Introduction to Isaiah 51:1-6
Isaiah 51 is a powerful chapter that emphasizes God’s faithfulness, His promise of restoration, and the call to trust in Him. Isaiah 50 and Isaiah 51 are closely connected. Note that Isaiah 50 was one of the Servant Song chapters in Isaiah. Isaiah 51 builds upon the themes introduced in Isaiah 50. For example, in Isaiah 50:4-9 we read about the Servant’s obedience and Israel’s doubt. Isaiah 50 highlights the obedience and steadfastness of the Servant of the Lord, who listens to God’s voice and endures suffering without turning back. The Servant expresses confidence in God’s help and vindication, despite the opposition and suffering he faces. We find Israel’s doubt in Isaiah 50:1-3 and 50:10-11. Isaiah 50 begins with God addressing Israel’s doubts about His faithfulness, asking for proof of a “certificate of divorce” to show that He has abandoned them. The chapter ends with a call for those who fear the Lord to trust in His name and rely on Him, contrasting with those who walk in their own light and face judgment. Isaiah 51 can be outline in the following way:
Outline of Isaiah 51
- A Call to Remember God’s Faithfulness (Isaiah 51:1-3)
- Assurance of God’s Righteousness and Salvation (Isaiah 51:4-6)
- Encouragement to Trust in God (Isaiah 51:7-8)
- Call to Awake and Trust in God’s Power (Isaiah 51:9-11)
- Comfort and Reassurance (Isaiah 51:12-16)
- Promise of Deliverance (Isaiah 51:17-23)
In Isaiah 51, the Lord God gives a picture of God’s faithfulness to His people, of comfort and of restoration. Isaiah 51 begins with a call to remember God’s faithfulness to Abraham and Sarah, emphasizing that the Lord God can bring life and blessings from seemingly impossible situations. Remember how Abraham and Sarah were barren, they were 100 years old and had no children, and God blessed them with a son (Isaac). In parallel fashion, the Lord God promises to comfort Zion and make her wilderness like Eden, symbolizing a return to a state of blessing and prosperity. We read in Isaiah 51:4-6 of the assurance of God’s righteousness and of the salvation that He provides. The Lord God assures His people that His righteousness and salvation are everlasting, contrasting with the temporary nature of the heavens and the earth. Isaiah 50:7-8 encourages us to trust in the God of Israel. The Scriptures encourage us to not to fear the reproach of men, as human opposition is temporary, but God’s righteousness and salvation endure forever. We are also called to wake up and trust in the power of God according to Isaiah 51:9-11. God’s people are called to remember God’s mighty acts in the past and trust that He will act again to deliver them. The promise of the return to Zion is with joy and gladness which reinforces the hope of restoration. In Isaiah 51:12-16, we are given a picture of comfort and reassurance. The God of Israel reassures His people that He is our comforter and that we should not fear mortal men. The Lord God again reminds us how He is the Creator who stretched out the heavens and laid the foundations of the earth, and He will protect and deliver us. And finally, The Lord God gives his people a promise of deliverance (Isaiah 51:17-23). The Lord God promises to remove the cup of His wrath from His people and give it to their oppressors, symbolizing the end of their suffering and the beginning of their restoration.
The interrelationship and emphasis between Isaiah 50 and 51, these chapters together reinforce the importance of trusting in God and His promises, highlighting the role of the Servant in bringing about God’s plan of salvation and restoration. Isaiah 51 continues the themes of trust and reliance on God that were introduced in Isaiah 50. While Isaiah 50 focused upon the Servant’s obedience and Israel’s doubts, Isaiah 51 emphasizes God’s faithfulness and the promise of restoration. Isaiah 51 also provides comfort and reassurance to His people, encouraging them to trust in God’s eternal salvation and righteousness. This builds on the call to trust in God found in Isaiah chapter 50. In addition, the promise of restoration in Isaiah 51 adds a hopeful dimension to the message of Isaiah 50, emphasizing that God’s faithfulness and power will ultimately bring about a joyful return and renewal for His people. In summary, Isaiah 51 follows from the servant song in Isaiah 50 by continuing the message of the Servant’s mission, connecting it to Israel’s history, emphasizing trust in God, and highlighting the role of the Servant King Messiah in the restoration of Israel and the establishment of justice and righteousness. This recurring promise of salvation is what the NT text is emphasizing concerning Yeshua the Messiah. In addition to this, note something about Isaiah 51, according to Isaiah 51:17 and 52:1, we are being called to arise, to wake up, and draw near to God. This is achieved by placing our faith in Yeshua the Servant King Messiah of God. The expectations and encouragement of these chapters placed emphasis upon this simple fact, that we are called to listen to the voice of the Servant (Isaiah 50:10, 51:1, 51:4, 51:7) and have faith in the God of Israel to deliver, restore, and save our souls!
Masoretic Text (MSS) on Isaiah 51:1-6
Isaiah opens saying the following according to Isaiah 51:1-3.
ספר ישעיה פרק נא
א שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהֹוָה הַבִּיטוּ אֶל-צוּר חֻצַּבְתֶּם וְאֶל-מַקֶּבֶת בּוֹר נֻקַּרְתֶּם: ב הַבִּיטוּ אֶל-אַבְרָהָם אֲבִיכֶם וְאֶל-שָֹרָה תְּחוֹלֶלְכֶם כִּי-אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ: ג כִּי-נִחַם יְהֹוָה צִיּוֹן נִחַם כָּל-חָרְבֹתֶיהָ וַיָּשֶֹם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן-יְהֹוָה שָֹשֹוֹן וְשִֹמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה:
Isaiah 51:1 states, “Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. (שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהֹוָה הַבִּיטוּ אֶל-צוּר חֻצַּבְתֶּם וְאֶל-מַקֶּבֶת בּוֹר נֻקַּרְתֶּם)” Isaiah 51:2 “Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. (הַבִּיטוּ אֶל-אַבְרָהָם אֲבִיכֶם וְאֶל-שָֹרָה תְּחוֹלֶלְכֶם כִּי-אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ)” Isaiah 51:3 “For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody. (כִּי-נִחַם יְהֹוָה צִיּוֹן נִחַם כָּל-חָרְבֹתֶיהָ וַיָּשֶֹם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן-יְהֹוָה שָֹשֹוֹן וְשִֹמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה)”
Cross References on Isaiah 51:1-3: Ge 2:8; 12:1–6; 13:10; 15:5; 17:6, 15–17; 21:1–8; 22:17; 24:1, 35; Dt 1:10; 7:13; 16:20; 33:28; 2 Ki 12:13; Job 33:6; Ps 51:18; 68:26; 94:15; 98:5; 102:13; Pr 15:9; Is 2:1–5; 5:6; 17:10; 25:9; 29:22; 35:1, 10; 40:1; 41:8, 16, 19; 44:26; 46:3; 48:1, 12; 49:13; 51:4, 7, 12, 21; 52:9; 55:6; 61:4; 63:8, 16; 65:10, 18; 66:10, Je 16:9; 17:26; 30:19; 33:11; Eze 28:13; 31:9; 33:24; Joe 2:3; 2 Esd 5:24; Ro 4:1–5, 16; 9:30–32; Heb 11:11–12
There are many interesting features in the Hebrew text on Isaiah 51:1-3 that are quite interesting. For example, the phrase שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהֹוָה (Isaiah 51:1) can be translated as “Listen to Me, you that follow after righteousness, you that seek the Lord.”
Note here that the word שִׁמְעוּ “listen” is an imperative, and we have mentioned before that the imperative functions as a command. Here the prophet is commanding those who pursue righteousness to listen. The word רֹדְפֵי means “pursuers” or “followers,” emphasizes the active nature of seeking the righteousness (צֶדֶק) of God and of seeking (מְבַקְשֵׁי) the Lord. This word choice highlights the importance of a diligent and persistent pursuit of God and His ways. This is a very important aspect of our lives as God’s people. In addition, the words צוּר and מַקֶּבֶת בּוֹר meaning “Rock” and “Quarry of the pit,” respectively, refers to the strength, stability, and the foundation from which those who are the children of God were hewn, and the source from which we have been dug, emphasizing the origins of our strength is God’s creative power in our lives. The phrase הַבִּיטוּ אֶל-אַבְרָהָם אֲבִיכֶם וְאֶל-שָֹרָה תְּחוֹלֶלְכֶם (Isaiah 51:2) can be translated as “Look unto Abraham your father, and unto Sarah that bare you.” The word הַבִּיטוּ means “Look” or “Gaze” which is an imperative, calling for reflection and consideration. The imperative verb for “look” is the same verb (hifil imperative) that God used in Bereshit / Genesis 15:5 (וַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֙אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֗יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִהְיֶ֖ה זַרְעֶֽךָ׃) to command Abraham to gaze at the night sky and count the stars. Just as Abraham was called on to look and believe by faith for a countless number of progeny to come from the womb of barren Sarah, Israel is here called to look at the faithfulness of God in the past and to believe that the God of Israel could yet again keep his promises to people barren Zion with children from around the world (Isaiah 49:20). But faith is required. Here again, as with Abraham at first, the path to righteousness with God is through faith in the promises of God (Bereshit / Genesis 15:6). The word תְּחוֹלֶלְכֶם comes from the root word חוּל meaning “to turn around” or “to dance in a circle.” אַבְרָהָם and שָֹרָה, Abraham and Sarah represent faith and God’s covenant. Note how Sarah represents the miraculous birth and God’s promises. This word choice emphasizes the importance of looking back to the example of Abraham and Sarah, who were obedient to God’s call and trusted in His promises, as a source of encouragement and inspiration for those who seek to follow after righteousness and the Lord. The phrase כִּי-נִחַם יְהֹוָה צִיּוֹן נִחַם כָּל-חָרְבֹתֶיהָ (Isaiah 51:3) can be translated as “For the Lord hath comforted Zion: he hath comforted all her waste places.” The word נִחַם (nicham) means “to comfort” or “to console.” This word choice emphasizes the Lord’s compassion and care for His people, even in the midst of their suffering and desolation. The word צִיּוֹן “Zion” represents Jerusalem and, by extension, God’s people and the word חָרְבֹתֶיהָ “Her ruins” refers to the desolate state that will be restored. The phrase, וַיָּשֶֹם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן-יְהֹוָה can be translated as “and he will make her wilderness like Eden, and her desert like the garden of the LORD.” The מִדְבָּרָהּ “wilderness” symbolizes desolation, כְּעֵדֶן “Like Eden” represents a return to a state of paradise and blessing, and גַן-יְהֹוָה (gan-Adonai) “Garden of the Lord” symbolizes divine blessing and abundance. These verses call us to remember our spiritual heritage and God’s faithfulness. By looking at Abraham and Sarah, we are reminded of God’s promises and His ability to bring life and blessings from seemingly impossible situations. The emphasis on comfort and restoration encourages us to trust in God’s plan and His ability to transform desolation into joy and abundance. These verses also speak to restoration through repentance. The Lord God provides us with time to repent, to perform Teshuvah, and turn from our sins to seek the righteous ways of God. Notice how this is part of what is being spoken of to those who seek the righteousness of God. To listen to the Word of God, and to have faith believing that the God of Israel is powerful enough to help us overcome this world and be conformed to the likeness of His son Yeshua the Messiah! In addition to what we read in Isaiah 51:1-3, there are several other passages in the Book of Isaiah where God promises to restore desolate places.
Isaiah 41:18
41:18 I will open rivers in high places, And fountains in the midst of the valleys: I will make the wilderness a pool of water, And the dry land springs of water. (KJV אֶפְתַּ֤ח עַל־שְׁפָיִים֙ נְהָר֔וֹת וּבְת֥וֹךְ בְּקָע֖וֹת מַעְיָנ֑וֹת אָשִׂ֤ים מִדְבָּר֙ לַאֲגַם־מַ֔יִם וְאֶ֥רֶץ צִיָּ֖ה לְמוֹצָ֥אֵי מָֽיִם׃)
Isaiah 61:4
61:4 And they shall build the old wastes, They shall raise up the former desolations, And they shall repair the waste cities, The desolations of many generations. (KJV וּבָנוּ֙ חָרְב֣וֹת עוֹלָ֔ם שֹׁמְמ֥וֹת רִֽאשֹׁנִ֖ים יְקוֹמֵ֑מוּ וְחִדְּשׁוּ֙ עָ֣רֵי חֹ֔רֶב שֹׁמְמ֖וֹת דּ֥וֹר וָדֽוֹר׃)
This verse highlight God’s promise to transform desolate and barren places into sources of life and abundance. The imagery of rivers, fountains, and pools of water in the wilderness symbolizes renewal and the restoration of vitality to the land. In addition, the concept of the rebuilding and renewal of communities and cities that have been devastated emphasizes the restoration of what has been lost over generations, the return to the ancient ways of God, and the bringing back life and prosperity to places that were once desolate. Together, these verses convey a powerful message of hope and renewal, illustrating God’s commitment to restoring His people. These things provide great hope in the promises of God and build our faith in the Almighty God of Israel!
In the NT text, a parallel to this may be found in Romans 4, where Paul draws on the example of Abraham to illustrate the importance of faith and the promise of salvation through faith in Yeshua the Messiah. In Romans 4:18-21, Paul refers to Abraham’s faith, emphasizing that he believed in God’s promises despite his old age and Sarah’s barrenness. This mirrors the call in Isaiah 51 to look to Abraham and Sarah as examples of faith and trust in God’s promises. In 2 Corinthians 1:3-4, Paul speaks of God as the “Father of mercies and God of all comfort,” who comforts us in all our afflictions. This echoes the theme of comfort in Isaiah 51:3. And in Revelation 21:1-4 we read about the vision of the new heaven and new earth, where God will wipe away every tear and there will be no more death or mourning, which parallels the promise of restoration and joy in Isaiah 51:3. These parallels highlight the continuity of God’s promises and the fulfillment of His plan through Yeshua the Messiah, who brings ultimate comfort, restoration, and salvation.
Isaiah continues saying the following according to Isaiah 51:4-6.
ספר ישעיה פרק נא
ד הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ: ה קָרוֹב צִדְקִי יָצָא יִשְׁעִי וּזְרֹעַי עַמִּים יִשְׁפֹּטוּ אֵלַי אִיִּים יְקַוּוּ וְאֶל-זְרֹעִי יְיַחֵלוּן: ו שְֹאוּ לַשָּׁמַיִם עֵינֵיכֶם וְהַבִּיטוּ אֶל-הָאָרֶץ מִתַּחַת כִּי-שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְיֹשְׁבֶיהָ כְּמוֹ-כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת:
Isaiah 51:4 states, “Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. (הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ)” Isaiah 51:5 “My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. (קָרוֹב צִדְקִי יָצָא יִשְׁעִי וּזְרֹעַי עַמִּים יִשְׁפֹּטוּ אֵלַי אִיִּים יְקַוּוּ וְאֶל-זְרֹעִי יְיַחֵלוּן)” Isaiah 51:6 “Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. (שְֹאוּ לַשָּׁמַיִם עֵינֵיכֶם וְהַבִּיטוּ אֶל-הָאָרֶץ מִתַּחַת כִּי-שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְיֹשְׁבֶיהָ כְּמוֹ-כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת)”
Cross References on Isaiah 51:4-6: Ge 12:1–6; 21:1–8; 49:10; Ex 6:7; Nu 13:33; Dt 18:18; Job 9:35; Ps 37:title–40; 50:7; 58:11; 67:4; 72:10; 78:1; 85:9; 89:33; 98:1; 102:23–28; 119:89; 127:2; Is 1:27; 2:1–5; 3:15; 11:11; 12:2; 13:13; 24:19–20; 26:18; 34:4, 14; 35:4; 40:10, 26; 41:1; 42:4, 6; 45:17; 46:13; 49:6; 50:2, 9; 51:4, 7–8, 21; 52:10; 54:10, 17; 59:16; 60:9; 63:1, 5, 8; 64:9; Je 31:33–40; Mic 4:2; Mt 10:27–33; 24:25–36; Lk 12:1–10; 21:33; Ro 1:16; 4:1–5; 2 Ti 2:10; Heb 1:10–12; 5:9; 2 Pe 3:8–13; Re 21:1
Isaiah 51:4 states, :ד הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ “Give attention to me, my people, and give ear to me, my nation; for a law will go out from me, and my justice for a light to the peoples I will establish.” The phrase הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ includes the hifil imperative words הַקְשִׁיבוּ (pay attention, listen) and הַאֲזִינוּ (give ear) emphasizing the importance of listening to God’s message. There are also a couple of other things that draw our attention, such as the phrase כִּי תוֹרָה מֵאִתִּי תֵצֵא (For a law will go forth from Me). The Hebrew word תוֹרָה (torah) is often translated as “law,” but it also carries the meaning of “teaching” or “instruction.” Notice how the Torah proceeds from the Father in heaven, this instruction is His Word. The word תוֹרָה (Torah) here signifies divine instruction or teaching, not just law. The phrase וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ (And I will set My justice for a light of the peoples) is also important highlighting מִשְׁפָּטִי (My justice) and אוֹר (light) indicate that God’s justice will be a guiding light for all nations.
Isaiah 51:4 highlights the importance of God’s teachings and justice as a guiding light for the people. Note how the NT text describes Yeshua as a guide, light, and embodiment of justice in various passages. Take for example the following:
Guide
- John 14:6: Yeshua says, “I am the way, the truth, and the life. No one comes to the Father except through Me.” This verse highlights Jesus as the ultimate guide to God and eternal life.
- Matthew 11:28-30: Yeshua invites those who are weary and burdened to come to Him for rest, offering guidance and comfort.
Light
- John 8:12: Yeshua declares, “I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life.” This emphasizes His role as the spiritual light that guides believers out of darkness.
- Matthew 5:14-16: Yeshua tells His followers that they are the light of the world, reflecting His light to others.
Justice
- Luke 4:18-19: Yeshua reads from the scroll of Isaiah, proclaiming His mission to bring good news to the poor, freedom for the prisoners, recovery of sight for the blind, and to set the oppressed free. This passage underscores His commitment to justice and righteousness.
- Matthew 5:6: “Blessed are those who hunger and thirst for righteousness, for they will be filled.” Here, righteousness can also be understood as justice, reflecting Jesus’ emphasis on justice in His teachings.
These passages are a few examples which collectively illustrate how Yeshua functions as a guide, light, and embodiment of justice for God’s people, providing direction, illumination, and a commitment to righteousness. It is for this reason that we are told to follow in the footsteps of the Messiah. Isaiah 51:5 states, ה קָרוֹב צִדְקִי יָצָא יִשְׁעִי וּזְרֹעַי עַמִּים יִשְׁפֹּטוּ אֵלַי אִיִּים יְקַוּוּ וְאֶל-זְרֹעִי יְיַחֵלוּן “My righteousness is near, my salvation has gone forth, and my arms will judge the peoples; the coastlands hope for me, and for my arm they wait.” The Hebrew word צִדְקִי means “my righteousness” and refers to the justice and righteousness of God. We note this is a righteousness that God is doing on our behalf. Such as giving us the desire to live righteous lives, to turn from sin, and to sanctify our lives in holiness. This verse emphasizes the hope that we place in God’s righteousness and salvation that is provided in the Messiah Yeshua. Note that the arm of God is a symbol of His strength, that it is in the strength of God that we wait and have our hope! Isaiah 51:6 states, ו שְׁאוּ לַשָּׁמַיִם עֵינֵיכֶם וְהַבִּיטוּ אֶל-הָאָרֶץ מִתַּחַת כִּי-שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְיֹשְׁבֶיהָ כְּמוֹ-כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת “Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and they who dwell in it will die in like manner; but my salvation will be forever, and my righteousness will not be abolished.” We note something about these verses, the word יִשׁוּעָתִי means “my salvation,” emphasizing the eternal nature of God’s salvation. Additionally, the word צִדְקָתִי as noted earlier means “my righteousness,” reinforcing the idea that God’s righteousness is everlasting and will not be abolished. The question is however how does what we read in the previous part of the verse fit with the later half? The reason I ask this is because it says “Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and they who dwell in it will die in like manner…” Recently, while teaching vacation bible school at Tower Hill Christian Church, I had a young man ask me a question that is related to this verse. He asked me, does the bible say that God will destroy the heavens and the earth with fire? And I answered “Yes” that is written in 2 Peter 3:12-14.
2 Peter 3:12–14
3:12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 3:13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 3:14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. (KJV 12 προσδοκῶντας ⸂καὶ σπεύδοντας⸃ τὴν παρουσίαν* τῆς τοῦ ⸀θεοῦ ἡμέρας διʼ ἣν οὐρανοὶ πυρούμενοι λυθήσονται καὶ στοιχεῖα καυσούμενα ⸁τήκεται.* 13 καινοὺς δὲ οὐρανοὺς καὶ ⸉γῆν καινὴν⸊ ⸂κατὰ τὸ ἐπάγγελμα⸃ αὐτοῦ προσδοκῶμεν ἐν οἷς δικαιοσύνη κατοικεῖ.* 14 Διό, ἀγαπητοί, ταῦτα προσδοκῶντες σπουδάσατε ἄσπιλοι καὶ ⸀ἀμώμητοι αὐτῷ εὑρεθῆναι ἐν εἰρήνῃ*)
He then asked me, if God destroys the heavens and the earth, He is killing a lot of people, so wouldn’t that make God a murderer? I told him that is a very good question. So, let’s think about that for a moment. Where in the Scriptures does it describe where this event might take place? Note that in 2 Peter 3:13 Peter says, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” Let’s turn to Revelation 20-21.
Outline of Revelation 20-21
- Satan Bound for 1,000 Years (Revelation 20:1-3)
- The Millennial Reign (Revelation 20:4-6)
- Satan’s Final Defeat (Revelation 20:7-10)
- The Great White Throne Judgment (Revelation 20:11-15)
- A New Heaven and a New Earth (Revelation 21:1-8)
- The New Jerusalem (Revelation 21:9-27)
Notice the sequence of events in these two chapters. When do you think that even of the heavens and the earth being destroyed by fire? That will happen between 4 and 5. Notice that the Great White Throne Judgment just prior to the New Heaven and New Earth. At the Great White Throne Judgment, this is where all men, both living and the dead, are judged, and go to either heaven or hell. So, at this point in time, when God destroys the heavens and the earth, he will not be murdering people. So, God is not a murderer. In addition to this, He created all things, including us, so He has a right to do to us what He pleases. But He has chosen in His love to allow us to be given a choice, to believe by faith and live our lives for the Lord, or to turn from God, and go our own way! The major point here is on the importance of knowing the Word of God, what it says in the Bible!
In terms of parallels to the NT text, we can look at the Gospel of Matthew, particularly Matthew 5:17-20. In these verses, Yeshua speaks about fulfilling the Torah and the importance of righteousness. For example, in Matthew 5:17-20, 17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished. 19 Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. 20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” These verses highlight the continuity between the teachings in the Tanakh and the message of Yeshua, emphasizing the importance of righteousness and adherence to God’s holy and righteous ways. We also note how we are to look to both God, His Word, and Yeshua the Messiah for guidance. The world on the other hand looks to things other than God and the Messiah.
The World Looks for Guidance and Hope Outside of God
- Isaiah 8:19: “When someone tells you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God? Why consult the dead on behalf of the living?”
- Jeremiah 10:2: “This is what the Lord says: ‘Do not learn the ways of the nations or be terrified by signs in the heavens, though the nations are terrified by them.’”
- Jeremiah 17:5: “This is what the Lord says: ‘Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the Lord.’”
- Habakkuk 2:19: “Woe to him who says to wood, ‘Come to life!’ Or to lifeless stone, ‘Wake up!’ Can it give guidance? It is covered with gold and silver; there is no breath in it.”
- 1 Samuel 28:7: “Then Saul said to his attendants, ‘Find me a woman who is a medium, so I may go and inquire of her.’”
These verses highlight how people often seek guidance and hope from sources such as mediums, spiritists, idols, material things, and human wisdom, rather than turning to God. These are the places where the children of this world look for guidance and hope. There they find none because these things are empty and full of death. As we noted about the eventual destruction of the heavens and the earth, the disconcerting truth is that we who live on the earth and under the heavens are no more permanent than they. If we are inclined to question the permanency of God’s promises, what exactly would we put in its place? Certainly nothing that has been created! If one thinks creation is permanent (Bereshit / Genesis 49:26, Tehillim / Psalms 148:3-6) one will be sadly mistaken. There is nothing compared to the permanence of the God of Israel and His righteousness! In addition, there is nothing more permanent thant the Salvation that has been provided by God in Yeshua the Messiah! (see also Isaiah 40:6-8, Tehillim / Psalms 102:26-27, 1 John 2:16-17).
Rabbinic Commentary on Isaiah 51:1-6
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!
תרגום יונתן בן עוזיאל אל ישעיה פרק נא:א-ו
א קַבִּילוּ לְמֵימְרִי רָדְפֵי קוּשְׁטָא דְבָעָן אוּלְפַן מִן קֳדָם יְיָ אִסְתַּכָּלוּ דִי בַּחֲצִיבָא מִטִינָרָא אִתְחָצַבְתּוּן וְכִפְסוּלָא דְמִגוּב רֵיקָן אִתְפְסִלְתּוּן: ב אִסְתַּכָּלוּ בְּאַבְרָהָם אֲבוּכוֹן וּבְשָׂרָה דְאַעְדִיאַתְכוֹן אֲרֵי חַד הֲוָה אַבְרָהָם יְחִידִי בְּעַלְמָא קָרֵיבְתֵּהּ לְפוּלְחָנִי וּבֵרַכְתֵּהּ וְאַסְגֵיתֵהּ: ג אֲרֵי עֲתִיד יְיָ לְנַחֲמָא צִיוֹן לְנַחֲמָא כָּל חָרְבָתָהָא וִישַׁוֵי מַדְבְּרָהָא כְּעֵדֶן וּמֵישְׁרָאָה כְּגִינְתָא דַייָ בִּיעַ וְחֶדְוָא יִשְׁתְּכַח בָּהּ מַעֲלֵי תוֹדָתָא וְקַל דִמְשַׁבְּחִין: ד קַבִּילוּ לְמֵימְרִי עַמִי וּכְנִשְׁתִּי לְפוּלְחָנִי אֲצִיתָא אֲרֵי אוֹרַיְתָא מִן קֳדָמַי תִּיפּוֹק וְדִינַי כְּנֵיהוֹר לֵהּ עַמְמִין אֲגַלֵי יִשְׁתַּבְּחוּן: ה קְרִיבָא זְכוּתִי נְפַק פּוּרְקָנִי וּבִתְקוֹף דְרַע גְבוּרְתִּי עַמְמַיָא יִתְדְנוּן לְמֵימְרִי נַגְוָן יְסַבְּרוּן וְלִיתְקוֹף דְרַע גְבוּרְתִּי יִכְתְּרוּן: ו זְקִיפוּ לִשְׁמַיָא עֵינֵיכוֹן וְאִסְתַּכָּלוּ בְאַרְעָא מִלְרַע אֲרֵי שְׁמַיָא כִּתְנָנָא דְעָדִי כֵן יֶעְדוּ וְאַרְעָא כִּכְסוּתָא דְבָלְיָא כֵּן תִּבְלֵי וְיָתְבָהָא אַף אִינוּן הָכֵן יְמוּתוּן וּפוּרְקָנִי לַעֲלַם יְהֵי וְזָכוּתִי לָא תִתְעַכָּב:
Targum Jonathan son of Uziel Isaiah 51:1-6
51:1 Hearken to my WORD, ye that follow after truth, who seek instruction from the Lord; consider that ye were cut out like a stone hewn from a rock, that ye were cut out like a mass hewn out of a hollow cistern. 51:2 Consider Abraham your father, and Sarah who conceived you: for Abraham was one alone in the world, and I brought him to my service, I also blessed him, and multiplied him. 51:3 For the Lord will comfort Zion, He will comfort all her waste places, and He will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, they that offer thanksgiving, and the voice of them that praise. 51:4 Listen to my WORD, O my people, and give ear, O my congregation, to my service; for the law shall go forth from me, and my judgment like a light; the nations which I led into captivity shall praise it. 51:5 My righteousness is near; my salvation is gone forth, and the nations shall be judged by the strength of the arm of my might; the isles shall hope for my WORD, and they shall wait for the strength of the arm of my might. 51:6 Lift up your eyes to the heavens, and consider the earth beneath: for the heavens shall vanish away like smoke, and the earth that waxeth old like a garment, so shall it wax old, and its inhabitants, also, they shall die; but my salvation shall be for ever, and my righteousness shall not tarry. (TgJ)
| ספר ישעיה פרק נא א שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהֹוָה הַבִּיטוּ אֶל-צוּר חֻצַּבְתֶּם וְאֶל-מַקֶּבֶת בּוֹר נֻקַּרְתֶּם: ב הַבִּיטוּ אֶל-אַבְרָהָם אֲבִיכֶם וְאֶל-שָֹרָה תְּחוֹלֶלְכֶם כִּי-אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ: ג כִּי-נִחַם יְהֹוָה צִיּוֹן נִחַם כָּל-חָרְבֹתֶיהָ וַיָּשֶֹם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן-יְהֹוָה שָֹשֹוֹן וְשִֹמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה: | לוגוס א קַבִילוּ לְמֵימְרִי רָדְפֵי קוּשטָא דְבָעַן אֻלפָן מִן קֳדָם יוי אִסתַכַלוּ דְכַחֲצִיבָא מִטִינָרָא אִתחְצֵיבתוּן וּכפָסֹולָא דִמְגוּב רֵיקָן אִתפְסֵילתוּן׃ ב אִסתַכַלוּ בְאַברָהָם אְבוּכֹון וּבשַׂרָה דְעַדִיאַתכֹון אְרֵי חַד הְוָה אַברָהָם יְחִידַאי בְעָלְמָא קָרֵיבתֵיה לְפֻלחָנִי וּבָרֵיכתֵיה וְאַסגִיתֵיה׃ ג אְרֵי עְתִיד יוי לְנַחָמָא צִיֹון לְנַחָמָא כָל חָרבָתַהָא וִישַוֵי מַדבְרַה כְעֵדַן וּמֵישְרַה כְגִינְתָא דַיוי בְיָע וְחַדוָא יִשתְכַח בַה מַעְלֵי תֹודְתָא וְקָל דִמשַבְחִין׃ | ספריה א קַבִּילוּ לְמֵימְרִי רָדְפֵי קוּשְׁטָא דְבָעָן אוּלְפַן מִן קֳדָם יְיָ אִסְתַּכָּלוּ דִי בַּחֲצִיבָא מִטִינָרָא אִתְחָצַבְתּוּן וְכִפְסוּלָא דְמִגוּב רֵיקָן אִתְפְסִלְתּוּן: ב אִסְתַּכָּלוּ בְּאַבְרָהָם אֲבוּכוֹן וּבְשָׂרָה דְאַעְדִיאַתְכוֹן אֲרֵי חַד הֲוָה אַבְרָהָם יְחִידִי בְּעַלְמָא קָרֵיבְתֵּהּ לְפוּלְחָנִי וּבֵרַכְתֵּהּ וְאַסְגֵיתֵהּ: ג אֲרֵי עֲתִיד יְיָ לְנַחֲמָא צִיוֹן לְנַחֲמָא כָּל חָרְבָתָהָא וִישַׁוֵי מַדְבְּרָהָא כְּעֵדֶן וּמֵישְׁרָאָה כְּגִינְתָא דַייָ בִּיעַ וְחֶדְוָא יִשְׁתְּכַח בָּהּ מַעֲלֵי תוֹדָתָא וְקַל דִמְשַׁבְּחִין: |
Isaiah opens saying the following according to the TgJ on Isaiah 51:1-3 saying, א קַבִּילוּ לְמֵימְרִי רָדְפֵי קוּשְׁטָא דְבָעָן אוּלְפַן מִן קֳדָם יְיָ אִסְתַּכָּלוּ דִי בַּחֲצִיבָא מִטִינָרָא אִתְחָצַבְתּוּן וְכִפְסוּלָא דְמִגוּב רֵיקָן אִתְפְסִלְתּוּן: 51:1 Hearken to my WORD, ye that follow after truth, who seek instruction from the Lord; consider that ye were cut out like a stone hewn from a rock, that ye were cut out like a mass hewn out of a hollow cistern. ב אִסְתַּכָּלוּ בְּאַבְרָהָם אֲבוּכוֹן וּבְשָׂרָה דְאַעְדִיאַתְכוֹן אֲרֵי חַד הֲוָה אַבְרָהָם יְחִידִי בְּעַלְמָא קָרֵיבְתֵּהּ לְפוּלְחָנִי וּבֵרַכְתֵּהּ וְאַסְגֵיתֵהּ: 51:2 Consider Abraham your father, and Sarah who conceived you: for Abraham was one alone in the world, and I brought him to my service, I also blessed him, and multiplied him. ג אֲרֵי עֲתִיד יְיָ לְנַחֲמָא צִיוֹן לְנַחֲמָא כָּל חָרְבָתָהָא וִישַׁוֵי מַדְבְּרָהָא כְּעֵדֶן וּמֵישְׁרָאָה כְּגִינְתָא דַייָ בִּיעַ וְחֶדְוָא יִשְׁתְּכַח בָּהּ מַעֲלֵי תוֹדָתָא וְקַל דִמְשַׁבְּחִין: 51:3 For the Lord will comfort Zion, He will comfort all her waste places, and He will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, they that offer thanksgiving, and the voice of them that praise. (TgJ) The Targum introduces the concept of קוּשְׁטָא (truth) and בָעָן אוּלְפַן (preaching or teaching). This emphasizes the importance of teaching and preaching the truth of God’s word, which is not explicitly mentioned in the Hebrew text. The Targum also adds the phrase מִן קֳדָם יְיָ (from before the Lord), highlighting that these teachings and actions are done in the presence of God. This reinforces the idea that these actions are done with divine approval and guidance. In verse 2, the Targum introduces the concept of פוּלְחָנִי (worship), בֵרַכְתֵּהּ (blessing), and אַסְגֵיתֵהּ (protection). These terms emphasize the spiritual dimensions of Abraham’s relationship with God, which are not explicitly mentioned in the Hebrew text. In verse 3, the Targum adds the phrase כְּעֵדֶן וּמֵישְׁרָאָה כְּגִינְתָא דַייָ בִּיעַ (like the Garden of Eden and the region of the East, the garden of the Lord). This imagery of paradise and the presence of God adds a more vivid and hopeful aspect to the description of the future restoration of Zion. The Targum also introduces the concept of תוֹדָתָא (thanksgiving) and קַל דִמְשַׁבְּחִין (voice of those who praise), emphasizing the importance of gratitude and praise in response to God’s restoration of Zion. We note that we praise the Lord due to His great attributes of holiness, justice, righteousness, goodness, compassion, and mercy, and especially for His faithfulness! We are also commanded to praise the Lord according to Tehillim / Psalms 104:35, 106:1, Romans 15:11. The restoration and salvation of God alone are reasons enough to give Him praise!
The concepts of קוּשְׁטָא (truth) and בָעָן אוּלְפַן (preaching or teaching) have their parallels in the NT text being connected to the ministry of Yeshua and the apostles, who preached the truth of the Gospel (see Matthew 28:19-20, Acts 2:42). The emphasis on worship, blessing, and protection in verse 2 can be linked to the spiritual life of believers according to John 4:23-24, Ephesians 1:3, and 1 Peter 3:12. The imagery of paradise and the presence of God in verse 3 can be connected to the NT’s depiction of the heavenly realm and the hope of eternal life (Revelation 21-22). The emphasis on thanksgiving and praise (verse 3) can also be related to how the NT encourages us to give thanks and praise to God (see 1 Thessalonians 5:18, Hebrews 13:15). In summary, the Aramaic Targum Jonathan on Isaiah 51:1-3 may have had a significant influence on the first century believers in relation to emphasizing the importance of truth, preaching, worship, blessing, protection, thanksgiving, and praise in the context of God’s restoration of Zion. These themes find parallels in the New Testament, highlighting the continuity of God’s message and the spiritual life of believers throughout the biblical narrative.
Note the following commentary and what Ba’al Shem Tov has to say concerning these verses from Isaiah:
Ba’al Shem Tov, Noach 152:1
איתא בזוהר הקדוש (פ’ פינחס דד”מ ע”א). פתח ואמר (ישעיה נ”א) שמעו אלי רודפי צדק מבקשי ה’, רודפי צדק אינון דאזלין בתר מהימנותא, רודפי צדק ודאי, אינון מבקשי ה’, אי בעיתו למנדע מהימנותא ולאחדא להאי צדק לא תסתכלון בה בלחודהא כשאר בני עלמא דגדמי מיתה לגדמייהו על דא, אבל הביטו אל צור חוצבתם וכו’, וכבר שמעתי פירוש מאמר זה ממורי שהוא ענין כלל גדול בעבודת ה’ וכעת נשכח ממני כולו, ונראה מכל מקום להעלות מעט קט ואיני יודע אם הוא בכללות דבריו או לאו והשם יתברך יצילנו משגיאות.
Hear me, pursuers of righteousness, you who seek G‑d. Look at the rock from where you were hewn, the pit from where you were dug. Look at Abraham your father, and Sarah who bore you. He was one alone when I called him, and I blessed him and made him many. (Isaiah 51:1)
“Pursuers of righteousness” – these are they who run after faith, who are surely pursuers of righteousness. They are the seekers of G‑d. If you want to know faith and to be attached to this righteousness, do not look at it yourself, as do others, and cause themselves to die. Rather, look at the rock from where you were hewn.
I heard from my Master that this passage contains a central principle in the service of G‑d. However, I have forgotten all of what he said. Still, a little bit can be offered, although I don’t know it is at all what he said or not. May G‑d save me from mistakes!
The commentary of the Ba’al Shem Tov on Isaiah 51:1-3 we find an emphasis on the importance of seeking righteousness and faith because God is righteous and holy, and the commentary offers insights into how to achieve this. The central principle in the service of God, as mentioned in the commentary, is to look at the rock from where you were hewn. We note that this may refer to several things. The first is to the spiritual foundation of one’s faith and the example of Abraham. Abraham and Sarah are the context of these verses, and we are encouraged to look at their faithfulness as an example to us. Another sense of looking to the rock that we were hewn from may be as a reference to the God of Israel as our rock and foundation. (Devarim / Deuteronomy 32:4, Tehillim / Psalms 18:2). In addition to this, the reference may also refer to our looking to the Servant King Messiah who is our rock (1 Corinthians 10:4) where Paul calls the Messiah our Spiritual Rock. The rock in Isaiah 51:1-3 can be understood as a call to examine one’s spiritual roots, to examine what we truly believe, to draw strength from God and His Messiah, and to seek guidance in God’s word to study how the men from ancient times kept their faith, and looking to the Messiah as an example of maintaining our faith in the midst of even death. This interpretation is connected to the Aramaic Targum Jonathan’s emphasis on the importance of preaching, worship, blessing, and protection in the context of God’s restoration of Zion. By seeking righteousness and faith, one can deepen his or her spiritual connection to God. The New Testament also emphasizes the importance of seeking righteousness and faith, as seen in the teachings of Yeshua and the apostles. For example, Yeshua teaches that righteousness is essential for entering the kingdom of heaven (Matthew 5:20) and that faith is necessary for salvation (Mark 16:16). The apostles further emphasize the importance of faith in their preaching and teachings (Acts 16:31, Romans 10:9-10). In summary, the commentary on Isaiah 50:1-3 offers valuable insights into the importance of seeking righteousness and faith, drawing strength from the Lord God Almighty through His Word (the Scriptures). This interpretation aligns with the Aramaic Targum Jonathan’s emphasis on preaching, worship, blessing, and protection, as well as the New Testament’s teachings on righteousness and faith. We note how all of these things are consistent with the message from Hosea which states:
Hosea 6:3
6:3 “So let us know, let us press on to know the LORD. His going forth is as certain as the dawn; And He will come to us like the rain, Like the spring rain watering the earth.” (NASB, וְנֵדְעָ֣ה נִרְדְּפָ֗ה לָדַ֙עַת֙ אֶת־יְהוָ֔ה כְּשַׁ֖חַר נָכ֣וֹן מֽוֹצָא֑וֹ וְיָב֤וֹא כַגֶּ֙שֶׁם֙ לָ֔נוּ כְּמַלְק֖וֹשׁ י֥וֹרֶה אָֽרֶץ׃)
The prophet Hosea called us to press forward to know the Lord. Hosea emphasizes the importance of knowing and pursuing a relationship with the LORD. Notice that we must pursue a relationship with God! The prophets encourage us to earnestly seek God, with the assurance that His presence and blessings are as certain as the dawn and as refreshing as the spring rain. The imagery of the dawn and rain signifies renewal, hope, and the faithfulness of God in responding to those who seek Him. We note how pursuing God is part of what it means to draw strength from Him through a deeper understanding and relationship with Him! This reminds us of the lifelong journey of knowing God, and His Messiah Yeshua. This is why Isaiah says, “Hearken to Me, ye that follow after righteousness, Ye that seek the Lord” (Isiah 51:1). Isaiah is doing the same thing that Hosea is emphasizing, to seek and to listen to the God of Israel!
| ספר ישעיה פרק נא ד הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ: ה קָרוֹב צִדְקִי יָצָא יִשְׁעִי וּזְרֹעַי עַמִּים יִשְׁפֹּטוּ אֵלַי אִיִּים יְקַוּוּ וְאֶל-זְרֹעִי יְיַחֵלוּן: ו שְֹאוּ לַשָּׁמַיִם עֵינֵיכֶם וְהַבִּיטוּ אֶל-הָאָרֶץ מִתַּחַת כִּי-שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְיֹשְׁבֶיהָ כְּמוֹ-כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת: | לוגוס ד קַבִילוּ לְמֵימְרִי עַמִי וּכנִשתִי לְפוּלחָנִי אַצִיתָא אְרֵי אֹורָיתָא מִן קֳדָמַי תִיפֹוק וְדִינִי כְנֵיהֹור לֵיה עַמְמִין יִזדָמְנוּן׃ ה קָרִיבָא זָכוּתִי נְפַק פוּרקָנִי וּבִתקֹוף דְרָע גְבוּרְתִי עַמְמִין יִדְדָנוּן לְמֵימְרִי נְגָווָן יִסַבְרוּן וְלִתקֹוף דְרָע גְבוּרְתִי יְכַתְרוּן׃ ו זְקוּפוּ לִשמַיָא עֵינֵיכֹון וְאִסתַכַלוּ בְאַרעָא מִלְרַע אְרֵי שְמַיָא כְתַנְנָא דְעָדֵי כֵין יִעדֹון וְאַרעָא כִכסוּתָא דְבָלְיָא כֵין תִבלֵי וְיָתְבַהָא אַף אִינוּן הַכֵין יְמוּתוּן וּפוּרקָנִי לְעָלַם יְהֵי וְזָכוּתִי לָא תִתעַכַב׃ | ספריה ד קַבִּילוּ לְמֵימְרִי עַמִי וּכְנִשְׁתִּי לְפוּלְחָנִי אֲצִיתָא אֲרֵי אוֹרַיְתָא מִן קֳדָמַי תִּיפּוֹק וְדִינַי כְּנֵיהוֹר לֵהּ עַמְמִין אֲגַלֵי יִשְׁתַּבְּחוּן: ה קְרִיבָא זְכוּתִי נְפַק פּוּרְקָנִי וּבִתְקוֹף דְרַע גְבוּרְתִּי עַמְמַיָא יִתְדְנוּן לְמֵימְרִי נַגְוָן יְסַבְּרוּן וְלִיתְקוֹף דְרַע גְבוּרְתִּי יִכְתְּרוּן: ו זְקִיפוּ לִשְׁמַיָא עֵינֵיכוֹן וְאִסְתַּכָּלוּ בְאַרְעָא מִלְרַע אֲרֵי שְׁמַיָא כִּתְנָנָא דְעָדִי כֵן יֶעְדוּ וְאַרְעָא כִּכְסוּתָא דְבָלְיָא כֵּן תִּבְלֵי וְיָתְבָהָא אַף אִינוּן הָכֵן יְמוּתוּן וּפוּרְקָנִי לַעֲלַם יְהֵי וְזָכוּתִי לָא תִתְעַכָּב: |
Isaiah continues saying the following according to the TgJ translation saying, ד קַבִּילוּ לְמֵימְרִי עַמִי וּכְנִשְׁתִּי לְפוּלְחָנִי אֲצִיתָא אֲרֵי אוֹרַיְתָא מִן קֳדָמַי תִּיפּוֹק וְדִינַי כְּנֵיהוֹר לֵהּ עַמְמִין אֲגַלֵי יִשְׁתַּבְּחוּן: 51:4 Listen to my WORD, O my people, and give ear, O my congregation, to my service; for the law shall go forth from me, and my judgment like a light; the nations which I led into captivity shall praise it. ה קְרִיבָא זְכוּתִי נְפַק פּוּרְקָנִי וּבִתְקוֹף דְרַע גְבוּרְתִּי עַמְמַיָא יִתְדְנוּן לְמֵימְרִי נַגְוָן יְסַבְּרוּן וְלִיתְקוֹף דְרַע גְבוּרְתִּי יִכְתְּרוּן: 51:5 My righteousness is near; my salvation is gone forth, and the nations shall be judged by the strength of the arm of my might; the isles shall hope for my WORD, and they shall wait for the strength of the arm of my might. ו זְקִיפוּ לִשְׁמַיָא עֵינֵיכוֹן וְאִסְתַּכָּלוּ בְאַרְעָא מִלְרַע אֲרֵי שְׁמַיָא כִּתְנָנָא דְעָדִי כֵן יֶעְדוּ וְאַרְעָא כִּכְסוּתָא דְבָלְיָא כֵּן תִּבְלֵי וְיָתְבָהָא אַף אִינוּן הָכֵן יְמוּתוּן וּפוּרְקָנִי לַעֲלַם יְהֵי וְזָכוּתִי לָא תִתְעַכָּב:51:6 Lift up your eyes to the heavens, and consider the earth beneath: for the heavens shall vanish away like smoke, and the earth that waxeth old like a garment, so shall it wax old, and its inhabitants, also, they shall die; but my salvation shall be forever, and my righteousness shall not tarry. (TgJ) When comparing the Hebrew bible to the Aramaic text here, some of the key differences are as follows. In verse 4, the Targum introduces the concept of קַבִּילוּ לְמֵימְרִי (receive my word) and עַמִי וּכְנִשְׁתִּי (my people and my congregation). This emphasizes the importance of listening to God’s word and the unity of the community in following God’s guidance. The Targum also adds the phrase אוֹרַיְתָא מִן קֳדָמַי תִּיפּוֹק (my instruction from before the Lord will be revealed), highlighting the divine source of the guidance and its eventual revelation.In verse 5, the Targum introduces the concept of פּוּרְקָנִי (my redemption), emphasizing the ultimate goal of the divine guidance and its role in the redemption of the people. The Targum also adds the phrase יִתְדְנוּן לְמֵימְרִי נַגְוָן יְסַבְּרוּן (they will give my word as a testimony), highlighting the importance of sharing the divine guidance with others as a testimony of faith. The Targum also adds the phrase שְׁמַיָא כִּתְנָנָא דְעָדִי כֵן יֶעְדוּ וְאַרְעָא כִּכְסוּתָא דְבָלְיָא כֵּן תִּבְלֵי (the heavens are like a palm tree that will endure, and the earth is like a garment that will wear out), emphasizing the transience of human existence in comparison to the eternal nature of God’s word and guidance.
The concept of קַבִּילוּ לְמֵימְרִי (receive my word) and עַמִי וּכְנִשְׁתִּי (my people and my congregation) in verse 4 can be connected to the ministry of Yeshua and the apostles, who called people to repentance and discipleship (Matthew 4:17, 28:19-20). The emphasis on divine guidance and redemption in verse 5 can be linked to the NT’s depiction of Yeshua as the way, the truth, and the life, and as the source of salvation and eternal life (John 14:6, Acts 4:12). The imagery of lifting one’s eyes to heaven in verse 6 can be connected to the NT’s encouragement to seek God’s kingdom and righteousness (Matthew 6:33, Colossians 3:1-2). The emphasis on the transience of human existence in comparison to the eternal nature of God’s word and guidance can be related to the NT’s teaching on the impermanence of earthly things and the importance of seeking eternal life (Matthew 6:19-20, 2 Peter 3:10-13). We can easily see the continuity of God’s message in the Scriptures, and how the NT text does not contradict what is being taught in the Tanakh. In summary, the TgJ on Isaiah 50:4-6 offers an expanded and enriched interpretation of the Hebrew text, emphasizing the importance of divine guidance, endurance, and the transience of human existence.
The Midrash Vayikra Rabbah 13:3 has the following to say concerning these verses from Isaiah 51:4-6.
Vayikra Rabbah 13:3
דָּבָר אַחֵר, זֹאת הַבְּהֵמָה, הֲדָא הוּא דִכְתִיב (משלי ל, ה): כָּל אִמְרַת אֱלוֹהַּ צְרוּפָה, רַב אָמַר לֹא נִתְּנוּ הַמִּצְווֹת לְיִשְׂרָאֵל אֶלָּא לְצָרֵף בָּהֶן אֶת הַבְּרִיּוֹת, וְכָל כָּךְ לָמָּה, שֶׁנֶּאֱמַר (משלי ל, ה): מָגֵן הוּא לְכָל הַחֹסִים בּוֹ, אָמַר רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן כָּל בְּהֵמוֹת וְלִוְיָתָן הֵן קֶנִיגִין שֶׁל צַדִּיקִים לֶעָתִיד לָבוֹא, וְכָל מִי שֶׁלֹּא רָאָה קֶנִיגִין שֶׁל אֻמּוֹת הָעוֹלָם בָּעוֹלָם הַזֶּה, זוֹכֶה לִרְאוֹתָהּ לָעוֹלָם הַבָּא, כֵּיצַד הֵם נִשְׁחָטִים, בְּהֵמוֹת נוֹתֵץ לַלִּוְיָתָן בְּקַרְנָיו וְקוֹרְעוֹ, וְלִוְיָתָן נוֹתֵץ לַבְּהֵמוֹת בִּסְנַפִּירָיו וְנוֹחֲרוֹ. וַחֲכָמִים אוֹמְרִים זוֹ שְׁחִיטָה כְּשֵׁרָה הִיא, וְלֹא כָּךְ תָּנִינַן הַכֹּל שׁוֹחֲטִין וּבַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין חוּץ מִמַּגַּל קָצִיר, וְהַמְגֵרָה, וְהַשִּׁנַּיִם, מִפְּנֵי שֶׁהֵן חוֹנְקִין. אָמַר רַבִּי אָבִין בַּר כַּהֲנָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נא, ד): תּוֹרָה חֲדָשָׁה מֵאִתִּי תֵצֵא, חִדּוּשׁ תּוֹרָה מֵאִתִּי תֵצֵא. אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אֲרִיסְטוֹן עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת לַעֲבָדָיו הַצַּדִּיקִים לֶעָתִיד לָבוֹא וְכָל מִי שֶׁלֹּא אָכַל נְבֵלוֹת בָּעוֹלָם הַזֶּה זוֹכֶה לִרְאוֹתוֹ לָעוֹלָם הַבָּא, הֲדָא הוּא דִכְתִיב (ויקרא ז, כד): וְחֵלֶב נְבֵלָה וְחֵלֶב טְרֵפָה יֵעָשֶׂה לְכָל מְלָאכָה וְאָכֹל לֹא תֹאכְלֻהוּ, בִּשְׁבִיל שֶׁתֹּאכְלוּ מִמֶּנּוּ לֶעָתִיד לָבוֹא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם (ויקרא יא, ב): זֹאת הַחַיָּה אֲשֶׁר תֹּאכֵלוּ.
Another matter, “this is the animal” – that is what is written: “Every saying of God is refined” (Proverbs 30:5). Rav said: The mitzvot were given to Israel only to refine mankind with them. Why to that extent? “He is a shield for all who rely on Him (Proverbs 30:5).
Rabbi Yudan ben Rabbi Shimon said: The Behemoth and the Leviathan will engage in an animal fight before the righteous in the future. Anyone who was not a spectator at the animal fights of the nations of the world in this world, will merit to see it in the World to Come. How will they be slaughtered? The Behemoth will stab the Leviathan with its horns and tear it open, and the Leviathan will smash the Behemoth with its fins and stab it to death. The Sages say: Is this a valid ritual slaughter? But did we not learn: Everyone slaughters, and one may always slaughter, and one may slaughter with any item, except for the serrated side of the harvest sickle, a saw, the teeth of an animal, and a fingernail, because they strangle? Rabbi Avin bar Kahana said: The Holy One blessed be He said: “For [a new] Torah will emerge from Me” (Isaiah 51:4); a novel Torah ruling will emerge from Me.
Rabbi Berekhya said in the name of Rabbi Yitzḥak: The Holy One blessed be He is destined to make a feast for His righteous servants in the future, and anyone who did not partake of unslaughtered carcasses in this world will be privileged to see it in the World to Come. That is what is written: “And the fat of an unslaughtered carcass and the fat of a mauled animal may be used for all labor; but you shall not eat it [ve’akhol lo tokheluhu]” (Leviticus 7:24). So that you will be able to partake of it in the future, therefore Moses cautions Israel and says to them: “These are the living beings that you may eat” (Leviticus 11:2).
The midrash in Vayikra Rabbah 13:3 emphasizes the refinement of mankind through the mitzvot (commandments). The Midrash highlights that the commandments were given to God’s people for the purpose of refining and elevating us spiritually and morally. This is achieved through making us aware of the spiritual connection to everything we do. The intentional obedience to God’s commands makes us more in tune with the divine presence of God in our lives. The commands of God guides us as individuals in ethical and moral behavior. As God’s people we are supposed to cultivate virtues such as honesty, kindness, and justice. The emphasis is that the mitzvot are designed to be transformative which guide us in our relationship with God. This refinement process is likened to the purification of metal, as stated in Mishley Proverbs 30:5 Every word of God is tested; He is a shield to those who take refuge in Him. (NASB)
In the Midrash, Rabbi Yudan ben Rabbi Shimon describes a future event where the Behemoth and Leviathan will engage in a battle before the righteous. This spectacle is reserved for those who did not witness the animal fights of the nations in this world, symbolizing a reward for the righteous in the World to Come. Rabbi Avin bar Kahana mentions that in the future, a new Torah ruling will emerge from God, indicating that there will be new understandings and interpretations of the Torah in the Olam Haba (the world to come). Rabbi Berekhya, in the name of Rabbi Yitzḥak, speaks of a future feast for the righteous, where those who refrained from eating unslaughtered carcasses in this world will be privileged to partake. This is linked to the verse in Leviticus 7:24, and connects the interpretation to the importance of adhering to dietary laws as a preparation for future rewards. The Midrash encourages us to understand the mitzvot (commandments) as a way to live. Note that the descriptions of future rewards for the righteous provide hope and motivation to live a life of integrity and faithfulness in the Name of the God of Israel and in His Messiah Yeshua. These things again remind us that our actions in this world have eternal significance. The commandments are not just rules to follow, but are specifically given so that we can bear the testimony of God.
Scripture about Obeying God’s Word and Bearing His Testimonies
- Devarim / Deuteronomy 11:1: “Love the LORD your God and keep his requirements, his decrees, his laws and his commands always”
- Tehillim / Psalm 119:2: “Blessed are those who keep his testimonies, who seek him with their whole heart”
- Tehillim / Psalm 119:22: “Take away from me scorn and contempt, for I have kept your testimonies”
- Tehillim / Psalm 119:24: “Your testimonies are my delight; they are my counselors”
- Tehillim / Psalm 119:31: “I cling to your testimonies, O Lord; let me not be put to shame”
- Tehillim / Psalm 119:46: “I will also speak of your testimonies before kings and shall not be put to shame”
- Tehillim / Psalm 119:88: “In your steadfast love give me life, that I may keep the testimonies of your mouth”
- John 14:15: “If you love me, keep my commandments”
- Luke 11:28: “But he said, ‘Blessed rather are those who hear the word of God and keep it!’”
- 1 John 5:3: “For this is the love of God, that we keep his commandments. And his commandments are not burdensome”
- Acts 5:29: “But Peter and the apostles answered, ‘We must obey God rather than men’”
- Revelation 12:11: “They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death”
- Revelation 14:12: “Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus”
These verses from various parts of the Bible, including the book of Revelation, highlight the importance of obeying God’s commandments and bearing His testimonies as a sign of faith and devotion. These things reveal to us how the mitzvot (commandments) were given for a purpose, to be used as a way to demonstrate to the world that we are the children of God!
With this perspective, why do you think the modern theologies today minimize the importance of the mitzvot for believers today?
Note again how the word “Torah” means instruction. With this in mind, why do you think modern theologies today minimize the importance of obeying God’s word in the lives of God’s people?
