Introduction to Isaiah 65:1-12
Isaiah 65 addresses several interwoven themes, including God’s judgment on rebellious people, the promise of redemption for the faithful, and the ultimate transformation of the world. The chapter opens with God’s declaration of being found by those who did not seek Him, emphasizing His outreach to the Gentiles, contrasted with the persistent rebellion of Israel (Isaiah 65:1-2). This speaks to the notion that some individuals erroneously believe they can determine their own righteousness, as described in verses 3-5, where people engage in self-sanctifying practices that God finds detestable, such as sitting among graves and eating swine’s flesh (Isaiah 65:4). I know some people who boast about their eating swine flesh (pork) and emphasize that Yeshua has changed the law. The significance of this chapter is in relation to understanding what the Scriptures say about these things (Kashrut) and about what is offensive to God, specifically “sitting among graves” and “eating swine’s flesh.” These actions symbolize defiance to God’s word and engagement in idolatrous or pagan rituals, which is certainly not something one should be boasting about. Theologically speaking, these passages emphasize God’s call for holiness and to turn from the ways of the nations (those who do not know the God of Israel). Today this underlying question remains relevant, how do we live a life that honors and reflects God’s values? Throughout history we are called to spiritual purity, ethical conduct, and a conscious effort to avoid actions or behaviors that distance us from a holy and righteous life. Isaiah invites us to examine our lives and to eliminate any practices or habits that may be spiritually detrimental and to seek a deeper, more genuine relationship with God.
The chapter also draws on themes from the Torah, particularly the covenantal blessings and curses outlined in books like Deuteronomy. For instance, the reference to people thinking their heritage as Abraham’s descendants is sufficient for righteousness can be linked to Deuteronomy 9:4-6, where Moses reminds Israel that it is not because of their righteousness but because of God’s promises to the patriarchs that they are chosen.
ספר דברים פרק ט
ד אַל-תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהוָֹה אֱלֹהֶיךָ אֹתָם | מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהֹוָה לָרֶשֶׁת אֶת-הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָֹה מוֹרִישָׁם מִפָּנֶיךָ: ה לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת-אַרְצָם כִּי בְּרִשְׁעַת | הַגּוֹיִם הָאֵלֶּה יְהוָֹה אֱלֹהֶיךָ מוֹרִישָׁם מִפָּנֶיךָ וּלְמַעַן הָקִים אֶת-הַדָּבָר אֲשֶׁר נִשְׁבַּע יְהוָֹה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב: ו וְיָדַעְתָּ כִּי לֹא בְצִדְקָתְךָ יְהוָֹה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת-הָאָרֶץ הַטּוֹבָה הַזֹּאת לְרִשְׁתָּהּ כִּי עַם-קְשֵׁה-עֹרֶף אָתָּה:
Deuteronomy 9:4–6
9:4 “Do not say in your heart when the LORD your God has driven them out before you, ‘Because of my righteousness the LORD has brought me in to possess this land,’ but it is because of the wickedness of these nations that the LORD is dispossessing them before you. 9:5 “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the LORD your God is driving them out before you, in order to confirm the oath which the LORD swore to your fathers, to Abraham, Isaac and Jacob. 9:6 “Know, then, it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stubborn people. (NASB95)
One of the promises to Abraham in Genesis 12 was that all the nations of the earth would be blessed. Notice how the Torah states that it is because of the wickedness of the nations they are being dispossessed. So, it is imperative that we do not live our lives as the nations do. Isaiah 65 addresses this false sense of security and entitlement by emphasizing that being Abraham’s seed is not enough if one persists in rebellion. Furthermore, Isaiah 65 introduces the idea that the true servants of God might include foreigners, as those who seek Him sincerely walking in His ways are in agreement with His covenant. This is evident in verses 13-15, where the Lord God contrasts the fate of His true servants with that of the rebellious. In this way, Isaiah 65 foreshadows the “both Jew and Gentile” nature of God’s kingdom that was later echoed in the NT (Matthew 8:11-12, Romans 9:6-8, 10:12-13, Ephesians 2:14-16, Galatians 3:28). In Matthew 8:11-12, Yeshua speaks of many coming from the east and the west to sit at the table with Abraham, Isaac, and Jacob in the kingdom of heaven, indicating a broad and inclusive vision. Paul further emphasizes this in his letters, as seen in Romans and Ephesians, where he breaks down the barriers between Jews and Gentiles, uniting them in Christ. This chapter, particularly in its vision of a renewed creation, underscores God’s intention to extend His blessings and salvation beyond the boundaries of Israel. This chapter also supports the NT teachings that emphasize the unity and inclusion of both Jews and Gentiles. This continuity between the Tanakh (Torah, Prophets, Writings) and the NT text highlights the consistent and overarching plan of God to bring unity and reconciliation to all mankind through the redemptive work of the Messiah.
Masoretic Text (MSS) on Isaiah 65:1-12
Isaiah opens saying the following according to Isaiah 65:1-6.
ספר ישעיה פרק סה
א נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי אָמַרְתִּי הִנֵּנִי הִנֵּנִי אֶל-גּוֹי לֹא-קֹרָא בִשְׁמִי: ב פֵּרַשְֹתִּי יָדַי כָּל-הַיּוֹם אֶל-עַם סוֹרֵר הַהֹלְכִים הַדֶּרֶךְ לֹא-טוֹב אַחַר מַחְשְׁבֹתֵיהֶם: ג הָעָם הַמַּכְעִיסִים אוֹתִי עַל-פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל-הַלְּבֵנִים: ד הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַֹר הַחֲזִיר וּפְרַק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם: ה הָאֹמְרִים קְרַב אֵלֶיךָ אַל-תִּגַּשׁ-בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל-הַיּוֹם: ו הִנֵּה כְתוּבָה לְפָנָי לֹא אֶחֱשֶֹה כִּי אִם-שִׁלַּמְתִּי וְשִׁלַּמְתִּי עַל-חֵיקָם:
Isaiah states, 65:1 “I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. (נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי אָמַרְתִּי הִנֵּנִי הִנֵּנִי אֶל-גּוֹי לֹא-קֹרָא בִשְׁמִי:)” Isaiah 65:2 “I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; (פֵּרַשְֹתִּי יָדַי כָּל-הַיּוֹם אֶל-עַם סוֹרֵר הַהֹלְכִים הַדֶּרֶךְ לֹא-טוֹב אַחַר מַחְשְׁבֹתֵיהֶם:)” Isaiah 65:3 “A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; (הָעָם הַמַּכְעִיסִים אוֹתִי עַל-פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל-הַלְּבֵנִים:)” Isaiah 65:4 “Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels; (הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַֹר הַחֲזִיר וּפְרַק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם:)” Isaiah 65:5 “Which say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. (הָאֹמְרִים קְרַב אֵלֶיךָ אַל-תִּגַּשׁ-בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל-הַיּוֹם:)” Isaiah 65:6 “Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom, (הִנֵּה כְתוּבָה לְפָנָי לֹא אֶחֱשֶֹה כִּי אִם-שִׁלַּמְתִּי וְשִׁלַּמְתִּי עַל-חֵיקָם:)”
Cross References for Isaiah 65:1-6: Ex 20:24–25; Le 2:2; 7:18; 11:1–7; 17:5; 19:31; Dt 12:1–4; 14:1–29; 18:11; 32:21, 34–35; Jdg 6:19–20; 2 Ch 6:23; Job 1:11; 2:5; Ps 14:4; 36:4; 40:4; 50:3, 21; 68:6; 78:8; 79:12; 81:11–12; 149:7, 9; Pr 10:26; 24:2; Is 1:2, 23, 29, 31; 2:2–3; 3:8; 8:19; 9:18; 12:1–4; 18:7; 19:19, 25; 30:1, 9; 42:14, 24; 43:7; 52:1–3; 55:7, 9; 57:1–8; 59:7, 18; 63:19; 64:12; 66:3, 17–18; Je 2:22; 7:1–10; 16:18; 17:1; 41:5; 44:17; Eze 4:14; 9:10; 11:21; 20:27–32; 23:41; Ho 1:10; Zec 14:16; Mal 3:16; 2 Mac 6:18; Mt 9:11; 25:44–46; Lk 6:38; 7:39; 18:9–12; Ro 9:24–26, 30; 10:1–21; Eph 2:12–13; Jas 2:7
Isaiah 65:1–5 is full of linguistic nuances that shape its interpretation and application to our lives. One striking feature is found in the opening verse with the repetition הִנֵּנִי הִנֵּנִי (Here I am, here I am) right in the middle of verse 1. This speaks of God’s availability and readiness to help and also contrasts with a people who have never truly sought Him. The verbs נִדְרַשְׁתִּי (I was sought) and בִקְשֻׁנִי (I was inquired after) derive from roots that imply an earnest, searching for the Lord God of Israel. Their usage places a contrast between being “sought” and “inquired for” and implies that while God is always present, genuine pursuit of His heart and character is missing. In our lives, this beckons us to question whether we are engaging in outward religious acts simply for show or whether we are earnestly seeking a transformative, personal relationship with God. In Isaiah 65:2, the text uses the term סוֹרֵר (rebel) to describe the people, emphasizing that their actions and מַחְשְׁבֹתֵיהֶם (the deliberations or counsels of their hearts) which stray far from the true ways of righteousness. This Hebrew usage connects internal thought and will with external actions. This reminds us about the sacrifices זֹבְחִים in the gardens and מְקַטְּרִים on the altars are not according to God’s commands and therefore a sign of disobedience. The imagery is intensified saying those who live among קְבָרִים (graves) and even engage with something as unclean as eating הַחֲזִיר (swine) which are all part of a society that has lost sight of its sacred calling. We note how the text sharpens its critique by highlighting the absurdity and moral disarray of those who boast of their own self-righteousness while simultaneously engaging in practices that reveal their inner corruption. Note the irony in the statements of those who say they קְרַב אֵלֶיךָ (draw near to you) yet are met with divine indignation (עָשָׁן בְּאַפִּי אֵשׁ יוֹקֶדֶת, smoke in my nose, a fire that burneth). These things call us to a self-examination of our lives and whether our lives line up with God’s word?
One very interesting observation that is made in Isaiah 65:1–5 is the connection between eating swine’s flesh, idolatry, sacrificial rituals that defile, and impurity. We note also how these things are connected to the covenant of God and holiness in the Torah. We also note that swine, or pig, is explicitly declared unclean in Leviticus 11:7 and Deuteronomy 14:8. Because of these things, swine is symbolic of ritual impurity and disobedience to God’s word. We also note how the dietary laws in the Torah are deeply intertwined with one’s identity and relationship with God. This is because the dietary laws (kashrut) serve as a tangible expression of the separation from idolatrous practices of the surrounding nations and one’s commitment to God’s commandments. Therefore, when Isaiah speaks of people האוכלים בשר החזיר (those who eat swine’s flesh), he isn’t merely pointing to a dietary choice but symbolizing a broader rejection of God’s holy word. This is a serious implication in light of how people today boast of their freedom in Christ to eat whatever they want neglecting what God’s word says on the matter. In terms of our willingness to obey God, the dietary practices in Isaiah’s context were concrete symbols of spiritual allegiance and purity. Adherence to these laws was a form of worship and reverence for God’s commands. Conversely, the willing consumption of unclean foods and participation in idolatrous rites indicated a deeper spiritual rebellion and lack of genuine pursuit of God. This disobedience signified a heart turned away from seeking transformation and relationship with the God of Israel.
We also note that Leviticus 11 provides details on what God says is food for us, and what He says is not food for us. When we obey God’s word, we are committing our lives to holiness that is outlined in the Torah. We also note Yeshua’s teachings in Matthew 5:17-19, where He states that He did not come to abolish the Law or the Prophets but to fulfill them. This can be understood to mean that the Torah’s commandments remain relevant and important for us today as God’s people. This interpretation emphasizes the continuity and validity of the Torah’s teachings in guiding ethical and spiritual life. The connection between what we consume and our obedience to God remains significant. The dietary laws serve as a constant reminder of the call to holiness and distinction from practices considered impure or idolatrous. By choosing to follow these laws, believers express their dedication to God’s commandments and their desire for a closer relationship with Him. In this view, dietary choices become an outward reflection of an inward commitment to God’s will, underscoring a life of obedience and faithfulness. We note again that this is a tangible expression of identity and devotion to God. It also aligns with a holistic approach to faith, where every aspect of life, including what one eats, is seen as an opportunity to honor and obey God. The inclusion of idolatrous sacrificial practices that Isaiah is nothing compounds this (see Isaiah 65:3), where it mentions זֹבְחִים בַּגַּנּוֹת (sacrificing in gardens). Such activities often denote practices linked to foreign gods and syncretistic worship, which are vehemently condemned throughout the Hebrew Scriptures (Note in Deuteronomy 12:2–4 God commands the destruction of idolatrous high places). By combining the imagery of defiled foods and idolatrous rituals, Isaiah underscores a people who are not just passively neglectful but actively rebellious, engaging in behaviors God has explicitly forbidden. What might be the implications of such things today in the life of believers?
The implications are revealed when we compare the NT text to what Isaiah is saying here. These verbal intricacies and vivid images in Isaiah might be compared to Matthew 15:8–9, where Yeshua quotes Isaiah to condemn the Pharisees: “These people honor me with their lips, but their hearts are far from me.” Here, there is a clear demarcation between verbal observance and heartfelt devotion. Similarly, John 12:37 reflects the paradox that even after witnessing miracles, many did not believe. This is a significant point that correlates with Isaiah’s lament of God being present yet not sought after sincerely. The theme of superficial religiosity versus genuine worship recurs in the NT. Additionally, in Romans 1:21–23, Paul speaks of people who, despite having knowledge of God, exchange the glory of Him for images, thus reinforcing the idea that knowledge and ritual alone are insufficient without true, inward transformation. The point is that we seek inward transformation from God, to make us into the likeness of His son Yeshua. The Hebrew text of Isaiah 65 not only layers meaning through its careful choice of words and repetition but also serves as an enduring challenge to all believers. It beckons each one of us to assess whether our religious practices are marked by authentic, heart-led faith or if we have succumbed to mere external formality. The reflections from both Isaiah and the New Testament compel us to pursue a relationship with God that is both profound and evident in all aspects of life. Furthermore, one might consider how the imperative of internal purity over external formality is echoed throughout prophetic literature. We note that Yeshua makes us clean, which is an argument that is made by others in regards to these things. The issue remains that we can do things that are unholy and unrighteous which can affect our relationship with God. In a broader modern context, this serves as an invitation to continually purify our thoughts (מַחְשְׁבֹת) and ensure that our actions mirror the intimate relationship God longs for, which is a timeless call to authenticity and heartfelt devotion. We note again how the Nations did not know what God to call upon, and Isaiah says הִנֵּנִי הִנֵּנִי (Here I am, here I am) in Isaiah 65:1 indicating that the Lord God of Israel is calling out and has revealed Himself to us in His word and in His people Israel! The Lord God was actively disclosing himself, as the repeated Behold me indicates (Compare: Isaiah 40:9, 41:27, 52:6, 58:9). And something to note concerning these things, is our struggle to not have a perverted heart in this world that is filled with perversion, a world that says good is bad, and what is filthy is holy (Compare: Isaiah 5:20–21, 28:15, 30:9–11). The best way to prevent this from happening is to remain in God’s Word, and seek the righteousness of God!
Isaiah goes on saying the following according to Isaiah 65:7-12.
ספר ישעיה פרק סה
ז עֲוֹנֹתֵיכֶם וַעֲוֹנֹת אֲבוֹתֵיכֶם יַחְדָּו אָמַר יְהֹוָה אֲשֶׁר קִטְּרוּ עַל-הֶהָרִים וְעַל-הַגְּבָעוֹת חֵרְפוּנִי וּמַדֹּתִי פְעֻלָּתָם רִאשֹׁנָה עֶל [אֶל] -חֵיקָם: ח כֹּה | אָמַר יְהֹוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל-תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶֹה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל: ט וְהוֹצֵאתִי מִיַּעֲקֹב זֶרַע וּמִיהוּדָה יוֹרֵשׁ הָרָי וִירֵשׁוּהָ בְחִירַי וַעֲבָדַי יִשְׁכְּנוּ-שָׁמָּה: י וְהָיָה הַשָּׁרוֹן לִנְוֵה-צֹאן וְעֵמֶק עָכוֹר לְרֵבֶץ בָּקָר לְעַמִּי אֲשֶׁר דְּרָשׁוּנִי: יא וְאַתֶּם עֹזְבֵי יְהֹוָה הַשְּׁכֵחִים אֶת-הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ: יב וּמָנִיתִי אֶתְכֶם לַחֶרֶב וְכֻלְּכֶם לַטֶּבַח תִּכְרָעוּ יַעַן קָרָאתִי וְלֹא עֲנִיתֶם דִּבַּרְתִּי וְלֹא שְׁמַעְתֶּם וַתַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בְּחַרְתֶּם:
Isaiah states, 65:7 “Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom. (עֲוֹנֹתֵיכֶם וַעֲוֹנֹת אֲבוֹתֵיכֶם יַחְדָּו אָמַר יְהֹוָה אֲשֶׁר קִטְּרוּ עַל-הֶהָרִים וְעַל-הַגְּבָעוֹת חֵרְפוּנִי וּמַדֹּתִי פְעֻלָּתָם רִאשֹׁנָה עֶל [אֶל] -חֵיקָם:)” Isaiah 65:8 “Thus saith the LORD, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants’ sakes, that I may not destroy them all. (כֹּה | אָמַר יְהֹוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל-תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶֹה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל:)” Isaiah 65:9 “And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there. (וְהוֹצֵאתִי מִיַּעֲקֹב זֶרַע וּמִיהוּדָה יוֹרֵשׁ הָרָי וִירֵשׁוּהָ בְחִירַי וַעֲבָדַי יִשְׁכְּנוּ-שָׁמָּה:)” Isaiah 65:10 “And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me. (וְהָיָה הַשָּׁרוֹן לִנְוֵה-צֹאן וְעֵמֶק עָכוֹר לְרֵבֶץ בָּקָר לְעַמִּי אֲשֶׁר דְּרָשׁוּנִי:)” Isaiah 65:11 “But ye are they that forsake the LORD, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number. (וְאַתֶּם עֹזְבֵי יְהֹוָה הַשְּׁכֵחִים אֶת-הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ:)” Isaiah 65:12 “Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not. (וּמָנִיתִי אֶתְכֶם לַחֶרֶב וְכֻלְּכֶם לַטֶּבַח תִּכְרָעוּ יַעַן קָרָאתִי וְלֹא עֲנִיתֶם דִּבַּרְתִּי וְלֹא שְׁמַעְתֶּם וַתַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בְּחַרְתֶּם:)”
Cross References for Isaiah 65:7-12: Ge 18:26–32; 30:11; 49:19; Ex 20:5; Nu 34:13; Dt 28:20; 29:24–25; 32:15; 33:19; Jos 7:18–26; 12:18; 24:20; 1 Ki 19:12–17; 1 Ch 27:29; 2 Ch 36:15–16; Ps 69:34–36; 79:12; 105:6; 137:5; 149:7; Pr 1:24–33; 10:24; 23:30; Is 1:4, 9, 20, 24, 28; 2:2–3, 21; 5:2, 22; 6:13; 10:12, 21–22; 13:11; 14:1; 17:6; 22:14; 26:21–27:1, 6; 30:13–14, 19, 25; 32:18; 33:9; 34:2, 5–6; 35:2; 37:31, 41:8, 28; 45:19, 25; 48:9; 49:4, 8; 50:2; 51:1; 54:17; 55:6; 56:7; 57:7, 13; 60:21; 63:6; 64:7; 65:8, 15, 22, 25; 66:4, 16, 20; Je 2:13; 5:29; 7:13, 18, 21–27; 13:11, 25; 19:4, 13; 25:3; 26:5; 31:12, 36–37; 32:18; 33:12; 44:17; 50:19; Eze 18:6, 11; 20:27–28; 22:9; 23:41; 34:13–14; Ho 2:8, 13, 15; 9:10; Joe 2:14; 3:17; Am 9:8–9, 11–15; Mic 5:15; 7:14; Zec 8:14; Mal 3:7; Sir 26:28; Bel 18, 21; Mt 23:35; 24:22; Ac 9:35; Ro 9:19–29; 11:5, 7–16; 1 Co 10:21
These passages in Isaiah 65:6–12 speak of the outcome of not listening when God calls. There is powerful Hebrew imagery and word choices that illuminate the deep connection between physical acts such as eating, feasting, and the performance of sacrificial rituals, and the spiritual state of a people. In Isaiah 65:6, God accuses the people of merging their own sins with those of their forefathers עֲוֹנוֹתֵיכֶם וַעֲוֹנוֹת אֲבוֹתֵיכֶם יַחְדָּו. This speaks of generational sins; how generational sin can lead one to not listening or hearing the call of God. How does this function exactly? When one is raised to believe a sin is ok, then it becomes something of non-consequences in the subconscious and one ignores when the Spirit of God calls us to turn from these things. How does one get raised to think that sin is ok in their lives? The most simple and basic answer to that question is because they do not read the Bible, the Word of God. If we did not have the Scriptures, we would not know what is right and what is wrong. These things reveal to us how both personal and generational iniquity lead to defiling what is holy. What is holy and sanctified in this world? Our lives are to be holy and sanctified for the Lord God of Israel in this world! How we live our lives brings glory to God in heaven and to His Messiah Yeshua. The language used here in verse 6 includes the term קִטְּרוּ, which literally means “they have burned” (alluding to the unapproved use of incense or ritual worship) and חֵרְפוּנִי (they have profaned or scorned Me), shows that their religious rituals, which are meant to honor God, have instead become vehicles for idolatry and impurity. The word מדותי (my statutes or measurements), are meant to provide guidance and to regulate both worship and daily life. This however has been ignored and reduced to mere ornamentation on their bosom, a twisted token of a broken covenant.
In Isaiah 65:7, God introduces the simile of תִּירוֹשׁ (new wine) found in Ashkol, where the command אַל-תַּשְׁחִיתֵהוּ (do not destroy it) indicates that in the midst of destruction there remains a possibility for blessing. In other words, a remnant of genuine relationship can still be preserved among those who truly seek the Lord. Contrast this with Isaiah 65:10-11, where the people are rebuked for abandoning the הר קָדְשִׁי (My holy mountain) in favor of feasting and self-indulgence. Why are people drawn to feasting and self-indulgence? Because this feeds the lusts and pleasures of the body, it feels good. We are actually called to have self restraint, and to walk with thoughtfulness in each step as we live our lives for the God of Israel. Note the phrases הַעֹרְכִים לַגַּד שֻׁלְחָן (those who set a lavish table) and מְמַלְאִים לַמְנִי מִמְסָךְ (filling their tables to excess) convey not only physical gluttony but a spiritual disconnect to the concept of thoughtfulness and of keeping God’s word always upon our hearts and minds (Note the Shema in Deuteronomy 6). When we cease to keep God’s word close to our hearts, it is easy to turn away from the true call of repentance and submission. This failure to respond to God’s summons (קָרָאתִי וְלֹא עֲנִיתֶם) ultimately leads to divine judgment, promised in the stark terms of being allotted to לַחֶרֶב (the sword) and for לַטֶּבַח (slaughter).
Isaiah 65:6–12 challenges us by using evocative language—words like חֵרְפוּנִי (annoy, taunt), קִטְּרוּ (make a sacrifice go up in smoke), עֲוֹנוֹת (misdeed, guilt), and הר קָדְשִׁי (my holy mountain) to show that when our practices of eating and feasting become disconnected from a sincere, covenantal relationship with God, they signify a deeper rebellion. The parallels in the New Testament, particularly in the teachings of Yeshua, underscore that true obedience is measured by the heart’s response rather than by external observance alone. This call to authenticity invites us to reassess our lives: to ensure that every aspect of our lives, from the food we consume to the rituals we observe, reflects an earnest pursuit of God and transformation from within. We note how the Hebrew text uses various terms deliberately to demonstrate how we live our lives functions as a barometer of our covenant relationship with God. When food and ritual observance become ends in themselves which are used to disguise or even justify disobedience, they lose their intended purpose of sanctifying everyday life. Instead, they become markers of a life led by self-interest rather than by a genuine hunger for God’s transformative presence in our lives.
These themes find parallels in the NT text. For instance, when Yeshua in Matthew 5:17 declares that He came not to abolish the Law but to fulfill it, He invites His followers to a deeper understanding of obedience, to talk in His footsteps in obeying God’s Word, and to live our lives for the glory of God! We note the significance of Matthew 7:21–23, Yeshua warns that simply calling Him “Lord” or engaging in ritual observances is insufficient if it is not accompanied by the proper intention of glorifying God over oneself. This mirrors Isaiah’s denunciation of those who honor rituals while neglecting true devotion. There is also a subtle parallel with John 6, where Yeshua identifies Himself as the “bread of life,” shifting the focus from physical nourishment to the necessity of an inner, transformative relationship with God. This NT imagery reinforces the idea that our daily choices are the litmus test for our spiritual condition. The choices we make and the things that we do in this life can either anchor us in God’s covenant or lead us astray into the very idolatry and impurity that Isaiah so vividly condemns. (Note that Idolatry is very prevalent in today’s world, and does not necessarily imply only the wood, stone, and metal statutes of ancient past.)
Rabbinic Commentary on Isaiah 65:1-12
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 סה:א-יב
א אִשְׁתְּאֵילִית בְּמֵימְרִי לִדְלָא שְׁאִילוּ מִן קֳדָמַי תְּבָעֵית אוּלְפַן אוֹרַיְתִי לִדְלָא תְּבָעוּ דְחַלְתִּי אֲמָרֵית הָא אֲנָא מִשְׁתָּאֵיל תְּדִירָא כָּל יוֹמָא לְעַם דְלָא מְצַלֵי בִשְׁמִי: ב שְׁלָחִית נְבִיאֵי כָּל יוֹמָא לְעַמָא מְסָרְבָנָא דְאָזְלִין בְּאוֹרַח דְלָא תַקְנָא בָּתַר עֶשְׁתּוֹנֵיהוֹן: ג עַמָא דְמַרְגְזִין עַל מֵימְרִי קֳדָמַי תְּדִירָא דָבְחִין בְּגִנָן טַעֲוָתָא וּמַסְקִין בּוּסְמַיָא עַל לִבְנַיָא: ד דְיָתְבִין בְּבָתַּיָא דְבָנָן מֵעֲפַר קִבְרַיָא וְעִם פִּגְרֵי בְּנֵי אֱנָשָׁא דַיְרִין דְאָכְלִין בְּשַׂר חֲזִירָא וּרְטַב פִּגוּל בְּמַנֵיהוֹן: ה דְאָמְרִין רָחֵיק לְהָלָא לָא תִקְרַב בִּי אֲרֵי דָכֵינָא מִנָךְ אִלֵין רוּגְזֵיהוֹן כִּתְנָנָא קֳדָמַי פּוּרְעֲנוּתְהוֹן בְּגֵיהִנָם דְאֶשְׁתָּא דְלָקָא בָהּ כָּל יוֹמָא: ו הָא כְתִיבָא קֳדָמַי לָא אֶתֵּן לְהוֹן אַרְכָּא בְּחַיַיָא אֱלָהֵן אֲשַׁלֵם לְהוֹן פּוּרְעֲנוּת חוֹבֵיהוֹן וְאֶמְסוֹר לְמוֹתָא תִּנְיָנָא יַת גְוִיַתְהוֹן: ז חוֹבֵיכוֹן וְחוֹבֵי אֲבָהַתְכוֹן גְלָן קֳדָמַי כַּחֲדָא אֲמַר יְיָ דַאֲסִיקוּ בוּסְמִין עַל טוּרַיָא וְעַל רְמָתָא חֲסִידוּ קֳדָמַי וְאֶתֵּן אֲגַר עוֹבָדֵיהוֹן בְּקַדְמֵיתָא עַל חֵיקְהוֹן: ח כִּדְנַן אֲמַר יְיָ כְּמָא דְאִשְׁתְּכַח נֹחַ זַכַּאי בְּדָרָא דְטוֹפָנָא וַאֲמָרֵית דְלָא לְחַבְּלוּתֵהּ בְּדִיל לְקַיָמָא עַלְמָא מִנֵיהּ כֵּן אַעְבֵּיד בְּדִיל עַבְדֵי צַדִיקַיָא בְּדִיל דְלָא לְחַבָּלָא כֻּלָא: ט וְאַפֵיק מִיַעֲקֹב זַרְעָא וּמִיהוּדָה יָרֵית טוּרֵי וְיַחְסְנוּנָהּ בְּחִירִי וְעַבְדֵי צַדִיקַיָא יֵשְׁרוּן תַּמָן: י וִיהֵי שָׁרוֹנָא לְבֵית מֵישְׁרֵי עֶדְרִין דְעָן וּמֵישַׁר עָכוּר לְבֵיתָא רַבָּעָה בַּקְרָן דְתוֹרִין לְעַמִי דִתְבָעוּ דְחַלְתִּי: יא וְאַתּוּן בֵּית יִשְׂרָאֵל שְׁבַקְתּוּן פּוּלְחָנָא דַייָ אִתְנְשֵׁיתוּן יַת פּוּלְחַן טוּרָא דְקוּדְשִׁי דִמְסַדְרִין לְטַעֲוָן פְּתוֹרִין וּמְמַזְגִין לִדְחַלְתְּהוֹן אֲגָנִין: יב וְאֶמְסַר יַתְכוֹן לְחַרְבָּא וְכוּלְכוֹן לְקַטָלָא תִתְמַסְרוּן חֲלַף דִשְׁלָחֵית נְבִיֵי וְלָא תַבְתּוּן אִתְנַבִּיאוּ וְלָא קַבֵּילְתּוּן וַעֲבַדְתּוּן דְבִישׁ קֳדָמַי וּבִדְלָא צְבִינָא אִתְרְעֵיתוּן:
Targum Jonathan son of Uziel Isaiah 65:1-12
65:1 I am asked concerning my WORD of them that have not asked after me; I am inquired of for instruction in my law, of them who have not sought my fear: I will say, Behold, I am inquired after continually, all the day, of a people that hath not prayed in my name. 65:2 I have sent my prophets every day unto a rebellious people, which walketh in a way which was not good, after their own thoughts; 65:3 A people that provoketh my WORD to anger continually to my face; that sacrificeth in gardens to idols, and offereth aromatic spices upon bricks; 65:4 Who dwell in houses, which are built of the dust of graves, with the dead bodies of the sons of men they dwell, which eat swine’s flesh, and broth of abominable things is in their vessels; 65:5 Who say, Stand by thyself, come not near to me; because I am purer than thou. These their provocations are as smoke before me: their recompense shall be in hell, where the fire burneth all the day. 65:6 Behold, it is written before me: I will not give unto them prolongation in this life; but I will recompense unto them the wages for their sins, and deliver their bodies to the second death. 65:7 Your sins and the sins of your fathers together are revealed before me, saith the Lord, which have offered incense upon the mountains, and blasphemed me upon the hills: therefore will I give the reward of their former works into their bosom. 65:8 Thus saith the Lord, As Noah was found righteous in the generation of the deluge, and I said that I would not destroy him, for the purpose that I might raise up the world by him; so will I do for my righteous servants’ sakes, in order that I may not destroy them all. 65:9 And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my righteous servants shall dwell there. 65:10 And Sharon shall be a fold of flocks, and the valley of Achor a place for the crouching down of the herds of oxen, for my people which have sought my fear. 65:11 But ye, O house of Israel, ye have forsaken the worship of the Lord, ye have forgotten the worship of my holy mountain, that prepare tables for the idols, and mix goblets for their gods. 65:12 Therefore will I deliver them to the sword, yea, all of you shall be delivered to the slaughter; because I sent my prophets, and ye repented not; they prophesied, and ye did not receive them; but did evil before me, and delighted yourselves in that I would not. (TgJ)
| ספר ישעיה פרק סה א נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי אָמַרְתִּי הִנֵּנִי הִנֵּנִי אֶל-גּוֹי לֹא-קֹרָא בִשְׁמִי: ב פֵּרַשְֹתִּי יָדַי כָּל-הַיּוֹם אֶל-עַם סוֹרֵר הַהֹלְכִים הַדֶּרֶךְ לֹא-טוֹב אַחַר מַחְשְׁבֹתֵיהֶם: ג הָעָם הַמַּכְעִיסִים אוֹתִי עַל-פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל-הַלְּבֵנִים: ד הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַֹר הַחֲזִיר וּפְרַק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם: ה הָאֹמְרִים קְרַב אֵלֶיךָ אַל-תִּגַּשׁ-בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל-הַיּוֹם: | לוגוס א אִשתְאֵילִית בְמֵימְרִי לִדלָא שְאִילוּ מִן קֳדָמַי תְבַעִית אוּלפַן אֹורָיתִי לִדלָא תְבַעוּ דַחלְתִי אְמַרִית הָאְנָא מִשתְאֵיל תְדִירָא כָל יֹומָא לְעַם דְלָא מְצַלֵי בִשמִי׃ ב שְלַחִית נְבִיַי כָל יֹומָא לְוָת עַמָא סָרְבָנָא דְאָזְלִין בְאֹורַח לָא תָקְנָא בָתַר עַשתֹונֵיהֹון׃ ג עַמָא דְמַרגְזִין עַל מֵימְרִי קֳדָמַי תְדִירָא דָבְחִין בְגִנֵיאַך טָעַוָתָא וּמַסְקִין בֻסמִין עַל לִבנַיָא׃ ד דְיָתְבִין בְבָתַיָא דְבָנַן מֵעְפַר קִברַיָא וְעִם פִגרֵי בְנֵי אְנָשָא דָיְרִין אָכְלִין בְסַר חְזִירָא וּרשַף פִיגוּל בְמָנֵיהֹון׃ ה דְאָמְרִין רְחַק לְהַלאָה לָא תִקרַב בִי אְרֵי אְנָא דְכֵינָא מִנָך אִלֵין רֻגזְהֹון כְתַנְנָא קֳדָמַי פֹורעָנוּתְהֹון בְגֵיהִנָם דְאִשָתָא דָלְקָא בַה כָל יֹומָא׃ | ספריה א אִשְׁתְּאֵילִית בְּמֵימְרִי לִדְלָא שְׁאִילוּ מִן קֳדָמַי תְּבָעֵית אוּלְפַן אוֹרַיְתִי לִדְלָא תְּבָעוּ דְחַלְתִּי אֲמָרֵית הָא אֲנָא מִשְׁתָּאֵיל תְּדִירָא כָּל יוֹמָא לְעַם דְלָא מְצַלֵי בִשְׁמִי: ב שְׁלָחִית נְבִיאֵי כָּל יוֹמָא לְעַמָא מְסָרְבָנָא דְאָזְלִין בְּאוֹרַח דְלָא תַקְנָא בָּתַר עֶשְׁתּוֹנֵיהוֹן: ג עַמָא דְמַרְגְזִין עַל מֵימְרִי קֳדָמַי תְּדִירָא דָבְחִין בְּגִנָן טַעֲוָתָא וּמַסְקִין בּוּסְמַיָא עַל לִבְנַיָא: ד דְיָתְבִין בְּבָתַּיָא דְבָנָן מֵעֲפַר קִבְרַיָא וְעִם פִּגְרֵי בְּנֵי אֱנָשָׁא דַיְרִין דְאָכְלִין בְּשַׂר חֲזִירָא וּרְטַב פִּגוּל בְּמַנֵיהוֹן: ה דְאָמְרִין רָחֵיק לְהָלָא לָא תִקְרַב בִּי אֲרֵי דָכֵינָא מִנָךְ אִלֵין רוּגְזֵיהוֹן כִּתְנָנָא קֳדָמַי פּוּרְעֲנוּתְהוֹן בְּגֵיהִנָם דְאֶשְׁתָּא דְלָקָא בָהּ כָּל יוֹמָא: |
Isaiah opens saying the following according to the TgJ on Isaiah 65:1-6, א אִשְׁתְּאֵילִית בְּמֵימְרִי לִדְלָא שְׁאִילוּ מִן קֳדָמַי תְּבָעֵית אוּלְפַן אוֹרַיְתִי לִדְלָא תְּבָעוּ דְחַלְתִּי אֲמָרֵית הָא אֲנָא מִשְׁתָּאֵיל תְּדִירָא כָּל יוֹמָא לְעַם דְלָא מְצַלֵי בִשְׁמִי: 65:1 I am asked concerning my WORD of them that have not asked after me; I am inquired of for instruction in my law, of them who have not sought my fear: I will say, Behold, I am inquired after continually, all the day, of a people that hath not prayed in my name. ב שְׁלָחִית נְבִיאֵי כָּל יוֹמָא לְעַמָא מְסָרְבָנָא דְאָזְלִין בְּאוֹרַח דְלָא תַקְנָא בָּתַר עֶשְׁתּוֹנֵיהוֹן: 65:2 I have sent my prophets every day unto a rebellious people, which walketh in a way which was not good, after their own thoughts; ג עַמָא דְמַרְגְזִין עַל מֵימְרִי קֳדָמַי תְּדִירָא דָבְחִין בְּגִנָן טַעֲוָתָא וּמַסְקִין בּוּסְמַיָא עַל לִבְנַיָא: 65:3 A people that provoketh my WORD to anger continually to my face; that sacrificeth in gardens to idols, and offereth aromatic spices upon bricks; ד דְיָתְבִין בְּבָתַּיָא דְבָנָן מֵעֲפַר קִבְרַיָא וְעִם פִּגְרֵי בְּנֵי אֱנָשָׁא דַיְרִין דְאָכְלִין בְּשַׂר חֲזִירָא וּרְטַב פִּגוּל בְּמַנֵיהוֹן: 65:4 Who dwell in houses, which are built of the dust of graves, with the dead bodies of the sons of men they dwell, which eat swine’s flesh, and broth of abominable things is in their vessels; ה דְאָמְרִין רָחֵיק לְהָלָא לָא תִקְרַב בִּי אֲרֵי דָכֵינָא מִנָךְ אִלֵין רוּגְזֵיהוֹן כִּתְנָנָא קֳדָמַי פּוּרְעֲנוּתְהוֹן בְּגֵיהִנָם דְאֶשְׁתָּא דְלָקָא בָהּ כָּל יוֹמָא: 65:5 Who say, Stand by thyself, come not near to me; because I am purer than thou. These their provocations are as smoke before me: their recompense shall be in hell, where the fire burneth all the day. ו הָא כְתִיבָא קֳדָמַי לָא אֶתֵּן לְהוֹן אַרְכָּא בְּחַיַיָא אֱלָהֵן אֲשַׁלֵם לְהוֹן פּוּרְעֲנוּת חוֹבֵיהוֹן וְאֶמְסוֹר לְמוֹתָא תִּנְיָנָא יַת גְוִיַתְהוֹן: 65:6 Behold, it is written before me: I will not give unto them prolongation in this life; but I will recompense unto them the wages for their sins, and deliver their bodies to the second death. (TgJ) The Targum Jonathan on Isaiah 65:1-6, rendered in Aramaic, provides subtle expansions and clarifications that add to our understanding of these verses compared to the shorter, more terse Hebrew text. For example, the Targum begins with the word אִשְׁתְּאֵילִית (I am asked), setting a tone of inquiry or questioning, suggesting an ongoing dialogue where God’s presence is challenged by those who “do not ask” (לִדְלָא שְׁאִילוּ) or “do not call” on His name. The Aramaic term מֵימְרִי (my word) emphasizes that the issue is not merely about external inquiry but a neglect of God’s revealed message, when people ignore God’s Word from the sense of looking inwardly. This nuance underscores a personal responsibility to seek and uphold God’s Word in our lives, a theme that is crucial for us as modern readers, reminding us that God’s invitation to relationship is active and continuous.
In Isaiah 65:2, the Targum uses the phrase, נְבִיאֵי כָּל יוֹמָא (prophets every day) to stress that God’s messengers are sent on a daily basis, highlighting an ongoing daily need for accountability. This daily dispatch of prophets, as rendered in Aramaic, reinforces the idea that God’s guidance and correction are not distant or occasional but are meant to penetrate everyday life, urging us to maintain vigilance in walking in God’s ways and not being deceived by this world.
The imagery in Isaiah 65:3 of people דְמַרְגְזִין עַל מֵימְרִי קֳדָמַי (those who turn away from or are indifferent to my word) elaborates on the consequence of neglecting God’s instructions, linking it to defiling practices in the “garden of error” (גִנָן טַעֲוָתָא) and the use of incense in a corrupted form (בּוּסְמַיָא on the altars). This association serves as a powerful metaphor for how the purity of worship and lifestyle is compromised when one ignores the guiding principles God provides. The specific Aramaic words bring out a sense of deliberate and habitual turning away from true worship.
Furthermore, in Isaiah 65:4, the Targum vividly describes those who dwell in houses associated with death (בְּבָתַּיָא דְבָנָן מֵעֲפַר קִבְרַיָא) and partake in the eating of swine’s flesh (בְּשַׂר חֲזִירָא), a practice emblematic of impurity and idolatrous behavior in the Torah. This explicit mention reinforces the longstanding biblical correlation between dietary defilement and moral or spiritual unfaithfulness. Isiaah 65:5 employs the term רוּגְזֵיהוֹן (their anger or wrath) in the context of warning against drawing near to that which corrupts, urging separation from influences that taint the covenant relationship. We note the phrase רָחֵיק לְהָלָא לָא תִקְרַב בִּי (Stand by yourself, come not near to me) underscores a self-righteous attitude where individuals see themselves as inherently holier than others, rejecting communal and divine interaction. This notion of self-imposed purity stands in stark contrast to genuine righteousness that requires humility and community.
Isaiah 65 Recommend Upholding the Covenant Relationship in the Following Way:
- Self-righteousness and hypocrisy: This attitude prevents true humility and faith. True purity involves recognizing one’s own flaws and continuously striving for spiritual growth.
- Defiling practices: Engaging in practices contrary to God’s commandments, such as idol worship or consumption of unclean food (symbolized here by the swine’s flesh), can lead to spiritual corruption. Avoiding these practices helps maintain spiritual purity.
The differences in the Targum translation emphasize a constant, everyday engagement with God’s word, and a vigilant avoidance of practices that lead to spiritual defilement. These verses remind us that genuine relationship with God is marked by daily seeking, discernment, and walking whole heartedly with God. These principles are as applicable to us today as they were in ancient times.
The New Testament echoes these themes. For instance, in Matthew 15:8–9, Yeshua condemns those who honor Him with their lips while their hearts are distant, much like the Targum’s reproach for those who do not “call on” His name properly. Similarly, Revelation 2:14 warns against those influenced by teachings that lead to idolatry and impurity, resonating with the Targum’s critical focus on defiled practices such as the consumption of unclean food and the twisting of worship. Both these NT passages, along with Yeshua’s emphasis in John 10:27 on receiving and following His voice, mirror the Targum’s insistence on personal vigilance and the proper reception of God’s word. The Targum Jonathan enhances our appreciation of the biblical call to daily, heartfelt obedience. It challenges us to evaluate whether we truly engage with God’s message and live in accordance with His covenant, which should lead us to personal reflection and inspection. These truths find parallels in both the Torah and NT calls to genuine, unadulterated faith and worship.
The Talmud Bavli has the following to say concerning these verses from Isaiah 65.
Talumd Bavli Bava Metzia 59a:8
אָמַר רַבִּי אֲבָהוּ: שְׁלֹשָׁה אֵין הַפַּרְגּוֹד נִנְעָל בִּפְנֵיהֶם: אוֹנָאָה, וְגָזֵל, וַעֲבוֹדָה זָרָה. אוֹנָאָה, דִּכְתִיב: ״וּבְיָדוֹ אֲנָךְ״. גָּזֵל, דִּכְתִיב: ״חָמָס וָשֹׁד יִשָּׁמַע בָּהּ עַל פָּנַי תָּמִיד״. עֲבוֹדָה זָרָה, דִּכְתִיב: ״הָעָם הַמַּכְעִיסִים אוֹתִי עַל פָּנַי תָּמִיד וְגוֹ׳״.
Rabbi Abbahu says: There are three sins before whose transgressors the curtain [hapargod] between the world and the Divine Presence is not locked; their sins reach the Divine Presence. They are: Verbal mistreatment, robbery, and idol worship. Mistreatment, as it is stated: “And a plumb line in His hand”; robbery, as it is stated: “Violence and robbery are heard in her, they are before Me continually” (Jeremiah 6:7); idol worship, as it is stated: “A people that angers Me before Me continually; that sacrifice in gardens, and burn incense upon bricks” (Isaiah 65:3).
The Talmud Bavli Bava Metzia 59a:8 highlights three sins: (i) verbal mistreatment (אוֹנָאָה), (ii) robbery (גָּזֵל), and (iii) idol worship (עֲבוֹדָה זָרָה). According to the rabbinic opinion, these sins are so egregious they penetrate the curtain between the earthly realm and the Divine Presence, directly reaching God. This concept implies that certain actions have profound moral and spiritual implications, prompting immediate attention and divine response. The implication for justice on earth is that these sins are severe transgressions requiring urgent rectification. Verbal mistreatment emphasizes the power of speech and the harm caused by words (i.e. Lashon Hara), highlighting the necessity of fostering respectful and kind communication. Robbery underscores the ethical obligation to respect others’ property and rights, calling for honesty and integrity in all interactions. Idol worship illustrates the importance of maintaining spiritual purity and loyalty to God, rejecting practices that deviate from genuine worship. The concept of verbal Mistreatment (אוֹנָאָה) involves using words to harm, deceive, or manipulate others. This sin indicates a heart that harbors bitterness, pride, or malice. Yeshua addressed this issue in Matthew 12:34, where He said, “For out of the abundance of the heart the mouth speaks.” The words we use reflect the true state of our inner being. A heart filled with love and compassion will speak kindly, while a heart corrupted by envy or hatred will result in harmful speech. Thus, verbal mistreatment reveals inner moral corruption and a lack of genuine love and respect for others. The concept of Robbery (גָּזֵל) involves taking what belongs to others through force, deceit, or coercion. This act reflects a heart driven by greed, selfishness, and a disregard for justice. In Matthew 15:19, Yeshua lists theft alongside other sins that “proceed from the heart.” The desire to possess what belongs to someone else indicates a heart that prioritizes personal gain over fairness and compassion. Robbery not only undermines trust but also highlights a fundamental disrespect for the rights and well-being of others, showcasing the corruption rooted in the human heart. And idol Worship (עֲבוֹדָה זָרָה) is the act of revering and serving entities other than the one true God. This sin reveals a heart that seeks fulfillment and meaning in created things rather than in the Creator. In Romans 1:21-23, Paul explains that idolatry stems from failing to honor and thank God, leading to a darkened heart that exchanges the glory of the immortal God for images of created beings. Idol worship represents a misplaced devotion and allegiance, indicating a heart that is spiritually wayward and disconnected from true divine worship. These sins collectively demonstrate how the state of the heart influences actions and behaviors. Verbal mistreatment, robbery, and idol worship all stem from internal dispositions that prioritize self-interest, deceit, and misplaced devotion. They reveal the depth of human corruption and the need for spiritual transformation and renewal of the heart.
In the NT, Yeshua and the apostles emphasize the importance of addressing the heart’s condition in relation to righteousness and justice. For example, Matthew 5:8 states, “Blessed are the pure in heart, for they shall see God,” highlighting the need for inner purity. Similarly, Romans 12:2 encourages believers to be transformed by the renewing of their minds, which leads to a transformation of life that walks according to God’s will. These three sins illustrate the profound connection between the heart’s condition and external actions. They remind us that true justice, righteousness, and worship begin with a heart that is aligned with God’s values and teachings. Addressing the corruption of the human heart requires a sincere commitment to spiritual growth, repentance, and the pursuit of a genuine relationship with the God of Israel and His Messiah Yeshua.
| ספר ישעיה פרק סה ו הִנֵּה כְתוּבָה לְפָנָי לֹא אֶחֱשֶֹה כִּי אִם-שִׁלַּמְתִּי וְשִׁלַּמְתִּי עַל-חֵיקָם: ז עֲוֹנֹתֵיכֶם וַעֲוֹנֹת אֲבוֹתֵיכֶם יַחְדָּו אָמַר יְהֹוָה אֲשֶׁר קִטְּרוּ עַל-הֶהָרִים וְעַל-הַגְּבָעוֹת חֵרְפוּנִי וּמַדֹּתִי פְעֻלָּתָם רִאשֹׁנָה עֶל [אֶל] -חֵיקָם: ח כֹּה | אָמַר יְהֹוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל-תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶֹה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל: ט וְהוֹצֵאתִי מִיַּעֲקֹב זֶרַע וּמִיהוּדָה יוֹרֵשׁ הָרָי וִירֵשׁוּהָ בְחִירַי וַעֲבָדַי יִשְׁכְּנוּ-שָׁמָּה: י וְהָיָה הַשָּׁרוֹן לִנְוֵה-צֹאן וְעֵמֶק עָכוֹר לְרֵבֶץ בָּקָר לְעַמִּי אֲשֶׁר דְּרָשׁוּנִי: יא וְאַתֶּם עֹזְבֵי יְהֹוָה הַשְּׁכֵחִים אֶת-הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ: יב וּמָנִיתִי אֶתְכֶם לַחֶרֶב וְכֻלְּכֶם לַטֶּבַח תִּכְרָעוּ יַעַן קָרָאתִי וְלֹא עֲנִיתֶם דִּבַּרְתִּי וְלֹא שְׁמַעְתֶּם וַתַּעֲשֹוּ הָרַע בְּעֵינַי וּבַאֲשֶׁר לֹא-חָפַצְתִּי בְּחַרְתֶּם: | לוגוס ו הָא כְתִיבָא קֳדָמָי לָא אַתֵין לְהֹון אַרכָא בְחַיַיָא אְלָהֵין אֲשַלֵים לְהֹון פֹורעָנוּת חֹובֵיהֹון וְאַמסַר לְמֹותָא תִניָנָא יָת גִויָתְהֹון׃ ז חֹובֵיכֹון וְחֹובֵי אְבָהָתְכֹון גְלַן קֳדָמַי כַחדָא אְמַר יוי דְאַסִיקוּ בוּסמִין עַל טוּרַיָא וְעַל רָמָתָא חַסִידוּ קֳדָמַי וְאַתֵין >עַל< אְגַר עוּבָדֵיהֹון בְקַדמֵיתָא עַל חַנהֹון׃ ח כִדנָן אְמַר יוי כְמָא דְאִשתְכַח נֹחַ זַכַי בְדָרָא דְטֹופָנָא וַאְמַרִית דְלָא לְחַבָלוּתֵיה בְדִיל לְקַייָמָא עָלְמָא מִנֵיה כֵין אַעְבֵיד בְדִיל עַבדַי צַדִיקַיָא בְדִיל דְלָא לְחַבָלָא כֹולָא׃ ט וְאַפֵיק מִיַעְקֹב זַרעָא וּמִיהוּדָה יָרֵית טוּרַי וְיַחסְנוּנַה בְחִירַי וְעַבדַי צַדִיקַיָא יִשרֹון תַמָן׃ י וִיהֵי שָרֹונָא לְבֵית מִשרֵי עַדרִין דְעָן וּמֵישַר עָכֹור לְבֵית אַרבְעָה בַקרָן דְתֹורִין לְעַמִי דִתבַעוּ דַחלְתִי׃ יא וְאַתוּן בֵית יִשרָאֵל שְבַקתוּן פֻלחָנָא דַיוי אִתנְשִיתוּן יָת פֻלחַן טוּרָא דְקֻדשִי דִמסַדְרִין לְטָעֲוָתָא פָתוּרִין וּממַזְגִין לְדַחלַתהֹון אַגָנִין׃ יב וְאַמסַר יָתְכֹון לְחַרבָא וְכֻלְכֹון לְקַטלָא תִתמַסרוּן חְלָף דִשלַחִית נְבִיַי וְלָא תַבתוּן אִתנַבִיאוּ וְלָא קַבֵילתוּן וַעְבַדתוּן דְבִיש קֳדָמַי וּבִדלָא צְבֵינָא אִתרְעִיתוּן׃ | ספריה ו הָא כְתִיבָא קֳדָמַי לָא אֶתֵּן לְהוֹן אַרְכָּא בְּחַיַיָא אֱלָהֵן אֲשַׁלֵם לְהוֹן פּוּרְעֲנוּת חוֹבֵיהוֹן וְאֶמְסוֹר לְמוֹתָא תִּנְיָנָא יַת גְוִיַתְהוֹן: ז חוֹבֵיכוֹן וְחוֹבֵי אֲבָהַתְכוֹן גְלָן קֳדָמַי כַּחֲדָא אֲמַר יְיָ דַאֲסִיקוּ בוּסְמִין עַל טוּרַיָא וְעַל רְמָתָא חֲסִידוּ קֳדָמַי וְאֶתֵּן אֲגַר עוֹבָדֵיהוֹן בְּקַדְמֵיתָא עַל חֵיקְהוֹן: ח כִּדְנַן אֲמַר יְיָ כְּמָא דְאִשְׁתְּכַח נֹחַ זַכַּאי בְּדָרָא דְטוֹפָנָא וַאֲמָרֵית דְלָא לְחַבְּלוּתֵהּ בְּדִיל לְקַיָמָא עַלְמָא מִנֵיהּ כֵּן אַעְבֵּיד בְּדִיל עַבְדֵי צַדִיקַיָא בְּדִיל דְלָא לְחַבָּלָא כֻּלָא: ט וְאַפֵיק מִיַעֲקֹב זַרְעָא וּמִיהוּדָה יָרֵית טוּרֵי וְיַחְסְנוּנָהּ בְּחִירִי וְעַבְדֵי צַדִיקַיָא יֵשְׁרוּן תַּמָן: י וִיהֵי שָׁרוֹנָא לְבֵית מֵישְׁרֵי עֶדְרִין דְעָן וּמֵישַׁר עָכוּר לְבֵיתָא רַבָּעָה בַּקְרָן דְתוֹרִין לְעַמִי דִתְבָעוּ דְחַלְתִּי: יא וְאַתּוּן בֵּית יִשְׂרָאֵל שְׁבַקְתּוּן פּוּלְחָנָא דַייָ אִתְנְשֵׁיתוּן יַת פּוּלְחַן טוּרָא דְקוּדְשִׁי דִמְסַדְרִין לְטַעֲוָן פְּתוֹרִין וּמְמַזְגִין לִדְחַלְתְּהוֹן אֲגָנִין: יב וְאֶמְסַר יַתְכוֹן לְחַרְבָּא וְכוּלְכוֹן לְקַטָלָא תִתְמַסְרוּן חֲלַף דִשְׁלָחֵית נְבִיֵי וְלָא תַבְתּוּן אִתְנַבִּיאוּ וְלָא קַבֵּילְתּוּן וַעֲבַדְתּוּן דְבִישׁ קֳדָמַי וּבִדְלָא צְבִינָא אִתְרְעֵיתוּן: |
Isaiah continues saying the following according to the TgJ on Isaiah 65:7-12, ז חוֹבֵיכוֹן וְחוֹבֵי אֲבָהַתְכוֹן גְלָן קֳדָמַי כַּחֲדָא אֲמַר יְיָ דַאֲסִיקוּ בוּסְמִין עַל טוּרַיָא וְעַל רְמָתָא חֲסִידוּ קֳדָמַי וְאֶתֵּן אֲגַר עוֹבָדֵיהוֹן בְּקַדְמֵיתָא עַל חֵיקְהוֹן: 65:7 Your sins and the sins of your fathers together are revealed before me, saith the Lord, which have offered incense upon the mountains, and blasphemed me upon the hills: therefore will I give the reward of their former works into their bosom. ח כִּדְנַן אֲמַר יְיָ כְּמָא דְאִשְׁתְּכַח נֹחַ זַכַּאי בְּדָרָא דְטוֹפָנָא וַאֲמָרֵית דְלָא לְחַבְּלוּתֵהּ בְּדִיל לְקַיָמָא עַלְמָא מִנֵיהּ כֵּן אַעְבֵּיד בְּדִיל עַבְדֵי צַדִיקַיָא בְּדִיל דְלָא לְחַבָּלָא כֻּלָא: 65:8 Thus saith the Lord, As Noah was found righteous in the generation of the deluge, and I said that I would not destroy him, for the purpose that I might raise up the world by him; so will I do for my righteous servants’ sakes, in order that I may not destroy them all. ט וְאַפֵיק מִיַעֲקֹב זַרְעָא וּמִיהוּדָה יָרֵית טוּרֵי וְיַחְסְנוּנָהּ בְּחִירִי וְעַבְדֵי צַדִיקַיָא יֵשְׁרוּן תַּמָן: 65:9 And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my righteous servants shall dwell there. י וִיהֵי שָׁרוֹנָא לְבֵית מֵישְׁרֵי עֶדְרִין דְעָן וּמֵישַׁר עָכוּר לְבֵיתָא רַבָּעָה בַּקְרָן דְתוֹרִין לְעַמִי דִתְבָעוּ דְחַלְתִּי: 65:10 And Sharon shall be a fold of flocks, and the valley of Achor a place for the crouching down of the herds of oxen, for my people which have sought my fear. יא וְאַתּוּן בֵּית יִשְׂרָאֵל שְׁבַקְתּוּן פּוּלְחָנָא דַייָ אִתְנְשֵׁיתוּן יַת פּוּלְחַן טוּרָא דְקוּדְשִׁי דִמְסַדְרִין לְטַעֲוָן פְּתוֹרִין וּמְמַזְגִין לִדְחַלְתְּהוֹן אֲגָנִין: 65:11 But ye, O house of Israel, ye have forsaken the worship of the Lord, ye have forgotten the worship of my holy mountain, that prepare tables for the idols, and mix goblets for their gods. יב וְאֶמְסַר יַתְכוֹן לְחַרְבָּא וְכוּלְכוֹן לְקַטָלָא תִתְמַסְרוּן חֲלַף דִשְׁלָחֵית נְבִיֵי וְלָא תַבְתּוּן אִתְנַבִּיאוּ וְלָא קַבֵּילְתּוּן וַעֲבַדְתּוּן דְבִישׁ קֳדָמַי וּבִדְלָא צְבִינָא אִתְרְעֵיתוּן:65:12 Therefore will I deliver them to the sword, yea, all of you shall be delivered to the slaughter; because I sent my prophets, and ye repented not; they prophesied, and ye did not receive them; but did evil before me, and delighted yourselves in that I would not. (TgJ) The Targum Jonathan on Isaiah 65:6-12 offers an expanded form of the Hebrew text that describes divine judgment due to blaspheme, idolatry, and unfaithfulness. In Isaiah 65:6 the TgJ states, קֳדָמַי לָא אֶתֵּן לְהוֹן אַרְכָּא בְּחַיַיָא … אֲשַׁלֵם לְהוֹן פּוּרְעֲנוּת חוֹבֵיהוֹן וְאֶמְסוֹר לְמוֹתָא… (Before me I will not delay, for in my lifetime I will repay to them their due debt; I will commit them to death…) Here, the terms פּוּרְעֲנוּת חוֹבֵיהוֹן (their due debt) and the phrase אֶמְסוֹר לְמוֹתָא (I will commit them to death) emphasize an abrupt and decisive action that is not postponed. Unlike the Hebrew text, which is more succinct, this Aramaic version stresses both the immediacy and the certainty of God’s justice concerning those who stubbornly persist in their sin. Similarly, in Isaiah 65:7 the Targum expands on the concept of defilement by using expressions like חוֹבֵיכוֹן וְחוֹבֵי אֲבָהַתְכוֹן (their debts and the debts of your forefathers), making it clear that sins include such things as misusing or profaning what is sacred (such as applying incense in an unworthy manner, indicated by בוּסְמִין on the altars). These things suggests how the people choose to make up their own service to the Lord, as opposed to obeying God’s word, this disobedience leads to a moral liability that God will not overlook. The idea is that these sins emerge from a corrupted heart, one that, rather than seeking the cleansing power of repentance and true loyalty to God, clings to habitual sinful defilement and idolatrous practices.
The Targum’s use of terms such as טוּרֵי (often referring to a standard or measure by which things are judged) and the contrast between the righteous (עַבְדֵי צַדִיקַיָא) and the sinful further stresses that God’s judgment involves a clear, deliberate separation. This serves as a call for us today to guard our hearts against the very sins that corrupt our moral vision, things such as verbal abuse, robbery, and idolatry. We are to be mindful of the “debt” our unrighteous actions incur and the mercy and grace that we have in Yeshua the Messiah. The Targum’s detailed language urges believers to cultivate an inner life of genuine repentance and holiness, avoiding influences that lead us away from God’s covenant.
There are also meaningful parallels in the NT text. For example, in Revelation 21:8 the text declares, “But the cowardly, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.” This passage echoes the Targum’s message that persistent sin, especially idolatry and other actions that defile our hearts and lives, is met with immediate, severe, and eternal divine judgment. We note how 2 Peter 3:9 addresses the concept of God providing a time for repentance: “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 verse highlights God’s patience and desire for all people to have the opportunity to repent and turn to Him. The point is that the mercy of God can be abused by those who are persistent in their sins as opposed to repenting and turning from them. Another example is found in 2 Thessalonians 1:8-9, where Paul warns that God will repay with vengeance those who do not know Him and do not obey the gospel, ensuring that the judgment be manifest in those who persist in wickedness. Both texts underscore that divine justice is an assured outcome for those whose hearts remain hardened and whose lives are characterized by rebellion.
The Targum Jonathan’s Aramaic elaboration on Isaiah 65:6-12 enhances the urgency of separating from corrupt influences and highlights that sins born of the heart which are manifested in verbal abuse, theft, and idolatry, incur an immediate and inescapable debt before God. This expanded language reminds us that our inner lives must be nurtured with genuine repentance and devotion, principles that echo powerfully in the NT text. Both the Targum discussion and NT passages such as Revelation 21:8 and 2 Thessalonians 1:8–9 call us to examine our hearts diligently and pursue a life that is untainted by that which would defile our relationship with the Divine. We are also reminded to remember what Yeshua has done on our behalf and live faithfully within the context of walking in His footsteps, the imperative that He commanded us to emulate His actions, attitudes, and commitment to God’s will in our lives. (Matthew 16:24, John 13:15, 1 Peter 2:21)
Steinsaltz commentary has the following to say concerning Isaiah 65:7.
Steinsaltz on Isaiah 65:7
עתה הוא פונה אל העם: השילום יבוא על עֲוֹנֹתֵיכֶם וַעֲוֹנֹת אֲבוֹתֵיכֶם יַחְדָּו, אָמַר ה’, על אֲשֶׁר קִטְּרוּ אבותיכם לאלילים עַל הֶהָרִים, וְעַל הַגְּבָעוֹת חֵרְפוּנִי, קיללוני, כמנהגם לקיים את הפולחנים במקומות הגבוהים. וּמַדֹּתִי, אקבע שיעור שילום פְעֻלָּתָם רִאשֹׁנָה, ראשית לכול, או: במלואה, כפי מה שהיא, או: אמדוד את מעשיהם מתחילתם, והם יקבלו את עונשם אֶל חֵיקָם.
The recompense will come for your iniquities and the iniquities of your fathers together, said the Lord. For your fathers, who burned incense on the mountains, in accordance with the custom of worshipping in high places, and reviled Me on the hills, I will first, or fully, calculate their recompense and pay it into their, the children’s, bosom, that is, punish them. Alternatively, God will measure their actions from the beginning, and the children will receive punishment for them all.
Steinsaltz’s commentary on Isaiah 65:7 reflects the principle of divine recompense where actions, especially those involving idolatrous practices, are meticulously measured and repaid by God. Steinsaltz emphasizes that divine justice is thorough and complete, ensuring that iniquities are fully accounted for, and punishment is exacted accordingly. This highlights the comprehensive nature of God’s judgment, which transcends human limitations. These things remind us of what we are told to uphold justice in this world as the people of God. The Tanakh states this (Deuteronomy 16:20, Mica 6:8, Isaiah 1:17, and Psalms 82:3-4) and the NT text states this (Matthew 23:23, Luke 11:42, James 1:27). Note also that there is a difference between earthly justice and heavenly justice! The following question comes to mind in light of these things, “When we are told to uphold justice, does this give us justification to punish?” We note that upholding justice means that there should be a system of law in society, which leads to holding individuals accountable for their actions. Upholding justice and holding individuals accountable for their actions does not mean we are justified to punish in any way we see fit. Both the Tanakh and NT texts provide guidance on the appropriate administration of justice, emphasizing the importance of fairness, proportionality (balanced approach), and mercy. In the Torah, the administration of justice was often handled by appointed judges and leaders who were given specific guidelines to ensure fair and equitable judgments. For example, Deuteronomy 16:18-20 instructs, “Appoint judges and officers in all your towns that the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous. Justice, and only justice, you shall follow.” This passage emphasizes the importance of following procedures and avoiding personal biases. Paul writes according to Romans 12:19 saying, “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.” This highlights that personal retribution is not permissible, and that ultimate justice belongs to God. In addition to this, the principle of “an eye for an eye” found in the Torah emphasizes the concept of proportional justice (balanced justice), but it does not justify arbitrary or excessive punishment. This principle is mentioned in several places in the Torah, such as Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. The intent of this commandment was to ensure that the punishment fit the crime and to prevent excessive retribution, maintaining fairness and justice within the community. So, in light of the principles of justice discussed, it would not be appropriate to punish one’s children by throwing away their clothes for not cleaning their room. Justice, whether divine or human, emphasizes fairness, balance, and the aim of correction rather than excessive punishment. When it comes to disciplining children, the goal should be to teach them responsibility and help them understand the consequences of their actions in a way that is fair and constructive. Throwing away their clothes would be a disproportionate response to the offense of not cleaning their room and could foster resentment rather than understanding and improvement. Effective discipline involves setting clear expectations, providing appropriate consequences, and using the situation as an opportunity for teaching and growth. For example, a fair consequence for not cleaning their room might involve temporarily restricting a privilege or requiring them to complete additional chores. This approach aligns with the biblical principles of justice, emphasizing correction and restoration rather than excessive or harmful punishment, or as in the case of throwing away clothing, denying your children a basic necessity. This is what it means to have a fair and balanced measured approach to discipline. Parents are to help their children learn valuable lessons about responsibility, accountability, and fairness, while also fostering a loving and respectful relationship. This reflects the broader biblical call to uphold justice with mercy and wisdom in all areas of life.
The differences between upholding “justice” as commanded in the Scriptures and the Torah, and “being justified to bring punishment” under the idea of upholding justice, highlight two distinct and different concepts. Upholding justice involves acting to promote fairness, truth, and protection of rights, rooted in ethical behavior and advocacy. Scriptures such as Micah 6:8 (He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God?) emphasize our responsibility to act justly in our interactions and community life. On the other hand, “being justified to bring punishment” relates to the authority to administer consequences for wrongdoing. Note that when we say that we want to see justice in our society, this is what is being referred to, that there is a system of laws and courts to deal with those who break the law. This is what the Torah imperative is meant for, to create human systems of justice (such as courts and legal systems) which are established to maintain order and address crimes. We note also that the Scriptures caution against individuals taking personal retribution. For example, Romans 12:19 states, “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.” This implies that while we are to pursue justice, ultimate judgment and punishment belong to God. In light of these concepts, we must recognize that upholding justice through ethical actions, advocacy, and supporting fair laws aligns with our scriptural mandate. However, upholding justice does not give us a right to exact unbalanced retribution or punishment. In the context of communal justice, systems and authorities are in place to ensure justice is served fairly, and these should operate within ethical and scriptural boundaries.
Relating these concepts to Steinsaltz’s commentary, we see that while we are called to uphold justice in our daily lives, it is ultimately God who administers perfect and complete justice. Our role is to act justly, support ethical practices, and advocate for fairness without taking personal vengeance. The assurance of divine justice provides a balance, affirming that ultimate accountability rests with God, who measures and repays iniquities fully. This understanding encourages us to strive for justice while recognizing our limitations and trusting in God’s perfect judgment.
