Introduction to Isaiah 59:1-11
As we continue in Isaiah, his message highlights the futility of relying on election and formal religion. The idea here is that Isaiah is rejecting the people’s reliance upon their “chosen” status and their religious practices as the basis for their relationship with the God of Israel. Isaiah’s rejection of the people’s reliance on their “chosen” status and ritualistic religious practices underscores a profound truth. A meaningful relationship with God goes beyond mere externalities and formalities. We note how this would work out in a relationship with our spouse, what kind of relationship would we have if it was based only on formalities and words only? Our relationship is rooted in the heartfelt connection with our spouse. Similarly, genuine faith, obedience, and a heartfelt connection with the God of Israel is what is necessary. Note the kind of faith that is needed is a faith that expresses itself through love, trust, and obedience to God’s commands. In Isaiah 29:13, God laments saying, “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me.” This parallels what we read in Matthew 23:23 where Yeshua condemns the Pharisees for their outward show of piety while neglecting justice, mercy, and faithfulness. This highlights the need for a genuine inner devotion rather than just outward conformity. We note that the kind of relationship God is looking for from us is one that goes beyond ritualistic practices and chosen status, but instead focuses upon a deep, personal connection with the Creator that transforms our lives and relationships. Isaiah’s message serves as a reminder that our true standing with God is found in the authenticity of our relationship with Him, not in mere external observances. This again is connected to the concept of the inability to achieve righteousness through human effort (justification before God), and the necessity of divine intervention to enable righteousness through faith. In Isaiah 56:1–8 and 58:1–14, the prophet critiques the people’s dependence on their chosen status and ritualistic practices, emphasizing that true religion requires genuine righteousness and justice.
As we move into Isaiah 59, the themes established earlier continue to develop and intensify, further emphasizing the need for a genuine relationship with God, and our inability to achieve righteousness or justification by ourselves demonstrating the need for God’s intervention.
Outline of Isaiah 59
- Continuation of Human Inability and Sinfulness (Isaiah 59:1-8)
- Acknowledgment of Sins and Resulting Consequences (Isaiah 59:9-15)
- God’s Intervention and Promise of Redemption (Isaiah 59:15-21)
Isaiah 59 begins by highlighting the separation between God and His people due to their iniquities. Verses 1-2 state that God’s hand is not too short to save (a Torah reference, Numbers 11:23), nor His ear too dull to hear, but the people’s sins have created a barrier between them and God. This continues the theme that external rituals and chosen status are insufficient if one’s heart is far from God. Isaiah goes on to speak about how we are to acknowledge our sins and how there are consequences for sin. We are to recognize the lack of justice and righteousness in society, confess transgressions and acknowledge the inability to achieve righteousness (Justification before God) on our own. This self-awareness is crucial, as it sets the stage for seeking divine intervention. The latter part of Isaiah 59 shifts focus to God’s response. Seeing the lack of justice and righteousness, the Lord God Himself intervenes. Verse 16 states, “He saw that there was no one, He was appalled that there was no one to intervene; so, His own arm achieved salvation for Him, and His own righteousness sustained Him.” This divine intervention emphasizes that only God can provide the kind of righteousness and salvation that we need. Notice how the progression In Isaiah 56-59 mirrors the NT themes where human sinfulness and the inability to achieve righteousness are addressed through divine intervention.
For example, Paul writes in Romans 3:23-24 highlighting how the Torah leads us to understand that we need God’s grace, “For all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus.” Paul goes on saying in Romans 8:3-4 how God sent His Son to do what the law was powerless to do, “For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering.” Paul says that the Torah highlights our moral failings and points to our need for a Savior (Galatians 3:24) because of the weakness of the sinful body. The NT also explains that there is a promise of divine intervention by the indwelling of God’s Spirit which is echoed in Acts 1:8, where Yeshua tells His disciples, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses.” Paul also stresses that salvation is not based on works or heritage but on faith in Yeshua the Messiah (Ephesians 2:8-9). This is similar to what Yeshua said in John 8:31-47 that faith and obedience are the earmarks of having a relationship with God! We note the parallel to Isaiah 59, how there is the need for divine intervention, the indwelling of the Holy Spirit, that enables believers to overcome sin and live according to God’s will (Romans 8:3-4, Philippians 2:13). All of these things point back to Isaiah 59 which culminates in a promise of divine intervention, redemption, and the establishment of a new covenant, which is explained in the NT through the life, death, and resurrection of Yeshua the Messiah and the coming of the Holy Spirit. This progression underscores the continuous biblical narrative of humanity’s dependence on God’s grace and intervention to live righteously, to fulfill His commands, and to bring glory to His Name!
Masoretic Text (MSS) on Isaiah 59:1-11
Isaiah opens saying the following according to Isaiah 59:1-6.
ספר ישעיה פרק נט
א הֵן לֹא-קָצְרָה יַד-יְהֹוָה מֵהוֹשִׁיעַ וְלֹא-כָבְדָה אָזְנוֹ מִשְּׁמוֹעַ: ב כִּי אִם-עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵכֶם לְבֵין אֱלֹהֵיכֶם וְחַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם מִשְּׁמוֹעַ: ג כִּי כַפֵּיכֶם נְגֹאֲלוּ בַדָּם וְאֶצְבְּעוֹתֵיכֶם בֶּעָוֹן שִֹפְתוֹתֵיכֶם דִּבְּרוּ-שֶׁקֶר לְשׁוֹנְכֶם עַוְלָה תֶהְגֶּה: ד אֵין-קֹרֵא בְצֶדֶק וְאֵין נִשְׁפָּט בֶּאֱמוּנָה בָּטוֹחַ עַל-תֹּהוּ וְדַבֶּר-שָׁוְא הָרוֹ עָמָל וְהוֹלֵיד אָוֶן: ה בֵּיצֵי צִפְעוֹנִי בִּקֵּעוּ וְקוּרֵי עַכָּבִישׁ יֶאֱרֹגוּ הָאֹכֵל מִבֵּיצֵיהֶם יָמוּת וְהַזּוּרֶה תִּבָּקַע אֶפְעֶה: ו קוּרֵיהֶם לֹא-יִהְיוּ לְבֶגֶד וְלֹא יִתְכַּסּוּ בְּמַעֲשֵֹיהֶם מַעֲשֵֹיהֶם מַעֲשֵֹי-אָוֶן וּפֹעַל חָמָס בְּכַפֵּיהֶם:
Isaiah 59:1 states, “Behold, the LORD’s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: (הֵן לֹא-קָצְרָה יַד-יְהֹוָה מֵהוֹשִׁיעַ וְלֹא-כָבְדָה אָזְנוֹ מִשְּׁמוֹעַ)” Isaiah 59:2 “But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. (כִּי אִם-עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵכֶם לְבֵין אֱלֹהֵיכֶם וְחַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם מִשְּׁמוֹעַ)” Isaiah 59:3 “For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. (כִּי כַפֵּיכֶם נְגֹאֲלוּ בַדָּם וְאֶצְבְּעוֹתֵיכֶם בֶּעָוֹן שִֹפְתוֹתֵיכֶם דִּבְּרוּ-שֶׁקֶר לְשׁוֹנְכֶם עַוְלָה תֶהְגֶּה)” Isaiah 59:4 “None calleth for justice, nor any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. (אֵין-קֹרֵא בְצֶדֶק וְאֵין נִשְׁפָּט בֶּאֱמוּנָה בָּטוֹחַ עַל-תֹּהוּ וְדַבֶּר-שָׁוְא הָרוֹ עָמָל וְהוֹלֵיד אָוֶן)” Isaiah 59:5 “They hatch cockatrice’ eggs, and weave the spider’s web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. (בֵּיצֵי צִפְעוֹנִי בִּקֵּעוּ וְקוּרֵי עַכָּבִישׁ יֶאֱרֹגוּ הָאֹכֵל מִבֵּיצֵיהֶם יָמוּת וְהַזּוּרֶה תִּבָּקַע אֶפְעֶה)” Isaiah 59:6 “Their webs shall not become garments, neither shall they cover themselves with their works: their works are works of iniquity, and the act of violence is in their hands. (קוּרֵיהֶם לֹא-יִהְיוּ לְבֶגֶד וְלֹא יִתְכַּסּוּ בְּמַעֲשֵֹיהֶם מַעֲשֵֹיהֶם מַעֲשֵֹי-אָוֶן וּפֹעַל חָמָס בְּכַפֵּיהֶם)”
Cross References for Isaiah 59:1-6: Nu 11:11–15, 23; Dt 3:26; 23:5; 31:17–18; 32:20; 2 Ki 21:16; Job 4:8; 8:14–15; 15:29–35; 20:12–16; 35:13; 39:15; Ps 7:3, 14; 8–9; 9:15–20; 14:1–7; 18:41; 55:9; Pr 1:17–23; 4:17; 29:9; Is 1:15, 21, 24–31; 3:8; 5:7, 23; 11:8; 13:11; 28:15, 20; 29:20–21; 30:6, 9, 12, 19; 33:11; 40:17; 41:20, 24; 44:20; 45:15; 50:1–3, 6; 54:8; 57:12, 17; 58:4, 9; 59:4, 13–15; 64:7; 65:24; 66:16; Je 2:30, 34–35; 5:13–17, 25; 6:7; 7:4, 8; 11:11; 25:31; 31:12; 32:17; La 4:14; Eze 7:11, 23; 8:18; 22:9; 39:23, 29; Ho 4:2; Mic 3:4; Sir 39:18; Mt 3:7; Jn 9:31; Ro 3:9–22; Jas 1:15
In Isaiah 59:1-5, several Hebrew words and phrases offer deeper insights into the passage’s interpretation and application. The chapter begins by affirming God’s power and willingness to save, הֵן לֹא-קָצְרָה יַד-יְהֹוָה מֵהוֹשִׁיעַ וְלֹא-כָבְדָה אָזְנוֹ מִשְּׁמוֹעַ (Surely the arm of the Lord is not too short to save, nor his ear too dull to hear). This reassures us of God’s constant ability and willingness to intervene in our lives. We also note how these words parallel a conversation between God and Moses in the Torah. This was specifically when God made the statement that he would provide bread and meat for Israel to survive on in the wilderness. Specifically, it relates to Numbers 11:23, where God responds to Moses’ doubt about His ability to provide meat for the Israelites:
ספר במדבר פרק יא
כג וַיֹּאמֶר יְהוָֹה אֶל-מֹשֶׁה הֲיַד יְהוָֹה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם-לֹא:
Numbers 11:23
11:23 “And the Lord said unto Moses, Is the Lord’s hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.” (KJV)
In both passages, the metaphor of God’s arm being “too short” is used to emphasize God’s unlimited power and ability to intervene in human affairs. In Numbers, the Lord God reassures Moses that His power is sufficient to fulfill His promises, even when the situation seems impossible. Similarly, in Isaiah 59:1, the prophet reminds the people of God’s omnipotence and willingness to save, despite their current circumstances and their sins creating a barrier between them and God. These verses underscore a recurring biblical theme: God’s power is not limited by human limitations. The people’s doubts and sins do not diminish God’s ability to act and fulfill His promises. This assurance is crucial for believers, encouraging them to trust in God’s capability and faithfulness, regardless of their circumstances or failings. Both passages call for faith in God’s enduring strength and His ability to bring about His will in their lives.
Isaiah 59:2 introduces a barrier caused by human actions: כִּי אִם-עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵכֶם לְבֵין אֱלֹהֵיכֶם וְחַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם מִשְּׁמוֹעַ (But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear). The term עֲוֹנֹתֵיכֶם (your iniquities) underscores the moral failings and transgressions that create a divide between humans and the divine. We note the word עֲוֹנֹתֵיכֶם is used in the Hebrew Bible to underscore the gravity of sin and its consequences on the relationship with God. In Ezekiel 18:30 we read, “Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.” Here, the word עֲוֹנֹתֵיכֶם highlights the personal responsibility for sin and the need for repentance to avoid divine judgment and estrangement from God. In Lamentations 1:5 the text states, “Her foes have become her masters; her enemies are at ease. The Lord has brought her grief because of her many sins. Her children have gone into exile, captive before the foe.” This passage uses the term to explain the consequences of Jerusalem’s iniquities, leading to suffering and exile as a result of their transgressions. In Psalm 51:5 it says, “Surely I was sinful at birth, sinful from the time my mother conceived me.” Here David does not use the term עֲוֹנֹתֵיכֶם directly but is acknowledging his own inherent sinfulness which reflects the deep awareness of human iniquity and the need for God’s mercy. Note that there are similar concepts in the NT text that emphasize the separation caused by sin and the need for reconciliation through faith in the Messiah Yeshua. For example, in Romans 3:23 Paul writes, “For all have sinned and come short of the glory of God.” This parallels the Hebrew Bible’s acknowledgment of universal sinfulness and its impact on our relationship with God. Paul also says in Ephesians 2:12-13 “Remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.” This passage mirrors the Hebrew Bible’s themes of separation due to sin and the reconciliation offered through divine intervention, in this case, through Christ. The recurring use of עֲוֹנֹתֵיכֶם in the Hebrew Bible serves as a sobering reminder of the seriousness of sin and its capacity to disrupt our connection with God, while also pointing towards the need for repentance and divine grace to restore that relationship.
In Isaiah 59:3-4 the nature of the transgressions are elaborated on, כַּפֵּיכֶם נְגֹאֲלוּ בַדָּם וְאֶצְבְּעוֹתֵיכֶם בֶּעָוֹן שִֹפְתוֹתֵיכֶם דִּבְּרוּ-שֶׁקֶר לְשׁוֹנְכֶם עַוְלָה תֶהְגֶּה (Your hands are stained with blood, your fingers with guilt. Your lips have spoken falsely, and your tongue mutters wicked things). This graphic imagery highlights the severity of their actions, with נְגֹאֲלוּ בַדָּם (stained with blood) indicating acts of violence and שִֹפְתוֹתֵיכֶם דִּבְּרוּ-שֶׁקֶר (your lips have spoken falsely) pointing to deceit and falsehood.
In Isaiah 59:5-6 the metaphor of בֵּיצֵי צִפְעוֹנִי (viper eggs) and קוּרֵי עַכָּבִישׁ (spider webs) signifies the destructive and futile nature of their deeds. These metaphors illustrate how sinful actions produce harmful outcomes and ultimately cannot provide true protection or cover (קוּרֵיהֶם לֹא-יִהְיוּ לְבֶגֶד “their cobwebs are useless for clothing”).
In the NT text, similar themes are found. Ephesians 2:1-3 describes humanity’s state of transgression and the need for divine intervention. The concept of falsehood and deceit parallels James 3:8-9, which warns about the destructive power of the tongue. Finally, the need for repentance and turning to God is echoed in Acts 3:19: “Repent, then, and turn to God, so that your sins may be wiped out.” Overall, Isaiah 59:1-5 emphasizes the barriers created by sin, the destructiveness of unrighteous actions, and the necessity of divine intervention for reconciliation, themes that are consistently reinforced in the NT. This underscores the ongoing biblical narrative of the need for genuine repentance and reliance on God’s grace for true righteousness and restoration.
Isaiah goes on saying the following according to Isaiah 59:7-11.
ספר ישעיה פרק נט
ז רַגְלֵיהֶם לָרַע יָרֻצוּ וִימַהֲרוּ לִשְׁפֹּךְ דָּם נָקִי מַחְשְׁבֹתֵיהֶם מַחְשְׁבוֹת אָוֶן שֹׁד וָשֶׁבֶר בִּמְסִלּוֹתָם: ח דֶּרֶךְ שָׁלוֹם לֹא יָדָעוּ וְאֵין מִשְׁפָּט בְּמַעְגְּלֹתָם נְתִיבוֹתֵיהֶם עִקְּשׁוּ לָהֶם כֹּל דֹּרֵךְ בָּהּ לֹא יָדַע שָׁלוֹם: ט עַל-כֵּן רָחַק מִשְׁפָּט מִמֶּנּוּ וְלֹא תַשִּׂיגֵנוּ צְדָקָה נְקַוֶּה לָאוֹר וְהִנֵּה-חֹשֶׁךְ לִנְגֹהוֹת בַּאֲפֵלוֹת נְהַלֵּךְ: י נְגַשְׁשָׁה כַעִוְרִים קִיר וּכְאֵין עֵינַיִם נְגַשֵּׁשָׁה כָּשַׁלְנוּ בַצָּהֳרַיִם כַּנֶּשֶׁף בָּאַשְׁמַנִּים כַּמֵּתִים: יא נֶהֱמֶה כַדֻּבִּים כֻּלָּנוּ וְכַיּוֹנִים הָגֹה נֶהְגֶּה נְקַוֶּה לַמִּשְׁפָּט וָאַיִן לִישׁוּעָה רָחֲקָה מִמֶּנּוּ:
Isaiah 59:7 states, “Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. (רַגְלֵיהֶם לָרַע יָרֻצוּ וִימַהֲרוּ לִשְׁפֹּךְ דָּם נָקִי מַחְשְׁבֹתֵיהֶם מַחְשְׁבוֹת אָוֶן שֹׁד וָשֶׁבֶר בִּמְסִלּוֹתָם)” Isaiah 59:8 “The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. (דֶּרֶךְ שָׁלוֹם לֹא יָדָעוּ וְאֵין מִשְׁפָּט בְּמַעְגְּלֹתָם נְתִיבוֹתֵיהֶם עִקְּשׁוּ לָהֶם כֹּל דֹּרֵךְ בָּהּ לֹא יָדַע שָׁלוֹם)” Isaiah 59:9 “Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness. (עַל-כֵּן רָחַק מִשְׁפָּט מִמֶּנּוּ וְלֹא תַשִּׂיגֵנוּ צְדָקָה נְקַוֶּה לָאוֹר וְהִנֵּה-חֹשֶׁךְ לִנְגֹהוֹת בַּאֲפֵלוֹת נְהַלֵּךְ)” Isaiah 59:10 “We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night; we are in desolate places as dead men. (נְגַשְׁשָׁה כַעִוְרִים קִיר וּכְאֵין עֵינַיִם נְגַשֵּׁשָׁה כָּשַׁלְנוּ בַצָּהֳרַיִם כַּנֶּשֶׁף בָּאַשְׁמַנִּים כַּמֵּתִים)” Isaiah 59:11 “We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us. (נֶהֱמֶה כַדֻּבִּים כֻּלָּנוּ וְכַיּוֹנִים הָגֹה נֶהְגֶּה נְקַוֶּה לַמִּשְׁפָּט וָאַיִן לִישׁוּעָה רָחֲקָה מִמֶּנּוּ)”
Cross References for Isaiah 59:12-21: Ge 4:7; 9:16; Ex 4:15; Le 26:28; Nu 10:35; 11:20; Dt 4:10; 7:10; 29:14; 32:35; Jos 1:8; 24:27; Ezr 9:6; Job 12:3; 19:25; 22:23; 27:6; 28:28; 29:14; 34:11; 36:32; 40:14; Ps 12:5; 14:1–7; 51:3; 76:5; 97:6; 98:title–2; 102:15; 113:3; 143:4; Pr 24:2; 30:9; Is 1:21–24, 27; 3:8–9; 5:7, 23; 9:7; 10:2, 18; 11:2, 4, 11; 13:11; 17:12–13; 24:5, 15; 29:21; 30:12, 27–28; 32:7, 15; 34:8, 16; 35:2, 4; 37:32; 40:5, 9–10; 41:1, 5, 14, 28; 42:6, 17; 43:14; 44:3, 20; 45:6, 8, 13; 46:8, 12–13; 48:1, 8; 49:12; 51:4–5, 16, 18; 52:8, 10; 53:12; 55:11; 57:2, 12; 58:1; 59:3–4, 13–14; 60:16; 61:2, 10; 63:2–7, 16; 64:7; 65:6–7; 66:6, 12, 15, 18; Je 1:9; 2:19; 7:28; 9:3–5; 14:7; 15:11; 17:10; 25:14; 31:31–34; 33:16; 35:15; 36:25; Eze 5:13; 13:4–5; 18:30–31; 22:30; Da 8:12, 15–22; Ho 4:1–4; 5:5; Joe 2:32; 3:21; Am 5:1–8; Hab 1:4; Zec 1:14; Mal 1:11; Wis 5:16–20; Mt 8:11; 10:33; 12:34–35; 16:27; Mk 6:6; 7:21–22; Ac 2:38–39; Ro 2:6; 11:25–36; Eph 6:10–17; 1 Th 5:1–28; Tt 1:16; Heb 8:10; 10:16; Re 12:15; 22:12
Isaiah 59:7-11 contains vivid imagery and strong language that underscores the moral and spiritual corruption of the people, emphasizing their swift pursuit of evil and the resulting consequences. In Isaiah 59:7, רַגְלֵיהֶם לָרַע יָרֻצוּ וִימַהֲרוּ לִשְׁפֹּךְ דָּם נָקִי מַחְשְׁבֹתֵיהֶם מַחְשְׁבוֹת אָוֶן שֹׁד וָשֶׁבֶר בִּמְסִלּוֹתָם (Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths) this verse describes how the people’s “feet run to evil” (רַגְלֵיהֶם לָרַע יָרֻצוּ) and they “make haste to shed innocent blood” (וִימַהֲרוּ לִשְׁפֹּךְ דָּם נָקִי). The Hebrew word רַגְלֵיהֶם (their feet) emphasizes the urgency and eagerness with which they pursue wrongdoing. Isaiah also states their thoughts מַחְשְׁבֹת are on iniquity אָוֶן indicating the premeditated nature of their sins, and שֹׁד וָשֶׁבֶר (destruction and breaking) highlights the chaotic consequences of their actions.
Isaiah 59:8 states, דֶּרֶךְ שָׁלוֹם לֹא יָדָעוּ וְאֵין מִשְׁפָּט בְּמַעְגְּלֹתָם נְתִיבוֹתֵיהֶם עִקְּשׁוּ לָהֶם כֹּל דֹּרֵךְ בָּהּ לֹא יָדַע שָׁלוֹם (The way of peace they know not; and there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace) where the words “do not know the way of peace” (דֶּרֶךְ שָׁלוֹם לֹא יָדָעוּ) and there is “no justice in their paths” (וְאֵין מִשְׁפָּט בְּמַעְגְּלֹתָם נְתִיבוֹתֵיהֶם) highlights the type of lifestyle those who reject God and His ways live. The term דֶּרֶךְ (way) and נְתִיבוֹת (paths) emphasize intentional choices, while שָׁלוֹם (peace) and מִשְׁפָּט (justice) reflect God’s ways which have been abandoned. Shalom in Hebrew is more than just the absence of conflict; it signifies completeness, wholeness, and well-being. When people forsake God’s ways, societal harmony breaks down. This can manifest in increased conflict, violence, and instability. The absence of shalom disrupts personal relationships, communities, and entire nations, leading to a pervasive sense of unrest and insecurity. Mishpat (justice) involves upholding righteousness. Abandoning mishpat is synonymous to abandoning God’s ways, which results in widespread injustice, where corruption, exploitation, and oppression prevail. Those who are vulnerable, such as the poor suffer the most. Turning away from God’s principles often leads to moral and spiritual decline. Ethical standards become compromised, and behaviors that are harmful or destructive become normalized. The overall conclusion is when people abandon God’s ways of shalom and mishpat, the resulting loss of peace, justice, and moral integrity can lead to widespread turmoil and suffering, both individually and in the community. These biblical principles serve as essential foundations for a healthy, just, and harmonious society. This is why God gave His Torah to His people to maintain justice and mercy, peace and righteousness!
Isaiah 59:9 states, עַל-כֵּן רָחַק מִשְׁפָּט מִמֶּנּוּ וְלֹא תַשִּׂיגֵנוּ צְדָקָה נְקַוֶּה לָאוֹר וְהִנֵּה-חֹשֶׁךְ לִנְגֹהוֹת בַּאֲפֵלוֹת נְהַלֵּךְ (Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness, but we walk in darkness). The verse expresses the people’s despair as “justice is far from us” (עַל-כֵּן רָחַק מִשְׁפָּט מִמֶּנּוּ) and “righteousness does not reach us” (וְלֹא תַשִּׂיגֵנוּ צְדָקָה). The people wait and “hope for light” (נְקַוֶּה לָאוֹר) but see “darkness” (וְהִנֵּה-חֹשֶׁךְ). The word צְדָקָה (righteousness) indicates moral and ethical integrity, while חֹשֶׁךְ (darkness) represents moral and spiritual blindness. The root of tzedakah, צ-ד-ק, means to be just or righteous. Tzedakah signifies living in a manner that aligns with God’s laws and principles, emphasizing fairness, justice, and ethical conduct. It involves both personal moral behavior and social justice, aiming to ensure equity and care for the vulnerable.
Tzedakah in the Torah
The Torah frequently addresses the importance of tzedakah in various contexts:
1. Personal Righteousness:
- Genesis 15:6 (KJV): “And he believed in the Lord; and he counted it to him for righteousness (צְדָקָה).” This verse speaks of Abraham’s faith being credited as righteousness, highlighting the connection between faith and righteous living.
2. Social Justice:
- Deuteronomy 16:20 (KJV): “That which is altogether just (צֶדֶק) shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.” This emphasizes the pursuit of justice in legal and social matters, promoting a just society.
3. Charitable Giving:
- Deuteronomy 15:7-8 (KJV): “If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.” Here, tzedakah involves providing for the needy, reflecting a societal obligation to ensure everyone’s well-being.
Tzedakah in the Prophets
The prophets often call Israel to practice tzedakah, combining personal righteousness with social justice:
- Isaiah 1:17 (KJV): “Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” This calls for active engagement in justice and caring for the marginalized, embodying tzedakah in action.
The NT continues the theme of righteousness, connecting it with faith, justice, and charity such as in Matthew 6:33 on personal righteousness, Yeshua said, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” This emphasizes prioritizing God’s kingdom and living righteously. James wrote the following saying in James 1:27 “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” This aligns with the prophetic call for justice and care for the vulnerable, reflecting the principles of tzedakah. The practical application of this for us today is to faithful living, walking in God’s commands, living with integrity, ensuring that we live with mercy towards others and be at peace with men. The concept of tzedakah represents a comprehensive approach to righteousness in the Scriptures, blending personal moral conduct with social responsibility. It underscores a life dedicated to justice, mercy, and compassion, reflecting the heart and character of God.
Isaiah 59:10 states, נְגַשְׁשָׁה כַעִוְרִים קִיר וּכְאֵין עֵינַיִם נְגַשֵּׁשָׁה כָּשַׁלְנוּ בַצָּהֳרַיִם כַּנֶּשֶׁף בָּאַשְׁמַנִּים כַּמֵּתִים (We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noon day as in the night; we are in desolate places as dead men) which provides the imagery of “groping like the blind” (נְגַשְׁשָׁה כַעִוְרִים) and “stumbling at noonday” powerfully conveys the people’s lost and hopeless state. The word נְגַשְׁשָׁה (groping) underscores desperation, while כָּשַׁלְנוּ (stumbling) signifies vulnerability and helplessness.
Isaiah 59:11 states, נֶהֱמֶה כַדֻּבִּים כֻּלָּנוּ וְכַיּוֹנִים הָגֹה נֶהְגֶּה נְקַוֶּה לַמִּשְׁפָּט וָאַיִן לִישׁוּעָה רָחֲקָה מִמֶּנּוּ (We roar all like bears, and mourn sore like doves: we look for judgment, but there is none; for salvation, but it is far off from us) and uses the metaphor of “growling like bears” (נֶהֱמֶה כַדֻּבִּים) and “moaning like doves” (וְכַיּוֹנִים הָגֹה) to depict the people’s anguish and longing for justice and salvation that seem out of reach. The word נְקַוֶּה (hope) and יִשׁוּעָה (salvation) highlight the yearning for deliverance and righteousness. These scriptures vividly portray the depth of human sin and the consequences of abandoning God’s ways. This passage emphasizes humanity’s inclination towards evil and violence, highlighting the eagerness to commit wrongdoing and the premeditated nature of sin. The absence of peace (shalom) and justice (mishpat) is evident, as people left to themselves do not know the way of peace and their paths are marked by chaos and injustice. The resulting state is one of spiritual blindness and despair, where judgment and righteousness seem distant, and hope for light and salvation is met with darkness and desolation. This profound spiritual disorientation illustrates the helplessness and vulnerability of those separated from God. In light of Isaiah 59:7-11, it becomes evident that humanity’s propensity for sin, the resulting lack of peace and justice, and the spiritual blindness it causes highlight the dire need for God’s intervention. Only through God’s saving grace can we overcome inherent brokenness and find true righteousness, peace, and justice. This underscores the biblical narrative that salvation and restoration are solely found in God, fulfilling our deepest needs and rectifying our greatest failings.
In the NT text, similar themes are found in passages like Romans 3:15-17, which quotes Isaiah 59:7-8 directly, “Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known.” This reinforces the idea of mankind’s inherent sinfulness and the need for God’s saving intervention. Additionally, Ephesians 4:18 describes the spiritual blindness that results from alienation from God: “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.” In addition to this, Romans 3:23 and Romans 6:23 highlight the sinful condition and the ultimate consequence of sin, which is death, while offering the gift of eternal life through Yeshua the Messiah. Ephesians 2:12-13 speaks of the reconciliation and hope provided by Christ, bringing those who were once far from God near to Him. These parallels underscore the consistent biblical message of the dire consequences of sin and the need for God’s righteousness and salvation to restore peace and justice. The Hebrew terms and imagery in Isaiah 59:7-11 vividly illustrate the depth of human depravity and the desperate need for God’s path for redemption.
Rabbinic Commentary on Isaiah 59:1-11
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
תרגום יונתן בן עוזיאל אל ישעיה פרק נט:א-יא
א הָא לָא מִקְפֵּידוּת יָדָא מִן קֳדָם יְיָ לֵית אַתּוּן מִתְפָּרְקִין וְלָא מִדְיַקַר קֳדָמוֹהִי מִלְמִשְׁמַע לָא מִתְקַבְּלָא צְלוֹתְכוֹן: ב אֱלָהֵן חוֹבֵיכוֹן הֲווֹ מַפְרְשִׁין בֵּינֵיכוֹן לְבֵין אֱלָהָכוֹן וַחֲטָאֵיכוֹן גְרָמוּ לְסַלָקָא אַפֵּי שְׁכִנְתָּא מִנְכוֹן מִלְקַבָּלָא צְלוֹתְכוֹן: ג אֲרֵי יְדֵיכוֹן שׁוּטְפִין בְּדַם זַכַּאי וְאֶצְבְּעַתְכוֹן בְּחוֹבִין סִפְוַתְכוֹן מְמַלְלִין שְׁקַר לִישַׁנְכוֹן נִכְלִין מְחַשֵׁב: ד לֵית דִמְצַלֵי בִקְשׁוֹט וְלֵית דְמִתְדַן בְּהֵימְנוּתָא מִתְרַחֲצִין עַל לְמָא וּמְמַלְלִין שְׁקַר מוֹחָן וּמַפְקִין מִלִבְּהוֹן מִלִין דְאוֹנָס: ה הָא כְבֵיעֵי חֵיוִי חוּרְמְנִין מְפַרְתִין וּכְקַוִין דְעַכּוֹבִיתָא מָחַיָא דְמַן דְאָכִיל מִבֵּיעֵיהוֹן מָאֵית וּמְשַׁחְנָן וּמַפְקָן חֵיוָן חוּרְמְנִין מְפַרְתִין: ו הָא כְקַוִין דְעַכּוֹבִיתָא דְלָא כַשְׁרִין לְאִתְכַּסָאָה כֵּן לֵית הֲנָאָה בְּעוֹבָדֵיהוֹן דְרַשִׁיעַיָא עוֹבָדֵיהוֹן עוֹבָדֵי אוֹנֶס וְלֵיאוּת שְׁקַר בִּידֵהוֹן: ז רַגְלֵיהוֹן לְמֶעְבַּד דְבִישׁ רַהֲטִין וּמוֹחִין לְמִשְׁפַּךְ דַם זַכַּאי עֶשְׁתּוֹנֵיהוֹן עֶשְׁתּוֹנֵי אוֹנָס בִּזָא וּתְבָרָא בְּכִבְשֵׁיהוֹן: ח אוֹרַח שְׁלָמָא לָא יָדְעִין וְלֵית דִינָא בִּמְהָכֵיהוֹן שְׁבִילֵיהוֹן עֲקִימוּ לְהוֹן כָּל דְדָרִיךְ בְּהוֹן לָא יְדַע שְׁלָמָא: ט עַל כֵּן אִתְרָחַק דִינָא מִנָנָא וְלָא מְעַרְעָן לָנָא זַכְוָן סַבַּרְנָא לְנֵיהוֹר וְהָא חֲשׁוֹךְ לְזֵיהוֹר וְהָא כִדְבְּקַבְלָא אֲנַחְנָא מְהַלְכִין: י נְמַשְׁמֵשׁ כְּסָמָן כּוּתְלִין וְכִדְלֵית לְהוֹן עַיְנִין נְמַשְׁמֵשׁ אִתְקֵילָנָא בְטִיהֲרָא כְּמָא דְמִתַּקְלִין בְּקִבְלָא אִתְאֲחַד בְּאַפָּנָא כְּמָא דַאֲחִידִין קִבְרַיָא בְּאַפֵּי מֵתַיָא: יא עַסֵינָא מִן קֳדָם בַּעֲלֵי דְבָבָנָא דְמִתְכַּנְשִׁין עֲלָנָא כְּדוּבִין כּוּלָנָא וּכְיוֹנִין נָהָמָא נָהֵימְנָא סַבַּרְנָא לְדִינָא וְלֵית לְפוּרְקָנָא אִתְרְחֵק מִנָנָא:
Targum Jonathan son of Uziel Isaiah 59:1-11
59:1 Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received: 59:2 But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer. 59:3 For your hands are associated with innocent blood, and your fingers with iniquity; your lips speak lies, your tongue muttereth deceit. 59:4 There is none that truly prayeth, nor any that pleadeth for faithfulness: they trust in vanity, and speak lies; they hasten, and bring forth words of violence out of their heart. 59:5 Behold, they hatch as it were eggs of a basilisk; they are like the threads which the spiders weave: he that eateth of their eggs dieth; and when they are hatched, they bring forth the flying serpents. 59:6 Behold, like a spider’s web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands. 59:7 Their feet run to do that which is evil, and they make haste to shed innocent blood: their thoughts are thoughts of violence, plunder and destruction are in their paths. 59:8 The way of peace they know not; and there is no justice in their ways, they have perverted their ways: whoever goeth therein shall not know peace. 59:9 Therefore is judgment removed far from us, and the least righteousness does not meet us: we wait for light, but behold, darkness; for brightness, but behold, we are walking in obscurity. 59:10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as those that stumble in the dark; it is shut up before us, as the graves are shut up before the dead. 59:11 We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us. (TgJ)
| ספר ישעיה פרק נט א הֵן לֹא-קָצְרָה יַד-יְהֹוָה מֵהוֹשִׁיעַ וְלֹא-כָבְדָה אָזְנוֹ מִשְּׁמוֹעַ: ב כִּי אִם-עֲוֹנֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵכֶם לְבֵין אֱלֹהֵיכֶם וְחַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם מִשְּׁמוֹעַ: ג כִּי כַפֵּיכֶם נְגֹאֲלוּ בַדָּם וְאֶצְבְּעוֹתֵיכֶם בֶּעָוֹן שִֹפְתוֹתֵיכֶם דִּבְּרוּ-שֶׁקֶר לְשׁוֹנְכֶם עַוְלָה תֶהְגֶּה: ד אֵין-קֹרֵא בְצֶדֶק וְאֵין נִשְׁפָּט בֶּאֱמוּנָה בָּטוֹחַ עַל-תֹּהוּ וְדַבֶּר-שָׁוְא הָרוֹ עָמָל וְהוֹלֵיד אָוֶן: ה בֵּיצֵי צִפְעוֹנִי בִּקֵּעוּ וְקוּרֵי עַכָּבִישׁ יֶאֱרֹגוּ הָאֹכֵל מִבֵּיצֵיהֶם יָמוּת וְהַזּוּרֶה תִּבָּקַע אֶפְעֶה: ו קוּרֵיהֶם לֹא-יִהְיוּ לְבֶגֶד וְלֹא יִתְכַּסּוּ בְּמַעֲשֵֹיהֶם מַעֲשֵֹיהֶם מַעֲשֵֹי-אָוֶן וּפֹעַל חָמָס בְּכַפֵּיהֶם: | לוגוס א הָא לָא מִקְפִידוּת יַד מִן קֳדָם יוי לֵית אַתוּן מִתפַרקִין וְלָא מִדְיַקִיר קֳדָמֹוהִי מִלְמִשמַע לָא מִתקַבְלָא צְלֹותְכֹון׃ ב אְלָהֵין חֹובֵיכֹון הְוֹו מַפרְשִין בֵינֵיכֹון לְבֵין אְלָהְכֹון וּחטָאֵיכֹון גְרַמוּ לְסַלָקָא אַפֵי שְכִינְתָא מִנְכֹון מִלְקַבָלָא צְלֹותְכֹון׃ ג אְרֵי יְדֵיכֹון שוּתָפָן בְדַם זַכַי וְאַצבְעָתְכֹון בְחוּבִין שִׂפוָתְכֹון מְמַלְלָן שְקַר לִישָנְכֹון נִכלִין מְחַשֵיב׃ ד לֵית דִמצַלֵי בִקשֹוט וְלֵית דְמִתְדָן בְהֵימָנוּתָא מִתרַחצִין עַל לָמָא וּממַלְלִין שְקַר מֹוחַן וּמַפְקִין מִלִבְהֹון מִלִין דְאֹונֵיס׃ ה הָא כְבֵיעֵי חִיוָוָן חֻרמָנִין וְכִקוִין דְעַכֹובִיתָא מָחיָא דְמַן דְאָכֵיל מִבֵיעֵיהֹון מָאִית וּמַשחְנַן וּמַפְקָן חִיוָוָן חֻרמָנִין מַפִרתִין׃ ו הָא כִקוִין דְעַכֹובִיתָא דְלָא כָשְרִין לַאִתכַסָאָה כֵין לֵית הְנָאָה בְעוּבָדֵיהֹון דְרַשִיעַיָא עוּבָדֵיהֹון עוּבָדֵי אֹונֵיס וְלֵיאוּת שְקַר בִידֵיהֹון׃ | ספריה א הָא לָא מִקְפֵּידוּת יָדָא מִן קֳדָם יְיָ לֵית אַתּוּן מִתְפָּרְקִין וְלָא מִדְיַקַר קֳדָמוֹהִי מִלְמִשְׁמַע לָא מִתְקַבְּלָא צְלוֹתְכוֹן: ב אֱלָהֵן חוֹבֵיכוֹן הֲווֹ מַפְרְשִׁין בֵּינֵיכוֹן לְבֵין אֱלָהָכוֹן וַחֲטָאֵיכוֹן גְרָמוּ לְסַלָקָא אַפֵּי שְׁכִנְתָּא מִנְכוֹן מִלְקַבָּלָא צְלוֹתְכוֹן: ג אֲרֵי יְדֵיכוֹן שׁוּטְפִין בְּדַם זַכַּאי וְאֶצְבְּעַתְכוֹן בְּחוֹבִין סִפְוַתְכוֹן מְמַלְלִין שְׁקַר לִישַׁנְכוֹן נִכְלִין מְחַשֵׁב: ד לֵית דִמְצַלֵי בִקְשׁוֹט וְלֵית דְמִתְדַן בְּהֵימְנוּתָא מִתְרַחֲצִין עַל לְמָא וּמְמַלְלִין שְׁקַר מוֹחָן וּמַפְקִין מִלִבְּהוֹן מִלִין דְאוֹנָס: ה הָא כְבֵיעֵי חֵיוִי חוּרְמְנִין מְפַרְתִין וּכְקַוִין דְעַכּוֹבִיתָא מָחַיָא דְמַן דְאָכִיל מִבֵּיעֵיהוֹן מָאֵית וּמְשַׁחְנָן וּמַפְקָן חֵיוָן חוּרְמְנִין מְפַרְתִין: ו הָא כְקַוִין דְעַכּוֹבִיתָא דְלָא כַשְׁרִין לְאִתְכַּסָאָה כֵּן לֵית הֲנָאָה בְּעוֹבָדֵיהוֹן דְרַשִׁיעַיָא עוֹבָדֵיהוֹן עוֹבָדֵי אוֹנֶס וְלֵיאוּת שְׁקַר בִּידֵהוֹן: |
Isaiah goes on saying the following according to Isaiah 59:1-6 in the TgJ, א הָא לָא מִקְפֵּידוּת יָדָא מִן קֳדָם יְיָ לֵית אַתּוּן מִתְפָּרְקִין וְלָא מִדְיַקַר קֳדָמוֹהִי מִלְמִשְׁמַע לָא מִתְקַבְּלָא צְלוֹתְכוֹן: 59:1 Behold, it is not on account of any deficiency in the power of the Lord that ye are not saved; nor because it is too difficult for Him to hear, that your prayer is not received: ב אֱלָהֵן חוֹבֵיכוֹן הֲווֹ מַפְרְשִׁין בֵּינֵיכוֹן לְבֵין אֱלָהָכוֹן וַחֲטָאֵיכוֹן גְרָמוּ לְסַלָקָא אַפֵּי שְׁכִנְתָּא מִנְכוֹן מִלְקַבָּלָא צְלוֹתְכוֹן: 59:2 But your iniquities separate between you and your God, and your sins have caused Him to take away the favour of His Shekinah from you, not to receive your prayer. ג אֲרֵי יְדֵיכוֹן שׁוּטְפִין בְּדַם זַכַּאי וְאֶצְבְּעַתְכוֹן בְּחוֹבִין סִפְוַתְכוֹן מְמַלְלִין שְׁקַר לִישַׁנְכוֹן נִכְלִין מְחַשֵׁב: 59:3 For your hands are associated with innocent blood, and your fingers with iniquity; your lips speak lies, your tongue muttereth deceit. ד לֵית דִמְצַלֵי בִקְשׁוֹט וְלֵית דְמִתְדַן בְּהֵימְנוּתָא מִתְרַחֲצִין עַל לְמָא וּמְמַלְלִין שְׁקַר מוֹחָן וּמַפְקִין מִלִבְּהוֹן מִלִין דְאוֹנָס: 59:4 There is none that truly prayeth, nor any that pleadeth for faithfulness: they trust in vanity, and speak lies; they hasten, and bring forth words of violence out of their heart. ה הָא כְבֵיעֵי חֵיוִי חוּרְמְנִין מְפַרְתִין וּכְקַוִין דְעַכּוֹבִיתָא מָחַיָא דְמַן דְאָכִיל מִבֵּיעֵיהוֹן מָאֵית וּמְשַׁחְנָן וּמַפְקָן חֵיוָן חוּרְמְנִין מְפַרְתִין: 59:5 Behold, they hatch as it were eggs of a basilisk; they are like the threads which the spiders weave: he that eateth of their eggs dieth; and when they are hatched, they bring forth the flying serpents. ו הָא כְקַוִין דְעַכּוֹבִיתָא דְלָא כַשְׁרִין לְאִתְכַּסָאָה כֵּן לֵית הֲנָאָה בְּעוֹבָדֵיהוֹן דְרַשִׁיעַיָא עוֹבָדֵיהוֹן עוֹבָדֵי אוֹנֶס וְלֵיאוּת שְׁקַר בִּידֵהוֹן: 59:6 Behold, like a spider’s web, with which no one can be covered, thus there is no profit from the works of the wicked; their works are the works of violence, and the work of a lie is in their hands. (TgJ) The Targum Jonathan on Isaiah 59:1-6 provides an Aramaic interpretation that emphasizes certain nuances and expansions compared to the Hebrew text. For example, in Isaiah 59:1, the Aramaic translation underscores that it is not due to any deficiency in God’s power or hearing that the people are not saved (לָא מִקְפֵּידוּת יָדָא מִן קֳדָם יְיָ). This highlights God’s omnipotence and the idea that the people’s iniquities are the true barrier to divine intervention. This interpretation encourages believers to recognize their own role in their spiritual condition and to take responsibility for their actions.
In Isaiah 59:2, the Aramaic term חוביכון (your iniquities) explains that these iniquities have caused a separation between the people and God, leading to the withdrawal of God’s favor or Shekinah (שכינתא). This emphasizes the seriousness of sin and its impact on the relationship with God our Father in heaven.
Isaiah 59:3 in the Aramaic text uses vivid language to describe the people’s guilt, including their hands being “associated with innocent blood” (ידיכון שוטפין בדם זכאי). This imagery stresses the pervasive nature of sin. The Aramaic text also uses phrases like מְמַלְלִין שְׁקַר (speaking lies) and מְחַשֵׁב (muttereth deceit), emphasizing the need for honesty and integrity in one’s life. This verse can be applied to our lives by encouraging us to examine our own actions and ensure that our words and deeds align with our faith.
In Isaiah 59:4, the Aramaic translation points out that no one prays sincerely or pleads for faithfulness (לית דמתדין בהימנותא), highlighting the lack of genuine spiritual practice among the people. The words they speak are “words of violence” (מילין דאונס), indicating the destructive nature of their lies and deceit.
Isaiah 59:5 uses the metaphor of hatching eggs of a basilisk and weaving threads like spiders, with ביצי חיווי חורמנין representing harmful and deadly outcomes of their actions. This illustration serves to warn about the dangers of sinful behavior.
In Isaiah 59:6, the Aramaic text compares the works of the wicked to a spider’s web that cannot cover or protect (דלא כשרין לאתכסאה). This demonstrates the futility and destructive nature of their deeds, characterized by violence and lies. The Targum describes the wickedness of the people and the futility of their works. The Aramaic text also convey the destructive nature of one’s actions. These verses teach us the importance of discerning between right and wrong and choosing to walk in righteousness. Most importantly, to read and study God’s word for the purpose of applying God’s word to our lives!
There are parallels in the NT to the concepts found in Isaiah 59:1-6, such as what we read according to Romans 3:10-18, which echoes the themes of human sinfulness and the consequences of abandoning God’s ways. For example, Romans 3:15-17 Paul writes saying, “Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known.” This reflects the same moral decay and lack of peace mentioned in Isaiah 59. Another parallel is found in Ephesians 4:18, which describes the spiritual blindness resulting from being alienated from God: “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.” Additionally, in 1 John 1:8-10, the author acknowledges that all have sinned and fallen short of the glory of God but encourages believers to confess their sins and seek forgiveness, a theme echoed in the Targum’s emphasis on repentance and reconciliation with God.
These differences in the Aramaic translation, along with the parallels in the NT, emphasize the profound impact of sin on individuals and society, the necessity of sincere prayer and repentance, and the ultimate need for God’s intervention to restore righteousness and peace. The detailed imagery and descriptions help underscore the severity of sin and its consequences, urging us to seek genuine reconciliation with God. Isaiah 59:1-6 offers valuable insights into the nature of sin, the consequences of unrepentant behavior, and the importance of living a life characterized by honesty, integrity, and righteousness. These things can be applied to our lives by encouraging us to examine our own actions, seek forgiveness when necessary, and strive to live in accordance with God’s will. The parallels in the NT text further reinforce these themes and provide additional guidance for believers in their spiritual journey.
The Jewish Midrash Aggadat Bereshit 23:2 expands further on these concepts saying the following:
Aggadat Bereshit 23:2
[ב] ד”א וראיתם ושש לבכם. מה יש לנו לראות ולשמוח, אלא לפי שבעולם הזה בעונותינו אין לנו לא נביא ולא רוח הקודש, שנאמר אותותינו לא ראינו אין עוד נביא וגו’ (תהלים עד ט). ולא עוד אלא אף השכינה, שנאמר כי אם עונותיכם היו מבדילים [בינכם לבין אלהיכם] (ישעי’ נט ב), אבל לעתיד לבא נגלה להם, שנאמר ונגלה כבוד ה’ וראו כל בשר יחדיו (שם מ ה), והן רואין אותו, שנאמר כי עין בעין יראו וגו’ (שם סו ט), לכך נאמר וראיתם.
[2] Another interpretation: “And you shall return and distinguish between the righteous and the wicked” (Malachi 3:18), and “And you shall see and your heart shall rejoice” (Isaiah 66:14). What do we have to see and be happy about in this world, when we do not have a prophet or the Holy Spirit, as it is said: “We have not seen our signs; there is no longer any prophet, neither is there among us anyone who knows how long” (Psalm 74:9). Furthermore, even the divine presence is hidden from us because of our sins, as it is said: “Your iniquities have separated between you and your God” (Isaiah 59:2). However, in the future, it will be revealed to us, as it is said: “And the glory of the Lord shall be revealed, and all flesh shall see it together” (Isaiah 40:5), and we will see it, as it is said: “For they shall see eye to eye” (Isaiah 52:8). Therefore, it is said: “And you shall see.”
The Midrash “Aggadat Bereshit 23:2” expands on the concepts found in Isaiah 59:1-6 by emphasizing the present spiritual desolation due to sin and the hopeful future revelation of God’s glory. The Midrash discusses the current state of the world, where the absence of prophets and the Holy Spirit (רוח הקודש, ruach hakodesh) signifies a lack of direct divine guidance. Psalm 74:9 is cited to illustrate this point, highlighting the uncertainty and spiritual void experienced by the people. We note how in order to understand these things that there must be a revelation of God in our lives, a revealing of the truth of God’s word and its relevance for our lives. The midrash further elaborates that the divine presence (שכינה, Shekinah) is hidden because of the people’s iniquities, directly referencing Isaiah 59:2. This aligns with the Targum Jonathan’s emphasis on sin causing a separation between the people and God, leading to a withdrawal of the presence of God. The Midrash accentuates that it is the people’s sins that have created this distance and obscured God’s presence.
There are Torah examples, such as in the Torah where the withdrawal of the presence of God is depicted in several instances because the relationship between God and the people was strained due to their disobedience and sin. One significant example is found in Exodus 33:7-11, this passage illustrates the physical and symbolic removal of God’s presence from the midst of the people due to their sin, specifically following the incident of the golden calf. By moving the Tent of Meeting outside the camp, Moshe demonstrated how sin causes a separation between God and the people. Those who genuinely sought the Lord had to make a deliberate effort to go outside the camp to seek His presence. This act underscored the seriousness of their sin and the need for repentance and reestablishment of their relationship with God. Another example is the frequent rebukes and warnings given to Israel in the Torah regarding the consequences of their disobedience, which often included the threat of God withdrawing His presence. For instance, in Deuteronomy 31:17, God warns of the consequences if the Israelites forsake Him saying, “Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?” This verse highlights the idea that God’s presence can be withdrawn as a result of the people’s sins, leading to various calamities. The concept of God “hiding His face” is a powerful metaphor for His withdrawal and the resulting sense of abandonment and loss of divine protection and guidance. Overall, these examples from the Torah illustrate the profound impact of sin on the relationship between God and His people, emphasizing the need for repentance and renewal to restore God’s presence and favor. David also said that God will not hear his prayers if he regards iniquity in his heart (Psalms 66:18).
The midrash also offers a message of hope, pointing to a future time when God’s glory will be revealed to all. Isaiah 40:5 is cited to affirm that “the glory of the Lord shall be revealed, and all flesh shall see it together,” indicating a recognition and experience of God’s presence. This future revelation is seen as a source of joy and fulfillment, as further emphasized by Isaiah 52:8, which speaks of seeing “eye to eye.” The NT similarly addresses themes of spiritual blindness and the ultimate revelation of God’s glory. In passages like Romans 8:18, Paul speaks of the future glory that will be revealed in believers, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” Additionally, 1 Corinthians 13:12 echoes the theme of future clarity and understanding, “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” In summary, the Midrash expands on the Isaiah text by illustrating the present spiritual desolation caused by sin and the hiddenness of God’s presence, while also offering hope for a future revelation of God. This aligns with biblical themes of spiritual separation due to sin and the promise of ultimate restoration and clarity, both in the Hebrew Bible and the NT.
| ספר ישעיה פרק נט ז רַגְלֵיהֶם לָרַע יָרֻצוּ וִימַהֲרוּ לִשְׁפֹּךְ דָּם נָקִי מַחְשְׁבֹתֵיהֶם מַחְשְׁבוֹת אָוֶן שֹׁד וָשֶׁבֶר בִּמְסִלּוֹתָם: ח דֶּרֶךְ שָׁלוֹם לֹא יָדָעוּ וְאֵין מִשְׁפָּט בְּמַעְגְּלֹתָם נְתִיבוֹתֵיהֶם עִקְּשׁוּ לָהֶם כֹּל דֹּרֵךְ בָּהּ לֹא יָדַע שָׁלוֹם: ט עַל-כֵּן רָחַק מִשְׁפָּט מִמֶּנּוּ וְלֹא תַשִּׂיגֵנוּ צְדָקָה נְקַוֶּה לָאוֹר וְהִנֵּה-חֹשֶׁךְ לִנְגֹהוֹת בַּאֲפֵלוֹת נְהַלֵּךְ: י נְגַשְׁשָׁה כַעִוְרִים קִיר וּכְאֵין עֵינַיִם נְגַשֵּׁשָׁה כָּשַׁלְנוּ בַצָּהֳרַיִם כַּנֶּשֶׁף בָּאַשְׁמַנִּים כַּמֵּתִים: יא נֶהֱמֶה כַדֻּבִּים כֻּלָּנוּ וְכַיּוֹנִים הָגֹה נֶהְגֶּה נְקַוֶּה לַמִּשְׁפָּט וָאַיִן לִישׁוּעָה רָחֲקָה מִמֶּנּוּ: | לוגוס ז רַגלֵיהֹון לְמַעְבַד דְבִיש רָהְטָן וּמֹוחְיָן לְמִשפַך דַם זַכַי עַשתֹונֵיהֹון עַשתֹונֵי אֹונֵיס בִיזָא וּתבָרָא בְכִבשֵיהֹון׃ ח אֹורַח שְלָמָא לָא יָדְעִין וְלֵית דִינָא בִמהָכְהֹון שְבִילֵהֹון עֲקִימוּ לְהֹון כָל דְדָרֵיך בְהֹון לָא יְדַע שְלָמָא׃ ט עַל כֵין אִתרַחַק דִינָא מִנַנָא וְלָא מְעָרְעָן לַנָא זָכְוָן סַבַרנָא לְנֵיהֹור וְהָא חְשֹוך לְזֵיהֹור וְהָא כִד בְקַבלָא אְנַחנָא מְהַלְכִין׃ י נְמַשמֵיש כִסמַן כֻתלִין וְכִדלֵית לְהֹון עַינִין נְמַשמֵיש אִתְקֵילנָא בְטֵיהְרָא כְמָא דְמִתַקלִין בְקַבלָא אִיתְחַד עָלְמָא בְאַנפַאנָא כְמָא דַאְחִידִין קִברַיָא בְאַפֵי מִיתַיָא׃ יא עְמֵינָא מִן קֳדָם בַעְלֵי דְבָבַנָא דְמִתכַנשִין עְלַנָא כְדוּבִין כֻלַנָא כְיֹונִין נַהָמָא נַהֵימנָא סַבַרנָא לְדִינָא וְלֵית לְפֻרקָנָא אִתרַחַק מִנַנָא׃ | ספריה ז רַגְלֵיהוֹן לְמֶעְבַּד דְבִישׁ רַהֲטִין וּמוֹחִין לְמִשְׁפַּךְ דַם זַכַּאי עֶשְׁתּוֹנֵיהוֹן עֶשְׁתּוֹנֵי אוֹנָס בִּזָא וּתְבָרָא בְּכִבְשֵׁיהוֹן: ח אוֹרַח שְׁלָמָא לָא יָדְעִין וְלֵית דִינָא בִּמְהָכֵיהוֹן שְׁבִילֵיהוֹן עֲקִימוּ לְהוֹן כָּל דְדָרִיךְ בְּהוֹן לָא יְדַע שְׁלָמָא: ט עַל כֵּן אִתְרָחַק דִינָא מִנָנָא וְלָא מְעַרְעָן לָנָא זַכְוָן סַבַּרְנָא לְנֵיהוֹר וְהָא חֲשׁוֹךְ לְזֵיהוֹר וְהָא כִדְבְּקַבְלָא אֲנַחְנָא מְהַלְכִין: י נְמַשְׁמֵשׁ כְּסָמָן כּוּתְלִין וְכִדְלֵית לְהוֹן עַיְנִין נְמַשְׁמֵשׁ אִתְקֵילָנָא בְטִיהֲרָא כְּמָא דְמִתַּקְלִין בְּקִבְלָא אִתְאֲחַד בְּאַפָּנָא כְּמָא דַאֲחִידִין קִבְרַיָא בְּאַפֵּי מֵתַיָא: יא עַסֵינָא מִן קֳדָם בַּעֲלֵי דְבָבָנָא דְמִתְכַּנְשִׁין עֲלָנָא כְּדוּבִין כּוּלָנָא וּכְיוֹנִין נָהָמָא נָהֵימְנָא סַבַּרְנָא לְדִינָא וְלֵית לְפוּרְקָנָא אִתְרְחֵק מִנָנָא: |
Isaiah goes on in the TgJ saying the following according to Isaiah 59:7-11, ז רַגְלֵיהוֹן לְמֶעְבַּד דְבִישׁ רַהֲטִין וּמוֹחִין לְמִשְׁפַּךְ דַם זַכַּאי עֶשְׁתּוֹנֵיהוֹן עֶשְׁתּוֹנֵי אוֹנָס בִּזָא וּתְבָרָא בְּכִבְשֵׁיהוֹן: 59:7 Their feet run to do that which is evil, and they make haste to shed innocent blood: their thoughts are thoughts of violence, plunder and destruction are in their paths. ח אוֹרַח שְׁלָמָא לָא יָדְעִין וְלֵית דִינָא בִּמְהָכֵיהוֹן שְׁבִילֵיהוֹן עֲקִימוּ לְהוֹן כָּל דְדָרִיךְ בְּהוֹן לָא יְדַע שְׁלָמָא: 59:8 The way of peace they know not; and there is no justice in their ways, they have perverted their ways: whoever goeth therein shall not know peace. ט עַל כֵּן אִתְרָחַק דִינָא מִנָנָא וְלָא מְעַרְעָן לָנָא זַכְוָן סַבַּרְנָא לְנֵיהוֹר וְהָא חֲשׁוֹךְ לְזֵיהוֹר וְהָא כִדְבְּקַבְלָא אֲנַחְנָא מְהַלְכִין: 59:9 Therefore is judgment removed far from us, and the least righteousness does not meet us: we wait for light, but behold, darkness; for brightness, but behold, we are walking in obscurity. י נְמַשְׁמֵשׁ כְּסָמָן כּוּתְלִין וְכִדְלֵית לְהוֹן עַיְנִין נְמַשְׁמֵשׁ אִתְקֵילָנָא בְטִיהֲרָא כְּמָא דְמִתַּקְלִין בְּקִבְלָא אִתְאֲחַד בְּאַפָּנָא כְּמָא דַאֲחִידִין קִבְרַיָא בְּאַפֵּי מֵתַיָא: 59:10 We grope for the wall like the blind, and we grope as if we had no eyes: we stumble at noonday as those that stumble in the dark; it is shut up before us, as the graves are shut up before the dead. יא עַסֵינָא מִן קֳדָם בַּעֲלֵי דְבָבָנָא דְמִתְכַּנְשִׁין עֲלָנָא כְּדוּבִין כּוּלָנָא וּכְיוֹנִין נָהָמָא נָהֵימְנָא סַבַּרְנָא לְדִינָא וְלֵית לְפוּרְקָנָא אִתְרְחֵק מִנָנָא:59:11 We all roar like bears by reason of our enemies, who are gathered against us, and mourn like doves: we hoped for judgment, but there is none; for salvation, but it is far removed from us. (TgJ) The Targum Jonathan on Isaiah 59:7-11 offers an Aramaic interpretation that enhances and elaborates on the Hebrew text, impacting both the interpretation and application of these verses. For instance, in Isaiah 59:7, the Aramaic uses the term רַגְלֵיהוֹן to describe their feet running to do evil and מִשְׁפַּךְ דַם זַכַּאי indicating their haste to shed innocent blood. This paints a vivid picture of the eagerness to commit violent acts. The terms עֶשְׁתּוֹנֵיהוֹן meaning thoughts, and עֶשְׁתּוֹנֵי אוֹנָס meaning thoughts of violence, underline the depth of wickedness, emphasizing that the violence is premeditated and intentional.
In Isaiah 59:8, the Aramaic phrase אוֹרַח שְׁלָמָא meaning the way of peace, and לָא יָדְעִין meaning they know not, highlight the complete absence of peace and justice in their ways. The term שְׁבִילֵיהוֹן עֲקִימוּ לְהוֹן suggests that their paths are made crooked, implying an intentional deviation from righteousness.
Isaiah 59:9 in the Aramaic adds depth by stating אִתְרָחַק דִינָא meaning judgment is far removed from us, and סַבַּרְנָא לְנֵיהוֹר וְהָא חֲשׁוֹךְ meaning we wait for light, but behold, darkness. This highlights the people’s yearning for righteousness and justice, which remain unattainable due to their iniquities.
In Isaiah 59:10, the Aramaic phrase נְמַשְׁמֵשׁ כְּסָמָן כּוּתְלִין emphasizes groping for the wall like the blind, indicating a state of spiritual blindness and confusion. The description נְמַשְׁמֵשׁ אִתְקֵילָנָא means we grope as if we had no eyes, underscores the total lack of vision and direction.
Isaiah 59:11 in the Aramaic reflects the community’s despair, עַסֵינָא מִן קֳדָם בַּעֲלֵי דְבָבָנָא means we roar like bears because of our enemies, and סַבַּרְנָא לְדִינָא וְלֵית לְפוּרְקָנָא mean3 we hoped for judgment, but there is none. This underscores the hope for deliverance and justice, which remain unfulfilled.
The NT contains several parallels to these themes, for example, Romans 3:15-17 says, “Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known.” This passage mirrors the descriptions of violent actions and the absence of peace in Isaiah 59. Similarly, Ephesians 4:18 speaks of spiritual blindness: “Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart.” The concept of judgment and justice mentioned in Isaiah 59:9 is echoed in Romans 2:2, where Paul writes, “We are under judgment because we have sinned against the law, and we are being judged by the law we break.” The idea of waiting for light and encountering darkness in verse 9 is also reflected in the NT, as in John 1:5, which states, “The light shines in the darkness, and the darkness has not overcome it.” These differences between the Aramaic and Hebrew texts emphasize the severity of sin and its consequences, urging a sincere return to righteousness and justice. The detailed imagery and descriptions serve as a strong warning and call for repentance, paralleling NT teachings on the importance of spiritual clarity and moral integrity.
The Midrash Tehillim 146:4 goes on expanding on these concepts in the following way.
Midrash Tehillim 146:4
ה’ פוקח עורים. אין צער גדול ואין יסורים גדולים וקשים כעורון עינים. למה הדבר דומה למי שהיה מעביר משאות של גמלים ושל חמורים טעונין ועוברין בדרך. נתנו על א’ מהם משוי שוה לכולם ועוד טענו מזונותיהן של כולם על א’ מהם. והיה מזהיר עליו ואומר הזהרו בו שלא תבן נתון בו אלא אני יודע מה נתתי עליו. נכנסו למדינה באו להתיר מן הבהמה. אמר להן בעל הבית מזה התירו תחלה שטענתי עליו יותר מכלן. כך הקב”ה מצוה על העורים שאין ייסורין גדולים מהם. וכן הוא אומר (דברים כו יח) ארור משגה עור בדרך. וכשיבוא לרפאות העולם. אינו מרפא תחלה אלא העורים. שנאמר ה’ פוקח עורים. ומי הן העורים הדורות האלו שהולכות בתורה כעורים. שנאמר (ישעיה נט י) נגששה כעורים קיר. כולם קורין ואין יודעין מה הן קורין שונין ואין יודעין מה הן שונין. אבל לעתיד לבוא (שם לה ה) אז תפקחנה עיני עורים. יי זוקף כפופים. ומי הן הכפופים. אלו ישראל שגלו בחוצה לארץ. שמיום שגלו מירושלים לא זקפו קומתם אלא הן כפופים לעיני שונאיהם והם מהלכין עליהם. וכן אמר ישעיהו (שם נא כב-כג) כה אמר אדוניך ה’ ואלקיך יריב עמו. ושמתיה ביד מוגיך וגו’. אלו הכופפים קומתן. לכך נאמר ה’ זוקף כפופים. ה’ אוהב צדיקים. וכן הוא אומר (משלי ח יז) אני אוהבי אהב. ואומר (שמואל-א ב ל) כי מכבדי אכבד. הן אוהבין אותי ואני אוהב אותן. ולמה אוהב לצדיקים שאינן נחלה לא ממשפחת הכהנים ולא ממשפחת הלוים למה שהכהנים בית אב והלוים בית אב שנאמר (תהלים קלה יט-כ) בית אהרן ברכו את ה’. בית הלוי ברכו את ה’. לפיכך אם מבקש אדם להיות לוי או להיות כהן אינו יכול מפני שלא היה אביו לא לוי ולא כהן. אבל מבקש להיות צדיק אפילו היה גוי יכול להיות צדיק שאין הצדיקים באין מבית אב אלא מעצמן התנדבו ואהבו את הקדוש ברוך הוא. שנאמר (שם לג א) רננו צדיקים בה’. ולכך נאמר ה’ אוהב צדיקים:
“The Lord opens the eyes of the blind. There is no greater pain and suffering than blindness. It is similar to someone who passes by a caravan of camels and donkeys loaded with goods. An equal amount was given to each animal, and they were all charged with carrying the provisions for all of them. The owner of the caravan warned them to be careful not to put straw in one animal’s load, saying, “I know what I have given him.” They entered the country to unload their cargo. The owner of the house allowed them to do so, but first he had them unload the animal that he had charged the most. Similarly, the Lord commands the blind that there is no greater suffering than theirs. As it says (Deuteronomy 27:18), “Cursed is he who misleads the blind on the road.” And when it comes to healing the world, the first to be healed are the blind, as it says, “The Lord opens the eyes of the blind.” And who are these blind generations that walk in the Torah like blind people? As it says (Isaiah 59:10), “We grope like the blind along the wall.” They all read and do not know what they are reading, they argue and do not know what they are arguing about. But in the future (Isaiah 35:5), “Then the eyes of the blind shall be opened.” The Lord raises up the bowed down. And who are the bowed down? These are the Israelites who were exiled from their land. Since they were exiled from Jerusalem, they have not stood up straight, but have been bowed down before their enemies, walking under them. As it says in Isaiah (51:22-23), “Thus says your Lord, the Lord and your God, who pleads the cause of his people: Behold, I have taken out of your hand the cup of staggering; the bowl of my wrath you shall drink no more; and I will put it into the hand of your tormentors, who have said to you, ‘Bow down, that we may pass over you.’” Therefore it is said, “The Lord raises up the bowed down.” The Lord loves the righteous. As it says (Proverbs 8:17), “I love those who love me.” And it says (1 Samuel 2:30), “For those who honor me I will honor.” They love me and I love them. But why do I love the righteous who do not belong to the family of Kohanim or Levites? It is because for Kohanim and Levites, their priesthood or Levite status is inherited from their fathers, as it says in Psalm 115:19-20, “The house of Aaron will bless the Lord, the house of Levi will praise the Lord.” Therefore, if a person wants to become a Levite or a Kohen, they cannot, because their father was not a Levite or a Kohen. However, if one wants to become a righteous person, even if they were a Gentile, they can become righteous by volunteering and loving the Holy One, blessed be He, on their own. As it says in Psalm 33:1, “Rejoice in the Lord, O you righteous ones!” And that is why it is said, “The Lord loves the righteous.”
The Midrash Tehillim 146:4 expands on the TgJ translation of Isaiah 59:7-11 by providing a deeper exploration of the themes of spiritual blindness and suffering, and their eventual resolution through divine intervention. The Targum Jonathan emphasizes the people’s active engagement in evil, their resulting lack of peace, and the spiritual blindness that ensues. The Midrash, on the other hand, uses the metaphor of blindness to illustrate the greatest form of suffering, underscoring the dire condition of those spiritually and physically blind. The Midrash expands on Isaiah 59:10, where the people “grope like the blind along the wall” (נגששה כעורים קיר), by highlighting the spiritual blindness of the generations who engage with the Torah but lack understanding. This spiritual blindness is depicted as a pervasive ailment, and the Midrash contrasts this condition with the hope for a future healing when “the eyes of the blind shall be opened” (Isaiah 35:5). The Midrash emphasizes God’s priority to heal the blind first, both physically and spiritually, reflecting the divine compassion and the promise of future restoration. The Midrash also draws from Deuteronomy 27:18 to underscore the severity of misleading the blind, reinforcing the ethical and spiritual responsibility to guide and support those in need. This is connected to the broader theme of divine justice and mercy, where God will eventually rectify the wrongs and bring healing and salvation.
In the NT text, Yeshua deals with physical blindness which also symbolizes the removal of spiritual blindness. For example, in John 9:1-7, Yeshua heals a man born blind, illustrating His role as the light of the world who brings both physical and spiritual sight. This act of healing reflects the fulfillment of Isaiah’s prophecies and the divine promise of restoration. In Matthew 15:14 Yeshua warns about the spiritual blindness of the Pharisees, “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.” This agrees with the Midrash’s concern about the dangers of spiritual blindness and the importance of true understanding and guidance. Midrash Tehillim 146:4 expands on the themes in Isaiah 59:7-11 by emphasizing the profound suffering of spiritual and physical blindness and the hope for divine healing and restoration. It connects these themes with broader scriptural teachings on the importance of being guided by God’s Word, righteousness, and the eventual fulfillment of God’s promises. The parallels in the NT further highlight the continuity of these themes in the context of the Messiah Yeshua’s ministry.
