We note here in Isaiah chapter 43, how according to Isaiah 43:8-13 and 43:14-21 the Lord God of Israel stated that He was going to deliver His people in a powerful way to demonstrate how He is able to fulfill what He says according to His prophet Isaiah. Here Isaiah describes the graciousness of God to blot out the sins of Israel for His own name’s sake (Isaiah 43:25) however the people have wearied the Lord with their unrepentant sins. (Isaiah 43:22-24) This is stated explicitly in Isaiah 43:24 which states לֹא-קָנִיתָ לִּי בַכֶּסֶף קָנֶה וְחֵלֶב זְבָחֶיךָ לֹא הִרְוִיתָנִי אַךְ הֶעֱבַדְתַּנִי בְּחַטֹּאותֶיךָ הוֹגַעְתַּנִי בַּעֲוֹנֹתֶיךָ “Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.” Notice what the Torah writes concerning the sin sacrifice according to Vayikra / Leviticus 4:1-7.
Vayikra / Leviticus 4:1–7 4:1 And the LORD spake unto Moses, saying, 4:2 Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: 4:3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. 4:4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD. 4:5 And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation: 4:6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary. 4:7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. (KJV)
What we note about these verses according to Vayikra / Leviticus 4:1-7 is that the Torah states נֶפֶשׁ כִּי-תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֹת יְהֹוָה אֲשֶׁר לֹא תֵעָשֶֹינָה וְעָשָֹה מֵאַחַת מֵהֵנָּה “If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done and shall do against any of them” this suggests that the sacrifice for sinning is for unintentional sin. The NT book of Hebrews states that if we deliberately go on sinning after we have received the knowledge of the truth, there is no further sacrifice for sins left, but only a fearful expectation of judgment and a raging fire that will consume the enemies of God. (Hebrews 10:26-31) In the rabbinic literature there are discussions about intentional sin and the sacrifice one is to bring before God, such as in Midrash Sifra and the Mekhilta de-Rabbi Ishmael. These sources interpret the biblical verses that mention “sinning defiantly” (ביד רמה) or “sinning with a high hand” (ביד רמה) as referring to intentional sin. They also suggest that some intentional sins can be atoned for by certain sacrifices, such as the asham offering (אשם, guilt) or the khatat offering (חטאת, sin), depending on the circumstances and the degree of awareness of the sinner. However, these sacrifices are not effective without repentance and restitution. According to Jewish views on sin, intentional or willful sin (חטא בזדון or חטא במזיד) is more severe than unintentional sin (חטא בשוגג) and cannot be atoned for by sacrifices or offerings. This is why Isaiah is speaking of God forgiving and forgetting the sins of the people for His own sake, purely by the mercy and grace of God due to their not being a sacrifice for intentional sin. Both the rabbis and the NT text state that one must repent sincerely and seek forgiveness from God and any person harmed by the sin meaning that one must go and make right what was wrong. The rabbis in the Talmud Bavli states that intentional sinners can attain atonement through the scapegoat ritual on Yom Kippur, which cleanses all the iniquities, transgressions, and sins of the Israelites, even acts of rebellion (פשעים) (Talmud Bavli Yoma 36b) The Talmud interprets the biblical verse from Vayikra / Leviticus 16:21 that states the High Priest confessed over the scapegoat “all the iniquities of the Israelites, and their transgressions all their sins” (כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם). The word פשעים (transgressions) implies intentional sins or acts of rebellion against God. However, the rabbis also clarify that the scapegoat only atones for those who have repented sincerely and sought forgiveness from God and others. The NT text teaches us that the sacrifice of Yeshua on the cross is the ultimate sacrifice that atones for all sins, including intentional ones. Yeshua is the Lamb of God who takes away the sin of the world (John 1:29) and that by his blood he has obtained eternal redemption for us (Hebrews 9:12). The NT text states that we are called to confess our sins, repent, and believe what Yeshua did for us in order to receive forgiveness and salvation. We note however that Hebrews 10:26-31 implies that the sacrifice of Yeshua is not effective for those who reject his grace and continue in rebellion against God.
The Torah states ד וְהֵבִיא אֶת-הַפָּר אֶל-פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי יְהוָֹה וְסָמַךְ אֶת-יָדוֹ עַל-רֹאשׁ הַפָּר וְשָׁחַט אֶת-הַפָּר לִפְנֵי יְהוָֹה: 4:4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD. (KJV) Here the Torah speaks of the ritual of transference of sin from an individual to an animal, and then another taking the sin sacrifice and making atonement before God. The question is how can one’s sins be transferred to another? Maimonides offers the most compelling explanation, by stating that this ritual was symbolic. He says “There is no doubt that sins cannot be carried like a burden, and taken off the shoulder of one being to be laid on that of another being. But these ceremonies are of a symbolic character, and serve to impress men with a certain idea, and to induce them to repent; as if to say, we have freed ourselves of our previous deeds, have cast them behind our backs, and removed them from us as far as possible.” (Maimonides, Guide for the Perplexed 3:46 on the Yom Kippur ceremony) The idea of another individual bearing the sin and making atonement is explained according to the Torah as the priest making atonement on behalf of the sinner before God. (Vayikra / Leviticus 5:13, 6:7, 14:19, 19:22) The way the Torah describes these things is of a very personal manner and we see the parallel in Isaiah 43:22-28 where Isaiah speaks of Jacob-Israel (Isaiah 43:22) and emphasizes the relationship that Israel has with God where the Lord God is addressing His people directly and not someone who has no relationship with the Lord. This is emphasized by the use of the following verbs, such as יָגַעְתָּ “you weary” (Isaiah 43:22), the Hiphil form of the verb הֶעֱבַדְתִּ֙יךָ֙ “to enslave” (Isaiah 43:23-24), פְשָׁעֶ֖יךָ “your transgression,” and וְחַטֹּאתֶ֖יךָ “your sin” (Isaiah 43:25, 43:27). The Lord God is calling out to His people to repent and turn from their intentional sinning. This again illustrates the grace and mercy of God, and how the Lord God seeks for His people to repent and turn from their sinful ways regardless of what has happened in the past. This is a significant observation how Isaiah is speaking of the great mercy and grace of God to forgive His people, and as we move on to Isaiah 44, we see this stated explicitly, that God in His mercy and grace does something very miraculous and powerful, that He would for His own purposes forgive us because of who He is!
Masoretic Text (MSS) on Isaiah 43:22-28
Isaiah continues saying the following according to Isaiah 43:22-24.
Isaiah 43:22 states, “But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. (וְלֹא-אֹתִי קָרָאתָ יַעֲקֹב כִּי-יָגַעְתָּ בִּי יִשְֹרָאֵל)” Isaiah 43:23 “Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. (לֹא-הֵבֵיאתָ לִּי שֵֹה עֹלֹתֶיךָ וּזְבָחֶיךָ לֹא כִבַּדְתָּנִי לֹא הֶעֱבַדְתִּיךָ בְּמִנְחָה וְלֹא הוֹגַעְתִּיךָ בִּלְבוֹנָה)” Isaiah 43:24 “Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. (לֹא-קָנִיתָ לִּי בַכֶּסֶף קָנֶה וְחֵלֶב זְבָחֶיךָ לֹא הִרְוִיתָנִי אַךְ הֶעֱבַדְתַּנִי בְּחַטֹּאותֶיךָ הוֹגַעְתַּנִי בַּעֲוֹנֹתֶיךָ)”
Cross References for Isaiah 43:22-24: Ge 3:7–11; Ex 29:41; 30:23, 34–35; Le 2:1; 3:9; 24:7; Nu 20:7–15; Jos 22:5; Ps 25:9–22; 95:10; 107:27–34; Is 1:9–15; 7:13; 13:11; 25:3; 30:11; 35:7–10; 41:17–23; 43:22, 24; 44:1–5; Je 6:20; 7:21–26; 8:21; 33:7–11; 44:22; Eze 6:9; Am 5:25; Mic 6:3; Zec 7:5–6; Mal 1:6–8, 12–13; 2:17; 3:14; 2 Co 5:21
These verses from Isaiah 43:22-24 are part of a larger section where the Lord God accuses Israel, through the prophet Isaiah, of being unfaithful and disobedient to Him, despite His gracious acts of redemption and protection. The Lord God contrasts His love and mercy for His people with their lack of worship and intention that is being emphasized to seek Him and His holy ways. The Lord also announces His plan to do a new thing and restore His people from exile. We note that these verses are not directly quoted or alluded to in the NT, but they reflect some of the themes that are developed in the NT, such as the need for repentance, the contrast between what God has done in the past and what He is going to do in the future in relation to the covenant and promises to the fathers Abraham, Isaac, and Jacob. The new thing is the bringing of His Servant Messiah who will deliver them! In the Tanakh, these verses are echoed by other prophets who also confront Israel’s sin and call them to return to God, such as Jeremiah, Hosea, and Malachi. (see Jeremiah 2:13, Hosea 6:6, and Malachi 1:6-8)
The interesting aspects of the Hebrew Bible involve the use of poetic devices and wordplays that enhance the meaning and impact of the message. For example, the verbs קָרָא (qara, call) and יָגַע (yaga, weary) are repeated with different subjects and objects, creating a contrast between God’s calling and Israel’s weariness. The words for offerings (עֹלֹה, olah and זֶבַח, zevach) and sins (חַטֹּאה, chataah and עָוֹן, avon) are also juxtaposed, showing the irony of Israel’s failure to honor God with their sacrifices, but burdening Him with their transgressions. The word for honor (כָּבֵד, kaved) also means heavy, implying that Israel’s sacrifices were not a delight to God, but a weight on Him. The purpose of Isaiah’s statements: Isaiah’s statements are intended to expose Israel’s guilt and ingratitude, and to urge them to repent and seek God’s forgiveness. They are also meant to remind them of God’s sovereignty and grace, and to prepare them for the new thing that He will do for them in the future. What we note about these verses is how Isaiah declares the purpose we were created for, to give praise to God in heaven. How were the people to give God the praise in their lives? They were to do so by obeying / keeping God’s word, and living their lives for Him, to trust in Him and to not turn to idols. The people however did not give God praise because they chose not to do these things. Did the people believe that God’s commands were too wearisome? We note something that Moshe wrote according to the Torah in Devarim / Deuteronomy 30:11-14.
Devarim / Deuteronomy 30:11–14 30:11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 30:12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 30:13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 30:14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. (KJV)
These passages imply that God’s commands are not difficult to keep, because they are accessible, clear, and are to be internalized by God’s people for the purpose of living them out. Note that in the NT text these verses are quoted by Paul according to Romans 10:6-8. In Romans Paul applies these verses to righteousness that comes by faith in the Messiah of God. Paul argues in parallel fashion to Moshe, that faith and obedience to the Messiah of God is not difficult or too distant to attain, but that it is near and accessible to everyone who believes in Yeshua and that God had raised him from the dead. (Romans 10:9-10) Paul draws in the Torah context stating that the Torah directs us to the Messiah, meaning that we need the salvific work of the Messiah in our lives and in our relationship with God. (Romans 10:4-5) We also note that Devarim / Deuteronomy 30:11-14 have significant theological implications. For example, the word for commandment (מִצְוָה, mitzvah) implies not only a legal obligation, but also a moral and spiritual duty that reflects God’s will and character. The word for difficult (נִפְלֵא, nifle) also means wonderful or marvelous, suggesting that God’s commandment is not a burden, but a blessing. The word for near (קָרוֹב, karov) also means intimate, implying that God’s word is not a foreign or alien thing, but a personal and familiar one. The word for mouth (פֶּה, peh) also means edge or boundary, indicating that God’s word is not hidden or obscure, but clear and evident. The word for heart (לֵב, lev) also means mind or understanding, implying that God’s word is not irrational or incomprehensible, but reasonable and intelligible. All of these things imply that the Torah is to instruct us in God’s ways, and that the mercy and grace of God is present due to our failures to keep His Torah perfectly. The Torah also makes it clear how the Lord God of Israel has made his will known and available to us, and he expects us to obey it with love and faith. These verses direct us to the Messiah who is the ultimate fulfillment and embodiment of God’s word. He is the Word of God who came down from heaven to bring us salvation and life. He is the one who is near to us and in us and enables the Holy Spirit of God to dwell in us! Yeshua is the one who enables us to do God’s will and please Him. This seems to be the sense of Isaiah’s statements to wake up the listener and to cause the listener to reevaluate his or her life in light of what God’s word says. In Isaiah 43:24, he mentions the sacrificial system, and this implies that the most important thing is to have the proper kavanah, the proper intention when bringing the sacrifice. The people however were simply bringing sacrifices by route and so Isaiah points out that it was their iniquities they brought to God and not their sins. The point of the ritual of sacrifice was meant for the faithful, and not the unfaithful. This is why God says that it was not the ritual of sacrifice that God wanted, but the faithfulness of the people was what He truly wanted. We note again how the very purpose of ritual in the history of religion has been to appease the gods and satisfy any claims the gods may have on us so that we may use the power of the gods to pursue our own goals. This again is a selfish and manipulative act, both of which the God of Israel is trying to reveal to us that this is not what He wants. He wants us to be humble, to trust in Him, and to seek His holy and righteous ways most of all! The point is that the Lord God of Israel has not given us His commands to enslave and weary us to arduous ritual. The Lord God wants joyful submission (השמחת תורה), this is the whole concept of surrendering ourselves to the Lord and trusting in Him!
Isaiah goes on saying the following according to Isaiah 43:25-26.
ספר ישעיה פרק מג כה אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר: כו הַזְכִּירֵנִי נִשָּׁפְטָה יָחַד סַפֵּר אַתָּה לְמַעַן תִּצְדָּק:
Isaiah 43:25 states, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. (אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר)” Isaiah 43:26 “Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. (הַזְכִּירֵנִי נִשָּׁפְטָה יָחַד סַפֵּר אַתָּה לְמַעַן תִּצְדָּק)”
Cross References for Isaiah 43:25-26: Ge 3:7–11; Nu 20:7–15; 2 Sa 12:13; 2 Ch 6:21; Job 7:21; Ps 25:9–22; 51:1; 107:27–34; Is 1:9–15, 18; 35:7–10; 37:35; 38:17; 41:1, 17–23; 43:9; 44:1–5, 22; 46:8; 48:9, 11; 49:25; 50:8; 55:7; 64:9; Je 7:21–26; 31:34; 33:7–11; 50:20; Eze 20:44; 36:22, 25–26; Mic 7:18; Mk 2:7; Lk 5:21; Ac 3:19; Heb 2:17
Here is an example from the Tanakh from the prophets of God’s mercy and grace that is present for the forgiveness of sins. These verses display the character of God as merciful and not holding the people’s sins against them forever but offers a way of reconciliation and renewal. These verses show God’s sovereignty and justice, this is why Paul used Isaiah 43:25 in Romans 11:27 as part of his argument that God has not rejected Israel but will save them by his grace. Paul recognized the grace of God from the prophets when he states וַאֲנִי זֹאת בְּרִיתִי אוֹתָם, (ישעיהו נט׳ כ׳–כא׳) כִּי אֶסְלַח לַעֲוֹנָם.״ (ירמיהו לא׳ לג׳) “this is my covenant with them, when I take away their sins” to show that God’s promise of mercy and grace will lead to forgiveness through the Messiah. The verse Isaiah 43:26 is not directly quoted in the New Testament, but it may be alluded to by John in 1 John 1:9, where he says אִם נִתְוַדֶּה עַל חֲטָאֵינוּ, נֶאֱמָן הוּא וְצַדִּיק לִסְלֹחַ לָנוּ עַל חֲטָאֵינוּ וּלְטַהֵר אוֹתָנוּ מִכָּל עַוְלָה “if we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” John may be echoing Isaiah’s invitation to God’s people to present their case and receive his forgiveness.
These verses in Isaiah 43:25-26 are part of God’s message of comfort and restoration to his people after their exile in Babylon. God declares that he alone can blot out their פְשָׁעֶיךָ (transgressions) and חַטֹּאתֶיךָ (sins) for his own sake, meaning for the sake of his name and glory. God challenges his people to remind him (הַזְכִּירֵנִי) of their case and argue (נִשָּׁפְטָה) with him, so that they may be justified (תִּצְדָּק). The significance of these things imply how we do not merit our forgiveness from God, which again emphasizes the mercy and grace of God in the Tanakh. The first-person singular pronoun אָנֹכִי occurs twice in verse 25, which emphasizes God’s personal and exclusive role in forgiving His people’s sins. Note also how these verses call God’s people to repentance and faith, and the need to acknowledge our sins and trust in God’s promise of forgiveness. It is at this point that these things allude to what we see written in the NT text of the Messiah of God bringing salvation to His people. According to Isaiah 43:25, Isaiah uses the verb מֹחֶה (mocheh), which means to wipe out or erase, to describe God’s action of blotting out his people’s transgressions. This verb is also used in Shemot / Exodus 32:32-33, where Moses asks God to blot out his name from his book if he will not forgive Israel’s sin according to Parashat Ki Tisa.
ספר שמות פרק לב לב וְעַתָּה אִם-תִּשָּׂא חַטָּאתָם וְאִם-אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ: לג וַיֹּאמֶר יְהֹוָה אֶל-מֹשֶׁה מִי אֲשֶׁר חָטָא-לִי אֶמְחֶנּוּ מִסִּפְרִי:
Shemot / Exodus 32:32–33 32:32 Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written. 32:33 And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. (KJV)
Here is the sin of the people with the golden calf before the mountain of the Lord (Sinai) where Moshe goes back up the mountain to seek forgiveness from God for their sins. Moshe asks that His name be blotted out if God will not forgive their sin. The Lord God responds that He will blot out whoever has sinned against Him from His book. The idea of the book of life, is a reference to those who have been forgiven or pardoned and restored. We note here in Isaiah 43:25 and 43:26 the use of the verb זָכַר (zakar), which means to remember something, the Lord God says in verse 25 לֹא אֶזְכֹּר “I will not remember” the people’s sin, and in verse 26 הַזְכִּירֵנִי “I will remember” from the sense that the people are to plead their case. What these things demonstrate is how God is the God of justice, and that His judgements are brought with “due process” which is a right that each individual is given from God, something that is so important it is integrated into the constitution of the United States. The purpose of these things is to bring glory to God by demonstrating that God’s forgiveness of sins is not based on our merits or arguments, but on his grace and compassion. Something to note about the NT text is that there is more to the story than just the forgiveness of sins, but that God is going to do something about the sin itself. Sin is a form of bondage that enslaves a person to its repetitive behavior of disobedience. The Lord God Almighty is going to send His Spirit to indwell His people so that they will not sin, and in fact find great joy in living their lives for the Lord and to keeping the commands. These things also illustrate how sin does not defeat God, but He overcomes sin through mercy and grace and through the sacrifice of Yeshua the Messiah. Something to note is that the idea of נִשָּׁפְטָה יָחַד סַפֵּר אַתָּה לְמַעַן תִּצְדָּק “pleading together that you may be justified” seems to be from the sense of giving God reasons to forgive something for good behavior (i.e. not sinning). This is an important topic to discuss, because good behavior does not overturn previous sin. Good deeds do not overturn the mistreatment we committed previously. So, the idea is that good behavior is not reason enough to be forgiven. I say “good behavior” because we can go a while, a very long while and not sin, but this does not address the fundamental problem of sin and especially that of our past behavior. These things cause us to recognize the need for the mercy and grace of God. Our good behavior is only for the glory of God, as we try to live our lives faithfully to God and His Word (the Scriptures). So, maasim tovim (good deeds) are not meant for our own self justification, they can’t in fact be used to justify our past behavior. Maasim tovim are purely for the glory of God as we recognize the mercy of God, and continue to repent daily, seeking the God of Israel and His holy ways, to draw near, and to rest in His peace and presence!
Isaiah goes on saying the following according to Isaiah 43:27-28.
ספר ישעיה פרק מג כז אָבִיךָ הָרִאשׁוֹן חָטָא וּמְלִיצֶיךָ פָּשְׁעוּ בִי: כח וַאֲחַלֵּל שָֹרֵי קֹדֶשׁ וְאֶתְּנָה לַחֵרֶם יַעֲקֹב וְיִשְֹרָאֵל לְגִדּוּפִים:
Isaiah 43:27 states, “Thy first father hath sinned, and thy teachers have transgressed against me. (אָבִיךָ הָרִאשׁוֹן חָטָא וּמְלִיצֶיךָ פָּשְׁעוּ בִי)” Isaiah 43:28 “Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.(וַאֲחַלֵּל שָֹרֵי קֹדֶשׁ וְאֶתְּנָה לַחֵרֶם יַעֲקֹב וְיִשְֹרָאֵל לְגִדּוּפִים)”
Cross References for Isaiah 43:27-28: Ge 3:7–11; 12:18; 35:11–12; Nu 5:27; 20:7–15; Dt 13:15; Ps 25:9–22; 39:8; 79:4; 107:27–34; Is 1:9–15; 9:15; 24:6, 20; 28:7; 29:10; 34:5; 35:7–10; 41:8, 17–23; 42:24; 44:1–5; 47:6; 48:8; 51:2; Je 5:31; 7:21–26; 24:9; 29:22; 33:7–11; 42:18; La 2:2; Eze 5:15; 16:3; Da 9:11; Zec 5:3; 8:13; Bar 2:4
Here Isaiah answers the previous verse in regard to pleading one’s case, which is another way to suggest that one is providing self-justification for one’s sins. Isaiah says אָבִיךָ הָרִאשׁוֹן חָטָא “your first father has sinned” likely referencing Abraham. The Torah does not explicitly state that Abraham sinned against God, but it records some incidents where Abraham acted in a way that showed his lack of faith or obedience. For example, he lied about his wife Sarah being his sister twice, once to Pharaoh in Egypt (see Bereshit / Genesis 12:10-20) and once to Abimelech in Gerar (Bereshit / Genesis 20:1-18). He also agreed to take Hagar as his concubine and fathered Ishmael with her, instead of waiting for God’s promise of a son through Sarah (see Bereshit / Genesis 16:1-16). Some Jewish sources (Midrash Rabbah 56:8, Talmud Bavli Sanhedrin 89b, Zohar 1:119b-120a) also consider his silence when God commanded him to sacrifice Isaac as a sin, because he should have argued with God like he did for Sodom and Gomorrah (compare Bereshit / Genesis 22:1-19 and 18:16-33). Note the negative consequences that Abraham and his descendants experienced due to His sin with Hagar. We see the hostility of the seed of Ishmael throughout the scriptures. We also note the faithfulness of God and His mercy and grace to forgive. This is illustrated in the continued and renewed covenant God has with Abraham, protecting Abraham and Sarah from harm and blessing him and his offspring. Even the book of Hebrews continued to regard him as our father in faith and the friend of God according to the Torah (see book of Hebrews).
These verses are not directly quoted or referenced in the New Testament or the Tanakh, however, some scholars believe Isaiah 43:27-28 may have influenced some passages in the NT, such as Paul according to Romans 5:12-21.
Romans 5:12–21 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 5:13 For until the law sin was in the world: but sin is not imputed when there is no law. 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. 5:15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 5:16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. 5:17 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. 5:19 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous. 5:20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: 5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (KJV Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν, ἐφʼ ᾧ πάντες ἥμαρτον· ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογεῖται μὴ ὄντος νόμου, ἀλλʼ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδὰμ ὅς ἐστιν τύπος τοῦ μέλλοντος. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. νόμος δὲ παρεισῆλθεν, ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.)
Here Paul speaks of the sin of Adam and Eve, and the grace and mercy found in faith in the Messiah of God. We note the words אָבִיךָ הָרִאשׁוֹן “your first father” is a bit ambiguous from the sense that it could in fact refer to Adam as opposed to Abraham. It could also refer to Jacob (Note according to Devarim / Deuteronomy 26:5 and Hosea 12:2-4, Jacob may be the one the prophet Isaiah has in mind as the immediate father), or maybe even being used as a collective term grouping the Patriarchs together? The word וּמְלִיצֶיךָ “teachers” means “interpreters” or “heavenly being” or “interceding angel” and is used in Job 33:23 for an angel that intercedes for a person, and in 2 Chronicles 32:31 for the ambassadors of the king of Babylon. Here the word is used as a reference to the cohen or the navi whose job was to explain, interpret, and provide an application of the Word of God to the people. The phrase שָֹרֵי קֹדֶשׁ meaning “princes of the holy place” is an interesting phrase (see 1 Chronicles 24:5). This refers to the Cohanim who serve in the Tabernacle / Temple of God. We note that because of their sin God has profaned them according to Isaiah 43:28, and dishonored them, and exposed their shame. We notice how when the nation itself descended into sin, so too the priesthood according to these verses. The holy place became unholy due to the prevalence of sin in the land, and so as is the description here in Isaiah, Jacob, or Israel had become like Canaan. Is this not what we are seeing happening here in the USA and all around the world today? Notice how the church in a majority is accepting LGBTQ ideologies, and the members of the congregation accept gender confusing and homosexual behavior as a part of their lives. It does not take much searching in this world to see the descent of God’s people to become like the world. God created us for holiness, and to be witnesses to the glory of God (Shemot / Exodus 19:5-6), and because of sin, people are turned over or given over to the vilest of sinful behavior, just as Paul wrote in Romans 1:1-32. What these things demonstrate for us is the heaviness of sinful behavior and the need for repentance and returning to the Lord. These things also demonstrate the mercy and grace of God, who blots out the transgressions of His people for His own sake (Isaiah 43:25) for those who are willing to recognize sin for what it is and truly repent and turn from it and turn to God and His Messiah Yeshua. Note how this is the glory of God, and even though we live with various challenges in life, even being disobedient to the Lord and His word, and yet God remains faithful to continue to call us to Teshuvah and return, and in His mercy we are forgiven. All of these things challenge us to examine our lives and see if we have been faithful to God and his covenant, or if we have followed the example of our sinful forefathers and teachers. Isaiah continues his theme that we are to trust in God’s promise and how there is hope, restoration, and salvation for those who turn to and seek Him! The Lord God is powerful to help us to overcome our sins, and we are told that if we remain in Yeshua the Messiah, God will give us His Holy Spirit to empower us to do so! These are promises that God has made according to the Scriptures!
Rabbinic Commentary on Isaiah 43:22-28
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 43:22-28 43:22 It hath been said by the prophets, that ye of the house of Jacob have not met together for my worship; but that ye were weary of the doctrine of my law, O Israel. 43:23 Thou hast not brought unto me the lambs of thy burnt offerings, and with thy holy sacrifices thou hast not honoured me. I have not caused thee to multiply offerings, neither did I burden thee with frankincense. 43:24 Thou hast not bought for me the aromatic reed with silver; with the fat of thy holy sacrifices thou hast not anointed mine altar; but thou hast multiplied thy sins before me; thou hast burdened me with thine iniquities. 43:25 I, even I, am He who forgiveth thy sins for the sake of my name, and thy sins shall not be remembered. 43:26 Speak now, we will plead together, declare thou for the purpose, that thou mayest justify thyself, if thou art able to do so. 43:27 Thy first father hath sinned, and thy teachers have rebelled against my WORD. 43:28 Therefore I have profaned the princes of the sanctuary, and I have delivered Jacob to the slaughter, and Israel to reproaches. (TgJ)
Isaiah continues saying the following according to the TgJ on Isaiah 43:22-24 saying, כב אֱמִיר עַל יְדֵי נְבִיַיָא וְלָא בְּפּוּלְחָנִי עַרְעִיתוּן דְבֵית יַעֲקֹב אֲרֵי לָאֵיתוּן בְּאוּלְפַן אוֹרַיְתִי יִשְׂרָאֵל: 43:22 It hath been said by the prophets, that ye of the house of Jacob have not met together for my worship; but that ye were weary of the doctrine of my law, O Israel. כג לָא אַיְתֵיתָא קֳדָמַי אִמְרִין לְעָלְתָא וְנִכְסַת קוּדְשָׁךְ לָא יַקַרְתָּא קֳדָמַי לָא אַסְגֵיתִי עֲלָךְ בְּקוּרְבָּנִין וְלָא אַתְקְפֵית עֲלָךְ בִּלְבוֹנְתָּא: 43:23 Thou hast not brought unto me the lambs of thy burnt offerings, and with thy holy sacrifices thou hast not honoured me. I have not caused thee to multiply offerings, neither did I burden thee with frankincense. כד לָא זְבֵינְתָּא קֳדָמַי בִּכְסַף קָנִי בְּסָם וּתְרַב נִכְסַת קוּדְשָׁךְ לָא דְהֵינְתָּא עַל מַדְבְּחִי בְּרַם אַסְגֵיתָא קֳדָמַי בְּחוֹבָךְ אַתְקֵפְתָּא קֳדָמַי בַּעֲוָיָתָךְ: 43:24 Thou hast not bought for me the aromatic reed with silver; with the fat of thy holy sacrifices thou hast not anointed mine altar; but thou hast multiplied thy sins before me; thou hast burdened me with thine iniquities. (TgJ) Here the Lord God finds fault in the intention of the people of Israel and their service to God. Comparing the Aramaic to the Hebrew bible, the Targum adds the phrase “by the prophets” (עַל יְדֵי נְבִיַיָא) to verse 22, implying that God’s accusation against Israel was not a new message, but a consistent one throughout the history of prophecy. The Targum also adds the word “doctrine” (עָרַעתוּן) to verse 22, which means “instruction” or “Torah.” This suggests that the Targum interprets the word “weary” (עַרְעִיתוּן) as meaning that Israel was tired of following God’s law, not just his worship. The Targum changes the word “me” (לִי) to “before me” (קֳדָמַי) in verse 23 and 24, emphasizing that Israel’s lack of offerings and sacrifices was not only a failure to honor God, but also a display of disobedience and disrespect in his presence. The Targum replaces the word “reed” (קָנֶה) with “aromatic reed” (קָנִי בְּסָם) in verse 24, specifying the type of plant that was used for making incense and perfume. This may reflect the Targum’s knowledge of the cultural and historical context of the original text. The emphasis the Targum is implying is that the Torah was to be a way of life, but the people chose to live their lives in their own way and God called this being weary of His Torah. We note how this implies that the Targum connects God’s salvation in the past and His promise of restoration in the future, both mediated by His Word. This may affect the interpretation and application of these verses for our lives, as it points to the hope and trust that we can have in God’s Word, who is revealed in the Hebrew Bible and the New Testament as Yeshua the Messiah. The Midrash Akeidat Yitzchak 57:1 Part 3 has the following to say concerning these verses.
Akeidat Yitzchak 57:1:3 הקושי העצום וגודל המבוכה הנמצאות בענין הקרבנות לא נפלא היא ולא רחוקה. כי מהמבואר שהראוי שיושאל בהם שאלה חזקה שזה תוארה. הנה לא ימנע משיהיו אלו הקרבנות הנקרבים לגבוה שכר ושוחד אליו יתברך תחת הכעס שהגיע לו ממעשי החוטא בם יתרצה ויתפייס כדרך המלכים המתפייסים בעבודת מתנה. או שיהיו בתורת קנס ועונש על החוטא ופרוע פרעון על חטאתו אשר חטא ואם לא יגיע אליו יתעלה תועלת כלל כענין עונשי הגוף אשר יצוום הדתות. או שיהיו לתועלת המקריבים משרתי המזבח אשר חלב זבחימו יאכלו. או להשחתת הנקרבים והפסדם. והנה הענין הראשון הוא מבואר הביטול. כי לא ישוער שיהיה כן רק במה שיורה שחסר ממנו יתעלה דבר יתפייס ויתרצה בהשלימו לו. וחלילה לו מזה כמו שאמר המשורר (תלים נ’) לא אקח מביתך פר וגו’ כי לי כל חיתו יער וגו’. ויבא עוד ביאורו. אמנם ישעיה הנביא דבר בזה הענין בפירוש ואמר ולא אותי קראת יעקב וגו’. לא הבאת לי שה וגו’. לא קנית לי בכסף קנה וגו’. אך העבדתני וגו’ וסוף אנכי אנכי הוא מוחה פשעיך למעני וגו’ (ישעי’ מ”ג). והכוונה כי בכל מה שעשו מאלו הקרבנות לא היו לו לתועלתו כלל כי הוא יתעלה לא נהנה דבר מהם עד שיאמר שתגיע להם מחילת עונותיהם חלף מה שקבל מהם מהעבוד’ וממתנות הקרבנות. אך מה שהגיע אליו יתברך מהם הוא היגיע’ והלאות בחטאתם ובעונותם בלי שום תועלת והנאה כלל ואם תאמר א”כ במה הם מתכפרים אמר אנכי אנכי הוא מוחה פשעיך למעני. ומה נכבד טעם כפל השם לומר אני אני הוא שעשיתי לא למען שום דבר אחר שיחובר אלי. שאם היתה המחיל’ מחיריית היתה מסובבת משנינו אבל כשלא היתה שם שום תמורה לא נעשה כי אם למען צדקי והנה חטאתיך אשר זכרתי לא אזכור פרטם עתה כדי שלא להלבין פניך אבל אם תרצה אתה הזכירני ונשפטה יחד ספר אתה מה שתרצה מהם למען תצדק (שם) הנה נתבאר שהשתדל הנביא להוציא דבר בליעל אשר כזה מלב הפתאים ולפי זה לא נמצא בתורה בענין הקרבנות המובאים על המזבח מזה המין לשון עבודה כלל. רק אמר משה (שמות י’) ואנחנו לא נדע מה נעבוד את ה’ כי דבר עמו ע”פ דרכו כי דרך העכ”ום לעשות קרבנות דרך עבודה כמו שאמר (דברים י”ג) נלכה ונעבדה אלהים אחרים. ולזה הזהיר הכתוב (שם י”ב) השמר לך פן תנקש אחריהם אחר השמדם מפניך ופן תדרוש לאלהיהם לאמר איכה יעבדו הגוים האלה את אלהיהם ואעשה כן גם אני לא תעשה כן לה’ אלהיך כי כל תועבת ה’ אשר שנא עשו לאלהיהם וגו’. אמר כי הקרבנות המצויין בתורה האלהית אינם דרך עבודה כמו שעושין העכ”ום לאלהיהם. והראיה שהם שורפים את בניהם ואת בנותיהם לפניהם כסבורים שהם נעבדים בכך ומקבלים הנאה מהם אמנם העבודה האלהית אינה רק שתשמרו לעשות את אשר יצוה אתכם לא להוסיף ולא לגרוע כי בזה לא תחוש התורה מהפיל שם עבודה. (שם י’) את ה’ אלהיך תירא אותו תעבוד וגו’. (שמות כ”ג) ועבדתם את ה’ אלהיכם. כי בכל מה שתהיה העבודה בלב ותקון המעשים הוא נגלה שהתועלת הוא לעובד ולא לנעבד וכמ”ש (דברים שם) ללכת בכל דרכיו ולאהבה אותו ולעבוד את ה’ אלהיך בכל לבבך ובכל נפשך לשמור את מצות ה’ ואת חוקותיו אשר אנכי מצוך היום לטוב לך. ועל הענין הזה יחסו חז”ל (מכלתא ס”פ בא) מאמר מה העבודה הזאת לכם אל הבן הרשע מן הבנים כי לבדו כן יחשוב שהקרבן ההוא בא בתורת עבודה בה יפיק המקריב מה שכוון אליו בתורת מחיר והנה זה הדעת הוא מבואר הביטול: אמנם הענין הב’ ואם רחוק כראשון ימאנהו השכל האנושי בטעם מספיק. וזה שא”א שיושת כופר על החוטא אם לא בשיערך לפי מעלת אשר יחטא אליו: וכיון שהאל יחעלה אין ערוך אליו לשום דבר מהדברים הנה הוא נמנע לשום שומא בחטא אשר יחטא ליי’. והוא מ”ש עלי הכהן אל בניו כשאמר אל בני כי לא טובה השמועה אשר אנכי שומע מעבירים עם יי’ אם יחטא איש לאיש ופללו אלהים ואם ליי’ יחטא איש מי יחפלל לו (שמואל א ב׳:כ״ד-כ״ה) ירצה בני השמועה אשר מעבירים מכם עם י”י ביניהם לא טובה היא ולא ידעתי על מי תסמכו במה שחטאתם ליי’ אלהיכם שאם יחטא איש לאיש עד האלהים יבא דבר שניהם והם ישיתו עליו עונש כפי ערך המבייש והמתבייש ונתן בפלילים וימחל אמנם כאשר יחטא איש ליי’ מי הוא זה ואי זהו אשר יוכל להשפט עמו ושכבר פרע מה שהיה לו לפרוע על מה שחטא אליו. ועל זה הדרך אמר הנביא (מיכה ו’) הירצה יי’ באלפי אלים וגו’. האתן בכורי פשעי וגו’. הנה שזה אין טעם הגון אל הקרבנות: אמנם הענין השלישי יהיה מגונה מאד שיהיו הכהנים אוכלים חטאת עמם ושמחים הייטב בעיני ה’. ועוד שכמה וכמה חטאות ועולות שאין להם חלק בהם כלל כי נשרפו כליל על גבי המזבח או חוץ למחנה. ואין צריך לומר לענין הרביעי שאין בו שום טעם וחלילה לאל לבלע ולהשחית. Whenever the matter of animal sacrifices is discussed, there are some difficult questions that cannot be ignored. 1) Is it not unavoidable that sacrifices will be viewed as attempts to bribe G’d to forego the anger caused Him by the sinner who offers the sacrifice? 2) Does it not seem that the donor tries to placate G’d just as he would attempt to placate a mere mortal ruler, thereby insulting G’d, reducing His stature? 3) If, on the other hand, the offering is in the nature of a pennance, payment for trespass from which G’d receives no more benefit than from say the imposition of corporal punishment on the sinner, what good is it? 4) Is the purpose of the sacrifices perhaps merely to provide the priests with a livelihood, or simply the destruction of the animals that are being offered up? It is clearly erroneous to view the offerings as an attempt to restore the perfection or wholeness of G’d by means of a sacrifice that would complement something incomplete in Him. In Psalms 50, 11-13, “I will not accept bullocks from you, since all the animal kingdom is Mine; if I were hungry, would I have to call you? After all, the whole universe belongs to Me.” Isaiah 43,24, states this even more succinctly. “You have not bought for Me fragrant reeds with money..nor have you tired yourself out on My behalf. You have not brought Me the lambs of your total offerings, not honoured Me with your meat offerings;..you have not bought Me with your money! I, I forgive you for MY sake!” Clearly, what the prophet stresses is that none of the things Israel did to placate G’d or bribe Him, has had the slightest impact on the well being of G’d Himself. G’d forgives for His own sake. He emphasizes that there is no other consideration, repeats His name when He proclaims that He dispenses forgiveness, in order to stress that there is no personal benefit involved. There is no aspect of G’d that can be enhanced by the gift of man. If there were a price tag on forgiveness, it would have to be set in motion through mutual action. Since however, there is no exchange of values for the forgiveness, it occurs only through “My righteousness.” “I will not remember your sins,” so as not to shame you. However, “remind Me of them,” you tell of them, so that you can become righteous. (Isaiah 43,26) It is evident that the prophet endeavours to squash the foolish notion of “our contribution” in the matter of sacrifices. It is noteworthy that the term avodah, service, is not used in the Torah concerning offerings that are brought on the altar in order to obtain forgiveness. When Moses did use that term when talking to Pharaoh, (Exodus 10,26) “we do not know what we will serve the Lord,” he simply used terminology familiar to Pharaoh. It is the manner of pagans to employ the term avodah for their religious observances. (Deut. 13,7) “Let us go and serve other deities.” We find a similar warning (Deut 12,30) “lest you inquire into their deities, saying,” how do these nations serve their deities?” The Torah in that instance, continues “do not do thus, for the Lord your G’d etc.,” meaning that worship of the G’d of Israel is not of that order. Positive proof that worship of our G’d is of a totally different calibre, is the fact that “they burn their own children in fire to their deities,” something the G’d of Israel has described as an abomination. True worship of G’d consists of obeying His commandments, neither adding nor subtracting therefrom. (Deut. 13, 1.) When referring to that kind of worship, the Torah does not shrink from employing the term avodah as in Deut. 10, 12, or Exodus 23,25, and other places. In all matters of piety of the heart, performance of good deeds, the benefit that accrues to the practitioner is stressed. (Deut. 10, 13) “for your own good.” “Serving” is for our benefit, not G’ds. It is significant that the rasha, wicked person quoted in Parshat Bo, describes the Passover ceremonial as an avodah, service, stressing “what is in it for you?” It is precisely this attitude to sacrificial service that needs to be debunked. Similarly, the second possible rationale suggested for the requirement of sacrifice, namely atonement, cannot be true. It is obvious that the object used for atonement would have to be in some value relationship to the subject against whom the sin had been committed. Since it is imposible to relate to the Creator in this fashion, the idea of sacrifice sufficing as an act of compensation is quite erroneous. This is what the High Priest Eli (Samuel 1,2,23-24) tells his sons when he remonstrates with them. He had heard that they had acted improperly. “When man sins against man, the judge can mediate and determine fair compensation; but when man sins against G’d, who can determine the amount of compensation due to G’d?” How will one know that one had atoned adequately? Similarly, Michah 6,7, calls out: “Does the Lord want thousands of rams, tens of thousands rivers of oil?” The meaning is “could even the greatest amount of sacrificial animals compensate for the iniquity committed?” Obviously then, the idea of compensation is not the rationale for sacrificial rites. Regarding the third possibility mentioned, that the priests should be provided with a livelihood, the many offerings which are completely burned up, demonstrate that this could not have been the thought behind this legislation. Moreover, the idea that priests should be happy to consume the proceeds of man’s sins, that their livelihood would improve in direct ratio to the number of sins committed by their brethren, could hardly be pleasing in the eyes of G’d. The fourth possibility mentioned, the wanton destruction of part of the animal kingdom is also difficult to accept as a possible motivation behind this legislation.
The Midrash Akeidat Yitzchak 57:1 Part 3 concludes that Israel was not calling upon Him for their troubles, nor were they bringing their offerings to Him. Note how the TgJ says they did not honor the Lord in their sacrifices. This means that the people did not have the proper intention when bringing their sacrifices, that is to be repentant, and truly seeking the forgiveness of God based upon His Word in the Torah, and not simply via route. Instead, they were burdening Him with their sins and making Him weary of their iniquities. The Midrash attempts to explain the meaning and purpose of the Korbanot / קָרְבָּנוֹת (sacrifices) and rejects the idea that the Korbanot are a means for bribing God to not punish them. Note that Korbanot (קָרְבָּנוֹת) is the Hebrew word for sacrificial offerings that were given to God in the Temple. The word comes from the root קרב which means “to draw near.” The purpose of the korbanot was to bring people closer to God by expressing their devotion, gratitude, and repentance. The point of the sacrifice was to discern intention, that one was sincere in their repentance through obeying God’s word and seeking the forgiveness of God. This is why the Midrash argues that God does not need or desire the sacrifice but rather that men live righteous lives, and that He would give his mercy to forgive. The Midrash also places some emphasis upon service (עבודה, avodah) to God and service (עבודה, avodah) to idols and warns against being like the nations. The Midrash is challenging the common assumptions about the atoning sacrifices in the Torah and is trying to correct these misconceptions about the sacrifices, they were not meant for manipulating God. The Midrash also attempts to have the reader reflect upon what it really means to be in the service of God, what is the goal, what is the true nature of service to God? The service to God is to display the relationship that we have with God and His Messiah. The Midrash also emphasizes how the service of God is not a burden or a duty, but rather a privilege and a joy, as it brings one closer to God and His holy and righteous ways. This is how the Scriptures describe the differences between the gods of the nations (see Esther Rabbah 3:4).
Names of the Idols, Nations, and Their gods
Baal: A Canaanite god of fertility, storms, and war. He was often depicted as a bull or a man with horns. He was worshiped in various places, such as Tyre, Sidon, Moab, and Israel. His consort was Asherah or Anat. Baal worship also included child sacrifice.
Asherah: A Canaanite goddess of fertility, motherhood, and trees. She was often depicted as a wooden pole or a tree. She was worshiped in various places, such as Tyre, Sidon, Moab, and Israel. Her consort was Baal or El.
Molech: A Canaanite or Ammonite god of fire and child sacrifice. He was often depicted as a bronze statue with a bull’s head and a human body. He was worshiped in various places, such as Ammon, Moab, and Israel. His worship involved burning children alive in his arms or mouth.
Chemosh: A Moabite god of war and national protection. He was often depicted as a stone or metal statue with a human or animal head. He was worshiped in Moab and sometimes in Israel. His worship involved offering human or animal sacrifices.
Dagon: A Philistine god of grain, agriculture, and fish. He was often depicted as a man with a fish tail or a fish head. He was worshiped in Philistia and sometimes in Israel. His worship involved offering grain or fish sacrifices.
Ashtoreth: A Phoenician or Canaanite goddess of love, fertility, and war. She was often depicted as a woman with horns, wings, or a star. She was worshiped in various places, such as Tyre, Sidon, and Israel. Her consort was Baal or Astarte.
Astarte: A Phoenician or Canaanite goddess of love, fertility, and war. She was often depicted as a woman with horns, wings, or a star. She was worshiped in various places, such as Tyre, Sidon, and Israel. Her consort was Baal or Ashtoreth.
Tammuz: A Mesopotamian god of vegetation, fertility, and death. He was often depicted as a young man with a shepherd’s crook or a branch. He was worshiped in various places, such as Babylon, Assyria, and Israel. His consort was Ishtar or Inanna.
Ishtar: A Mesopotamian goddess of love, fertility, and war. She was often depicted as a woman with wings, a lion, or a star. She was worshiped in various places, such as Babylon, Assyria, and Israel. Her consort was Tammuz or Dumuzi.
Inanna: A Sumerian goddess of love, fertility, and war. She was often depicted as a woman with wings, a lion, or a star. She was worshiped in various places, such as Sumer, Akkad, and Israel. Her consort was Dumuzi or Tammuz.
Dumuzi: A Sumerian god of vegetation, fertility, and death. He was often depicted as a young man with a shepherd’s crook or a branch. He was worshiped in various places, such as Sumer, Akkad, and Israel. His consort was Inanna or Ishtar.
What we note about these foreign gods is how the worshipers would manipulate their gods to do their bidding through certain rituals and offering sacrifices, etc. Note that if we believe that the Sacrifices in the Torah were meant to manipulate God to do something, then this is a pagan way of looking at the scriptures. Notice how the Christian doctrine that states man earned his salvation in the OT is a pagan way of understanding believing that man manipulated God for salvation! Note the idea that the 613 commands is like a chain that one climbs to get to heaven under the OT covenant. I have heard this taught in churches. This is similar to saying that if I can climb this chain, if I just keep God’s commands, He will let me into heaven. Again, this is a pagan way of understanding God and the Scriptures! The God of Israel is the only true and living God, who created and rules over everything, while the other gods were false and powerless, who were created and ruled by humans. Notice how obeying the commands to earn one’s way into heaven is the idea of man manipulating God in order to get into heaven, just like the pagans understood their gods. The significant difference from the worship of the God of Israel, is that the Creator God is holy and righteous, and seeks that His people live according to His Word that was given at Sinai because we are in a living relationship with God. We are already saved according to the Covenant! Note also how these things relate to a family relationship, this is why God as our Father is merciful, forgiving, and restores His children when we repent, because there is this family relationship that is involved. We also note how a family loves one another, this is how it is supposed to be, and so we live for the good of one another. The Torah was given for our good, so that we can have life! Notice how the false gods involved human sacrifice (killing children and babies) and so this is directly opposite to the idea of having a loving-family relationship with God. The God of Israel has displayed Himself as a personal and relational God who spoke to and reveals Himself to His people through His word, in dreams, and visions, and in our daily activities. This is a significant distinction compared to the gods of the nations. The God of Israel is a sovereign and faithful God, who fulfills His promises and plans for His people, while the other gods are unreliable and unpredictable, who always fail and have no plans for their people.
ספר ישעיהו פרק מג כה אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר:
Isaiah goes on saying the following according to Isaiah 43:25 in the TgJ, כה אֲנָא הוּא שָׁבֵיק לְחוֹבָךְ בְּדִיל שְׁמִי וְחֶטְאָךְ לָא יִדְכְּרוּן: 43:25 I, even I, am He who forgiveth thy sins for the sake of my name, and thy sins shall not be remembered. (TgJ) The TgJ translates this very similar to the Hebrew bible which states, אָנֹכִי אָנֹכִי הוּא מֹחֶה פְשָׁעֶיךָ לְמַעֲנִי וְחַטֹּאתֶיךָ לֹא אֶזְכֹּר “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.” Here in both the TgJ and the Hebrew bible the Lord says that He will forgive sins purely for His Name’s sake! This implies that salvation and forgiveness are in God’s hands, and not in our hands. Note how Rashi appears to agree with this interpretation according to His commentary on Isaiah 43:25 Part 1.
Rashi on Isaiah 43:25 Parts 1-2 אנכי אנכי. אני הוא שמחיתים מאז ואני מוחה אותם גם עתה: I, yea I I am He Who erased them from time immemorial [lit. from then], and I erase them even now. למעני. לא בזכותך ולא בצדקת אבותיך: for My sake Neither in your merit nor in the merit of your forefathers.
Rashi’s commentary on Isaiah 43:25 states that neither the merit of our forefathers nor our own merit is what leads to God forgiving our sins. This is a very significant observation, and Rashi is in agreement with the general view of the rabbinic literature in relation to forgiveness of sins not being due to the merit of our fathers or the merit of ourselves. When we study the rabbinic literature, the rabbis focus on the principle of Teshuvah (repentance). The rabbis teach that repentance (תשובה, teshuvah) is the primary condition for God’s forgiveness of sins, and that repentance involves confessing one’s sins, feeling remorse, and changing one’s behavior (see Maimonides, Mishneh Torah, Laws of Repentance, 1:1-4). Rashi’s commentary implies that God forgives sins for His own sake, meaning that He is gracious and compassionate, and that He does not require any merit or righteousness from the sinner, only repentance (see also Isaiah 55:7, Ezekiel 18:21-23). The rabbinic literature acknowledges that the forefathers (אבות, avot) of Israel, such as Abraham, Isaac, and Jacob, were righteous and faithful, and that their merit (זכות, zechut) can benefit their descendants in some cases from the sense of a sinful unrepentant life can lead to being cut off and so preventing the lives of our descendants (see Bereshit / Genesis 18:23-33, Shemot / Exodus 32:13, Devarim / Deuteronomy 9:27). However, the rabbinic literature also warns that the merit of the forefathers is not sufficient or automatic, and that each generation must obey God and follow His commandments (see Shemot / Exodus 20:5-6, Devarim / Deuteronomy 24:16, Jeremiah 31:29-30). Rashi’s commentary reflects this view by stating that God does not forgive sins based on the merit of the forefathers, but rather on His own will and mercy (see Ezekiel 18:1-20, Micah 7:18-20) and this is what we are seeing here in Isaiah 43:25. The Rabbis emphasize that each individual is accountable for his or her own actions, and that one cannot rely on his or her own merit to obtain God’s forgiveness of sins (see Mishnah Pirkei Avot 2:4, and 3:16). Rashi’s commentary agrees with this idea by asserting that God does not forgive sins based on the merit of the individual, but rather on his own initiative and love (see also Tehillim / Psalm 103:8-14, Isaiah 1:18). This is how the narrative in the NT text extends this idea further, by explaining that it was the God of Israel who brought His Messiah for the purpose of the salvation of His people. This is consistent with these concepts, how God is involved in the forgiveness of sins. Notice how it was God who empowered Yeshua to overcome sin and obey His Torah perfectly. This perfect obedience is our guidance to live by as an example for us. In addition to these things, we are told by Paul that in Yeshua was the fullness of the Godhead, and in John 1:1-14 that it is the Word of God who came down and dwelled among men in Yeshua. So, these things direct us to have the same understanding, that it is God who is doing the salvific work, and how there is no merit on our part, or on the part of our forefathers. All of these things draw us back to the major theme of Isaiah, that we are to trust in God for all things, and not rely upon any other means for our salvation and deliverance.
Isaiah continues saying the following according to Isaiah 43:26-28 in the TgJ, כו אֱמַר כְּעַן נְדוֹן כַּחֲדָא אִשְׁתָּעֵי אַתְּ בְדִיל אִם תִּכּוּל וְתִזְכֵּי: 43:26 Speak now, we will plead together, declare thou for the purpose, that thou mayest justify thyself, if thou art able to do so. כז אֲבוּךְ קַדְמָאָה חָטָא וּמַלְפָךְ מְרַדוּ בְמֵימְרִי: 43:27 Thy first father hath sinned, and thy teachers have rebelled against my WORD. כח וְאַפֵּיס רַבְרְבֵי קוּדְשָׁא וְאֶמְסַר לְקַטָלָא יַעֲקֹב וְיִשְׂרָאֵל לְחִסוּדִין:43:28 Therefore I have profaned the princes of the sanctuary, and I have delivered Jacob to the slaughter, and Israel to reproaches. (TgJ) We note here how the TgJ speaks of pleading one’s case and then follows with the sins of the father and teachers who rebelled against the Word of God. This illustrates for us how we can try to plead our case, but our guilt remains without forgiveness from God. In fact, we cannot even plead via the righteous deeds of our forefathers. This again is consistent with the Torah and rabbinic interpretation on the individual responsibility for one’s sins. (see Devarim / Deuteronomy 24:16, Ezekiel 18:20) We note how here the people are not seeking to be forgiven, or asking how they might be forgiven before God. They would rather justify themselves and their lifestyles. The Aramaic Targum differs from the Hebrew bible for example, in verse 26, the TGJ uses the word אִשְׁתָּעֵי (ishta’ei), which means “you may justify yourself,” while the Hebrew Bible uses the word תִצְדַּק (titzdak), which means “you may be justified.” This implies a more active role for the human in the process of justification. In verse 27, the Targum Jonathan uses the word מֵימְרִי (memri), which means “my WORD,” while the Hebrew Bible uses the word בִּי (bi), which means “against me.” This reflects the Jewish belief that the Memra (Word) of God is an expression of his will and power, and sometimes a personification of God himself. In verse 28, the Targum Jonathan uses the word רַבְרְבֵי (ravrabei), which means “princes,” while the Hebrew Bible uses the word שָֹרֵי קֹדֶשׁ (serei kodesh), which means “holy princes.” This may indicate a more specific reference to the leaders or priests of the sanctuary, rather than the people as a whole. The differences between the Targum Jonathan and the Hebrew Bible may affect how one understands and applies these verses, for example, the use of the word Memra (Word) may be a foreshadowing of the Logos (λόγος, Word) of God in John 1:1. Another way to look at this is how the Memra (Word of God) is a way of avoiding direct reference to God’s name or essence or even seeing Him face to face. The NT text states that the fullness of God indwelled Yeshua (Colossians 2:9), and Yeshua said that if we have seen him we have seen the father. (John 14:9) The point is that in order to see the Father, we look to the Son and to His Word, and this is because Yeshua lived according to God’s Torah and reveals God’s true nature and character to us. Note how all of Scripture directs us to the Servant Messiah Son of God!
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