Again, we make note that this chapter Isaiah 50:1-11 is a Servant Song Chapter in the book of Isaiah. We also note how the antimissionaries claim these chapters being songs somehow diminishes the significance of their application to Yeshua. Because of this, we must again consider the identity of the Servant that is being spoken of here, and who is speaking in this section of verses. Most commentators agree that the language presented here in Isaiah 50 is individual in nature. And as we had mentioned previously, it is very difficult to apply these verses to all of Israel, especially in light of the Lord God Almighty telling Israel in no uncertain terms that she has deserved every punishment that has come to her. Can it now be Israel, or even a righteous remnant of Israel, who is saying she has never disobeyed God? In the book of Isaiah, God communicates with the people of Israel often conveying messages of judgment, but also of hope and redemption. One passage where God speaks to Israel about the consequences of their disobedience can be found in Isaiah 5:5-7
Isaiah 5:5–7 5:5 “So now let Me tell you what I am going to do to My vineyard: I will remove its hedge and it will be consumed; I will break down its wall and it will become trampled ground. 5:6 “I will lay it waste; It will not be pruned or hoed, But briars and thorns will come up. I will also charge the clouds to rain no rain on it.” 5:7 For the vineyard of the LORD of hosts is the house of Israel And the men of Judah His delightful plant. Thus He looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress. (NASB, וְעַתָּה֙ אוֹדִֽיעָה־נָּ֣א אֶתְכֶ֔ם אֵ֛ת אֲשֶׁר־אֲנִ֥י עֹשֶׂ֖ה לְכַרְמִ֑י הָסֵ֤ר מְשׂוּכָּתוֹ֙ וְהָיָ֣ה לְבָעֵ֔ר פָּרֹ֥ץ גְּדֵר֖וֹ וְהָיָ֥ה לְמִרְמָֽס׃ וַאֲשִׁיתֵ֣הוּ בָתָ֗ה לֹ֤א יִזָּמֵר֙ וְלֹ֣א יֵעָדֵ֔ר וְעָלָ֥ה שָׁמִ֖יר וָשָׁ֑יִת וְעַ֤ל הֶעָבִים֙ אֲצַוֶּ֔ה מֵהַמְטִ֥יר עָלָ֖יו מָטָֽר׃ כִּ֣י כֶ֜רֶם יְהוָ֤ה צְבָאוֹת֙ בֵּ֣ית יִשְׂרָאֵ֔ל וְאִ֣ישׁ יְהוּדָ֔ה נְטַ֖ע שַׁעֲשׁוּעָ֑יו וַיְקַ֤ו לְמִשְׁפָּט֙ וְהִנֵּ֣ה מִשְׂפָּ֔ח לִצְדָקָ֖ה וְהִנֵּ֥ה צְעָקָֽה׃)
In this passage, God compares Israel to a vineyard and declares that due to their disobedience and lack of justice, the nation will face destruction and judgment. This message serves as a warning to the people of Israel about the consequences of their actions. So again, it can be asked, can it now be Israel, or even a righteous remnant of Israel, that says she has never disobeyed God? One of the most important methods for biblical exegesis is to consider the context of Isaiah 50 with the surrounding verses. The identity of this individual clearly fits in the flow of thought. Despite God’s promises of redemption (Isaiah 49:1-13), Israel believes itself forsaken (Isaiah 49:14, 24). God insists that is not the case, but that he can and will deliver them (Isaiah 49:15-50:3). The voice of the Servant follows Isaiah 50:3 again speaking of his mission and his obedience to God and God’s trustworthiness. It is clear that this Servant is not the recipient of God’s redemption for his people, but the agent of it. We note that if we continue to follow the contextual analysis methodology, we can see the Servant message in Isaiah 50:4-9 and in Isaiah 52:13-53:12. Note how Isaiah 50:10-51:8 speaks of a call to heed the voice of the Servant and to follow his example, thereby receiving God’s salvation. (Isaiah 50:10) If the hearers will not do so, they will end up in the same predicament as did the opponents of the Servant (see Isaiah 51:8 and 50:9). These things follow from the NT statements concerning faith in the Servant Messiah Yeshua. There are multiple passages where Yeshua emphasizes the importance of following His teachings and obeying His voice. One such passage can be found in John 10:27-28. In this passage, Yeshua identifies His followers as those who listen to His voice and follow Him. He also promises eternal life to those who remain faithful, emphasizing the importance of obeying His teachings for salvation. In Hebrews 1:14-2:4 we read the author of Hebrews speaking about angels as ministering spirits sent to serve those who will inherit salvation. However, the focus shifts to Yeshua, the Son of God, and the author urges believers to pay close attention to what they have heard from Yeshua, lest they neglect the great salvation offered through Him. Neglecting this salvation would have serious consequences. The passage underscores the urgency of heeding Yeshua’s voice and embracing the salvation He brings. In Romans 10:9-11, Paul highlights the confession of faith in Yeshua. Paul says, “that if you confess with your mouth Yeshua is LORD and believe in your heart that God has raised Him from the dead, you will be saved.” Those who believe in Yeshua will not be put to shame. Implicitly, this confession involves heeding His teachings and recognizing Him as Lord. These verses echo Isaiah 50:10 which speak of heeding / listening to the voice of God’s Servant Messiah. The Isaiah text states that trusting in the name of the Messiah and relying upon Him leads to salvation. This text from Isaiah supports the NT emphasis on heeding the voice of Yeshua, believing in Him and embracing the salvation that He offers! Neglecting this message has eternal consequences. Note again what we read here in Isaiah, “The voice of his Servant” (Isaiah 50:10) clearly points backward to Isaiah 50:4. And, “fear the Lord” (Isaiah 50:10) clearly points forward to Isaiah 51:1: “you who seek the Lord,” and to Isaiah 51:7: “you who know righteousness.” These passages clearly align with the preceding and following passages in Isaiah and illustrate the call for God’s people to respond to both God and His Servant Messiah. Again, these verses from Isaiah support the NT account of the life of Yeshua, and the disciples imperative to listen, obey, believe, and remain faithful to God’s Messiah Yeshua!
Masoretic Text (MSS) on Isaiah 50:7-11
Isaiah goes on to say the following according to Isaiah 50:7.
ספר ישעיה פרק נ ז וַאדֹנָי יְהֶוִֹה יַעֲזָר-לִי עַל-כֵּן לֹא נִכְלָמְתִּי עַל-כֵּן שַֹמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי-לֹא אֵבוֹשׁ:
Isaiah 50:7 states, “For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. (וַאדֹנָי יְהֶוִֹה יַעֲזָר-לִי עַל-כֵּן לֹא נִכְלָמְתִּי עַל-כֵּן שַֹמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי-לֹא אֵבוֹשׁ)”
Cross References for Isaiah 50:7: Job 28:9; 30:1–31; Ps 40:6–11; 102:1–28; Is 28:16; 29:22; 41:10; 42:1; 45:17; 48:16; 49:8; 54:4; Je 1:18; 15:20; Eze 3:8–9; Mt 26:65–75; Lk 9:51; Ro 8:1–39; 2 Co 1:1–7; Heb 12:2; 13:15–19
The significance of Isaiah 50:7, the verse begins with וַאֲדֹנָי יְהוִה (Adonai Elohim) combining two divine titles. “Adonai” means “Lord” or “Master,” emphasizing God’s sovereignty. The YHWH is the personal name of God, signifying His covenant relationship with Israel. The words יַעֲזָר-לִי mean “will help me.” First, the word יַעֲזָר is a Hiphil form of the verb עזר (azar), which means “to help” or “to support.” In this context, it emphasizes the Lord’s support for the servant, ensuring that he does not falter in his mission. In this context, it reflects God’s intervention on behalf of the speaker. The words עַל-כֵּן translate as “therefore” or “because of this.” Here the speaker acknowledges God’s help and anticipates the subsequent actions. Isaiah goes on saying לֹא נִכְלָמְתִּי (I will not be disgraced), where the verb נִכְלָמְתִּי expresses the speaker’s confidence that God’s assistance will prevent shame or disgrace. Note also that the word נִכְלָמְתִּי is a Niphal form of the verb כלם which means “to be consumed” or “to be finished.“ Here, it conveys the idea that the servant will not be consumed or defeated by the trials he faces. The phrase שַׂמְתִּי פָנַי כַּחַלָּמִישׁ (I have set my face like flint.) is a metaphor that suggests determination and unwavering commitment. Flint is hard and unyielding yet chippable, symbolizing the speaker’s resolve. The word חַלָּמִישׁ is an adjective that means “hard” or “strong.” It is used to describe the servant’s face, indicating his determination and resolve to face any challenges. Lastly, Isaiah says וָאֵדַע כִּי-לֹא אֵבוֹשׁ (And I know that I will not be ashamed) showing his confidence in God’s help leads to assurance that shame will not be his portion. This is an important point that applies to all of us, we will never be put to shame by faith in the God of Israel and His Messiah Yeshua!
The NT text does echo Isaiah 50:7 in the life and teachings of Yeshua. Take for example, in Matthew 26:67-68, during Yeshua’s trial, He faced mockery and physical abuse. Just as Isaiah’s servant set His face like stone, Yeshua remained steadfast, enduring humiliation without shame. The spitting, striking, and taunting did not deter Him from His mission to lay his life down for ours. According to Luke 9:51, Yeshua set His face toward Jerusalem, knowing His impending suffering and death, He exemplified the determination described in Isaiah 50:7. His unwavering commitment to God’s plan led Him through the cross to resurrection. In Acts 8:32-35, Philip encounters an Ethiopian eunuch reading Isaiah 53:7-8. The eunuch asks about the identity of the suffering servant, and Philip explains that it refers to Yeshua. This passage connects Isaiah’s prophecy to the Messiah Yeshua. Isaiah 50:7 emphasizes trust in God’s help, determination, and the absence of shame. We note how important these concepts are for us, and how they are consistent with what Isaiah has been teaching previously in his book in the Tanakh. In addition, Yeshua embodied these qualities, especially during the time of His going to the cross. May we also find strength in our unwavering commitment to God’s purposes, knowing that He is our helper and defender! In Isaiah here, the Servant makes it clear that since the difficulties that are befalling him are the result not of disobedience but of obedience. Because of this he can be confident of God’s help. This same presupposition is applicable to our lives today!
Isaiah continues saying the following according to Isaiah 50:8-9.
Isaiah 50:8 states, “He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. (קָרוֹב מַצְדִּיקִי מִי-יָרִיב אִתִּי נַעַמְדָה יָּחַד מִי-בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי)” Isaiah 50:9 “Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up. (הֵן אֲדֹנָי יְהֶוִֹה יַעֲזָר-לִי מִי-הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם)”
Cross References for Isaiah 50:8-9: Job 13:19, 28; 30:1–31; Ps 34:18; 39:11; 40:6–11; 102:title–28; Is 1:18; 26:2; 41:1, 10; 43:26; 45:25; 48:16; 49:4; 51:6–8; 54:17; Ho 5:12; Mt 6:19–20; 26:65–75; Lk 12:33; Ac 2:24; Ro 8:1–39; 2 Co 1:1–7; Heb 1:11; 13:15–19
Isaiah 50:8-9 opens saying, קָרוֹב מַצְדִּיקִי (He is near who justifies me). The word קָרוֹב means “near” or “close,” and emphasizes God’s proximity to the speaker. This word means “near” or “close” and is used to describe the relationship between the speaker and the Lord. The idea of nearness conveys a sense of intimacy and trust between the two parties. The word מַצְדִּיקִי is from the root word צדק for righteousness and refers to the one who justifies or vindicates. In this context, it directs our attention to the Lord God of Israel as the ultimate source of our vindication and justification. The text continues saying “Who will contend with me” (מִי־יָרִיב אִתִּי)? This raises the question of who would dare to oppose (יָרִיב) contend or dispute with the speaker. Who would challenge the speaker’s cause? This may also imply that the speaker is engaged in a legal dispute or argument with his adversaries. The speaker then says נַעַמְדָה יָּחַד (Let us stand together) where the word נַעַמְדָה (stand) is in the imperative form, which carries the force of a command to take a stand. This word is a Niphal participle of the verb עָמַד meaning “to stand” or “to endure.” It conveys the idea of steadfastness and resilience in the face of opposition. The word יָּחַד means “together.” The idea is that both parties should face each other and suggests that the speaker and God are united in their cause or purpose. A question is then asked stating, מִי־בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי (Who is my adversary? Let him come near to me). The speaker challenges anyone who opposes their cause and sends out an invitation for the adversary to present their case. This implies a kind of advocate function of the Servant King Messiah, who takes his stand on our behalf. This is similar to what we read in the NT text. For example, what we read according to Paul in 1 Timothy 2:1-6.
1 Timothy 2:1–6 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 2:3 For this is good and acceptable in the sight of God our Saviour; 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth. 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus; 2:6 Who gave himself a ransom for all, to be testified in due time. (KJV *2 ⸀Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις προσευχὰς ἐντεύξεις εὐχαριστίας ὑπὲρ πάντων ἀνθρώπων,* 2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων,* ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.* 3 τοῦτο ⸆ καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ,* 4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. 5 Εἷς γὰρ θεός,* εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων,* ἄνθρωπος Χριστὸς Ἰησοῦς,* 6 ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων,*)
Here Yeshua is spoken of as our advocate, the mediator between the God of Israel and Men. He achieved this role through the giving of his own life for the payment for sins for others, receiving the due punishment upon himself unto death. We note in Isaiah 50:9 we see the phrase יַעֲזָר-לִי meaning “He will help me” or “He will come to my aid.” This emphasizes that idea that we see in 1 Timothy 2:4, that God would have all men to be saved and come to the knowledge of the truth. This emphasizes God’s commitment to all men to come to the truth. Notice how this puts a nail into modern theologies such as calvinism. In Isaiah, the word כֻּלָּם means “all” or “entire” and emphasizes the comprehensive nature of God’s help and support. Note also the words כַּבֶּגֶד (like a garment) and יִבְלוּ (to consume), these words speak of the sense in which the adversaries will be consumed or destroyed. Fire and flame (עָשׁ) arehere to describe the means by which the speaker’s adversaries will be consumed or destroyed. The flames will יֹאכְלֵם (eat / consume them) which again describes the action of the fire that will consume the speaker’s adversaries.
The NT parallels can be found in verses such as Matthew 26:67-68, Matthew 27:46, Matthew 5:38-39, Romans 8:31, 8:33-34, and 8:38-39. For example, in Matthew 26:67-68, during Yeshua’s trial, He faced false accusations and physical abuse. The parallels include: (i) Contention, just as Isaiah asks, “Who will contend with me?” Yeshua faced opposition. (ii) Vindication, Yeshua ultimately vindicated His mission through His resurrection. In Matthew 27:46, Yeshua quotes Tehillim / Psalm 22:1 on the cross, “My God, my God, why have you forsaken me?” This echoes the cry of the suffering servant in Isaiah. This parallels the concept of God being near even in suffering is evident here. In Matthew 5:38-39, Yeshua teaches about non-retaliation: “But I say to you, do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.” This echoes the idea of standing together and not seeking revenge upon an enemy. Other parallels come from Paul’s letters, such as his proclaiming the security of believers in the Messiah and the assurance of God’s love and support. The key verses that bear similarities to Isaiah 50:8-9 include Romans 8:31, which states, “What then shall we say to these things? If God is for us, who can be against us?” This verse echoes the idea of God’s support and vindication found in Isaiah 50:8-9. In Romans 8:33-34 we read, “Who shall bring any charge against God’s elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.” These verses also emphasize the theme of justification and vindication. In Romans 8:38-39 we read, “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” This passage also conveys the idea of God’s steadfast love and support, similar to the themes found in Isaiah 50:8-9. These parallels demonstrate the continuity of God’s character and promises throughout both the Tanakh and the NT, assuring believers of His steadfast love and support in the face of adversity.
Isaiah continues saying the following according to Isaiah 50:10-11.
Isaiah 50:10 states, “Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God. (מִי בָכֶם יְרֵא יְהֹוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר | הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהֹוָה וְיִשָּׁעֵן בֵּאלֹהָיו)” Isaiah 50:11 “Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow. (הֵן כֻּלְּכֶם קֹדְחֵי אֵשׁ מְאַזְּרֵי זִיקוֹת לְכוּ | בְּאוּר אֶשְׁכֶם וּבְזִיקוֹת בִּעַרְתֶּם מִיָּדִי הָיְתָה-זֹּאת לָכֶם לְמַעֲצֵבָה תִּשְׁכָּבוּן)”
Cross References for Isaiah 50:10-11: Dt 21:22–23; 2 Ch 13:18; 20:20; Job 15:20; Ps 16:4; 23:4; 107:14; Pr 1:7; 26:18, 27; Is 1:19, 31; 3:14; 8:22; 9:2, 18; 10:20; 12:2; 24:15; 26:4, 9; 42:1, 16; 43:1–2; 44:1–2; 49:2–7; 50:4; 52:13; 53:11; 65:13–15; Eze 34:23–24; Am 4:9–10; Mic 7:8; Hag 1:12; Zec 3:8; Jn 9:39; Ac 3:13; 26:18; Eph 5:8; Jas 3:6
We note here how Isaiah 50:10-11 are powerful verses that encourage trust in the Lord and warn against relying on one’s own efforts. The Hebrew text contains several interesting features that contribute to the interpretation and application of these verses. In verse 10, the phrase יְרֵא יְהֹוָה (yir’eh YHWH) means “fears the Lord” or “respects the Lord.” The word יְרֵא comes from the root ירא, which can mean “to fear,” “revere,” or “respect.” This conveys the idea that the one who fears the Lord is someone who recognizes His authority and submits to Him. The Hebrew term for “fear” (יְרֵא) implies reverence, awe, and submission. It’s not mere terror but a deep respect for God’s authority and holiness. The one who fears the Lord recognizes that God’s wisdom surpasses their own and seeks to align their life with His will. This is a very important concept in relation to God’s Torah (Instruction) and our willingness to submit our lives to God’s Word and to His holy ways. This corresponds to walking in darkness (הָלַךְ חֲשֵׁכִים) which is a metaphor that represents spiritual ignorance or moral confusion. This is why God gave us His word, so that we have something to live our lives by, to trust in the Lord regardless of our circumstances, and even when we don’t fully understand our circumstances, we’re encouraged to trust in the God of Israel and His Messiah Yeshua! Our trust in His the Lord, in His Messiah, and in His word becomes our guiding light. This also follows from the phrase שֹׁמֵעַ בְּקוֹל עַבְדּו means “listens to the voice of His servant.“ The word שֹׁמֵעַ (shome’a) comes from the root שמע (shama), which means “to hear” or “listen.” The phrase emphasizes the importance of listening to and obeying the Lord’s instructions through His chosen servant, the Servant King Messiah. Another parallel concept can be found in verse 11, the phrase קֹדְחֵי אֵשׁ מְאַזְּרֵי זִיקוֹת means “kindling a fire, lighting torches.” The word קֹדְחֵי comes from the root קדח, which means “to kindle” or “light.” This phrase illustrates the futility of relying on one’s own efforts, symbolized by walking by our own light / fire and/or torches, which are not rooted in God’s word and eventually burn out. We note parallels in the Torah related to Nadav and Avihu according to Bamidbar / Numbers 3:4.
Bamidbar / Numbers 3:4 3:4 And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest’s office in the sight of Aaron their father. (KJV וַיָּ֣מָת נָדָ֣ב וַאֲבִיה֣וּא לִפְנֵ֣י יְהוָ֡ה בְּֽהַקְרִבָם֩ אֵ֨שׁ זָרָ֜ה לִפְנֵ֤י יְהוָה֙ בְּמִדְבַּ֣ר סִינַ֔י וּבָנִ֖ים לֹא־הָי֣וּ לָהֶ֑ם וַיְכַהֵ֤ן אֶלְעָזָר֙ וְאִ֣יתָמָ֔ר עַל־פְּנֵ֖י אַהֲרֹ֥ן אֲבִיהֶֽם׃)
We note the parallel to this story how Nadav and Avihu chose to do as they pleased, and kindled their own fire, rather than taking from the fire from the altar. This again is a way to understand the differences between Self-Reliance vs. God-Reliance. Here we see a Torah based example between those who trust in God and those who rely on their own efforts, and how crucial this is in our lives. Self-reliance often leads to spiritual emptiness and even death as shown here in Bamidbar / Numbers 3:4, while reliance on God brings true fulfillment. The call is to surrender our self-sufficiency and lean on the Lord. Note again how Isaiah warns saying, “But watch out, you who live in your own light and warm yourselves by your own fires.” Isaiah issues a caution to those who rely solely on their own understanding and efforts. Their self-sufficiency is symbolized by kindling their own fire, as something done that is separate from God and will ultimately not sustain them. Some commentators analogize the death of Nadav and Avihu to the flame and the wick, how the flame desires to soar heavenward, but yet clings to the oil or fuel that sustains it. This illustrates how our souls oscillate between the desire for spiritual connection to God, and the pull of earthly existence. Nadav and Avihu in their fervor approached God in the tabernacle and were consumed due to their error and assumptions in the service to God. Note that this suggests to us that our lives should be guided by God’s word, there is the surrender of our lives to the Lord God Almighty according to His Word, and the approach to our Father in heaven in the name of Yeshua His Son. There is tension that is created for the purpose of seeking the light of God that is anchored in the Word of God. This is what Isaiah is saying, do not rely upon ourselves, trust in the Lord God and in the work of His Messiah!
The NT text contains several parallels to the concepts presented in Isaiah 50:10-11. One such parallel can be found in John 8:12, where Yeshua says, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” This passage emphasizes the importance of following the Servant King Messiah Yeshua, the true light, rather than relying on one’s own efforts, which are symbolized by darkness. Another parallel can be found in Matthew 7:24-27, where Yeshua tells the parable of the wise and foolish builders. The wise builder listens to Yeshua’s teachings and builds his house on the rock, while the foolish builder ignores his teachings and builds his house on sand. This parable emphasizes the importance of listening to and obeying Yeshua’s instructions, which is a central theme in Isaiah 50:10-11. In conclusion, the Hebrew text of Isaiah 50:10-11 contains several features that contribute to the interpretation and application of these verses. The passage encourages trust in the Lord and warns against relying on one’s own efforts. These concepts find parallels in the NT, particularly in the teachings of Yeshua because he was teaching God’s Torah and emphasized the importance of following the holy and righteous ways of God by using himself as the example. Yeshua called us to walk in his footsteps, and as the Messiah of God, to obey God’s commands and instructions that are found throughout the Scriptures. Note again how Isaiah characterizes those who belong to the Lord, who fear Him, they listen to the voice of His Servant. How does a person demonstrate that he or she fears the Lord? By living in reverence and awe of God in their lives, in such a way that shapes one’s behavior, this is what it means to listen and obey that we find throughout all of the Scriptures. Note also how Isaiah speaks of the Servant in the third person, and in this context this is not a reference to himself. We note that to obey this Servant is to fear God, and to fear God is to obey this Servant. There are significant NT parallels to this concept that Isaiah is presenting here of the Servant King Messiah of God! John Osawlt states the following concerning the Servant:
“Those who follow this Servant may indeed walk with him into the darkness of frustration, injustice, humiliation, and abuse. But this does not mean they should forgo their reliance on God. Through all the ages the children of God have equated God’s blessing with comfort and a sense of well-being. But that was not the way of the Servant. So the challenge is again and again: do not cast away your confidence. Wait on the Lord. Put your hope in him. Trust in the reputation and the character (the name) of the Lord, and rely on your God. This is the example that we have in the Servant, as has just been powerfully expressed in vv. 5–7. Thus the prophet is saying to his people, people who are wondering whether their dark situations are evidence that God has forgotten them (cf. 49:14), that they must trust God in the darkness if they are to become the servants of God they are called to be, in the image of the Servant who declares God’s way to them.” (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, 329–330.)
We note the parallels to these concepts in the NT text on what Yeshua had said the world would do to us for believing in him, that we would be persecuted for his name’s sake. Notice how this is analogous to walking with the Messiah in the darkness of frustration, injustice, humiliation, and abuse that he too had been afflicted with. (see Matthew 5:10-12, 10:22-23, 24:9, John 15:20, 2 timothy 3:12) Note that there is only one light in the darkness of human sin. This is the one kindled by God in and through his Servant Yeshua the Messiah! To refuse that light and to embrace some other is to open oneself to a devouring flame.
Rabbinic Commentary on Isaiah 50:7-11
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 50:7-11 50:7 The Lord God is my helper, therefore shall I not be confounded: therefore have I set my face strong as a rock, and I know that I shall not be confounded. 50:8 My righteousness is near; who is he that will contend with me? Let us stand forth together: who is my adversary? let him come near me. 50:9 Behold, the Lord God is my helper; who is he that shall condemn me? lo, they all shall be as a garment that waxeth old, yea, as when the moth eateth it. 50:10 The prophet said: The Holy One, blessed be He, shall say to all the nations: Who is among you that feareth the Lord, that obeyeth the voice of His servant the prophet, who keepeth the law, being in distress, as a man that walketh in darkness and has no light, he trusting in the name of the Lord, will stay upon the salvation of his God? 50:11 The nations answered and said to him: O our Lord! it is not possible for us to occupy ourselves with the law; because we continually wage war against each other, and when we gain the victory one over the other, we burn their houses with fire, and bring their children and their treasures into captivity, and in this manner our days are spent; thus it is impossible for us to occupy ourselves with the law. The Holy One, blessed be He, answered and said unto them: Behold, all of you who stir up a fire, and lay hold on the sword; go ye, fall into the fire which ye have stirred up, and by the sword, which ye have laid hold on. This shall be unto you from my WORD, ye shall turn to your destruction.
Isaiah states the following according to the TgJ on Isaiah 50:7-11, ז וַיָי אֱלֹהִים סָעִיד לִי עַל כֵּן לָא אִתְכְּנָעִית עַל כֵּן שַׁוֵיתִי אַפִּי תַקִיפִין כְּטִינָרָא וְיָדַעֲנָא אֲרֵי לָא אִתְבְּהֵית: 50:7 The Lord God is my helper, therefore shall I not be confounded: therefore have I set my face strong as a rock, and I know that I shall not be confounded. ח קְרִיבָא זְכוּתִי מַן יְדִין עִמִי נְקּוּם כַּחֲדָא מִן בְּעֵיל דִינִי יִתְקְרֵיב לְוָתִי: 50:8 My righteousness is near; who is he that will contend with me? Let us stand forth together: who is my adversary? let him come near me. ט הָא יְיָ אֱלֹהִים סָעִיד לִי מַן הוּא דִי יְחַיְבִינַנִי הָא כוּלְהוֹן כִּלְבוּשָׁא דִבְלִי וּכְעָשָׁא אָכִיל לֵהּ: 50:9 Behold, the Lord God is my helper; who is he that shall condemn me? lo, they all shall be as a garment that waxeth old, yea, as when the moth eateth it. י (אֲמַר נְבִיָא עֲתִיד קוּדְשָׁא בְּרִיךְ הוּא לְמֶהֱוֵי אֲמַר לְעַמְמַיָא) מַן בְּכוֹן מִדַחֲלַיָא דַייָ דִי שְׁמַע בְּקַל עַבְדֵהּ נְבִיָא דַעֲבַד אוֹרַיְתָא בְעָקָא כְּגִבַּר דִמְהַלֵךְ בְּקָבְלָא וְלֵית זְהוֹר לֵהּ מִתְרְחִיץ בִּשְׁמָא דַייָ וּמִסְתְּמִיךְ עַל פּוּרְקָנָא דֶאֱלָהֵהּ: 50:10 The prophet said: The Holy One, blessed be He, shall say to all the nations: Who is among you that feareth the Lord, that obeyeth the voice of His servant the prophet, who keepeth the law, being in distress, as a man that walketh in darkness and has no light, he trusting in the name of the Lord, will stay upon the salvation of his God? יא (מְתִיבִין עַמְמַיָא וְאָמְרִין קֳדָמוֹהִי רִבּוֹנָנָא לָא אֶפְשַׁר לָנָא לְמֶעְסַק בְּאוֹרַיְתָא אֲרֵי כָּל יוֹמָנָא אִתְגְרֵינָא דֵין עִם דֵין בִּקְרָבָא וְכַד נְצַחְנָא דֵין לְדֵין אוֹקֵידְנָא בָתֵּיהוֹן וּשְׁבִינָא טַפְלְהוֹן וְנִכְסֵיהוֹן וּבַהֲדָא גַוְנָא שְׁלִימוּ יוֹמָנָא וְלָא אֶפְשַׁר לָנָא לְמֶעְסַק בְּאוֹרַיְתָא מְתִיב קוּדְשָׁא בְרִיךְ הוּא וַאֲמַר לְהוֹן) הָא כּוּלְכוֹן מְגָרֵן בְּאֶשְׁתָּא מַתְקְפֵי חֶרֶב אֱזִילוּ פִּילוּ בְּאֶשְׁתָּא דִגְרֵיתוּן וּבְחַרְבָּא דִתְקֵיפְתּוּן מִמֵימְרִי הֲוַת דָא לְכוֹן לְתַקְלוּתְכוֹן תְּחוּבוּן: 50:11 The nations answered and said to him: O our Lord! it is not possible for us to occupy ourselves with the law; because we continually wage war against each other, and when we gain the victory one over the other, we burn their houses with fire, and bring their children and their treasures into captivity, and in this manner our days are spent; thus it is impossible for us to occupy ourselves with the law. The Holy One, blessed be He, answered and said unto them: Behold, all of you who stir up a fire, and lay hold on the sword; go ye, fall into the fire which ye have stirred up, and by the sword, which ye have laid hold on. This shall be unto you from my WORD, ye shall turn to your destruction. (TgJ) The Aramaic text of Targum Jonathan on Isaiah 50:7-11 presents some differences from the Hebrew text, primarily in the form of explanatory additions and paraphrasing. These variations may influence the interpretation and application of the scriptures in certain ways, though they generally preserve the core message of the passage. The differences Between Aramaic and Hebrew Texts are illustrated in the following:
Difference: The Aramaic uses “סָעִיד” (sa’id) meaning “helped” while the Hebrew uses “יַעֲזָר” (ya’azar) also meaning “helped.” The Aramaic emphasizes the firmness of the prophet’s face “כְּטִינָרָא” (ke-tinara) meaning “like a rock” while the Hebrew uses “כַּֽחַלָּמִ֔ישׁ” (kaḥallamish) meaning “like flint.”
Difference: The Aramaic “זְכוּתִי” (zekhuti) meaning “my righteousness” is similar to the Hebrew “מַצְדִּיקִי” (matzdiki) meaning “my vindicator.” The Aramaic emphasizes the closeness of the vindication “קְרִיבָא” (keriva) meaning “near.”
Difference: The Aramaic “סָעִיד” (sa’id) is used again for “helped” while the Hebrew uses “יַעֲזָר” (ya’azar). The Aramaic “כִּלְבוּשָׁא דִבְלִי” (kilbushah divli) meaning “like a worn-out garment” is similar to the Hebrew “כַּבֶּגֶד יִבְלוּ” (kabeged yivlu).
4. Isaiah 50:10-11
Aramaic: “י מַן בְכֹון מִדָחְלַיָא דַיוי דְשָמַע בְקָל עַבדֹוהִי נְבִיַיָא דַעְבַד אֹורָיתָא בְעָקָא כִגבַר דִמהַלֵיך בְקַבלָא וְלֵית זֵיהֹור לֵיה מִתרְחֵיץ בִשמָא דַיוי וּמִסתְמֵיך עַל פוּרקָנָא דַאְלָהֵיה׃ יא הָא כוּלְכֹון מְגָרַן בְאִשָא מְתַקְפֵי חְרַב אִיזִילוּ פִילוּ בְאִשָא דְגָרִיתוּן וּבַחֲרַב דְתַקֵיפתוּן מִמֵימְרִי הְוָת דָא לְכֹון לְתַקלָתְכֹון תְתוּבוּן׃ 11(5) מתיבין עממיא ואמרין קדמוהי ריבוננא לא איפשר לנא למיעסק באוריתא ארי כל יומא אתגברינא דין על דין בקרבא וכד נצחנא דין לדין אוקדנא בתיהון בנורא ושבינא נשיהון וטפליהון ונכסיהון ובהדא גזירא שלימו יומנא ולא איפשר לנא למיעסק באוריתא מתיב קדשא בריך הוא ואמר להון“
Difference: In the Aramaic text, these verses emphasize the future judgment and the reliance on God’s salvation. In the Hebrew text, the verses also emphasize judgment and the consequences of relying on one’s own light.
The differences in wording can affect the interpretation and application of these scriptures. The Aramaic text often provides additional context or emphasis that can deepen understanding. For example, the use of “כְּטִינָרָא” (like a rock) in the Aramaic text emphasizes the prophet’s unwavering determination, which can inspire believers to remain steadfast in their faith. In addition to this, one notable difference is the inclusion of the phrase אֲמַר נְבִיָא עֲתִיד קוּדְשָׁא בְּרִיךְ הוּא in verse 10, which is not present in the Hebrew text. This phrase means “The holy prophet says,” and it emphasizes the prophetic authority of Isaiah. In addition to this, in the NT the Messiah Yeshua is described as a prophet. For example, Yeshua alluded to Himself as a prophet in Mark 6:4, where He said, “A prophet is not without honor except in his own town, among his relatives and in his own home.” Yeshua is also understood as the fulfillment of the prophecy in Deuteronomy 18:18, where God told Moses that He would send another prophet to Israel. This is referenced in Acts 3:22 and Acts 7:37. Throughout the Gospels, Yeshua performed miracles, taught with authority, and made prophetic declarations about future events, which are characteristic of a prophet. For example, in Matthew 24, Jesus prophesied about the destruction of the Temple and the end times. These references highlight how Yeshua was recognized and portrayed as a prophet in the NT text. Another significant difference in the Aramaic Targum is the addition of a lengthy explanation in verse 11, which elaborates on the metaphor of walking in darkness without light. The Aramaic text explains that the people are like those who walk in darkness without light, stumbling and falling, and that they should turn to the Lord, who will guide them and protect them from stumbling.
Note that the Hebrew text states “Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.” The Aramaic translation states “The prophet said: The Holy One, blessed be He, shall say to all the nations: Who is among you that feareth the Lord, that obeyeth the voice of His servant the prophet, who keepeth the law, being in distress, as a man that walketh in darkness and has no light, he trusting in the name of the Lord, will stay upon the salvation of his God?” This elaboration helps to emphasize how the Lord God is calling to the nations to turn from their ways, to fear the God of Israel, and obey His voice, His words, His prophet Messiah, and keep the Torah of God. These things illustrate the importance of seeking guidance of God and His Messiah and trusting in God’s protection.
As for parallels in the New Testament, there are several passages that share similar themes with the content of these verses from the Targum Jonathan. For example, in Matthew 5:14-16, Yeshua teaches His followers to be the light of the world, just as God is the light in the darkness. This passage shares the imagery of light and darkness found in the Targum Jonathan. Additionally, in 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 statement echoes the message of the Targum Jonathan, emphasizing the importance of following God’s guidance to avoid stumbling in the darkness. In conclusion, while there are some differences between the Aramaic text of Targum Jonathan and the Hebrew text of Isaiah 50:7-11, these variations do not significantly alter the overall meaning and message of the passage. The added explanations and paraphrasing serve to clarify and emphasize certain aspects of the text, but the core themes of divine guidance, trust in God, and the metaphor of light and darkness remain consistent. The New Testament also contains passages that share similar themes with these verses, highlighting the ongoing relevance of the message found in the Targum Jonathan.
In his commentary on Isaiah 50:7-11, Rabbi Adin Steinsaltz discusses the theme of divine assistance and vindication for the faithful servant of God.
Steinsaltz on Isaiah 50:9 הֵן ה’ אֱלֹהִים יַעֲזָר לִי, מִי הוּא יַרְשִׁיעֵנִי?! מי יכול להרשיע אותי?! הֵן אני נשען על אלוקים נצחי, ואילו כֻּלָּם – כל אנשי ריבי כַּבֶּגֶד יִבְלוּ, עָשׁ יֹאכְלֵם. קיומם עראי כסמרטוטים בלויים אכולי עש. Behold, the Lord God will help me; who is he that will condemn me? Behold, I rely on the Eternal God, whereas all of them, my enemies, will wear out like a garment; a moth will eat them. Their existence is temporary, like moldy, moth-eaten rags.
The commentary emphasizes the idea that the servant’s trust in God will ultimately lead to his triumph over his enemies, who will eventually fade away like old garments consumed by moths. This imagery highlights the transience of the servant’s adversaries compared to the eternal nature of the God of Israel.The implications of this commentary for our lives are several-fold. Firstly, it serves as a reminder that those who remain steadfast in their faith and trust in God will ultimately be vindicated and protected from their enemies. This can provide comfort to us who may be facing adversity or persecution in our lives. In addition, the passage suggests that the faithful servant’s ultimate vindication serves as a testimony to the power and righteousness of God. This encourages believers to persevere in their faith, knowing that their actions and attitudes can serve as a powerful witness to others. We also note that in Romans 8:31-39, the Apostle Paul asserts that nothing can separate believers from the love of God and that they will ultimately be victorious through the Messiah Yeshua. The commentary, like Isaiah 50:7-11, emphasizes the eternal nature of God’s love and support for His faithful people.
The Midrash Tehillim 71:1 also has the following to say concerning these verses from Isaiah.
Midrash Tehillim 71:1 בך ה’ חסיתי. אמר ישעיה (ישעיה נ י) מי בכם ירא ה’ שומע בקול עבדו מי היה בצרה וקראני ולא עניתיו. (שם) אשר הלך חשכים ומי היה בחשכה ולא הארתי לו. וכן נבוכדנצר אמר (דניאל ג כח) בריך אלההון די שדרך מישך ועבד נגו. וכן דריוש אומר (שם ו כד) והוסק דניאל מן גובא וגו’ די הימין באלקיה ואומר (ישעיה כו ד) בטחו בה’ עדי עד. אמר (לו) דוד אם כן בך ה’ חסיתי אל אבושה. וכי לא נתביישו ישראל בעולם הזה אלא אינו אומר אלא לעולם הבא. וכן ישעיה אומר (ישעיה מה יז) ישראל נושע בה’ לפיכך לא תבושו ולא תכלמו: “In You, O Lord, I have taken refuge.” Isaiah said (Isaiah 50:10), “Who among you fears the Lord and obeys the voice of His servant? Who among you walks in darkness and has no light? Let him trust in the name of the Lord and rely on his God.” Similarly, Nebuchadnezzar said (Daniel 3:28), “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants who trusted in him.” And Darius said (Daniel 6:24), “And Daniel was taken up out of the den, and no harm was found on him, because he had trusted in his God.” David also said (Psalm 31:1), “In you, O Lord, do I take refuge; let me never be put to shame; in your righteousness deliver me.” The people of Israel were not ashamed to express their trust in God in this world, and they said only that they trust in the world to come. Isaiah also said (Isaiah 45:17), “Israel is saved by the Lord with everlasting salvation; you shall not be put to shame or confounded to all eternity.”…
The Midrash Tehillim 71:1 commentary relates the verses from Isaiah 50:7-11 to our lives by emphasizing the importance of trusting in God and obeying His word, even in times of darkness and uncertainty. The examples provided, such as Nebuchadnezzar, Darius, Daniel, and Shadrach, Meshach, and Abednego, illustrate the rewards of faithfulness and trust in God, even in the face of persecution or hardship. Note how the reward for faithfulness is the Lord God preserving His people in the midst of something that would take their lives without divine intervention. These stories serve as reminders that those who remain faithful to God will ultimately be protected and vindicated. The interpretation and application of these verses to our lives are strengthened by the commentary’s emphasis on the need for steadfast trust in God, regardless of the challenges we may face. The stories of Daniel, Shadrach, Meshach, and Abednego serve as powerful examples of faith in action, inspiring believers to persevere in their own faith journeys in life. We also note in the Midrashic commentary on Isaiah 50:7-11 a parallel in the NT text to the story of Peter’s miraculous release from prison in Acts 12:1-19. This passage, like the stories in the midrashic commentary, emphasizes the power of faith and trust in God, even in the face of seemingly insurmountable obstacles. In addition, Hebrews 11, the faith chapter, recounts the stories of numerous people from the Tanakh who demonstrated unwavering trust in God, despite facing immense challenges. Like the midrashic commentary on Isaiah 50:7-11, Hebrews 11 serves as a powerful reminder of the importance of faith and trust in God, and the rewards that await those who remain steadfast in their belief.
The Talmud Bavli Ketuvot 104a also has the following to say concerning these verses from Isaiah.
Talmud Bavli Ketubot 104a:8 אָמַר רַבִּי אֶלְעָזָר: בְּשָׁעָה שֶׁהַצַּדִּיק נִפְטָר מִן הָעוֹלָם, שָׁלֹשׁ כִּיתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת יוֹצְאוֹת לִקְרָאתוֹ, אַחַת אוֹמֶרֶת לוֹ: ״בֹּא בְּשָׁלוֹם״, וְאַחַת אוֹמֶרֶת: ״הוֹלֵךְ נִכְחוֹ״, וְאַחַת אוֹמֶרֶת לוֹ: ״יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם״. בְּשָׁעָה שֶׁהָרָשָׁע נֶאֱבָד מִן הָעוֹלָם, שָׁלֹשׁ כִּיתּוֹת שֶׁל מַלְאֲכֵי חַבָּלָה יוֹצְאוֹת לִקְרָאתוֹ, אַחַת אוֹמֶרֶת: ״אֵין שָׁלוֹם אָמַר ה׳ לָרְשָׁעִים״, וְאַחַת אוֹמֶרֶת לוֹ: ״לְמַעֲצֵבָה יִשְׁכַּב״, וְאַחַת אוֹמֶרֶת לוֹ: ״רְדָה וְהׇשְׁכְּבָה אֶת עֲרֵלִים״. Rabbi Elazar said: At the time when a righteous individual departs from the world, three contingents of ministering angels go out toward him. One says to him: Enter in peace; and one says to him: Each one that walks in his uprightness; and one says to him: He enters in peace, they rest in their beds. At the time when a wicked person perishes from the world, three contingents of angels of destruction go out toward him. One says to him: “There is no peace, says the Lord concerning the wicked” (Isaiah 48:22); and one says to him: “You shall lie down in sorrow” (Isaiah 50:11); and one says to him: “Go down, and be laid with the uncircumcised” (Ezekiel 32:19).
The Talmudic commentary in Ketubot 104a relates the verses from Isaiah 50:7-11 to our lives by emphasizing the importance of leading a righteous life and trusting in God. We note in the NT, there are numerous parallels to the concept of leading a righteous life and trusting in God.
Examples where the NT tells us to lead righteous lives
Matthew 6:33 – “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.”
John 3:21 – “But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.”
Romans 6:13 – “And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God.”
Ephesians 4:24 – “And that you put on the new man which was created according to God, in true righteousness and holiness.”
1 Thessalonians 5:8 – “But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.”
1 Timothy 6:11 – “But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.”
Hebrews 11:6 – “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”
James 2:14-26 – This passage emphasizes the importance of faith being demonstrated through good works, stating that “faith by itself, if it does not have works, is dead” (James 2:17).
1 Peter 2:11-12 – “Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.”
2 Peter 1:3-11 – This passage encourages believers to pursue virtues such as faith, virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, and love, in order to be fruitful and effective in their faith.
1 John 2:29 – “If you know that He is righteous, you know that everyone who practices righteousness is born of Him.”
1 John 3:7-10 – “Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous. He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever abides in Him does not sin. Whoever sins has neither seen Him nor known Him.”
Based on these NT passages, the implications for our lives today are that we should strive to lead righteous lives and place our trust in God just as Isaiah is describing in His book in the Tanakh. This involves pursuing virtues such as faith, love, self-control, perseverance, and godliness, while avoiding sinful behaviors and attitudes. By living in this manner, we please God and are fruitful and effective in our faith. Furthermore, these passages emphasize that the eternal consequences of our choices are significant, and that we will be judged according to our deeds. Therefore, it is essential that we live in a manner that is pleasing to God according to His Word, and that we trust in His guidance and protection. Overall, the NT teaches us that leading a righteous life and trusting in God are essential components of biblical faith, and that by doing so, we can experience the fullness of God’s blessings. In addition, our faith in the Messiah Yeshua should lead to the desire to live a righteous life, and it is our faith in Yeshua that causes us to inherit eternal life. In the Talmud, the Talmudic commentary describes how the righteous are welcomed into the afterlife by angels of peace, while the wicked are met by angels of destruction. This serves as a powerful reminder of the consequences of one’s actions and the importance of living one’s life according to God’s word and will. The interpretation and application of these verses to our lives are strengthened by the emphasis on the significance of one’s choices and the eternal consequences of those choices. The passage encourages believers to strive for righteousness and to trust in God’s protection and guidance, even in the face of adversity. The things that happen in our lives cause tension for the purpose of causing us to draw near to God in His Word, and to apply God’s word to our lives! We note a NT parallel to these concepts in the sheep and the goats according to Matthew 25:31-46. These passages, like the Talmudic commentary, emphasizes the importance of living a righteous life and serving others, and the eternal consequences of one’s choices. Another relevant NT passage is 2 Corinthians 5:10, which speaks of the judgment seat of Christ, where believers will be judged according to their deeds. We note that the Talmud is not being used as a proof text for the NT text. These examples illustrate how the concepts in the Talmud do not contradict what is written in the NT text, and how there are many parallels that serve as a reminder to trust in God and of the importance of living a life that is pleasing to God and the eternal consequences of our choices. According to the NT, in the midst of the consequences of our choices there is hope. The hope that is promised is eternal life with God in His heavenly kingdom. This hope is based on our faith in Yeshua the Messiah as our Savior and Lord of our lives, and on the acceptance of the gift of salvation through faith. In John 3:16, it is written, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” This passage emphasizes the promise of eternal life for those who believe in Yeshua. Similarly, in 1 Corinthians 15:51-57, it is written, “Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory. O Death, where is your sting? O Hades, where is your victory?’ The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” Here Paul speaks of the resurrection of the dead and the ultimate victory over death and sin through the Servant King Messiah Yeshua, offering believers the hope of eternal life in His presence. Overall, the NT promises the hope of eternal life with the God of Israel in His heavenly kingdom for those who believe in Yeshua and strive to lead righteous lives, living our lives purely for the glory of God!
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