֵית עוֹד אֱלָהָא בַּר מִנָךְ: 45:14 Thus saith the Lord, the wealth of Egypt, and the merchandize of Ethiopia and of the men of the Sabeans, the men of traffic, shall come unto thee, and thine they shall be: they shall walk according to thy command; they shall pass along in chains; and they shall bow down unto thee, and shall supplicate thee, saying, Verily God is in thee, and there is no God whatever besides Him. טו בְּקוּשְׁטָא אַתְּ אֱלָהָא אַשְׁרֵיתָא בִּתְקוֹף רוּמָא שְׁכִנְתָּךְ אֱלָהָא דְיִשְׂרָאֵל פָּרִיק: 45:15 Verily, thou art He, who dost make Thy Shekinah to dwell in the highest heaven, O God of Israel, the Saviour! (TgJ) The Targum adds that Cyrus will build the city of Jerusalem and free the captives of Israel, not for a price or money. This interpretation emphasizes the idea of the mercy of God being free for those who trust in Him. This also denotes God’s ability to fulfill his promises without any human help or intervention. As for NT parallels to this verse, there are a couple of verses that echo the themes of Isaiah 45:14-15. Such as, Matthew 24:28: “And the Lord said: Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust from your feet.” And Luke 4:18-19: “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.” Note that both Matthew 24:28 and Luke 4:18-19 are connected to Isaiah 45:14-15 because they all share similar themes and ideas such as in Matthew not receiving the Word of God. Isaiah 45:14-15 speaks of God’s mercy and ability to fulfill His promises, and His desire to free his people from captivity. Matthew 24:28 speaks of the need to shake the dust off one’s feet when people reject the message of salvation that is found in the Messiah Yeshua. This verse emphasizes the importance of not allowing rejection to hold one back from deliverance and being set free. Luke 4:18-19 speaks of Yeshua’s mission to preach the Gospel to the poor, heal the brokenhearted, and set the captives free. This passage echoes Isaiah’s message of God’s desire to free his people from captivity and bring them deliverance. All three passages share a common theme of God’s power and desire to free his people, whether it be from physical or spiritual captivity. The themes in Isaiah 45:13-18 are woven into the New Testament narrative of Yeshua as the Messiah, who came to fulfill God’s plan for salvation, demonstrate God’s power, and bring justice and salvation to his people.
Note the theme also from the rabbinic text to that of the messiah building the temple. A parallel may be found in what Yeshua does in the lives of people whose bodies are the temple of the Holy Spirit of God. In rabbinic literature, the concept of God’s divine presence is known as the Shekhinah. The Shekhinah is said to dwell among the people of Israel and is associated with God’s protection and guidance. For example, in the Babylonian Talmud, Tractate Megillah 29a, it is written: “The Shekhinah is among the congregation of Israel wherever they may be.” In Tractate Berakhot 6a, it is written: “Rabbi Yohanan said: ‘Wherever the Israelites were exiled, the Shekhinah went with them.'” In Tractate Shabbat 30b, it is written: “Rabbi Hiyya said: ‘The Shekhinah is present even in a small congregation.'” While the specific concept of God’s divine presence dwelling in people may not be explicitly discussed in the rabbinic literature, the Shekhinah, or God’s divine presence among the people of Israel, is a recurring theme in rabbinic literature. This is how Paul wrote of the presence of God, of a very intimate connection, dwelling within, just as he writes in 2 Corinthians 6:16, “And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.”
The Rabbinic texts also connect Isaiah 45:13-18 to the concept of God hiding Himself in the following way.
Nefesh HaChayim, Reb Itzele’s Long Annotation 58 פי’ כמו שהוא ית”ש נקרא אל מסתתר שאף שנבראו העולמות במדריגות רבות. לגבי’ אין שום שנוי. ורק לגבי דידן הוא מסתתר שיתראו לעינינו פעולותיו במדריגות שונות ושנשיג אחדותו ית”ש בסתר המדרגה התחתונה. This means that just as He (blessed be His name) is called “God-Ei”l who makes Himself hidden” (Yeshayahu 45:15), even though the worlds were created having many levels, relative to them He didn’t change. It’s only relative to them that He makes Himself hidden, so that it will appear to us that His actions have many levels, and so that we’ll grasp His (blessed be His name) unity from within the hidden-ness of the lowest level.
Otzar Midrashim, Midrash Yitbarach (‘May He Be Blessed’) 1:4 וכן הוא אומר באשר דבר מלך שלטון (קהלת ח׳:ד׳) אלוה לא הקדימו אנוש… מתעלם ומסתתר מעין כל חי דכתיב אכן אתה אל מסתתר (ישעיהו מ״ה:ט״ו) וכתיב יושב בסתר עליון, והכל גלוי לפניו דכתיב והוא גלא עמיקתא (דניאל ב׳:כ״ב) And it says “Where the word of a king rules” (Ecclesiastes 8:4) – God is unsearchable… He hides and conceals Himself from the sight of all living, as it says “Surely You are a God who hides Himself” (Isaiah 45:15) and it says “He sits enthroned out of sight” (Isaiah 6:1). Yet everything is revealed before Him, as it says “He reveals deep and hidden things” (Daniel 2:22).
We note that the hidden nature of God is a concept that was meant for our searching out the Creator God. In relation to the hidden world and God hiding Himself, I feel that both Newtonian and quantum physics can offer insights into the nature of reality and this role of God hiding Himself. Note that Newtonian physics and Quantum physics are two different branches of science that deal with the behavior of matter and energy at different scales. Newtonian physics, also known as classical physics, is based on the laws of motion and gravity developed by Sir Isaac Newton. This branch of science is mainly concerned with the behavior of objects on a macroscopic scale, such as the motion of planets, cars, and other large objects. Quantum physics, on the other hand, is a more recent branch of science that deals with the behavior of matter and energy on a microscopic scale, such as atoms, electrons, and photons. This branch of science is based on the principles of quantum mechanics, which describe the behavior of particles at the atomic and subatomic level. We note that we live in the macroscopic world, so the first science that was developed was Newtonian physics. Later on, we learned that Newtonian physics breaks down and does not sufficiently describe things at the atomic and subatomic level. This led to the development of quantum physics. We note that at the smallest scales it is difficult to perceive things correctly, in fact, there is an uncertainty principle that prevents us from measuring the position of an electron and so we use probability statistics to quantify what is happening with electron pairing and bond making between atoms to make molecules. These things have deep theological implications from the sense of God hiding himself, that parallel the concept of quantum states not being fully known until they are observed. This again parallels how God in many ways hides himself because He is beyond human comprehension, and He reveals Himself often in indirect or veiled ways. For example, God may appear to be hidden because the laws of nature are so consistent and reliable that they seem to rule out any possibility of divine influence. On the other hand, quantum physics, with its emphasis on uncertainty, probability, and the strange behavior of particles at the subatomic level, has been interpreted by some as suggesting the existence of a hidden world that is beyond our ordinary perception. This hidden world could be seen as a realm where God operates in mysterious ways that are not subject to the same laws that govern the observable universe. I am not saying that it is in the quantum world where God operates, but that there is a purpose for His being hidden from the sense of the need for mankind to seek the God who is in heaven. The theological view is that these things invite us to explore and contemplate the deeper realities that lay hidden from our immediate perception. The Lord God gave us His word to explore and learn about Him. It is important for us to seek the God of Israel and His Messiah Yeshua!
Isaiah goes on saying the following according to the TgJ on Isaiah 45:16-18, טז בְּהִיתוּ וְאַף אִתְכַּנִעוּ כּוּלְהוֹן כַּחֲדָא הֲלִיכוּ בְּאִתְכַּנְעוּ פָּלְחֵי צַלְמַיָא: 45:16 They shall be ashamed and confounded, all of them: the worshippers of images shall walk in confusion. יז יִשְׂרָאֵל יִתְפְּרִיק בְּמֵימְרָא דַייָ פּוּרְקָן עָלְמַיָא לָא תִבְהֲתוּן וְלָא תִתְכַּנְעוּן לַעֲלַם וּלְעַלְמֵי עָלְמַיָא: 45:17 Israel shall be saved by the WORD of the Lord with an everlasting salvation: ye shall not be ashamed nor confounded for ever, yea, for ages after ages. יח אֲרֵי כִדְנַן אֲמַר יְיָ דִי בְרָא שְׁמַיָא הוּא אֱלֹהִים דְשַׁכְלִיל אַרְעָא וְעָבְדָהּ הוּא אַתְקְנָהּ לָא לְרֵיקָנוּ בְרָהּ אֱלָהֵין לְאַסְגָאָה עֲלָהּ בְּנֵי אֱנָשָׁא אַתְקְנָא אֲנָא יְיָ וְלֵית עוֹד:45:18 For thus saith the Lord that created the heavens; He who laid the foundation of the earth and made it, is God; He formed it, He created it not in vain; but He formed it, that the sons of man should multiply upon it. I am the Lord, and there is none else. (TgJ) The Aramaic Words פָּלְחֵי צַלְמַיָא means “work or labor of idols” and so the Targum is emphasizing those who worship idols will be confounded and ashamed. The focus is on the futility of idol worship and the contrast with true worship of God. The phrase יִשְׂרָאֵל יִתְפְּרִיק בְּמֵימְרָא דַייָ פּוּרְקָן עָלְמַיָא (Israel shall be saved by the WORD of the Lord with an everlasting salvation) here the Targum is focusing on salvation and deliverance, and it is the Word of God that leads to an eternal deliverance. This verse emphasizes the power of the promises of God and His covenant that endures forever. In verse 18 the TgJ emphasizes God as Creator and how the earth was created for man and for righteousness, and to demonstrate the glory of God. The creation is meant to reflect the glory of God. Note how this rabbinic commentary describes the purpose of life hear on earth.
Man and God, Chapter 7 Sedeq and S’daqah 463 However, if sedeq is a divine disposition to create with the purpose of the Good in view, then we are led to the conclusion that sedeq, ontologically speaking, is the principle of identity between Being and Value and its efficacious mightiness. We have shown how this identity between Being and Value comes to expression in Isaiah 45:18–19. The understanding of the identity of Being and the Good and the Tohu quality of evil is essential for the appreciation of the biblical idea of redemption and, indeed, of the Messianism of the Hebrew Bible. We may best illustrate our point by discussing a comment of Snaith. This is what he has to say about sedeq as salvation:
Here, the commentary speaks of righteousness being the divine purpose for our lives and how righteousness actually gives us a purpose for our lives! The rabbinic literature often discusses the divine purpose for our lives, and this is understood in light of the righteousness of God. The rabbis believe that living a righteous life, which involves following the commandments and leading a life of moral integrity, is the key to fulfilling our divine purpose. This understanding is rooted in numerous biblical passages and rabbinic teachings. One key reference in this regard is found in the book of Genesis, where God commands Adam and Eve to “be fruitful and multiply, fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth” (Bereshit / Genesis 1:28, וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃). This commandment serves as a foundation for the rabbinic understanding that our purpose is to be masters over the earth and lead a life of righteousness. Another significant reference is found in the book of Deuteronomy, where God instructs the Israelites to “choose life” by following His commandments (Deuteronomy 30:19, הַעִידֹ֨תִי בָכֶ֣ם הַיּוֹם֮ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָרֶץ֒ הַחַיִּ֤ים וְהַמָּ֙וֶת֙ נָתַ֣תִּי לְפָנֶ֔יךָ הַבְּרָכָ֖ה וְהַקְּלָלָ֑ה וּבָֽחַרְתָּ֙ בַּֽחַיִּ֔ים לְמַ֥עַן תִּחְיֶ֖ה אַתָּ֥ה וְזַרְעֶֽךָ׃). The rabbis interpret this passage as an indication that living a righteous life, in accordance with God’s will, is the key to fulfilling our divine purpose and achieving happiness and prosperity in life. The Talmud further elaborates on this understanding according to Tractate Avot 2:8, Rabbi Elazar ben Azariah teaches that “There is no free gift in the world as much as Torah.” This statement emphasizes the importance of studying and living by the Torah, which is the primary source of righteousness in Jewish tradition. The rabbinic understanding of divine purpose in light of righteousness is rooted in biblical passages and rabbinic teachings that emphasize the importance of following God’s commandments and leading a life of moral integrity. By living a righteous life, we fulfill our divine purpose and achieve happiness and prosperity. The rabbis in the Talmud go on to discuss what happens when we study God’s Word according to the Talmud Bavli 27a.
Talmud Bavli Megillah 27a:15 שְׁמַע מִינַּהּ תּוֹרָה בְּתוֹרָה שַׁפִּיר דָּמֵי. דִּלְמָא שָׁאנֵי תַּלְמוּד, שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. אִשָּׁה נָמֵי: ״לָא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ״, אֲבָל תּוֹרָה בְּתוֹרָה — לָא. Learn from this baraita that exchanging one entity of Torah, i.e., a Torah scroll, for another entity of Torah, i.e., Torah study, seems well, and by extension, it should be permitted to sell one Torah scroll to purchase another. The Gemara rejects the proof: Perhaps Torah study is different, as the study of Torah leads to action, i.e., the fulfillment of the mitzvot, and perhaps it is only due to its great importance of Torah study that it is permitted to sell a Torah scroll for it. Similarly, marrying a woman is also of utmost importance, as it is stated with regard to Creation: “He created it not a waste; He formed it to be inhabited” (Isaiah 45:18). This indicates that marrying and having children fulfills a primary goal of Creation. But selling an old Torah in order to buy a new Torah might not be permitted.
We note the Aramaic phrase here יִשְׂרָאֵל יִתְפְּרִיק בְּמֵימְרָא דַייָ פּוּרְקָן עָלְמַיָא (Israel shall be saved by the WORD of the Lord with an everlasting salvation) how the Word of God saves, and this is how the Talmud understands these verses from Isaiah, that studying the scriptures leads to action. It is our actions of disobedience that lead to sin and destruction. Whereas righteousness leads to life and peace. This is the meaning of what Yeshua said when he said that we are to follow in his footsteps. Take for example, Matthew 16:24 which states, “If anyone wants to follow me, let him deny himself, take up his cross, and follow me continuously” and in 1 Peter 2:21 “For God called you to do good, even if it means suffering, just as Christ suffered for you.” Note how these things describe how walking in the footsteps of the Messiah means that Yeshua leads us to life and peace through a righteous life.
Practical Steps for a Biblical Life
Study God’s Word: Regularly immerse yourself in Scripture to understand God’s commands and principles.
Pray for Guidance: Seek God’s guidance in daily decisions and actions.
Repent and Seek Forgiveness: When we fall short, repentance leads to restoration and renewed righteousness.
Obey God’s Commands: Strive to live a life of moral integrity and obedience.
Guard Your Heart: Protect your mind from impure influences.
Serve Others: Demonstrate righteousness through acts of compassion and service.
Paul in his letter to the Romans, according to Romans 8:6 wrote that “The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace.” This illustrates this principle in the idea that when we align our thoughts, desires, and actions with the Spirit of God, we experience true life and inner peace. Yeshua exemplified this by living in perfect harmony with God’s will according to the Torah. In addition to this, the righteousness that Yeshua provided for us in heaven, brings eternal life, and a peace that transcends understanding, meaning that we can have peace regardless of the circumstances. When we walk in the footsteps of the Messiah, we imitate his character, compassion, and obedience. So, our lives gain purpose, to glorify God, and are filled with peace that comes with living our lives for the Lord. Paul wrote that as we follow Yeshua and walk in the Spirit, we will exhibit love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).Note also how these are tangible ways to observe how God is working to transform us in our lives. So, we should be looking for these things in our lives! Therefore, walking in Yeshua’s footsteps leads to life and peace because His righteousness transforms us, aligns us with God’s purposes, and fills our hearts with His peace. Our prayer is to be given help to follow the Messiah faithfully, knowing that true life and lasting peace are found in Him. “Forgive me for my unrighteousness, Lord, and help me walk in Your ways” (1 John 1:9). “Grant me discernment, Lord, to distinguish right from wrong” (Hebrews 5:14). “Lord, create in me a righteous heart that seeks to obey Your commands” (Psalm 51:10)
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