Spiritual or Emotional Intoxication, ישעיהו נא:יט-כג / Isaiah 51:19-23

Introduction to Isaiah 51:19-23

The prophet Isaiah mentions in Isaiah 51 of being “drunk, but not with wine,” in Isaiah 51:21. This is a metaphor for spiritual or emotional intoxication. This can be understood as a state of heightened emotional or spiritual experience that can profoundly affect one’s perception, behavior, and understanding. In this day and age with people turning away from reading the Scriptures and being fully integrated into the world and its ways, this becomes a serious problem for attaining emotional and mental stability. The Scriptures speak to this concept of being drunk, such as in Isaiah 29:9-10 the people are described as being “drunk, but not with wine” and “stagger, but not with strong drink.” This passage indicates a spiritual blindness and confusion brought about by God’s judgment.

Isaiah 29:9–10  
29:9 Be delayed and wait, Blind yourselves and be blind; They become drunk, but not with wine, They stagger, but not with strong drink. 29:10 For the LORD has poured over you a spirit of deep sleep, He has shut your eyes, the prophets; And He has covered your heads, the seers. (NASB, הִתְמַהְמְה֣וּ וּתְמָ֔הוּ הִשְׁתַּֽעַשְׁע֖וּ וָשֹׁ֑עוּ שָֽׁכְר֣וּ וְלֹא־יַ֔יִן נָע֖וּ וְלֹ֥א שֵׁכָֽר׃ כִּֽי־נָסַ֨ךְ עֲלֵיכֶ֤ם יְהוָה֙ ר֣וּחַ תַּרְדֵּמָ֔ה וַיְעַצֵּ֖ם אֶת־עֵֽינֵיכֶ֑ם אֶת־הַנְּבִיאִ֛ים וְאֶת־רָאשֵׁיכֶ֥ם הַחֹזִ֖ים כִּסָּֽה׃)

There is a similar concept that Paul points out according to Romans 1:20-32.

Romans 1:20–32  
1:20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 1:21 For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. 1:22 Professing to be wise, they became fools, 1:23 and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures. 1:24 Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. 1:25 For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1:26 For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 1:27 and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error. 1:28 And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 1:29 being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 1:31 without understanding, untrustworthy, unloving, unmerciful; 1:32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them. (NASB, 20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε* °ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλʼ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία*. 22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν* 23 καὶ ⸀ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν*. 24 Διὸ ⸆ παρέδωκεν* αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν* ⸀αὐτοῖς·* 25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα*, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν*. 26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας*, αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν ⸀χρῆσιν εἰς τὴν παρὰ φύσιν⸆, 27 ὁμοίως ⸀τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ⸁ἑαυτοῖς ⸀1ἀπολαμβάνοντες*. 28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ⸋ὁ θεὸς⸌ εἰς ἀδόκιμον νοῦν*, ποιεῖν τὰ μὴ καθήκοντα*, 29 πεπληρωμένους πάσῃ ἀδικίᾳ ⸂πονηρίᾳ πλεονεξίᾳ κακίᾳ⸃, μεστοὺς φθόνου φόνου ἔριδος °δόλου κακοηθείας, ψιθυριστὰς 30 ⸀καταλάλους θεοστυγεῖς ὑβριστὰς ὑπερηφάνους ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, 31 ἀσυνέτους ἀσυνθέτους ἀστόργους ⸆ ἀνελεήμονας·* 32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ⸀ἐπιγνόντες ⸆ ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον ⸇ ⸂αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν⸃ τοῖς πράσσουσιν*.)

We note here that both Isaiah and Paul speak of a spiritual blindness and confusion that is brought about by God’s judgment. Other Scriptures such as Jeremiah 25:27, we read how the nations are told to “drink, be drunk, and vomit” as a metaphor for experiencing God’s wrath and judgment, leading to a state of confusion and helplessness. Paul writes in Ephesians 5:18 saying “Do not get drunk with wine, for that is debauchery, but be filled with the Spirit.” This contrasts physical drunkenness with being spiritually filled and guided by the Holy Spirit. In addition, Revelation 17:2 speaks about how the inhabitants of the earth are described as being “drunk with the wine of her fornication,” symbolizing their participation in and intoxication with the corrupt practices of Babylon. All of these things speak to the spiritual deception and drunkenness to those who turn from the God of Israel and from His holy ways. When one does this, one loses spiritual discernment which leads to a loss of clear judgment and making it difficult to distinguish between right and wrong. This then results in moral and ethical lapses which then lead to greater deceptions. Those who turn from the Lord and His Word are more susceptible to deception and false teachings, as their ability to think critically, to evaluate, and to understand spiritual truths is impaired. This also leads to individuals not being able to respond to God’s guidance and direction, since one is no longer in God’s Word, and it is through God’s Word that He speaks to us most directly! All of these things lead to both emotional and mental Instability, and note that because having turned from the God of Israel, one is being given over to these things. The spiritual instability, can lead to emotional and mental turmoil, affecting one’s overall well-being. Note, there are passages that suggest a connection between spiritual well-being and overall mental and emotional health:

The Connection between Spiritual Well-Being and Overall Mental and Emotional Health

1. Peace of Mind: The Scriptures speak of a peace that surpasses all understanding (Philippians 4:7) and this is associated with the presence of God in our lives. This peace can provide comfort and stability in times of emotional distress.
2. Hope and Encouragement: The scriptures often provide hope and encouragement, suggesting that a relationship with God can offer a sense of purpose and resilience in the face of life’s challenges (see Romans 15:4, Tehillim / Psalm 43:5).
3. Wisdom and Guidance: Proverbs and other wisdom literature in the Bible offer guidance on managing emotions, relationships, and life’s challenges, suggesting that those who live according to God’s Word and follow this wisdom can find stability and well-being (Mishley / Proverbs 3:5-6).
4. Transformation and Renewal: The NT speaks of the renewing of the mind through the Messiah, suggesting that faith can lead to a transformation that affects mental and emotional states (see Romans 12:1-2).

Solomon wrote of the importance of taking hold of God’s Word and making it a part of our lives. If we do not do this, then we will have an absence of purpose and meaning in life. If we turn from scripture, we do not have the foundation to stay grounded in our faith, and we begin to think more about ourselves, our own desires and lusts, as opposed to others and the things of God. This can lead to feelings of emptiness and existential anxiety. (Note “existential” pertains to the nature of being and existence. For instance, when someone faces an existential crisis, they are grappling with fundamental questions about their purpose, identity, and the meaning of life.) Note also how the Scriptures provide the answers to these questions about purpose, identity, and the meaning of life. The lack of a relationship with God can result in emotional instability, as individuals may not have a solid anchor to rely on during difficult times. This can manifest as increased stress, anxiety, and depression. On the other hand, knowing God and applying God’s word to our lives can provide tools for emotional regulation. Tools such as prayer, meditation (on God’s Word), and community support. Faith in the God of Israel and in the Messiah Yeshua can enhance one’s ability to tolerate distress by offering hope and a sense of belonging. This can be particularly important during times of crisis or loss. The Scriptures also speak of peace and stability that come from knowing God. For example, Philippians 4:7 mentions “the peace of God, which surpasses all understanding,” guarding the hearts and minds of believers. Mishley / Proverbs 3:5-6 encourages trust in the Lord for guidance and wisdom, which can lead to more stable and sound decision-making. In addition to this, God’s word provides a moral and ethical framework that can guide behavior and decision-making, reducing the likelihood of actions that lead to regret and emotional distress. Understanding these aspects highlight the importance of God’s Word and being in God’s Word. We note that in ancient Israel, the people were not in God’s Word daily! And because they were not involved in reading God’s Word daily, this led to their falling away from the truth, from trusting in the Lord God of Israel, and to turn from His holy and righteous ways. In summary, the Bible provides a framework and resources for coping with life’s challenges and achieving a sense of peace and purpose. We note the most significant aspect is the presence of God in our lives to help us to overcome the difficult times! Being in God’s Word also helps to bring about both emotional and mental stability when we are actually applying God’s word to our lives through faith and faithfulness.

Masoretic Text (MSS) on Isaiah 51:19-23

Isaiah goes on saying the following according to Isaiah 51:19-23.

ספר ישעיה פרק נא
 יט   שְׁתַּיִם הֵנָּה קֹרְאֹתַיִךְ מִי יָנוּד לָךְ הַשֹּׁד וְהַשֶּׁבֶר וְהָרָעָב וְהַחֶרֶב מִי אֲנַחֲמֵךְ: כ   בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל-חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת-יְהֹוָה גַּעֲרַת אֱלֹהָיִךְ: 

Isaiah 51:19 states, “These two things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? (שְׁתַּיִם הֵנָּה קֹרְאֹתַיִךְ מִי יָנוּד לָךְ הַשֹּׁד וְהַשֶּׁבֶר וְהָרָעָב וְהַחֶרֶב מִי אֲנַחֲמֵךְ)” Isaiah 51:20 “Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the LORD, the rebuke of thy God. (בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל-חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת-יְהֹוָה גַּעֲרַת אֱלֹהָיִךְ)”

Cross References for Isaiah 51:19-20: Dt 14:5; 28:20; Job 2:11; 18:10; 40:11; Ps 75:8–10; 141:10; Is 5:25; 8:21; 9:20; 14:30; 40:2; 47:9; 49:13; 51:17; 54:11; 60:18; 62:4; 66:15; Je 14:12, 16; 15:5; 24:10; 25:15–26; 44:6; 48:3; La 2:11–12, 19; 3:47; Am 7:2; Na 3:7

Isaiah 51:19-20 presents a vivid description of judgment and desolation, employing powerful imagery and language that is deeply rooted in the Hebrew text. Verse 19 states, שְׁתַּיִם הֵנָּה קֹרְאֹתַיִךְ (These two things have befallen you) where the word קֹרְאֹתַיִךְ means “have befallen you” or “have come upon you.” This indicates the calamities that have struck. The words הַשֹּׁד וְהַשֶּׁבֶר וְהָרָעָב וְהַחֶרֶב (desolation and destruction, famine and sword) are four calamities, listed to emphasize the severity of the situation (שֹּׁד – desolation, שֶּׁבֶר – destruction, רָעָב – famine, and חֶרֶב – sword). Isaiah says מִי אֲנַחֲמֵךְ (Who will comfort you?) which is a rhetorical question that highlights the lack of comforters for Jerusalem due to their turning from the Lord to their own ways. The idea is that no one can console or provide comfort in the face of such calamities which have been brought by the Lord God of Israel. In verse 20, the phrase בָּנַיִךְ עֻלְּפוּ (Your sons have fainted) depicts the dire state of the people. The phrase שָׁכְבוּ בְּרֹאשׁ כָּל-חוּצוֹת (They lie at the head of all the streets) indicates that the people are lying helplessly in public places. The entrapment of the people is paralleled to a helpless animal, כְּתוֹא מִכְמָר (like an antelope in a net) because they have turned from God’s ways of holiness and righteousness, they received the wrath of God per what is written in the Torah concerning what happens to one who does these things in this world (חֲמַת-יְהֹוָה גַּעֲרַת אֱלֹהָיִךְ – full of the fury of the LORD, the rebuke of your God): This reveals to us how their suffering was a result of divine anger and rebuke. Divine rebuke and suffering are the consequences of turning away from the Lord God and are prominent themes throughout the Hebrew Bible, particularly in the Torah and the book of Deuteronomy. In Deuteronomy 28, Moses presents His people with a clear choice between blessings for obedience and curses for disobedience to God’s commandments. Devarim / Deuteronomy 28:15-68 details the various curses that will befall the people if they do not walk in His ways. 

What will Befall Those Who Refuse to Walk in God’s Ways

• Disease and illness (vv. 21-22, 27-29, 35)
• Drought and famine (vv. 23-24, 38-40, 48-51)
• Defeat in battle and foreign oppression (vv. 25-26, 32-33, 36-37, 41-42, 49-57)
• Mental and emotional anguish (vv. 28, 34, 65-68)

Note that the Hebrew word for “curse” used throughout this passage is קְלָלָה which conveys the idea of a divine curse or judgment. The severity of these curses underscores the importance of seeking the God of Israel and walking in His ways walking in the footsteps of the Messiah Yeshua. This Torah based theme of divine judgment for disobedience is also present in the NT. Take for example the following verses: 

Galatians 6:7–8  
6:7 Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. 6:8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (NASB, 7 °Μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται.* ⸀ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος,* ⸁τοῦτο καὶ θερίσει· 8 ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.*)

Hebrews 10:26–31  
10:26 For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 10:27 but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. 10:28 Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. 10:29 How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? 10:30 For we know Him who said, “VENGEANCE IS MINE, I WILL REPAY.” And again, “THE LORD WILL JUDGE HIS PEOPLE.” 10:31 It is a terrifying thing to fall into the hands of the living God. (NASB, 26 Ἑκουσίως °γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας,* οὐκέτι περὶ ⸀ἁμαρτιῶν* ⸁ἀπολείπεται θυσία, 27 φοβερὰ δέ τις ἐκδοχὴ κρίσεως* καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.* 28 ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ⸆ ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει·* 29 πόσῳ δοκεῖτε χείρονος ⸀ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος,* ⸋ἐν ᾧ ἡγιάσθη,*⸋ καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας;* 30 οἴδαμεν γὰρ τὸν εἰπόντα·* ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω⸆.* καὶ πάλιν· ⸇ ⸉κρινεῖ κύριος⸊ τὸν λαὸν αὐτοῦ.* 31 φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος.*)

We note here how Paul writes we reap what we sow, this is what is taking place in the Torah context. And in the book of Hebrews, the author felt it important to remind us of the Torah context to willful disobedience. The important points are that both the Torah and the NT emphasize the importance of obedience to God and the consequences of rejecting Him. By understanding the seriousness of divine rebuke and suffering as presented in Devarim / Deuteronomy 28 coupled to what the NT text states about these things, we are encouraged to examine our own lives and to seek to live in accordance with God’s will. This involves not only adhering to His commandments but also cultivating a personal relationship with Him through faith in the Messiah Yeshua. 

We also note the parallels in the NT text to the Isaiah text according to Isaiah 51:19-20. In Matthew 23:37 we read Yeshua saying, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” This verse parallels the theme of Jerusalem’s suffering and the longing for comfort and restoration like what we see in Isaiah. Here Yeshua is calling out if only the people would recognize the Messiah whom God had brought into the world, referring to himself! We see a parallel text in Luke 19:41-44 which states, “As he approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.'” This passage also echoes the themes of desolation and destruction due to the people’s failure to recognize God’s presence and message. These passages highlight the continuity of the themes of judgment, suffering, and the need for repentance and recognition of God’s salvation throughout the Bible. Other examples may be found in the book of Revelation. For example in Revelation 6:8 we read about the rider on the pale horse who is named Death and is followed by Hades (Hell). He was given power over a fourth of the earth to kill by sword, famine, and plague, and by the wild beasts of the earth. In Revelation 18:8 we read about the great prostitute how in one day her plagues will overtake her: death, mourning, and famine. She will be consumed by fire, for mighty is the Lord God who judges her. These parallels highlight the common theme of divine judgment on those who reject God and His ways, emphasizing the importance of repentance and seeking God’s mercy. Note again how the imagery and language used in Isaiah 51:19-20 remind us of the serious consequences of turning away from God and the importance of seeking His guidance and protection in our lives. By understanding how these concepts are present throughout the Scriptures, we can better appreciate the depth and gravity of the message the Lord God is trying to convey to us. This passage encourages us to examine our own lives and to rely on God’s strength and mercy, especially in times of hardship and suffering.

Isaiah goes on saying the following according to Isaiah 51:21-23.

ספר ישעיה פרק נא
כא   לָכֵן שִׁמְעִי-נָא זֹאת עֲנִיָּה וּשְׁכֻרַת וְלֹא מִיָּיִן: כב   כֹּה-אָמַר אֲדֹנַיִךְ יְהֹוָה וֵאלֹהַיִךְ יָרִיב עַמּוֹ הִנֵּה לָקַחְתִּי מִיָּדֵךְ אֶת-כּוֹס הַתַּרְעֵלָה אֶת-קֻבַּעַת כּוֹס חֲמָתִי לֹא-תוֹסִיפִי לִשְׁתּוֹתָהּ עוֹד: כג   וְשַֹמְתִּיהָ בְּיַד-מוֹגַיִךְ אֲשֶׁר-אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה וַתָּשִֹימִי כָאָרֶץ גֵּוֵךְ וְכַחוּץ לַעֹבְרִים:

Isaiah 51:21 states, “Therefore hear now this, thou afflicted, and drunken, but not with wine: (לָכֵן שִׁמְעִי-נָא זֹאת עֲנִיָּה וּשְׁכֻרַת וְלֹא מִיָּיִן)” Isaiah 51:22 “Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again: (כֹּה-אָמַר אֲדֹנַיִךְ יְהֹוָה וֵאלֹהַיִךְ יָרִיב עַמּוֹ הִנֵּה לָקַחְתִּי מִיָּדֵךְ אֶת-כּוֹס הַתַּרְעֵלָה אֶת-קֻבַּעַת כּוֹס חֲמָתִי לֹא-תוֹסִיפִי לִשְׁתּוֹתָהּ עוֹד)” Isaiah 51:23 “But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over. (וְשַֹמְתִּיהָ בְּיַד-מוֹגַיִךְ אֲשֶׁר-אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה וַתָּשִֹימִי כָאָרֶץ גֵּוֵךְ וְכַחוּץ לַעֹבְרִים)”

Cross References for Isaiah 51:21-23: Jos 10:24; 1 Sa 24:15; Ps 45:11; 60:1, 3; 66:11–12; 75:8–10; 129:3; Is 3:12–13; 14:2, 4, 32; 29:9; 47:6; 49:25–26; 51:1, 17, 21–22; 52:2; 54:11; 63:6; Je 25:15–28; 49:12; 50:34; 51:7; La 3:15; Eze 23:33; Mic 7:10; Hab 2:16; Zec 12:2; Mt 20:22

In Isaiah 51:21-23 we find that there is comfort and hope as God assures His people that their suffering will come to an end and that their enemies will face judgment. In verse 21 we read, שִׁמְעִי-נָא זֹאת עֲנִיָּה וּשְׁכֻרַת וְלֹא מִיָּיִן (Therefore hear now this, you afflicted, and drunken, but not with wine) where the phrase וְלֹא מִיָּיִן means “but not with wine,” indicating that the people’s drunkenness is not due to alcohol. Note the imperative here שִׁמְעִי which is a command to “here me” now, God is begging the people to list, to hear what He is about to do to set them free from their suffering.

This metaphorical drunkenness may be the result of experiencing God’s judgment, wrath, or intense suffering, or may be related to being intoxicated with false doctrines and idolatry (see Isaiah 29:9-10, Jeremiah 51:7, Revelation 17:2, 18:6-8). Paul wrote in 1 Timothy 4:1 saying, “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons.” This passage warns against false doctrines and the spiritual deception that can lead believers astray. He also wrote in 2 Thessalonians 2:10-12 saying, “They perish because they refused to love the truth and so be saved. For this reason, God sends them a powerful delusion so that they will believe the lie and so that all will be condemned who have not believed the truth but have delighted in wickedness.” This passage highlights the consequences of rejecting the truth and embracing falsehood, leading to spiritual delusion. The metaphor of being “drunk but not with wine” serves as a powerful warning against the dangers of false doctrine and idolatry. It emphasizes the importance of staying true to God’s teachings and being vigilant against spiritual deception. Just as physical drunkenness impairs judgment and leads to harmful consequences, spiritual intoxication with false beliefs can lead to confusion, disorientation, and ultimately, separation from God. 

In verse 22 we read, כֹּה-אָמַר אֲדֹנַיִךְ יְהֹוָה וֵאלֹהַיִךְ יָרִיב עַמּוֹ (Thus says your Lord, the LORD, and your God who pleads the cause of His people) emphasizing God’s role as a defender. The phrase הִנֵּה לָקַחְתִּי מִיָּדֵךְ אֶת-כּוֹס הַתַּרְעֵלָה (Behold, I have taken out of your hand the cup of trembling) speaks of the cup of wrath symbolizing God’s wrath. We are told how the Lord God will remove the dregs so that one does not drink of it any longer (אֶת-קֻבַּעַת כּוֹס חֲמָתִי לֹא-תוֹסִיפִי לִשְׁתּוֹתָהּ עוֹד – the dregs of the cup of My fury; you shall no longer drink it again). This indicates that the Lord God is ending His wrath upon them. This verse promises that the people will no longer have to drink from this cup, indicating that their suffering will come to an end.

In verse 23 we read, וְשַֹמְתִּיהָ בְּיַד-מוֹגַיִךְ (But I will put it into the hand of those who afflict you) meaning that this wrath will turn towards those who oppress God’s people. Notice how this implies that God’s people have returned to the Lord to faith in God’s promises. The remainder of the verse states, אֲשֶׁר-אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה (who have said to you, ‘Bow down that we may walk over you’) and וַתָּשִֹימִי כָאָרֶץ גֵּוֵךְ וְכַחוּץ לַעֹבְרִים (and you have laid your body like the ground and as the street for those who walk over) 

Note the imperative שְׁחִי which speaks of the command to bow down which illustrates the extent of their suffering and subjugation. Verse 23 introduces the idea of retribution, with God placing the cup of judgment into the hands of Israel’s oppressors. These verses highlight the transition from suffering to deliverance. The afflicted and oppressed people of Jerusalem are reassured that God’s wrath has ended, and the cup of His fury will be given to their tormentors instead. This passage serves as a message of hope and restoration, emphasizing God’s justice and protection for His people. We note how there is always the hope of restoration with the God of Israel. The important point is that suffering is meant to cause us to recognize our deficiencies and turn to the God of Israel, His Messiah Yeshua, and to His holy and righteous ways! 

In addition to these things, the theme of God’s judgment on the wicked and deliverance for the righteous is prevalent throughout the NT text. Note what Revelation 18:6 states saying, “Give back to her as she has given; pay her back double for what she has done. Pour her a double portion from her own cup.” This verse parallels the theme of retribution and the transfer of the cup of wrath to the oppressors. Turning back to the book of Matthew 26:39 we read Yeshua saying, “Going a little farther, he fell with his face to the ground and prayed, ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.'” Here Yeshua makes a reference to the cup in His prayer at Gethsemane echoes the imagery of the cup of suffering and wrath. In Luke 1:52-53 we read,“He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty.” This passage also echoes the theme of the reversal of fortunes, similar to the transfer of the cup of wrath from the afflicted to the oppressors. These NT examples reinforce the themes of divine justice, retribution, and the ultimate deliverance and restoration of God’s people. (see also Revelation 14:9-10) Isaiah 51:21-23 offers a message of hope and comfort to those who are suffering, assuring them that God is in control and that their afflictions will come to an end. By understanding the Hebrew words and their meanings, we can better appreciate the depth and significance of this message. These verses encourage us to trust in God’s justice and to seek His deliverance in times of hardship, knowing that He will ultimately triumph over evil and bring restoration to His people. These things also again encourage us to trust in the Lord God of Israel and in His Messiah Yeshua!

Rabbinic Commentary on Isaiah 51:19-23

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק נא:יט-כג
יט  תַּרְתֵּין עָקָן אָתָאָה עֲלָךְ יְרוּשְׁלֵם לָא יְכֵילֵית לְמֵיקָם כַּד אַרְבַּע יֵיתוּן עֲלָךְ בִּיזָא וּתְבָרָא וְכַפְנָא וְחַרְבָּא לֵית דִי מְנַחֲמֵיךְ אֱלָהֵין אֲנָא: כ  בְּנַיִךְ יְהוֹן מִטָרְפִין רָמָן בְּרֵישׁ כָּל שׁוּקַיָא כְּמִזְרָקֵי מְצַדָן מְלַן חֵימְתָא מִן קֳדָם יְיָ מְזוֹפִיתָא מִן קֳדָם אֱלָהָיִךְ: כא  בְּכֵן שִׁמְעִי כְעַן דָא מְטַלְטַלְתָּא דְרַוְיָא מִן עָקָא וְלָא מִן חֲמָר: כב  כִּדְנַן אֲמַר רִבּוֹנִיךְ יְיָ וֵאלָהָיִךְ דַעֲתִיד לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ הָא קַבֵּלִית מִן יְדִיךְ יַת כָּסָא דִלְוָטָא יַת פַּיְלֵי כָסָא דְחֵימְתִי לָא תוֹסִיפִין לְמִשְׁתָּהּ עוֹד: כג  וְאֶמְסְרִינָהּ בְּיַד דַהֲווֹ מוֹנָן לִיךְ דַהֲווֹ אָמְרִין לְנַפְשֵׁיךְ אַמְאִיכִי וְנֶעְדֵי וְאַמְאֵיכְתְּ כְּאַרְעָא יְקָרִיךְ וַהֲוֵית כְּשׁוּק לְעָדָן:

Targum Jonathan son of Uziel Isaiah 51:19-23
51:19 Two tribulations have come upon thee, O Jerusalem, thou art not able to arise; when four shall come upon thee, spoiling, and destruction, and famine, and sword, there shall be none to comfort thee beside me. 51:20 Thy children shall be torn in pieces, they shall be cast at the head of all the streets as broken vials: they are full of the fury of the Lord, and of the rebuke of thy God. 51:21 Therefore hear now this, thou who art cast out, drunk with tribulation and not with wine: 51:22 Thus saith thy Lord, the Lord, even thy God will take vengeance of judgment for His people, behold, I have taken away the cup of cursing, the vial of the cup of my fury; thou shalt no more drink it again. 51:23 But I will deliver it into the hand of them that afflict thee: which have said to thee, Bow down that we may go over; and thou hast humbled thy glory as the ground, and thou becamest like the street to them that passed by. (TgJ)

ספר ישעיה פרק נא יט   שְׁתַּיִם הֵנָּה קֹרְאֹתַיִךְ מִי יָנוּד לָךְ הַשֹּׁד וְהַשֶּׁבֶר וְהָרָעָב וְהַחֶרֶב מִי אֲנַחֲמֵךְ: כ   בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל-חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת-יְהֹוָה גַּעֲרַת אֱלֹהָיִךְ: כא   לָכֵן שִׁמְעִי-נָא זֹאת עֲנִיָּה וּשְׁכֻרַת וְלֹא מִיָּיִן:       כב   כֹּה-אָמַר אֲדֹנַיִךְ יְהֹוָה וֵאלֹהַיִךְ יָרִיב עַמּוֹ הִנֵּה לָקַחְתִּי מִיָּדֵךְ אֶת-כּוֹס הַתַּרְעֵלָה אֶת-קֻבַּעַת כּוֹס חֲמָתִי לֹא-תוֹסִיפִי לִשְׁתּוֹתָהּ עוֹד: כג   וְשַֹמְתִּיהָ בְּיַד-מוֹגַיִךְ אֲשֶׁר-אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה וַתָּשִֹימִי כָאָרֶץ גֵּוֵךְ וְכַחוּץ לַעֹבְרִים:

לוגוס יט       תַרתֵין עָקָן אְתַאָה עֲלַך יְרוּשלַם לָא יְכֵילת לִמקָם כִיד אַרבַע יֵיתיָן עְלָך בִזָא וּתבָרָא וְכַפנָא וְחַרבָא לֵית דְינַחְמִנִיך אְלָהֵין אְנָא׃ כ     בְנַך יְהֹון מִטָרְפִין רְמַן בְרֵיש כָל שוּקַיָא כְמִזרְקֵי מְצָדַן מְלַן חִמתָא מִן קֳדָם יוי מַזֹופִיתָא מִן קֳדָם אְלָהִיך׃ כא     בְכֵין שְמַעִי כְעַן דָא מְטֻלטֻלתָא דְרָויָא מִן עָקָא וְלָא מִן חְמַר׃ כב     כִדנָן אְמַר רְבֹונִיך יוי וֵאלָהִיך דַעְתִיד לְמַעְבַד פֹורעַנוּת דִין עַמֵיה הָא קַבֵילִית מִן יְדִיך יָת כָסָא דִלוָטָא יָת פִיֵילֵי כָסָא דְחִמתִי לָא תֹוסְפִין לְמִשתָהִי עֹוד׃ כג     וְאַמסְרִינַה בְיַד דַהֲוֹו מֹונַן לִיך דַהֲוֹו אָמְרִין לְנַפשִיך אַמאִיכִי וְנִעדֵי וְאַמאֵיכת כְאַרעָא יִקָרִיך וַהֲוֵית כְשוּק לְעָדַן׃

ספריה  יט  תַּרְתֵּין עָקָן אָתָאָה עֲלָךְ יְרוּשְׁלֵם לָא יְכֵילֵית לְמֵיקָם כַּד אַרְבַּע יֵיתוּן עֲלָךְ בִּיזָא וּתְבָרָא וְכַפְנָא וְחַרְבָּא לֵית דִי מְנַחֲמֵיךְ אֱלָהֵין אֲנָא: כ  בְּנַיִךְ יְהוֹן מִטָרְפִין רָמָן בְּרֵישׁ כָּל שׁוּקַיָא כְּמִזְרָקֵי מְצַדָן מְלַן חֵימְתָא מִן קֳדָם יְיָ מְזוֹפִיתָא מִן קֳדָם אֱלָהָיִךְ: כא  בְּכֵן שִׁמְעִי כְעַן דָא מְטַלְטַלְתָּא דְרַוְיָא מִן עָקָא וְלָא מִן חֲמָר: כב  כִּדְנַן אֲמַר רִבּוֹנִיךְ יְיָ וֵאלָהָיִךְ דַעֲתִיד לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ הָא קַבֵּלִית מִן יְדִיךְ יַת כָּסָא דִלְוָטָא יַת פַּיְלֵי כָסָא דְחֵימְתִי לָא תוֹסִיפִין לְמִשְׁתָּהּ עוֹד: כג  וְאֶמְסְרִינָהּ בְּיַד דַהֲווֹ מוֹנָן לִיךְ דַהֲווֹ אָמְרִין לְנַפְשֵׁיךְ אַמְאִיכִי וְנֶעְדֵי וְאַמְאֵיכְתְּ כְּאַרְעָא יְקָרִיךְ וַהֲוֵית כְּשׁוּק לְעָדָן:

Isaiah goes on according to the TgJ saying, יט  תַּרְתֵּין עָקָן אָתָאָה עֲלָךְ יְרוּשְׁלֵם לָא יְכֵילֵית לְמֵיקָם כַּד אַרְבַּע יֵיתוּן עֲלָךְ בִּיזָא וּתְבָרָא וְכַפְנָא וְחַרְבָּא לֵית דִי מְנַחֲמֵיךְ אֱלָהֵין אֲנָא: 51:19 Two tribulations have come upon thee, O Jerusalem, thou art not able to arise; when four shall come upon thee, spoiling, and destruction, and famine, and sword, there shall be none to comfort thee beside me. כ  בְּנַיִךְ יְהוֹן מִטָרְפִין רָמָן בְּרֵישׁ כָּל שׁוּקַיָא כְּמִזְרָקֵי מְצַדָן מְלַן חֵימְתָא מִן קֳדָם יְיָ מְזוֹפִיתָא מִן קֳדָם אֱלָהָיִךְ: 51:20 Thy children shall be torn in pieces, they shall be cast at the head of all the streets as broken vials: they are full of the fury of the Lord, and of the rebuke of thy God. כא  בְּכֵן שִׁמְעִי כְעַן דָא מְטַלְטַלְתָּא דְרַוְיָא מִן עָקָא וְלָא מִן חֲמָר: 51:21 Therefore hear now this, thou who art cast out, drunk with tribulation and not with wine: כב  כִּדְנַן אֲמַר רִבּוֹנִיךְ יְיָ וֵאלָהָיִךְ דַעֲתִיד לְמֶעְבַּד פּוּרְעֲנוּת דִין עַמֵהּ הָא קַבֵּלִית מִן יְדִיךְ יַת כָּסָא דִלְוָטָא יַת פַּיְלֵי כָסָא דְחֵימְתִי לָא תוֹסִיפִין לְמִשְׁתָּהּ עוֹד: 51:22 Thus saith thy Lord, the Lord, even thy God will take vengeance of judgment for His people, behold, I have taken away the cup of cursing, the vial of the cup of my fury; thou shalt no more drink it again. כג  וְאֶמְסְרִינָהּ בְּיַד דַהֲווֹ מוֹנָן לִיךְ דַהֲווֹ אָמְרִין לְנַפְשֵׁיךְ אַמְאִיכִי וְנֶעְדֵי וְאַמְאֵיכְתְּ כְּאַרְעָא יְקָרִיךְ וַהֲוֵית כְּשׁוּק לְעָדָן:51:23 But I will deliver it into the hand of them that afflict thee: which have said to thee, Bow down that we may go over; and thou hast humbled thy glory as the ground, and thou becamest like the street to them that passed by. (TgJ) The Targum Jonathan on Isaiah 51:19-23 provides an Aramaic interpretation of the Hebrew text that offers some interesting insights and differences in wording that can affect the interpretation and application of these verses. 

The differences on verse 19 are as follows:

•    Aramaic: תַּרְתֵּין עָקָן אָתָאָה עֲלָךְ יְרוּשְׁלֵם (Two calamities have come upon you, Jerusalem)
•    Hebrew: שְׁתַּיִם הֵנָּה מִקְרָאוֹתַיִךְ (These two things have befallen you)

The Aramaic uses the word רְתֵּין עָקָן which means “two calamities” instead of the Hebrew שְׁתַּיִם meaning “two things.” This emphasizes the severity of the disasters that have befallen Jerusalem. Here the Aramaic emphasizes the calamities specifically targeting Jerusalem, while the Hebrew is more general. This highlights the specificity of Jerusalem’s suffering in the Aramaic text. The differences in verse 20 are as follows:

• Aramaic: בְּנַיִךְ יְהוֹן מִטָרְפִין רָמָן בְּרֵישׁ כָּל שׁוּקַיָא (Your sons have fainted, they lie at the head of every street)
• Hebrew: בָּנַיִךְ עֲלוּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל חוּצוֹת (Your sons have fainted, they lie at the head of every street)

The Aramaic describes the children of Jerusalem as being רָמָן (elevated / exalted) rather than just “dispersed” as in the Hebrew. This could imply that despite their suffering, the children of Jerusalem still hold a special status. Both texts describe the same scene, but the Aramaic also uses מִטָרְפִין (fainted) which can also imply being overwhelmed or attacked, adding a layer of violence and despair.

The differences on verse 20 are as follows:

• Aramaic: שִׁמְעִי כְעַן דָא מְטַלְטַלְתָּא דְרַוְיָא מִן עָקָא וְלָא מִן חֲמָר (Therefore hear now this, you afflicted one, drunk but not with wine)
• Hebrew: לָכֵן שִׁמְעִי נָא זֹאת עֲנִיָּה וּשְׁכוּרַת וְלֹא מִיָּיִן (Therefore hear now this, you afflicted one, drunk but not with wine)

The Aramaic uses the term מְטַלְטַלְתָּא which means “staggering” or “reeling,” emphasizing the unsteadiness and instability of the situation, rather than just “stagger” as in the Hebrew text. The Aramaic מִן עָקָא (from distress) emphasizes the source of the drunkenness as distress rather than wine, highlighting the spiritual and emotional turmoil.

The differences on verse 21 are as follows:

• Aramaic: קַבֵּלִית מִן יְדִיךְ יַת כָּסָא דִלְוָטָא (I have taken out of your hand the cup of trembling)
• Hebrew: הִנֵּה לָקַחְתִּי מִיָּדֵךְ אֶת כּוֹס הַתַּרְעֵלָה (Behold, I have taken out of your hand the cup of staggering)

The Aramaic adds the phrase דַעֲתִיד לְמֶעְבַּד פּוּרְעֲנוּת דִין which means “is destined to execute the judgment of the law,” connecting the punishment to a legal and prophetic context. The Aramaic כָּסָא דִלְוָטָא (cup of trembling) emphasizes fear and anxiety, while the Hebrew כּוֹס הַתַּרְעֵלָה (cup of staggering) focuses on confusion and disorientation which are also a part of being spiritually deceived.

The difference on verse 23 are as follows:

• Aramaic: וְאֶמְסְרִינָהּ בְּיַד דַהֲווֹ מוֹנָן לִיךְ (I will put it into the hand of those who afflict you)
• Hebrew: וְשַׂמְתִּיהָ בְּיַד מוֹגַיִךְ (I will put it into the hand of your tormentors)

The Aramaic מוֹנָן (afflict) emphasizes active oppression, while the Hebrew מוֹגַיִךְ (tormentors) focuses on ongoing suffering.

In this summary of the differences between the Aramaic and Hebrew texts, the Aramaic text emphasizes the severity of the disasters that have befallen Jerusalem and emphasizes the calamities specifically targeting Jerusalem. We note what Yeshua said, that his followers would also face violence and despair. In Luke 21:24, Yeshua speaks of the future suffering and captivity of Jerusalem, mirroring the violence and despair described in Isaiah. Yeshua also spoke of being afflicted for righteousness sake (Matthew 5:10-12) and that those who follow his teachings are to follow in the example of humility, suffering, and obedience that he had demonstrated. In Philippians 2:5-8, Paul encourages believers to have the same mindset as Christ, who humbled himself and became obedient to death on the cross. So, because of our faith and faithfulness to God, we are to expect to bear suffering and persecution. Just as is written according to John 15:18-20, where Yeshua warns his disciples that they will be persecuted just as he was. This is what it means to walk in the footsteps of the Messiah. Despite suffering, we have the hope of redemption in the Messiah and in the God of Israel! Paul writes in Romans 8:18 that the sufferings of this present time are not worth comparing with the glory that will be revealed in us. We note how these things illustrate the continuity of themes throughout the Scriptures, and emphasize the Messiah’s role in suffering, judgment, and ultimately in our redemption! 

In addition to these things, there are additional verses which parallel the themes of suffering, divine judgment, and ultimate redemption in the NT text. Matthew 26:39 states, “And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.” Here we find the concept of the “cup” as a symbol of suffering and divine wrath is paralleled in Yeshua’s prayer in Gethsemane, where he asks for the cup to pass from him, reflecting the cup of trembling in Isaiah 51:22. Revelation 14:10 states, “The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.” Here also we find the imagery of the cup of God’s wrath being echoed in Revelation, emphasizing the judgment and suffering that comes from divine retribution, similar to the themes in Isaiah 51:22-23. In Luke 21:24 we read, “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” This parallels the destruction and suffering of Jerusalem mentioned in Isaiah 51:19-20. Yeshua speaks of the future suffering and captivity of Jerusalem. The Aramaic text (TgJ) offers interesting nuances in interpretation that can deepen our understanding of Isaiah 51:19-23, and there are indeed parallels to these themes in the New Testament, highlighting the ongoing relevance of these ancient prophecies. We noted the common themes in the NT text, there are also common Torah themes as well in the NT text. What is emphasized in both the Torah and the NT text is that Torah obedience is for this world and faith is for the world to come. Let’s look at Midrash Rabbah 41:9. 

Bereshit Rabbah 41:9
וַה’ אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרֶד לוֹט, כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה, וְשַׂמְתִּי אֶת זַרְעֲךָ כַּעֲפַר הָאָרֶץ (בראשית יג, יד טז), מָה עֲפַר הָאָרֶץ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כָּךְ בָּנֶיךָ יִהְיוּ מְפֻזָּרִים מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וּמָה עֲפַר הָאָרֶץ אֵינוֹ מִתְבָּרֵךְ אֶלָּא בַּמַּיִם, אַף יִשְׂרָאֵל אֵינָן מִתְבָּרְכִין אֶלָּא בִּזְכוּת הַתּוֹרָה שֶׁנִּמְשְׁלָה לְמַיִם. וּמֶה עָפָר מְבַלֶּה אֶת כְּלֵי מַתָּכוֹת וְהוּא קַיָּם לְעוֹלָם, כָּךְ יִשְׂרָאֵל כָּל עוֹבְדֵי כּוֹכָבִים בְּטֵלִים וְהֵם קַיָּמִים. וּמֶה עָפָר עֲשׂוּיָה דַּיִּשׁ, אַף בָּנֶיךָ עֲשׂוּיִין דַּיִּשׁ לְעוֹבְדֵי כּוֹכָבִים. הֲדָא הוּא דִכְתִיב (ישעיה נא, כג): וְשַׂמְתִּיהָ בְּיַד מוֹגַיִךְ וגו’, מָה הוּא מוֹגַיִךְ, אִלֵּין דִּמְמִיגִין מַכָּתֵיךְ, דִּמְלַחְלְחִין מַחָתֵיךְ, אֲפִלּוּ כֵּן לְטוֹבָתֵיךְ מְשַׁקְשְׁקִין לִיךְ מִן חוֹבִיךְ, הֵיךְ מָה דְּאַתְּ אָמַר (תהלים סה, יא): בִּרְבִיבִים תְּמֹגְגֶנָּה. (ישעיה נא, כג): אֲשֶׁר אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה, מָה הָיוּ עוֹשִׂים לָהֶם מַרְבִּיצִים אוֹתָן בִּפְלָטֵרִיּוֹת וּמַעֲבִירִין רִידִיָּה עֲלֵיהֶם. רַבִּי עֲזַרְיָה מִשֵּׁם רַבִּי אַחָא סִימָן דָּא סִימָן טַב, מַה פְּלַטְיָא זוֹ מְבַלָּה אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים וְהִיא קַיֶּמֶת לְעוֹלָם, כָּךְ בָּנֶיךָ מְבַלִּים אֶת כָּל הָעוֹבְדֵי כּוֹכָבִים וְהֵן קַיָּמִים לְעוֹלָם.
“For all the land that you see, I will give to you, and to your descendants, forever” (Genesis 13:15).
“I will render your descendants like the dust of the earth; if a man could count the dust of the earth, so your descendants shall be counted” (Genesis 13:16).
“The Lord said to Abram, after Lot parted…For all the land that you see, I will give to you…I will render your descendants like the dust of the earth” – just as the dust of the earth is found from one end of the earth to the other, so your descendants will be dispersed from one end of the earth to the other. Just as the dust of the earth becomes blessed only through water [rain], so Israel is blessed only through the merit of the Torah, which is likened to water. Just as dust wears out metal vessels and endures forever, so, too, with Israel – all the idolaters will vanish, but they will endure. Just as dust is regularly trodden, so your descendants will be regularly trodden by the idolaters. That is what is written: “I will place it in the hand of your oppressors [mogayikh]…” (Isaiah 51:23) – what is mogayikh? They are those who cause your wounds to bleed [memigin] and cause your wounds to ooze. Nevertheless, it is for your benefit, as they mitigate your [liability for your] sins, just as it says: “Soften it [temogegena] with showers” (Psalms 65:11). “Who said to your soul: Bend down, and we shall pass” (Isaiah 51:23) – what would they do to them? They would have them lie in the plazas and drive their ploughs over them. Rabbi Azarya in the name of Rabbi Aḥa: This was actually a good omen – just as a plaza outlasts those who traverse it, so, your descendants will outlast the idol worshippers and will endure forever.

Midrash Bereshit Rabbah 41:9 emphasizes the importance of obedience in this world by drawing parallels between the physical characteristics of dust and the spiritual journey of Israel. For example, we read in the Torah how disobedience leads to the Lord God bringing various things upon a person or people for the purpose of bringing one to his or her senses for the purpose of repentance. The example given is as dust is found from one end of the earth to the other, the descendants of Abraham will be dispersed globally due to their unrepentance. The Midrash analogizes how the dust becomes blessed through rain, and similarly, Israel is blessed through the merit of the Torah, which is likened to the rain. Note that the merit of the Torah is concerning the sense of spiritual guidance, blessing and protection, moral and ethical framework, and eternal covenant, and the instructions of God that are given for His people who love him. Meriting Torah is from the sense of living our lives according to the Torah for the purpose of cultivating a meaningful life, one that reflects the glory of God. The midrash links obedience to the Torah with blessings and endurance in this world, while faith and the eternal covenant point towards the Olam Haba (world to come). This duality creates tension in life leading us to strive for the righteousness of God and underscores the importance of living a life of obedience and faith, with each aspect having its place in God’s divine plan. This is part of Paul’s understanding to endure until the end. (Romans 5:3-4, 1 Corinthians 9:24-27, Galatians 6:9, 2 Timothy 2:8-13, 4:7) Paul speaks in these verses to perseverance, endurance, and discipline, and this being connected to living this life, being persecuted for the sake of the Messiah, and keeping the faith regardless of what happens. Our seeking obedience to the commands of God is what leads to enduring in this world, and there are benefits from the sense of being blessed by God in this world. Paul urges believers to run the race, and to run in such a way as to remain faithful up until the end of our lives. 

Paul’s teachings on perseverance and endurance in these verses Romans 5:3-4, 1 Corinthians 9:24-27, Galatians 6:9, 2 Timothy 2:8-13, 4:7 are rooted in the broader context of faith and obedience to God’s will. His approach to the Torah and its commandments however is nuanced and reflects his understanding of the covenant we have in Christ. For example, in Romans 5:3-4 Paul speaks about rejoicing in sufferings because they produce perseverance, character, and hope. This passage emphasizes the transformative power of enduring trials, which aligns with the broader biblical theme of trusting in God’s plan. In 1 Corinthians 9:24-27, Paul uses the metaphor of a race to illustrate the faithful life, urging believers to run in such a way as to obtain the prize. This requires discipline and self-control, which can be seen as a form of obedience to God’s word and will. In Galatians 6:9, Paul encourages believers not to grow weary in doing good, for they will reap a harvest if they do not give up. This highlights the importance of perseverance in righteous living, which includes following God’s commandments. In 2 Timothy 2:8-13 Paul urges Timothy to endure hardship for the sake of the gospel, using the examples of the Messiah Yeshua and his own sufferings. This passage underscores the importance of faithfulness and endurance in the face of trials. And in 2 Timothy 4:7, Paul reflects on his own life, saying, “I have fought the good fight, I have finished the race, I have kept the faith.” This statement encapsulates the idea of enduring to the end in faith and obedience. While Paul does emphasize the importance of obedience and righteous living, he also teaches that salvation is through faith in the work of the Messiah and not solely through adherence to the Torah’s commandments. Adherence to the Torah commands is representative of living a life of faithfulness, and functions as a litmus test for faith. He distinguishes between conversion to become a Jew, that conversion is not necessary for salvation, and he does not rule out the need for a non-Jew to live one’s life in faithfulness to God which is tantamount to obeying God’s Torah. Paul emphasizes the transformative power of faith in Yeshua and the guidance of the Holy Spirit in leading a life that fulfills God’s will, which again is obedience to His Torah. Note that Paul’s exhortations to persevere and endure are rooted in a broader understanding of faith and obedience to God’s will, which includes the commandments of the Torah, especially from the moral and ethical aspects of the Torah commands which are essential for our lives as being representatives of the God of Israel, whether Jew or non-Jew!