Introduction to Isaiah 57:11-21
This week we take note of the progression of themes within a larger biblical unit, focusing on the concept of righteousness and God’s intervention on behalf of those who take refuge in Him. Starting from Isaiah 56:1-8, the emphasis is on the necessity of righteousness, particularly covenant obedience, for those who consider themselves servants of God. Notice how Isaiah highlights the importance of walking according to God’s word and the consequences of failing to do so. Note that “necessity” here does not mean that one is earning their salvation through maasim tovim (good works). The “necessity” is a reference to those who take refuge in the God of Israel, as the people of God we are called to pursue righteousness and holiness, both terms which are deeply rooted in the fundamental relationship between God and His people, as outlined in the Scriptures. From the very beginning, God’s covenant with His people was and is based on mutual commitment and faithfulness. This is analogous to a marriage relationship and to the mutual commitment and faithfulness to one another based upon the covenant relationship. In Deuteronomy 6:4-5, known as the Shema, God commands:
ספר דברים פרק ו
אד שְׁמַע יִשְֹרָאֵל יְהוָֹה אֱלֹהֵינוּ יְהוָֹה | אֶחָד: ה וְאָהַבְתָּ אֵת יְהוָֹה אֱלֹהֶיךָ בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ וּבְכָל-מְאֹדֶךָ:
Deuteronomy 6:4–5
6:4 “Hear, O Israel! The LORD is our God, the LORD is one! 6:5 “You shall love the LORD your God with all your heart and with all your soul and with all your might. (NASB)
Note how the Shema commands God’s people to “Listen to and to Love the LORD God.” This call to love and serve God wholeheartedly underscores the importance of living a life that reflects His holiness and righteousness. We also note that throughout the Torah, the emphasis on righteousness and obedience is a recurring theme. In Deuteronomy 28, God outlines the blessings for obedience and the curses for disobedience, illustrating that in this world, adherence to His commands leads to life and prosperity, while rebellion brings suffering and exile. Deuteronomy 28:1-2 states: “If you fully obey the LORD your God and carefully follow all his commands I give you today, the LORD your God will set you high above all the nations on earth. All these blessings will come on you and accompany you if you obey the LORD your God.” Because of these things, the prophets continually called Israel back to faithfulness and righteousness. In Isaiah 1:18-20, God appeals to His people: “Come now, let us settle the matter, says the LORD. Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool. If you are willing and obedient, you will eat the good things of the land; but if you resist and rebel, you will be devoured by the sword.” We note the reason this is so because the earth was made for righteousness, and not for sin and rebellion. These passages highlight God’s desire for repentance and how we were created for righteousness and holiness, and not to live in sin and rebellion. The “necessity” for righteousness and obedience is also evident in the NT text. Yeshua reiterates the importance of walking according to God’s commands in John 14:15: “If you love me, keep my commands.” The apostle Paul further emphasized this in Romans 12:1-2, where he calls believers to live holy and pleasing lives as a spiritual act of worship. Those who take refuge in the God of Israel are called to righteousness and holiness.
Why are We Called to Righteousness and Holiness?
- Holiness and Righteousness reflects our love and commitment to God.
- Holiness and Righteousness aligns our lives with His will.
- Holiness and Righteousness fulfills the covenant relationship established by God.
Holiness and Righteousness speak to faithfulness and in this world brings blessings and maintains the integrity and identity of God’s people as His representatives on earth. The Bible consistently underscores that true faith is evidenced by a life lived in accordance with God’s righteous standards.
Following this, Isaiah 56:9-57:13 shifts its focus to the people of Israel, specifically their attempts to manipulate worldly gods for personal gain. What this illustrates for us is how the people were looking for a superficial or spurious form of righteousness. What I mean is that superficial righteousness was an attempt to manipulate the gods of this world for their own gain, instead of embodying the righteousness of God for the sake of His mercy and grace. This underscores the disconnect between the divine standard of righteousness and the actions of those who claim to serve God. Superficial righteousness refers to an outward appearance of piety and adherence to religious practices without a corresponding inner transformation or genuine devotion to God. This concept is addressed extensively by the apostle Paul in his epistles, where he contrasts superficial righteousness with true, heartfelt obedience to God’s will. In Romans 2:28-29, Paul states, “A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code.” Here, Paul emphasizes that true righteousness comes from an internal change brought about by the Holy Spirit, rather than mere external compliance with religious rituals. Similarly, in Galatians 6:15, Paul asserts, “Neither circumcision nor uncircumcision means anything; what counts is the new creation.” Paul critiques those who boast in external markers of religious identity without exhibiting the transformative effects of faith in their lives. In 2 Corinthians 5:17, he reinforces this idea by declaring, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” This passage highlights that genuine faith results in a new creation, characterized by a transformed heart and life. Holiness and righteousness are the evidence for this transformed life and true faith and love of God and His Messiah Yeshua. Paul’s teachings consistently point to the inadequacy of superficial righteousness and the necessity of an authentic, inward faith that manifests in righteous living, driven by love and powered by the Holy Spirit. We also note how superficial righteousness is akin to idolatry when we trust in our own works of righteousness rather than the righteousness credited by God through faith. This concept is deeply rooted in the idea that self-righteousness becomes an idol, as it shifts our reliance from God to our own efforts and accomplishments. In essence, it elevates human achievement above divine grace, creating a false sense of security and spiritual pride. Paul addresses this issue in Philippians 3:9, where he expresses his desire to “be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith.” This highlights the distinction between human effort and divine provision. By trusting in our own righteousness, we fall into the same trap as those who worship idols, placing our confidence in something finite and flawed rather than the infinite and perfect provision of God. This form of idolatry undermines the transformative power of God’s grace and hinders a genuine relationship with Him, as it relies on our works rather than His mercy and faithfulness. Romans 10:3 further emphasizes this point, stating, “Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness.” This underscores the importance of humility and dependence on God’s righteousness, which is freely given through faith in the Messiah Yeshua. This is the significance of the concept of “God’s intervention on behalf of those who take refuge in Him.” We are helpless people from the sense that we are imperfect and in achieving perfect righteousness.
We note that the antimissionaries will say that perfect righteousness is not necessary. The assertion by antimissionaries that perfect righteousness is not necessary reflects a misunderstanding of the biblical standard of holiness and the nature of God’s righteousness. In the Bible, God’s standards are absolute, as seen in Leviticus 19:2, which states, “Be holy because I, the LORD your God, am holy.” This command emphasizes the necessity of holiness, reflecting God’s own character. Additionally, Yeshua reiterates this in Matthew 5:48, saying, “Be perfect, therefore, as your heavenly Father is perfect.” These verses illustrate that the standard of righteousness required by God is not merely human effort or relative goodness but a perfect adherence to His commands. The argument against the need for perfect righteousness also overlooks the provision of righteousness through faith in Yeshua the Messiah. Romans 3:23-24 explains, “For all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” This passage acknowledges human inability to achieve perfect righteousness on their own, but it also highlights God’s provision of righteousness through faith. By dismissing the necessity of perfect righteousness, one disregards the profound need for a Savior and the transformative power of the grace and mercy of God. Moreover, the concept of imputed righteousness (see Genesis 15:6), as discussed in Romans 4:5, where “faith is credited as righteousness,” demonstrates that God’s standard is met not through human perfection but through faith in the Messiah’s atoning work. Thus, the necessity for perfect righteousness underscores both the gravity of sin and the incredible gift of grace, which is foundational to the gospel message.
This is where God’s action becomes central, represented by the repeated use of first-person pronouns referring to the Lord God of Israel. The Lord God promises to revive, lead, heal, and encourage His people, essentially performing in them what they are incapable of doing by themselves. This is not a discussion about salvation or restoration to Himself, but rather about empowering them to be the righteous individuals they are called to be. This progression showcases a narrative arc that moves from the necessity of righteousness to the demonstration of spurious righteousness, culminating in God’s intervention to enable His people to achieve the righteousness they are called to exhibit. These things highlight the theological theme of God’s sovereignty and grace, providing a pathway for His people to overcome their limitations and fulfill their divine calling. These things also speak to the centrality of God our Father in heaven, our faith is in Him and not in the idol of self. The centrality of God’s action in our lives shifts all of the glory, praise, and honor to Him alone! This is the pivotal idea of faith rather than human effort that is spoken of according to the Scriptures!
Masoretic Text (MSS) on Isaiah 57:11-21
Isaiah goes on saying the following according to Isaiah 57:11-21.
ספר ישעיה פרק נז
יא וְאֶת-מִי דָּאַגְתְּ וַתִּירְאִי כִּי תְכַזֵּבִי וְאוֹתִי לֹא זָכַרְתְּ לֹא-שַֹמְתְּ עַל-לִבֵּךְ הֲלֹא אֲנִי מַחְשֶׁה וּמֵעֹלָם וְאוֹתִי לֹא תִירָאִי: יב אֲנִי אַגִּיד צִדְקָתֵךְ וְאֶת-מַעֲשַֹיִךְ וְלֹא יוֹעִילוּךְ: יג בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ וְאֶת-כֻּלָּם יִשָּׂא-רוּחַ יִקַּח-הָבֶל וְהַחוֹסֶה בִי יִנְחַל-אֶרֶץ וְיִירַשׁ הַר-קָדְשִׁי: יד וְאָמַר סֹלּוּ-סֹלּוּ פַּנּוּ-דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי:
Isaiah 57:11 states, “And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid it to thy heart? have not I held my peace even of old, and thou fearest me not? (וְאֶת-מִי דָּאַגְתְּ וַתִּירְאִי כִּי תְכַזֵּבִי וְאוֹתִי לֹא זָכַרְתְּ לֹא-שַֹמְתְּ עַל-לִבֵּךְ הֲלֹא אֲנִי מַחְשֶׁה וּמֵעֹלָם וְאוֹתִי לֹא תִירָאִי)” Isaiah 57:12 “I will declare thy righteousness, and thy works; for they shall not profit thee. (אֲנִי אַגִּיד צִדְקָתֵךְ וְאֶת-מַעֲשַֹיִךְ וְלֹא יוֹעִילוּךְ)” Isaiah 57:13 “When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; (בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ וְאֶת-כֻּלָּם יִשָּׂא-רוּחַ יִקַּח-הָבֶל וְהַחוֹסֶה בִי יִנְחַל-אֶרֶץ וְיִירַשׁ הַר-קָדְשִׁי)” Isaiah 57:14 “And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people. (וְאָמַר סֹלּוּ-סֹלּוּ פַּנּוּ-דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי)”
Cross Reference for Isaiah 57:11-14: Dt 32:22–28; Jdg 10:14; 2 Ki 1:15; Es 4:14; Ps 37:3, 9–11; 50:21; 51:11–19; 68:4; 78:10, 36; 83:1; 102:1–6; 118:8; Pr 29:25; Ec 8:11; Is 2:2–3; 7:2; 11:9, 16; 14:32; 17:10; 25:4; 29:15; 40:3–4, 7, 24; 42:14, 23; 48:17–22; 49:8; 51:12–13; 56:7; 57:1; 58:1–2; 59:6, 12; 60:21; 61:1–3; 62:10; 65:7, 9–11, 25; 66:18; Je 2:23–28, 32; 3:21; 11:12; 13:25; 18:15, 22:20; 30:14–15; Eze 16:2, 8–19; 22:12; Ho 12:1–6; Mic 3:2–4, 8; Mt 9:11–17; Eph 2:1–22
Isaiah 57:11-14 presents some intriguing features in the Hebrew text that influence its interpretation and application. The phrase מִי דָּאַגְתְּ וַתִּירְאִי (whom have you worried and feared) criticizes the people for fearing others more than God, which led to deceit and forgetting their true source of help. To תִּירְאִי (fear) God in the context of the Torah means to have a profound respect, reverence, and awe for the Almighty. This fear is not about being terrified but involves recognizing God’s supreme power, authority, and holiness, and responding with obedience, worship, and a commitment to live according to His commandments. The Torah emphasizes this concept multiple times. For instance, Deuteronomy 6:13 says, אֶת־יְהוָ֧ה אֱלֹהֶ֛יךָ תִּירָ֖א וְאֹת֣וֹ תַעֲבֹ֑ד וּבִשְׁמ֖וֹ תִּשָּׁבֵֽעַ׃ “Fear the LORD your God, serve him only and take your oaths in his name.” Similarly, in Deuteronomy 10:12, it states, וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה אֶת־יְהוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃ “And now, Israel, what does the LORD your God ask of you but to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul.” The emphasis on תִּירְאִי (fear) highlights the importance of fearing God rather than other entities or idols.
In verse 12, צִדְקָתֵךְ (your righteousness) and מַעֲשַֹיִךְ (your deeds) are declared ineffective, underscoring the futility of self-righteous acts without genuine faith and reliance on God. This verse (Isaiah 57:12) emphasizes the futility of relying on one’s own righteousness and deeds for salvation. Notice how this is akin to idolatry, highlighting that such efforts are ultimately unproductive because it creates a false sense of hope and generates pride. This concept aligns closely with the teachings of Paul and James in the NT. Paul addresses the issue of self-righteousness and the insufficiency of human works for salvation in several of his letters. In Ephesians 2:8-9, he writes, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” Paul underscores that salvation is a gift from God, received through faith and not earned by human effort or righteous acts. We note again that maasim tovim (good works) or deeds of righteousness are a fruit of the spirit which demonstrates the evidence of our already having been saved and transformed by faith! Similarly, in Romans 3:20, Paul states, “Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.” Here, Paul highlights that the law serves to reveal human sinfulness, not to provide a means of justification. James, on the other hand, emphasizes that true faith naturally produces good works. In James 2:17, he writes, “In the same way, faith by itself, if it is not accompanied by action, is dead.” While James acknowledges the importance of works, he asserts that they are the evidence of genuine faith, not the basis of salvation. This is consistent with the idea that human efforts alone, as indicated in Isaiah 57:12, are insufficient without a foundational faith in God. We note how this is consistent from the Torah context, that God delivered, performed many miracles, and brought the people to stand before His holy mountain without them having to do a thing, but just move / go in faith. Together, Isaiah, Paul, and James present a coherent biblical perspective: works of righteousness, when devoid of genuine faith, are ineffective for salvation. Instead, salvation comes through faith in God (and in the NT context, faith in and trusting in the Messiah of God (Yeshua), and it is this kind of faith that naturally results in righteous deeds. Thus, Isaiah 57:12 supports the NT teaching by highlighting the limitations of self-reliance and the necessity of divine mercy and grace, and true faith for salvation.
Isaiah 57:13 mentions קִבּוּצַיִךְ (your gatherings) or “idols,” which will be swept away by the wind, symbolizing the futility of trusting anything other than God. Instead, הַחוֹסֶה בִי (he who takes refuge in Me) will inherit the land and God’s holy mountain, signifying true security and blessing come from trusting in the God of Israel. Furthermore, the verse Isaiah 57:14, “And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people” (וְאָמַר סֹלּוּ-סֹלּוּ פַּנּוּ-דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי), speaks to God’s active role in removing obstacles from the path of His people. We note that there are several biblical conditions that suggest when God will remove obstacles and stumbling blocks from our lives. These conditions often relate to our relationship with God, our faith, and our obedience to His will.
Conditions for God Removing Stumbling Blocks
- Faith and Trust in God: Having faith in God and trusting His ways are essential. In Hebrews 11:6, it states, “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.” Trusting in God and His promises opens the way for Him to act on our behalf.
- Repentance and Obedience: Repentance from sin and a commitment to obey God’s commands are crucial. Isaiah 1:19-20 says, “If you are willing and obedient, you will eat the good things of the land; but if you resist and rebel, you will be devoured by the sword.” Obedience to God clears the path for His blessings and interventions. (Note Deuteronomy 28)
- Seeking God’s Guidance: Actively seeking God’s guidance and wisdom is another key condition. Proverbs 3:5-6 advises, “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” Seeking God’s direction helps us navigate life’s challenges with His support.
- Humility and Prayer: Humility and earnest prayer are vital. In 2 Chronicles 7:14, God promises, “if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.” Humbling ourselves before God and seeking Him in prayer can lead to the removal of obstacles.
- Faith in Yeshua the Messiah: In the NT, faith in Yeshua as the Savior is fundamental. John 14:6 records Yeshua saying, “I am the way and the truth and the life. No one comes to the Father except through me.” Through faith in Christ, we gain access to God’s grace and the promise of overcoming life’s difficulties.
When we align ourselves with God’s will we enable Him to remove obstacles and stumbling blocks from our lives. The reason is the stumbling block is meant to draw us back to the Lord and His holy and righteous ways! These principles are timeless, encouraging us to maintain a close and obedient relationship with God. In addition, the phrase סֹלּוּ-סֹלּוּ (cast up, cast up), emphasizes the urgency and importance of preparing a smooth and accessible way for the people to return to God. The phrase פַּנּוּ-דָרֶךְ (prepare the way) further stresses the need to clear the path, making it straight and open for travel. The removal of מִכְשׁוֹל (stumbling block) is the removal of the obstacles that need to be addressed so that the people can walk in righteousness and faithfulness. In the broader context of Isaiah 57, this verse reflects God’s compassion and commitment to restoring His people, ensuring that nothing impedes their return to Him. It demonstrates God’s love for His people and how He wants only the best for our lives!
The Nt text echoes this theme of removing obstacles to faith. For instance, in Hebrews 12:1, believers are encouraged to “throw off everything that hinders and the sin that so easily entangles” so they can run the race with perseverance. Similarly, in John the Baptist’s ministry, he calls for repentance and prepares the way for the Lord (Matthew 3:3), echoing Isaiah’s call to make a straight path for God’s people. We also note that the concept of fearing God is intertwined with faith in Yeshua (Jesus). The fear of God is seen as a foundation for wisdom and understanding that leads one to recognize his or her need for a Savior. In Acts 9:31, we read about the early believers, “Then the church throughout Judea, Galilee, and Samaria enjoyed a time of peace and was strengthened. Living in the fear of the Lord and encouraged by the Holy Spirit, it increased in numbers.” This explains the importance of living in the fear of God, and shows that the fear of the Lord was an essential aspect of the early believers’ faith and growth in Yeshua.
Moreover, in 2 Corinthians 7:1, Paul writes, “Therefore, since we have these promises, dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.” Here, the term “reverence” can be understood as a form of godly תִּירָ֖א / fear that leads to a holy life, driven by the transformative power of faith in Yeshua. This fear is not about dread but about a deep respect that motivates believers to live according to God’s will and grow in their relationship with Him through faith. Therefore, both the Torah and the NT, we read the emphasis on the importance of fearing God as a key aspect of a faithful and obedient life dedicated to His service. Note again how Yeshua criticized superficial righteousness in Matthew 23:27-28. Note that this is the idea of not trusting in God but trusting in our own works, and this is compared to people who are as whitewashed tombs, because one is trying to make the outward appear righteous, and not allowing God to work on the inside to allow righteousness to flow from the inside out! Hebrews 4:1-11 speaks of entering God’s rest through faith, paralleling the idea of taking refuge in God we read here in Isaiah. These verses encourage self-examination of our fears, deeds, and where we place our trust, urging us to seek genuine faith and refuge in God alone. Again, this is a timeless message reflected in both the Hebrew scriptures and the NT text!
Isaiah goes on saying the following according to Isaiah 57:15-19.
ספר ישעיה פרק נז
טו כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת-דַּכָּא וּשְׁפַל-רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים: טז כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף כִּי-רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִֹיתִי: יז בַּעֲוֹן בִּצְעוֹ קָצַפְתִּי וְאַכֵּהוּ הַסְתֵּר וְאֶקְצֹף וַיֵּלֶךְ שׁוֹבָב בְּדֶרֶךְ לִבּוֹ: יח דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: יט בּוֹרֵא נִוב [נִיב] שְֹפָתָיִם שָׁלוֹם | שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהֹוָה וּרְפָאתִיו:
Isaiah 57:15 states, “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. (כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת-דַּכָּא וּשְׁפַל-רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים)” Isaiah 57:16 “For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. (כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף כִּי-רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִֹיתִי)” Isaiah 57:17 “For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. (בַּעֲוֹן בִּצְעוֹ קָצַפְתִּי וְאַכֵּהוּ הַסְתֵּר וְאֶקְצֹף וַיֵּלֶךְ שׁוֹבָב בְּדֶרֶךְ לִבּוֹ)” Isaiah 57:18 “I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. (דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו)” Isaiah 57:19 “I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him. (בּוֹרֵא נִוב [נִיב] שְֹפָתָיִם שָׁלוֹם | שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהֹוָה וּרְפָאתִיו)”
Cross Reference for Isaiah 57:15-19: Ge 2:7; 6:3; Ex 15:26; Nu 6:26; 16:22; Dt 32:39; 33:27; 2 Ki 22:19; 2 Ch 7:14; Job 5:18; 6:10; 16:19; 34:14; Ps 34:18; 48:14; 50:21; 51:11–19; 68:35; 77:3; 85:5; 90:2; 93:4; 102:1–28; 103:9; 113:5–9; 138:6; 147:3; Pr 10:31; 16:19; Is 1:4, 15; 2:4, 7; 3:13–14; 6:7; 8:17; 9:6, 13; 19:22; 26:3, 12; 30:15, 26; 32:17; 33:5, 13; 40:28; 42:3, 5, 16, 45:15; 48:17–22; 49:13; 50:4; 51:16; 52:12–13; 53:5–6; 54:9; 56:11; 57:18; 59:2, 21; 60:10; 61:1–3; 64:7; 66:1–3, 10; Je 3:12, 14, 22; 6:13; 8:10; 17:14; Mic 6:6, 8; 7:18; Zec 2:13; 12:1; Mt 5:3–4; 23:12; Lk 1:49; 2:14; Ac 2:39; Eph 2:1–22; Heb 12:9; 13:15
Isaiah 57:15-19 contains rich Hebrew expressions that significantly impact its interpretation and application. Verse 15 begins with כִּי כֹּה אָמַר רָם וְנִשָּׂא (For thus says the high and exalted One). The terms רָם (ram) which denotes elevation or loftiness and נִשָּׂא (nissa) speaks of being exalted or lifted up, emphasizing God’s supreme and elevated status. The terms מָרוֹם וְקָדוֹשׁ (Majesty and holiness) where מָרוֹם (marôm) means loftiness or majesty, highlights the awe-inspiring nature of God and the word קָדוֹשׁ (qadosh) denotes sanctity of separateness, emphasizing God’s otherness and purity. Despite His majesty, God also dwells with the דַּכָּא וּשְׁפַל רוּחַ (contrite and lowly in spirit). This highlights the character of God being both omnipotent and loving, having concern for the humble and broken-hearted.
In verse 16 we read, כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְצוֹף (For I will not contend forever, nor will I always be angry). This assures that God’s anger and judgment are not eternal; they have a purpose and a limit, reflecting His mercy. Isaiah 57:16-17 highlights two profound aspects of God’s character: His mercy and His understanding of human nature. The verses indicate that while God may become angry due to human sin, His anger is not eternal as He states, “For I will not contend forever, nor will I always be angry, for the spirit would grow faint before me, the breath of life that I made” (Isaiah 57:16). This reveals God’s compassionate and patient nature. He recognizes human frailty and the propensity to follow one’s own heart, which often leads to sin. In His mercy, God promises not to let His anger persist indefinitely, showing His desire for restoration and reconciliation rather than perpetual judgment. This is how the Tanakh understand the God of Israel. From a New Testament perspective, this theme is expanded upon in the understanding of grace and redemption through the Servant King Messiah Yeshua. In Romans 3:23-24, Paul explains, “for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” This reinforces the notion that while humanity is inherently sinful and prone to follow its own desires, God’s grace through Yeshua provides a path through faith to forgiveness and renewal. Additionally, in 1 John 1:9, it is stated, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” This parallels the concept in the Tanakh and Isaiah of God’s mercy, emphasizing His willingness to forgive and restore those who turn to Him. Isaiah 57:16-17 not only underscores God’s merciful nature and understanding of human weakness but also aligns with the NT message of redemption and grace through faith in the Messiah of God. This consistent portrayal of God’s character throughout the scriptures encourages everyone to rely on His mercy and seek forgiveness, knowing that His anger is not everlasting, and His desire is for reconciliation, renewal, and restoration!
In verse 18 we read, דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ (I have seen his ways, but I will heal him), here God acknowledges human failings but also promises healing and guidance. The word אֲנַחֵהוּ (I will lead him) indicates divine direction and comfort for those who return to Him. Note the same emphasis in verse 19, שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב (Peace, peace, to those far and near) where the Lord God offers peace to all, regardless of their previous distance from Him. Isaiah 57:18-19 reveals to us an aspect of God’s character where He acknowledges human failure and promises healing and guidance. There are several parallels in the Torah to these concepts. One prominent example is related to God’s guidance and provision in the wilderness despite Israel’s repeated failures and disobedience, the Lord God continually provided guidance and healing. In Exodus, Leviticus, Numbers, and Deuteronomy, we see God guiding Israel through the wilderness. Despite their frequent complaints and lack of faith, the Lord leads them with a pillar of cloud by day and a pillar of fire by night (Exodus 13:21-22). This reflects God’s enduring commitment to His people, similar to the promise of guidance in Isaiah 57:18-19. In Exodus 15:26, the Lord God promised healing saying, “If you listen carefully to the LORD your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, who heals you.” This reflects the assurance of physical and spiritual healing for those who seek the Lord. In Numbers 6:24-26, the priestly blessing pronounced over Israel includes a blessing for peace: “The LORD bless you and keep you; the LORD make his face shine on you and be gracious to you; the LORD turn his face toward you and give you peace.” This blessing parallels Isaiah’s message of peace to those who seek God. Notice that Isaiah’s words are consistent with the Torah.
From a New Testament perspective, these themes are further developed. We learn that in the Messiah of God we have healing and guidance. In John 14:27, Yeshua says, “Peace I leave with you; my peace I give you.” This echoes the peace promised in Isaiah. Similarly, in Matthew 11:28-30, Yeshua invites the weary and burdened to come to Him for rest, offering spiritual healing and guidance. The concept of God leading and healing His people is found in the promise of the giving of God’s Spirit (the Holy Spirit). In John 16:13, Yeshua promises that the Spirit of truth will guide believers into all truth, paralleling God’s promise to guide and restore in Isaiah. In Matthew 5:3-4, Yeshua speaks of blessings for the poor in spirit and those who mourn, reflecting God’s compassion for the humble. Similarly, in 2 Corinthians 1:3-4, Paul describes God as the “Father of compassion and the God of all comfort,” who comforts us in all our troubles. The assurance that God’s anger is not eternal but that His mercy prevails is also echoed in 1 John 1:9, where it is said that if we confess our sins, He is faithful and just to forgive us and purify us from all unrighteousness. Note the continuity in the teaching from the Torah to the NT in the promises of healing, guidance, and peace that is consistent with what we are reading in Isaiah 57:18-19. All of these concepts find strong foundations in the Torah and are profoundly realized in the NT text through the Servant King Messiah Yeshua, which again showcases the continuity and fulfillment of God’s redemptive work throughout the Scriptures.
Isaiah goes on saying the following according to Isaiah 57:20-21.
ספר ישעיה פרק נז
כ וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט: כא אֵין שָׁלוֹם אָמַר אֱלֹהַי לָרְשָׁעִים:
Isaiah 57:20 states, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. (וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט)” Isaiah 57:21 “There is no peace, saith my God, to the wicked. (אֵין שָׁלוֹם אָמַר אֱלֹהַי לָרְשָׁעִים)”
Cross References on Isaiah 57:20-21: Ge 49:4; Job 15:20; 18:5–21; Ps 51:11–19; 69:14; 102:1–6; 107:29; Pr 4:16; 28:1; Is 3:9, 11; 26:3; 48:17–22; 49:4; 59:8; 61:1–3; Je 49:23; Eze 13:16; Jon 2:2–6; Sir 33:2; Eph 2:1–22; 4:14; Jud 13
Isaiah 57:20-21 contrasts the peace offered by God with the tumultuous state of the wicked, stating, “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.” Sin leads to tumultuous circumstances because it disrupts the relationship between man and God. We note that sin is the fundamental reason there is suffering in the world. In Genesis, Adam and Eve’s disobedience results in their expulsion from Eden, bringing pain, toil, and death into existence (Genesis 3:16-19). Remember, prior to this death did not exist. Sin separates individuals from God, leading to spiritual unrest and moral decay. King Solomon wrote in Proverbs 13:15 saying, “Good understanding giveth favor: but the way of transgressors is hard,” highlighting the inherent difficulties that accompany a sinful life. Paul reiterates these basic concepts explaining in Romans 6:23, “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” This underscores that sin results in both immediate and eternal consequences, leading to turmoil and instability in the lives of individuals and communities. Through repentance and faith in the Servant King Messiah of God, people can find peace and restoration, as promised in numerous scriptures. These verses highlight that true peace is not granted by heritage or entitlement but is a gift from God, obtainable through a relationship with Him. We note again that true peace only comes from God and is found in Him and His Messiah, and this underscores that without this divine intervention in one’s life to overcome sin, individuals remain in a state of unrest and turmoil.
The Torah provides several parallels to this idea. In Leviticus 26:3-12, God promises peace and security to the Israelites if they walk in His statutes and keep His commandments. Note that Leviticus 26:6 specifically addresses the promise of peace for walking in God’s commands. The verse states:
Leviticus 26:6
26:6 ‘I shall also grant peace in the land, so that you may lie down with no one making you tremble. I shall also eliminate harmful beasts from the land, and no sword will pass through your land. (NASB, וְנָתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין מַחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַעֲבֹ֥ר בְּאַרְצְכֶֽם׃)
This verse emphasizes that peace and security are direct results of the Lord God Almighty intervening on behalf of His people to make these things happen! We note that this is the nature of the covenant relationship that we have agreed to in our relationship with God, to obey His commands for His glory. This theme underscores the importance of faithfulness and obedience in experiencing God’s blessing here on earth, and this is emphasized in both the Torah and the broader biblical narrative and the NT text. Again, Isaiah speaks of gentile inclusion, turning from idols, and covenantal peace that is connected to the covenant relationship and faith in the God of Israel. This is the major thrust of Deuteronomy 28 which outlines the blessings of peace and prosperity for those who truly love the Lord and listen to Him. The curses of turmoil for disobedience, emphasizing that true peace stems from a committed relationship with God and His Messiah.
In the NT text, this theme is further developed, particularly in the teachings of Yeshua. In John 14:27, Yeshua says, “Peace I leave with you; my peace I give you. I do not give to you as the world gives.” This peace is distinct from any worldly assurance, rooted in a relationship with Christ. Paul also spoke of the “peace of God, which transcends all understanding” guarding the hearts and minds of believers in the Messiah Yeshua (Philippians 4:7). Furthermore, in Romans 5:1, Paul explains that “we have peace with God through our Lord Jesus Christ,” indicating that this peace is accessed through faith in the Servant King Messiah of God. What we observe in the biblical text is that both the Torah and the New Testament affirm that true peace is a divine gift, contingent on one’s faith and relationship with God, rather than a matter of nationality or external circumstances. This peace, promised by God in Isaiah, finds its fulfillment in the Messiah Yeshua who brings ultimate reconciliation and tranquility to those who seek Him. We note that we must also exercise the right of choice to choose to be reconciled with God, meaning that we must choose faith and love for God and His Messiah. Note that we can not make ourselves righteous for justification before God no matter how many Torah commands we keep. Notice that we always fall short, and this is why righteousness is credited by faith and not by action. The physical action is the fruit of that faith that we have. We also cannot receive the righteousness of God until we have rejected wickedness and turned towards the Lord God of Israel, His Messiah, and His holy ways! There is no true peace until we do these things. Peace only comes when we give ourselves to the Lord and His Messiah!
Rabbinic Commentary on Isaiah 57:11-21
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 נז:יא-כא
יא וְיַת מַן יְצֵיפְתְּ וְקָדָם מַן דְחֵילְתְּ אֲרֵי אַסְגֵית לְמַלָלָא כַדְבִין וּפוּלְחָנִי לָא אַדְכַּרְתְּ וְלָא שַׁוֵית דְחַלְתִּי עַל לִבִּיךְ הֲלָא אֲנָא יְהָבִית אַרְכָּא מֵעַלְמָא דְאִם תְּתוּבִין לְאוֹרַיְתָא וְלִקֳדָמַי לָא תַבְתְּ: יב אֲנָא חֲוֵיתִי לָךְ עוֹבְדִין טְבִין דְאִינוּן זַכְוָן לִיךְ וְאַתְּ אַסְגֵית לִיךְ עוֹבָדִין בִּישִׁין דְלָא יִחֲנוּן לִיךְ: יג אַצְוָחִי כְעַן אִם יִפְרְקוּנִיךְ עוֹבָדֵי שִׁקְרִין דַהֲוֵית מִתְעַסְקָא בְהוֹן מִיַנְקוּתִיךְ וְיַת כּוּלְהוֹן יִטוֹל רוּחָא יְהוֹן כִּלְמָא וּדְרָחֵיץ עַל מֵימְרִי יַחְסִין אַרְעָא וְיֵירַת טוּרָא דְקוּדְשִׁי: יד וְיֵימַר אַלִיפוּ וְאַזְהָרוּ אַפְנוֹ לֵב עַמָא לְאוֹרַח תִּקָנָא סְלִיקוּ תַקְלַת רַשִׁיעַיָא מֵאוֹרַח כְּנִשְׁתָּא דְעַמִי: טו אֲרֵי כִדְנַן אֲמַר רָמָא וּמְנַטְלָא דְשָׁרֵי בִשְׁמַיָא וְקַדִישׁ שְׁמֵהּ בְּרוּמָא שְׁרֵי וְקַדִישָׁא שְׁכִנְתֵּהּ אֲמַר לְמִפְרַק לִתְבִירֵי לִבָּא וּלְמַכִּיכֵי רוּחָא לְקַיָמָא רוּחַ מַכִּיכִין וּלְמִסְעַד לֵב תְּבִירִין: טז אֲרֵי לָא לְעַלְמָא אִתְפְּרַע בְּדִין וְלָא לְאַפְרֵשׁ יְהֵי רוּגְזִי אֲרֵי רוּחִי מֵתַיָא אֲנָא עֲתִיד לַאֲתָבָא וְנִשְׁמָתָא אֲנָא עֲבָדֵית: יז בְּחוֹבֵי מָמוֹנְהוֹן דַאֲנָסוּ הֲוָה רוּגְזִי עֲלֵיהוֹן וְאַלְקֵיתִינוּן סַלֵיקִית שְׁכִנְתִּי מִנְהוֹן וְטַלְטֵלְתִּינוּן בַּדְרֵית גַלְוַתְהוֹן עַל דְטָעוּ בָתַר הִרְהוּר לִבְּהוֹן: יח אוֹרַח תְּיוּבְתְּהוֹן גַלְיָא קֳדָמַי וְאֶשְׁבּוֹק לְהוֹן וַאֲרַחֵם עֲלֵיהוֹן וַאֲשַׁלֵם תַּנְחוּמִין לְהוֹן וּלְמִתְאַבְּלִין עֲלֵיהוֹן: יט דִבְרָא מַמְלַל סִפְוָן בְּפוּם כָּל אֱנָשָׁא אֲמַר נְבִיָא שְׁלָמָא יִתְעֲבֵד לְצַדִיקַיָא דִנְטָרוּ אוֹרַיְתִי מִלְקָדְמִין וּשְׁלָמָא יִתְעֲבֵד לְתָבַיָא דְתָבוּ לְאוֹרַיְתָא קָרִיב אֲמַר יְיָ וְאֶשְׁבּוֹק לְהוֹן: כ וְרַשִׁיעַיָא כְּיַמָא דִטְרִיד דְבָעֵי לְמֵינַח וְלָא יָכִיל וְעָבְדִין מוֹהִי סִין וְטִין: כא לֵית שְׁלָמָא אֲמַר אֱלָהּ לְרַשִׁיעַיָא:
Targum Jonathan son of Uziel Isaiah 57:11-21
57:11 And of whom hast thou been afraid? and on account of whom hast thou feared? Thou hast surely multiplied speaking lies, and thou hast not remembered my service, and hast not had my fear in thine heart: I would have given you the ends of the world, if you had returned to my law; but thou hast not returned to me. 57:12 I have shewn thee those good works, which would have been thy righteousness; but thou hast multiplied evil works which did not profit thee. 57:13 Proclaim aloud, whether thy deceitful works will save thee, in which thou hast been occupied from thy youth? the wind shall carry away all of them, they shall be as nothing: but he that putteth his trust in my WORD shall possess the earth, and shall inherit my holy mountain. 57:14 And he shall say, Teach and admonish, turn the heart of this people to the right way; remove the stumbling-block of the wicked out of the way of the congregation of my people. 57:15 For thus saith the high and lofty One, that dwelleth in the heavens, and whose name is Holy, who inhabits the height—yea, His holy Shekinah hath promised to save the contrite of heart, and the humble of spirit, to revive the spirit of the humble, and to support the heart of the contrite. 57:16 For I will not take vengeance of judgment for ever, neither shall my wrath be eternal: for I will revive the spirits of the dead, and the souls I have created. 57:17 My wrath is upon them on account of their robbed riches, and I smote them; I removed my Shekinah from them, and cast them out; I scattered their captives, because they went astray after the imagination of their hearts. 57:18 The way of their repentance is revealed before me, and I will forgive them, and I will have compassion upon them, and requite consolations to them and to those that mourn with them. 57:19 The prophet saith: He that creates the speech in the lips of every man, peace shall be wrought for the righteous, who have kept my law of old, and peace shall be wrought out for the penitent, who return to my law. It is at hand that I will pardon them, saith the Lord. 57:20 But the wicked are like the troubled sea, that seeketh to rest, but cannot, and its waters bring forth mire and dirt. 57:21 There is no peace, saith my God, to the wicked. (TgJ)
| ספר ישעיה פרק נז יא וְאֶת-מִי דָּאַגְתְּ וַתִּירְאִי כִּי תְכַזֵּבִי וְאוֹתִי לֹא זָכַרְתְּ לֹא-שַֹמְתְּ עַל-לִבֵּךְ הֲלֹא אֲנִי מַחְשֶׁה וּמֵעֹלָם וְאוֹתִי לֹא תִירָאִי: יב אֲנִי אַגִּיד צִדְקָתֵךְ וְאֶת-מַעֲשַֹיִךְ וְלֹא יוֹעִילוּךְ: יג בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ וְאֶת-כֻּלָּם יִשָּׂא-רוּחַ יִקַּח-הָבֶל וְהַחוֹסֶה בִי יִנְחַל-אֶרֶץ וְיִירַשׁ הַר-קָדְשִׁי: יד וְאָמַר סֹלּוּ-סֹלּוּ פַּנּוּ-דָרֶךְ הָרִימוּ מִכְשׁוֹל מִדֶּרֶךְ עַמִּי: | לוגוס יא וְיָת מַן יְצֵיפת וּקֳדָם מַן דְחֵילת אְרֵי אַסגִית לְמַלָלָא כַדבִין וּפֻלחָנִי לָא אִידְכרת לָא שַוִית דַחלְתִי עַל לִבִיך הְלָא אְנָא יְהַבִית לִיך אַרכָא מֵעָלְמָא דְאִם תְתוּבִין לאֹורָיתָא וְלִקדָמַי לָא תַבת׃ יב אְנָא חַוִית לִיך עוּבָדִין טָבִין דְאִינוּן זָכְוָן לִיך וְאַת אַסגִית לִיך עוּבָדִין בִישִין דְלָא יַהנֹון לִיך׃ יג אַצוַחִי כְעַן אִם יִפרְקוּנִיך עוּבָדֵי שִקרִיך דַהֲוֵית מִתעַסְקָא בְהֹון מִיָנְקוּתִיך וְיָת כוּלְהֹון יִטֹול רוּחָא יְהֹון לְלָמָא וְדִרחִיץ עַל מֵימְרִי יַחסֵין אַרעָא וְיֵירַת טוּרָא דְקֻדשִי׃ יד וְייֵמַר אַלִיפוּ וְאַזהַרוּ אַפנֹו לֵב עַמָא לְאֹורַח תָקְנָא סַלִיקוּ תַקלַת רַשִיעַיָא מֵאֹורַח כְנִשתָא דְעַמִי׃ | ספריה יא וְיַת מַן יְצֵיפְתְּ וְקָדָם מַן דְחֵילְתְּ אֲרֵי אַסְגֵית לְמַלָלָא כַדְבִין וּפוּלְחָנִי לָא אַדְכַּרְתְּ וְלָא שַׁוֵית דְחַלְתִּי עַל לִבִּיךְ הֲלָא אֲנָא יְהָבִית אַרְכָּא מֵעַלְמָא דְאִם תְּתוּבִין לְאוֹרַיְתָא וְלִקֳדָמַי לָא תַבְתְּ: יב אֲנָא חֲוֵיתִי לָךְ עוֹבְדִין טְבִין דְאִינוּן זַכְוָן לִיךְ וְאַתְּ אַסְגֵית לִיךְ עוֹבָדִין בִּישִׁין דְלָא יִחֲנוּן לִיךְ: יג אַצְוָחִי כְעַן אִם יִפְרְקוּנִיךְ עוֹבָדֵי שִׁקְרִין דַהֲוֵית מִתְעַסְקָא בְהוֹן מִיַנְקוּתִיךְ וְיַת כּוּלְהוֹן יִטוֹל רוּחָא יְהוֹן כִּלְמָא וּדְרָחֵיץ עַל מֵימְרִי יַחְסִין אַרְעָא וְיֵירַת טוּרָא דְקוּדְשִׁי: יד וְיֵימַר אַלִיפוּ וְאַזְהָרוּ אַפְנוֹ לֵב עַמָא לְאוֹרַח תִּקָנָא סְלִיקוּ תַקְלַת רַשִׁיעַיָא מֵאוֹרַח כְּנִשְׁתָּא דְעַמִי: |
Isaiah continues according to the TgJ on Isaiah 57:11-14 saying, יא וְיַת מַן יְצֵיפְתְּ וְקָדָם מַן דְחֵילְתְּ אֲרֵי אַסְגֵית לְמַלָלָא כַדְבִין וּפוּלְחָנִי לָא אַדְכַּרְתְּ וְלָא שַׁוֵית דְחַלְתִּי עַל לִבִּיךְ הֲלָא אֲנָא יְהָבִית אַרְכָּא מֵעַלְמָא דְאִם תְּתוּבִין לְאוֹרַיְתָא וְלִקֳדָמַי לָא תַבְתְּ: 57:11 And of whom hast thou been afraid? and on account of whom hast thou feared? Thou hast surely multiplied speaking lies, and thou hast not remembered my service, and hast not had my fear in thine heart: I would have given you the ends of the world, if you had returned to my law; but thou hast not returned to me. יב אֲנָא חֲוֵיתִי לָךְ עוֹבְדִין טְבִין דְאִינוּן זַכְוָן לִיךְ וְאַתְּ אַסְגֵית לִיךְ עוֹבָדִין בִּישִׁין דְלָא יִחֲנוּן לִיךְ: 57:12 I have shewn thee those good works, which would have been thy righteousness; but thou hast multiplied evil works which did not profit thee. יג אַצְוָחִי כְעַן אִם יִפְרְקוּנִיךְ עוֹבָדֵי שִׁקְרִין דַהֲוֵית מִתְעַסְקָא בְהוֹן מִיַנְקוּתִיךְ וְיַת כּוּלְהוֹן יִטוֹל רוּחָא יְהוֹן כִּלְמָא וּדְרָחֵיץ עַל מֵימְרִי יַחְסִין אַרְעָא וְיֵירַת טוּרָא דְקוּדְשִׁי: 57:13 Proclaim aloud, whether thy deceitful works will save thee, in which thou hast been occupied from thy youth? the wind shall carry away all of them, they shall be as nothing: but he that putteth his trust in my WORD shall possess the earth, and shall inherit my holy mountain. יד וְיֵימַר אַלִיפוּ וְאַזְהָרוּ אַפְנוֹ לֵב עַמָא לְאוֹרַח תִּקָנָא סְלִיקוּ תַקְלַת רַשִׁיעַיָא מֵאוֹרַח כְּנִשְׁתָּא דְעַמִי: 57:14 And he shall say, Teach and admonish, turn the heart of this people to the right way; remove the stumbling-block of the wicked out of the way of the congregation of my people. (TgJ) The Aramaic text from Isaiah 57:11-14 shares similar themes with the Hebrew text, emphasizing human forgetfulness of God, the futility of false worship, and God’s readiness to forgive and restore. The major concepts include forgetfulness and fear from the sense that the text highlights the people have forgotten God and instead feared and lied due to their preoccupation with deceitful practices and false worship since their youth (וּפוּלְחָנִי לָא אַדְכַּרְתְּ – “my worship you did not remember”). This forgetfulness strains their relationship with God because it demonstrates a lack of reverence and trust. The Lord God mentions that He has given them a long time (הֲלָא אֲנָא יְהָבִית אַרְכָּא מֵעַלְמָא) to repent and return to His teachings. This shows His patience and desire for reconciliation despite our shortcomings. The Aramaic text also speaks about the ineffectiveness of their evil deeds (עוֹבָדִין בִּישִׁין דְלָא יִחֲנוּן לִיךְ) and the ultimate worthlessness of false idols they have relied on since childhood (עוֹבָדֵי שִׁקְרִין דַהֲוֵית מִתְעַסְקָא בְהוֹן מִיַנְקוּתִיךְ). The Lord God also calls His people to righteousness. The call to righteousness is for the purpose of clearing the obstacles from their path and to return to the proper way of life (אַפְנוֹ לֵב עַמָא לְאוֹרַח תִּקָנָא סְלִיקוּ תַקְלַת רַשִׁיעַיָא מֵאוֹרַח כְּנִשְׁתָּא דְעַמִי). The differences between the Aramaic and Hebrew texts primarily influence the nuances and context of interpretation. While the core message remains similar, the Aramaic text emphasizes the long history of the people’s rebellion and God’s enduring patience. It reinforces the idea that God’s anger is tempered by His willingness to forgive and restore those who return to Him.
In the NT, the concept of the forgiveness of God is echoed in passages like Luke 15:20-24 (the parable of the prodigal son), where the father (representing God) is eager to forgive and restore his wayward son. Similarly, 2 Peter 3:9 emphasizes God’s patience, “not wanting anyone to perish, but everyone to come to repentance.” Throughout the Bible, God’s willingness to forgive is prominently displayed, emphasizing His merciful and compassionate nature. Another clear example is found in the story of King David. Despite committing adultery with Bathsheba and orchestrating her husband Uriah’s death (2 Samuel 11), David repents sincerely when confronted by the prophet Nathan (2 Samuel 12:13). The Lord God of Israel forgives David, demonstrating His readiness to extend grace to those who genuinely repent. Similarly, in the book of Jonah, God sends the prophet to the wicked city of Nineveh, giving its inhabitants a chance to repent. When they do, God spares the city, illustrating His desire to forgive and not destroy (Jonah 3:10). Yeshua’s parable of the prodigal son (Luke 15:11-32) beautifully portrays God’s forgiving nature. Despite the son’s waywardness and wasteful living, the father welcomes him back with open arms upon his return, symbolizing God’s joy in forgiving and restoring sinners who repent. The Apostle John speaks of God’s forgiveness in 1 John 1:9, assuring believers that “if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” These biblical examples underscore that God’s forgiveness stems from His loving and merciful character. He desires a restored relationship with mankind, offering grace and new beginnings to those who turn towards Him and seek His holy ways. This divine willingness to forgive highlights a central theme of the Bible: which is the Lord God’s enduring love and readiness to make reconciliation with His creation, inviting all to experience His compassion and grace. Overall, both the Aramaic and Hebrew texts of Isaiah 57:11-14 highlight the strained relationship due to human forgetfulness and sin, but they also emphasize God’s patience and readiness to forgive, resonating with New Testament themes of repentance and divine grace. The Major emphasis is on the opportunity that we have to repent. There is never a time when we are not able to be delivered from oppression and sin and repent from our sins!
Note what the Rabbis say concerning Isaiah 57:13 and how they connect this to the book of Ruth.
Talmud Bavli Bava Batra 91b:3
אָמַר רַב חִיָּיא בַּר אָבִין אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: חַס וְשָׁלוֹם, שֶׁאֲפִילּוּ מָצְאוּ סוּבִּין – לֹא יָצְאוּ. וְאֶלָּא מִפְּנֵי מָה נֶעֶנְשׁוּ? שֶׁהָיָה לָהֶן לְבַקֵּשׁ רַחֲמִים עַל דּוֹרָם, וְלֹא בִּקְּשׁוּ – שֶׁנֶּאֱמַר: ״בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ״.
The Gemara returns to its discussion of the punishment of Elimelech and his sons, which Rabbi Shimon ben Yoḥai says they received because they left Eretz Yisrael. Rav Ḥiyya bar Avin says that Rabbi Yehoshua ben Korḥa says: Heaven forfend that they sinned in this manner, as if Elimelech and his sons had found even bran they would not have left Eretz Yisrael. But rather, for what reason were they punished? They were punished because they should have requested mercy of God for their generation, and they did not request this, as it is stated: “When you cry, let those you have gathered deliver you” (Isaiah 57:13).
In Talmud Bavli Bava Batra 91b:3, the rabbis connect Isaiah 57:13 to the story of Elimelech and his sons in the Book of Ruth to illustrate their failure to seek divine mercy for their generation. But not just that they did not seek mercy from God in prayer, but that they rejected God’s command, traveled and lived in Moab, which demonstrated definitively their lack of faith. According to the Gemara, Elimelech and his sons were not punished for leaving Eretz Yisrael due to famine, as they would have stayed had they found even bran. Instead, they were punished for not praying for their generation’s wellbeing. Isaiah 57:13 says, “When you cry, let those you have gathered deliver you,” which the rabbis interpret as a rebuke for relying on human alliances rather than seeking God’s intervention. This highlights the importance of intercessory prayer and reliance on support from God rather than solely human effort.
This teaching aligns with the broader biblical theme found in both Isaiah and Deuteronomy 28, where blessings and curses are contingent upon obedience to God. Deuteronomy 28 outlines the blessings for those who follow God’s commandments, including prosperity, security, and peace. Conversely, it warns of curses for disobedience, such as hardship, defeat, and exile. These blessings and curses emphasize that the quality of life in this world is directly linked to the willingness to live our lives according to God’s word. The consequences of sin, depicted as curses, illustrate the tangible and spiritual death that results from turning away from the God of Israel and His holy ways.
Both Isaiah 57 and Deuteronomy 28 stress the critical relationship between human actions, divine favor, and the consequences of sin. While Isaiah underscores the need for seeking God’s mercy and not relying solely on human means, Deuteronomy provides a detailed account of how obedience leads to life and blessings, while disobedience leads to death and curses. These themes are echoed in the NT, where the concept of sin and its consequences is further elaborated, and the offer of grace and eternal life through faith in the Messiah is presented as the solution to the human condition of sin which was spoken of as far back as when Adam and Eve were in the Garden of Eden (Genesis 3:15). Romans 6:23 encapsulates this message: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” This continuity underscores the biblical principle that true peace, security, and life are found in a faithful relationship with God and His Messiah.
| ספר ישעיה פרק נז טו כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת-דַּכָּא וּשְׁפַל-רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים: טז כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף כִּי-רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִֹיתִי: יז בַּעֲוֹן בִּצְעוֹ קָצַפְתִּי וְאַכֵּהוּ הַסְתֵּר וְאֶקְצֹף וַיֵּלֶךְ שׁוֹבָב בְּדֶרֶךְ לִבּוֹ: יח דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְאַנְחֵהוּ וַאֲשַׁלֵּם נִחֻמִים לוֹ וְלַאֲבֵלָיו: יט בּוֹרֵא נִוב [נִיב] שְֹפָתָיִם שָׁלוֹם | שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהֹוָה וּרְפָאתִיו: כ וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט: כא אֵין שָׁלוֹם אָמַר אֱלֹהַי לָרְשָׁעִים: | לוגוס טו אְרֵי כִדנָן אְמַר רָמָא וּמנֻטְלָא שְרֵי בִשמַיָא וְקַדִיש שְמֵיה בְרוּמָא שָרֵי וְקַדִישָא שְכִינְתֵיה אְמַר לְמִפרַק לִתבִירֵי לִבָא וּלמַכִיכֵי רוּחָא לְקַיָימָא רוּחַ מַכִיכִין וּלמִסעַד לֵב תְבִירִין׃ טז אְרֵי לָא לְעָלְמָא אַתפְרַע כְדֵין וְלָא לְאַפרָש יְהֵי רוּגזִי אְרֵי רוּחֵי מִיתַיָא אְנָא עְתִיד לְאָתָבָא וְנִשמָתָא אְנָא עְבַדִית׃ יז בְחֹובֵי מָמֹונְהֹון דַאְנַסוּ הְוָה רוּגזִי עְלֵיהֹון וְאַלקֵיתִינוּן סַלֵיקִית שְכִינְתִי מִנְהֹון וְטַלטֵילתִינוּן בַדַרִית גָלְוָתְהֹון עַל דִטעֹו בָתַר הַרהוּר לִיבְהֹון׃ יח אֹורַח תְיוּבַתהֹון גַליָא קֳדָמַי וְאַשבֹוק לְהֹון וַאְרַחֵים עְלֵיהֹון וַאְשַלֵים תַנחוּמִין לְהֹון וְלִדמִתאַבְלִין עְלֵיהֹון׃ יט דִברָא מַמלַל סִפוָן בְפוּם כָל אְנָשָא אְמַר שְלָמָא יִתעְבֵיד לְצַדִיקַיָא דִנטַרוּ אֹורָיתִי מִלְקַדמִין וּשלָמָא יִתעְבֵיד לְתָבַיָא דְתָבוּ לְאֹורָיתִי קָרִיב אְמַר יוי וְאַשבֹוק לְהֹון׃ כ וְרַשִיעַיָא כְיַמָא דְטָרֵיד דְבָעֵי לִמנָח וְלָא יָכֵיל וְעָכְרִין מֹוהִי סְיָן וְטִין׃ כא לֵית שְלָמָא אְמַר אְלָהִי לְרַשִיעַיָא׃ | ספריה טו אֲרֵי כִדְנַן אֲמַר רָמָא וּמְנַטְלָא דְשָׁרֵי בִשְׁמַיָא וְקַדִישׁ שְׁמֵהּ בְּרוּמָא שְׁרֵי וְקַדִישָׁא שְׁכִנְתֵּהּ אֲמַר לְמִפְרַק לִתְבִירֵי לִבָּא וּלְמַכִּיכֵי רוּחָא לְקַיָמָא רוּחַ מַכִּיכִין וּלְמִסְעַד לֵב תְּבִירִין: טז אֲרֵי לָא לְעַלְמָא אִתְפְּרַע בְּדִין וְלָא לְאַפְרֵשׁ יְהֵי רוּגְזִי אֲרֵי רוּחִי מֵתַיָא אֲנָא עֲתִיד לַאֲתָבָא וְנִשְׁמָתָא אֲנָא עֲבָדֵית: יז בְּחוֹבֵי מָמוֹנְהוֹן דַאֲנָסוּ הֲוָה רוּגְזִי עֲלֵיהוֹן וְאַלְקֵיתִינוּן סַלֵיקִית שְׁכִנְתִּי מִנְהוֹן וְטַלְטֵלְתִּינוּן בַּדְרֵית גַלְוַתְהוֹן עַל דְטָעוּ בָתַר הִרְהוּר לִבְּהוֹן: יח אוֹרַח תְּיוּבְתְּהוֹן גַלְיָא קֳדָמַי וְאֶשְׁבּוֹק לְהוֹן וַאֲרַחֵם עֲלֵיהוֹן וַאֲשַׁלֵם תַּנְחוּמִין לְהוֹן וּלְמִתְאַבְּלִין עֲלֵיהוֹן: יט דִבְרָא מַמְלַל סִפְוָן בְּפוּם כָּל אֱנָשָׁא אֲמַר נְבִיָא שְׁלָמָא יִתְעֲבֵד לְצַדִיקַיָא דִנְטָרוּ אוֹרַיְתִי מִלְקָדְמִין וּשְׁלָמָא יִתְעֲבֵד לְתָבַיָא דְתָבוּ לְאוֹרַיְתָא קָרִיב אֲמַר יְיָ וְאֶשְׁבּוֹק לְהוֹן: כ וְרַשִׁיעַיָא כְּיַמָא דִטְרִיד דְבָעֵי לְמֵינַח וְלָא יָכִיל וְעָבְדִין מוֹהִי סִין וְטִין: כא לֵית שְׁלָמָא אֲמַר אֱלָהּ לְרַשִׁיעַיָא: |
Isaiah continues according to the TgJ on Isaiah 57:15-21 saying, טו אֲרֵי כִדְנַן אֲמַר רָמָא וּמְנַטְלָא דְשָׁרֵי בִשְׁמַיָא וְקַדִישׁ שְׁמֵהּ בְּרוּמָא שְׁרֵי וְקַדִישָׁא שְׁכִנְתֵּהּ אֲמַר לְמִפְרַק לִתְבִירֵי לִבָּא וּלְמַכִּיכֵי רוּחָא לְקַיָמָא רוּחַ מַכִּיכִין וּלְמִסְעַד לֵב תְּבִירִין: 57:15 For thus saith the high and lofty One, that dwelleth in the heavens, and whose name is Holy, who inhabits the height—yea, His holy Shekinah hath promised to save the contrite of heart, and the humble of spirit, to revive the spirit of the humble, and to support the heart of the contrite. טז אֲרֵי לָא לְעַלְמָא אִתְפְּרַע בְּדִין וְלָא לְאַפְרֵשׁ יְהֵי רוּגְזִי אֲרֵי רוּחִי מֵתַיָא אֲנָא עֲתִיד לַאֲתָבָא וְנִשְׁמָתָא אֲנָא עֲבָדֵית:57:16 For I will not take vengeance of judgment for ever, neither shall my wrath be eternal: for I will revive the spirits of the dead, and the souls I have created. יז בְּחוֹבֵי מָמוֹנְהוֹן דַאֲנָסוּ הֲוָה רוּגְזִי עֲלֵיהוֹן וְאַלְקֵיתִינוּן סַלֵיקִית שְׁכִנְתִּי מִנְהוֹן וְטַלְטֵלְתִּינוּן בַּדְרֵית גַלְוַתְהוֹן עַל דְטָעוּ בָתַר הִרְהוּר לִבְּהוֹן: 57:17 My wrath is upon them on account of their robbed riches, and I smote them; I removed my Shekinah from them, and cast them out; I scattered their captives, because they went astray after the imagination of their hearts. יח אוֹרַח תְּיוּבְתְּהוֹן גַלְיָא קֳדָמַי וְאֶשְׁבּוֹק לְהוֹן וַאֲרַחֵם עֲלֵיהוֹן וַאֲשַׁלֵם תַּנְחוּמִין לְהוֹן וּלְמִתְאַבְּלִין עֲלֵיהוֹן: 57:18 The way of their repentance is revealed before me, and I will forgive them, and I will have compassion upon them, and requite consolations to them and to those that mourn with them. יט דִבְרָא מַמְלַל סִפְוָן בְּפוּם כָּל אֱנָשָׁא אֲמַר נְבִיָא שְׁלָמָא יִתְעֲבֵד לְצַדִיקַיָא דִנְטָרוּ אוֹרַיְתִי מִלְקָדְמִין וּשְׁלָמָא יִתְעֲבֵד לְתָבַיָא דְתָבוּ לְאוֹרַיְתָא קָרִיב אֲמַר יְיָ וְאֶשְׁבּוֹק לְהוֹן: 57:19 The prophet saith: He that creates the speech in the lips of every man, peace shall be wrought for the righteous, who have kept my law of old, and peace shall be wrought out for the penitent, who return to my law. It is at hand that I will pardon them, saith the Lord. כ וְרַשִׁיעַיָא כְּיַמָא דִטְרִיד דְבָעֵי לְמֵינַח וְלָא יָכִיל וְעָבְדִין מוֹהִי סִין וְטִין: 57:20 But the wicked are like the troubled sea, that seeketh to rest, but cannot, and its waters bring forth mire and dirt. כא לֵית שְׁלָמָא אֲמַר אֱלָהּ לְרַשִׁיעַיָא: 57:21 There is no peace, saith my God, to the wicked. (TgJ) The Aramaic text from Isaiah 57:15-21, like its Hebrew counterpart, emphasizes key themes of divine mercy, human repentance, and the dichotomy between the righteous and the wicked. For example we are told about God’s Exalted and Immanent Presence. The passage highlights God’s transcendence (רָמָא וּמְנַטְלָא דְשָׁרֵי בִשְׁמַיָא – “the high and exalted One who dwells in heaven”) and His immanence (לְמִפְרַק לִתְבִירֵי לִבָּא – “to deliver the brokenhearted”). Despite His majesty, God is close to the contrite and humble. God is close to the contrite and humble because such individuals recognize their need for Him and acknowledge their own limitations and failings. This humility allows us to be open to God’s guidance, forgiveness, and healing. In Psalm 34:18, it states, “The LORD is close to the brokenhearted and saves those who are crushed in spirit.” This reflects God’s compassion and readiness to support those who seek Him sincerely. The contrite heart, characterized by repentance and a genuine desire to turn back to God, aligns with the biblical theme of humility and dependence on the Lord God rather than self-reliance. This principle is consistently reinforced throughout the scriptures. In Isaiah 66:2, God declares, “These are the ones I look on with favor: those who are humble and contrite in spirit, and who tremble at my word.” Such verses emphasize that God values a humble and repentant heart, which stands in stark contrast to pride and arrogance. Yeshua also continues this emphasis when he said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3). This statement underscores the importance of humility and spiritual poverty, recognizing that true blessings and closeness to God come from acknowledging one’s need for Him. Isaiah 57:16 speaks of God’s enduring patience (אֲרֵי לָא לְעַלְמָא אִתְפְּרַע בְּדִין וְלָא לְאַפְרֵשׁ יְהֵי רוּגְזִי – “For I will not contend forever, nor will I always be angry”). This indicates that God’s anger and judgment are temporary, emphasizing His desire to restore and heal. We also note how the Lord God recognizes human failure and responds as the text acknowledges our transgressions (בְּחוֹבֵי מָמוֹנְהוֹן דַאֲנָסוּ – “because of the guilt of their dishonest gain”) and God’s corrective actions. Yet, the Lord God sees our repentance and offers forgiveness and compassion (אוֹרַח תְּיוּבְתְּהוֹן גַלְיָא קֳדָמַי וְאֶשְׁבּוֹק לְהוֹן – “I have seen their ways, but I will heal them”). The promise of peace (שְׁלָמָא – “peace”) is extended to those who follow God’s ways, contrasting with the turmoil of the wicked (וְרַשִׁיעַיָא כְּיַמָא דִטְרִיד – “but the wicked are like the troubled sea”). The Aramaic text underscores the same fundamental ideas as the Hebrew text but with slight variations which emphasizes God’s ongoing patience and repeated opportunities for repentance, which may highlight a more compassionate aspect of God’s character.
In the NT text, these themes are echoed, such as in Matthew 5:3-4, Yeshua speaks of blessings for the poor in spirit and those who mourn, reflecting God’s compassion for the humble. In 2 Peter 3:9, it states, “The Lord is not slow in keeping his promise, as some understand slowness. Instead, he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” This aligns with the message of divine patience and forgiveness found in Isaiah. Note how both the Aramaic and Hebrew texts of Isaiah 57:15-21 highlight the delicate balance between divine judgment and mercy, encouraging a repentant and humble approach to foster a meaningful relationship with God. This continuity between the Tanakh and NT emphasizes God’s enduring desire for reconciliation and peace with humanity.
Note how Rashi’s commentary speaks to these things in regard to Isaiah 57:15.
Rashi on Isaiah 57:15 Parts 1-2, 57:16 Part 1
מרום וקדוש. אני שוכן ומשם אני עם דכא ושפל רוח שאני מרכין שכינתי עליו:
“With the lofty and the holy ones” I dwell, and thence I am with the crushed and the humble in spirit, upon whom I lower My Presence.
שפלים. נדכאים סובלי עוני וחליים:
humble…crushed Suffering from poverty and illnesses.
57:16
כי לא לעולם אריב. אם אביא יסורין על האדם אין תחרותי עליו לאורך ימים ולא קצפי לנצח:
“For I will not contend forever If I bring afflictions upon a person, My contention with him is not for a long time, neither is My anger forever.
Rashi’s commentary on Isaiah 57:15-16 illuminates how God interacts with humanity, particularly those who are contrite and humble. He explains that although God is exalted and dwells in the highest heavens, He also lowers His presence to be with those who are crushed and humble in spirit. This reflects God our Father’s immense compassion and willingness to connect with and support those who are suffering from poverty and illnesses. Rashi emphasizes that God’s divine presence is especially near to those who recognize their own limitations and need for Him. This humbling process, whether through personal afflictions or broader hardships, serves to draw individuals closer to God, fostering repentance and a deeper relationship with Him. Furthermore, Rashi notes that God’s contention and anger are not eternal. When God brings afflictions upon a person, it is not meant to be a perpetual state. Instead, these moments of suffering are temporary and serve a greater purpose in God’s plan. The ultimate goal is not to punish indefinitely but to encourage repentance, humility, and a return to righteousness. God’s anger and discipline are expressions of His desire for reconciliation and healing, offering opportunities for individuals to correct their paths and seek His mercy. In this perspective, the hardships and afflictions allowed by God are tools for spiritual refinement, meant to humble individuals and draw us towards repentance and a closer walk with Him. This theme is consistently spoken of throughout the Bible, highlighting God’s mercy and His ultimate goal of restoring and healing His people. Rashi’s insights underscore the compassionate and patient nature of God, who uses even our suffering to guide us back to Him, fostering a relationship based on humility, repentance, and trust in His enduring mercy.
