The Spiritual Reality of the Blind Seeing and the Deaf Hearing, ישעיהו מב:יט-כה/ Isaiah 42:19-25

Introduction to Isaiah 42:19-25

What is interesting about Isaiah 42:1-25 is the exclamation that the blind will see and the deaf will hear. The question is “how can the blind see and the deaf hear?” This can only be achieved by a miracle of God. Note that this is a miracle regardless of whether this is referring to one who is physically blind and deaf or spiritually blind and deaf. Isaiah commands that the blind see and the deaf hear! The point is based upon the context of Isaiah 42 that we are being called to attention to recognize the truth of what is written in God’s Word and how the Lord God is calling us to repent, turn from sin, and walk in His holy and righteous ways. There are many examples of the people of God being both blind and deaf to His word and calling in the Scriptures. The first example is here in Isaiah 42:18-25, where the Lord God rebukes His people through Isaiah for being spiritually blind and deaf, despite seeing many signs and wonders and hearing His Torah. He says, “You have seen many things, but you pay no attention; your ears are open, but you do not listen.” Because of their disobedience and idolatry, God allows them to be plundered and looted by their enemies, but they still do not understand or repent. Other examples include Jeremiah and the book of Matthew.

Jeremiah 5:21–25  
5:21 Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: 5:22 Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? 5:23 But this people hath a revolting and a rebellious heart; they are revolted and gone. 5:24 Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. 5:25 Your iniquities have turned away these things, and your sins have withholden good things from you. (KJV שִׁמְעוּ־נָ֣א זֹ֔את עַ֥ם סָכָ֖ל וְאֵ֣ין לֵ֑ב עֵינַ֤יִם לָהֶם֙ וְלֹ֣א יִרְא֔וּ אָזְנַ֥יִם לָהֶ֖ם וְלֹ֥א יִשְׁמָֽעוּ׃ הַאוֹתִ֨י לֹא־תִירָ֜אוּ נְאֻם־יְהֹוָ֗ה אִ֤ם מִפָּנַי֙ לֹ֣א תָחִ֔ילוּ אֲשֶׁר־שַׂ֤מְתִּי חוֹל֙ גְּב֣וּל לַיָּ֔ם חָק־עוֹלָ֖ם וְלֹ֣א יַעַבְרֶ֑נְהוּ וַיִּֽתְגָּעֲשׁוּ֙ וְלֹ֣א יוּכָ֔לוּ וְהָמ֥וּ גַלָּ֖יו וְלֹ֥א יַעַבְרֻֽנְהוּ׃ וְלָעָ֤ם הַזֶּה֙ הָיָ֔ה לֵ֖ב סוֹרֵ֣ר וּמוֹרֶ֑ה סָ֖רוּ וַיֵּלֵֽכוּ׃ וְלֹֽא־אָמְר֣וּ בִלְבָבָ֗ם נִ֤ירָא נָא֙ אֶת־יְהוָ֣ה אֱלֹהֵ֔ינוּ הַנֹּתֵ֗ן גֶּ֛שֶׁם וְיֹרֶה וּמַלְק֖וֹשׁ בְּעִתּ֑וֹ שְׁבֻע֛וֹת חֻקּ֥וֹת קָצִ֖יר יִשְׁמָר־לָֽנוּ׃ עֲוֺנוֹתֵיכֶ֖ם הִטּוּ־אֵ֑לֶּה וְחַטֹּ֣אותֵיכֶ֔ם מָנְע֥וּ הַטּ֖וֹב מִכֶּֽם׃)

In Jeremiah 5:21-25, God also accuses His people of being foolish and senseless, with eyes that do not see and ears that do not hear. He says, “Should you not fear me?” declares the Lord. “Should you not tremble in my presence?” He warns them that He will bring disaster upon them for their wickedness and rebellion, but they do not listen or respond to His correction.

Matthew 13:10–17  
13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 13:12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13:13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 13:14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 13:15 For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 13:16 But blessed are your eyes, for they see: and your ears, for they hear. 13:17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. (KJV Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν, καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαΐου ἡ λέγουσα· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς. ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν. ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.)

In Matthew 13:10-17, Yeshua explains to His disciples why He speaks to the crowds in parables. He says, “The knowledge of the secrets of the kingdom of heaven has been given to you, but not to them. Whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand.'” He quotes from Isaiah 6:9-10, where God tells the prophet to make the people’s hearts calloused, their ears dull, and their eyes closed, so that they will not turn and be healed. This is because their pride is so great! Yeshua says that many prophets and righteous people longed to see and hear what the disciples saw and heard, but did not. It is within this context that Isaiah is calling out to those whom he was speaking to in the past and to us here and now today, to pay attention, the Lord God of Israel is calling out to us! According to John 9, Yeshua healed a man who was born blind, and caused a controversy among the Pharisees, who questioned the man and his parents about the miracle. The man testifies that Yeshua is a prophet, and later Praises Him as the Son of God. The Pharisees, however, reject Yeshua and His works, and accuse the man who was healed of being a sinner. We then read that Yeshua says, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” Some Pharisees ask Him, “What? Are we blind too?” Yeshua replies, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.” We note the significance of these things, how not only do the blind see, but those who see become blind due to their arrogance. This is a significant implication and is the reason why we must have kavanah (the proper intention) when seeking the truth! We should never be arrogant in any way! 

Here in Isaiah 42:19-25, the prophet Isaiah continues and explains what exactly it is that the people have seen and have yet not seen. Isaiah claims that they have not even understood the meaning of their own history, because they have failed to recognize that God is calling them.  There are many lessons that may be learned from history, and for us today this is an easy concept, but it definitely remains difficult even for us today! Isaiah is making the case that we can learn from our past so we do not repeat the past mistakes. The pagan understanding of the past and history is that man lives in a forever endless repetitive cycle. The difference with our God is that He is a God of new beginnings, and newness of life, so we do not have to relive our past mistakes. Our God is powerful to help us to overcome, just as Yeshua overcame, and this is what we seek for each day, for another day of mercy and grace to empower us to overcome this world and live our lives for the glory of God!

Masoretic Text (MSS) on Isaiah 42:19-25

Isaiah continues saying the following according to Isaiah 42:19-20.

ספר ישעיה פרק מב
יט   מִי עִוֵּר כִּי אִם-עַבְדִּי וְחֵרֵשׁ כְּמַלְאָכִי אֶשְׁלָח מִי עִוֵּר כִּמְשֻׁלָּם וְעִוֵּר כְּעֶבֶד יְהֹוָה: כ    רָאֹית [רָאוֹת] רַבּוֹת וְלֹא תִשְׁמֹר פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע: 

Isaiah 42:19 states, “Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD’s servant? (מִי עִוֵּר כִּי אִם-עַבְדִּי וְחֵרֵשׁ כְּמַלְאָכִי אֶשְׁלָח מִי עִוֵּר כִּמְשֻׁלָּם וְעִוֵּר כְּעֶבֶד יְהֹוָה)” Isaiah 42:20 “Seeing many things, but thou observest not; opening the ears, but he heareth not. (רָאֹית [רָאוֹת] רַבּוֹת וְלֹא תִשְׁמֹר פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע)”

Cross references for Isaiah 42:19-20: Dt 20:2; 28:1–68; Is 6:9–10; 26:3; 27:5; 41:8–9; 43:8, 10; 44:1–2, 18–22, 26; 45:4; 48:20; 49:3; 53:1; 54:17; Je 5:21; 6:10; Eze 12:2; 28:25; 37:25; Da 9:1–8; Hag 1:13; Tob 3:1–6; Bar 1:15–19; Mt 13:14; 15:10–20; Lk 1:54; Jn 9:39, 41; Ro 2:21–23

These verses from Isaiah 42:19-20 are not directly quoted in the New Testament, but they may have some connections with other passages that speak of the blindness and deafness of Israel. A review of the cross references to these verses demonstrates a lot of connections, for example, in John 9:39-41, Yeshua says that he came to give sight to the blind and to make those who see blind. He also says that those who claim to see are guilty of sin, while those who admit their blindness are not. This may echo the contrast between the servant of the Lord who is blind and deaf, and the people of Israel who see many things but do not pay attention and hear but do not listen. These are some very important observations and illustrate that we are to be actively looking and seeking for the truth, to not be blinded by those who would deceive us! The Hebrew text of these verses is interesting because it uses different words for blind and deaf in the first and second clauses. The first clause uses the words עִוֵּר (blind) and חֵרֵשׁ (deaf), which are more literal and physical terms. The second clause uses the words מְשֻׁלָּם (perfect) and עֶבֶד (servant), which are more figurative and spiritual terms. The word מְשֻׁלָּם can mean perfect, complete, or fully paid, and it may imply that the servant has fulfilled his duty or paid his debt. The word עֶבֶד can mean servant, slave, or worshiper, and it may imply that the servant is loyal and obedient to the Lord God of Israel. The use of these words may suggest that the servant’s blindness and deafness are not defects, but virtues that enable him to serve the Lord faithfully and humbly. These things may parallel being blind to the devices of the world, and deaf to not listen to worldly things, and so the servant functions in innocence before both God and men! These things may affect our interpretation of these scriptures by showing that the servant of the Lord is not a literal blind and deaf person, but a metaphorical one, who does not rely on his own sight and hearing, but on the Lord’s guidance and instruction. The servant may also represent the ideal state of Israel, who should be blind and deaf to the distractions and temptations of the world, and attentive and obedient to the word of God. We can see how powerful the interpretation of these verses is in relation to the servant of God, and the people of Israel! And as we had interpreted earlier, the servant may also foreshadow the Messiah, who would suffer for the sake of others, and bring justice and salvation to the nations. 

We note how three times “blind” is being stressed in Isaiah 42:19, מִי עִוֵּר כִּי אִם-עַבְדִּי וְחֵרֵשׁ כְּמַלְאָכִי אֶשְׁלָח מִי עִוֵּר כִּמְשֻׁלָּם וְעִוֵּר כְּעֶבֶד יְהֹוָה which may be an indication that Isaiah is emphasizing the blindness of the people! The people have been unable to see and even to perceive the outcome of their actions, and this is how history has demonstrated these things. This is even more emphasized in the nations who hold tightly to their idolatry, how will the Servant of God call them away from their idolatry and bring them to their senses to turn from sin and seek the God of Israel? Notice how Isaiah 42:20 states, רָאֹית [רָאוֹת] רַבּוֹת וְלֹא תִשְׁמֹר פָּקוֹחַ אָזְנַיִם וְלֹא יִשְׁמָע “Seeing many things, but thou observest not; opening the ears, but he heareth not” which indicates the unwillingness to listen and obey the message of God according to His Word. Note the words לֹא תִשְׁמֹר “not keeping” and לֹא יִשְׁמָע “not listening” are the context of the warning given in the Torah (Devarim / Deuteronomy 28:15) to be watchful of, these are highly charged words which draws the reader directly to the Torah context for these words. 

ספר דברים פרק כט
[שביעי] א   וַיִּקְרָא מֹשֶׁה אֶל-כָּל-יִשְֹרָאֵל וַיֹּאמֶר אֲלֵהֶם אַתֶּם רְאִיתֶם אֵת כָּל-אֲשֶׁר עָשָֹה יְהוָֹה לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכָל-עֲבָדָיו וּלְכָל-אַרְצוֹ: ב   הַמַּסּוֹת הַגְּדֹלֹת אֲשֶׁר רָאוּ עֵינֶיךָ הָאֹתֹת וְהַמֹּפְתִים הַגְּדֹלִים הָהֵם: ג   וְלֹא-נָתַן יְהֹוָה לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה: ד   וָאוֹלֵךְ אֶתְכֶם אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לֹא-בָלוּ שַֹלְמֹתֵיכֶם מֵעֲלֵיכֶם וְנַעַלְךָ לֹא-בָלְתָה מֵעַל רַגְלֶךָ: 

Devarim / Deuteronomy 29:1–4  
29:2 And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; 29:3 The great temptations which thine eyes have seen, the signs, and those great miracles: 29:4 Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. 29:5 And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot. (KJV)

We note how the covenant of God calls us to the Lord God of Israel, and to His holy and righteous ways, in the midst of a world that has great temptations. The Word of God warns us to take care not to give into the temptations of the world, but to hold onto life in the Lord and in His Word (this means walking in God’s ways). This concept of not listening and not obeying is precisely what the people did as an example for us today. They were unwilling to accept what Isaiah had to say, and denied the idea that God is watching and patient only for a period of time. Note how Isaiah makes essentially the same claims that Moshe did according to the Torah reference above. 

Isaiah goes on saying the following according to Isaiah 42:21-22.

ספר ישעיה פרק מב
כא   יְהֹוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר: כב   וְהוּא עַם-בָּזוּז וְשָׁסוּי הָפֵחַ בַּחוּרִים כֻּלָּם וּבְבָתֵּי כְלָאִים הָחְבָּאוּ הָיוּ לָבַז וְאֵין מַצִּיל מְשִׁסָּה וְאֵין-אֹמֵר הָשַׁב: 

Isaiah 42:21 states, “The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable. (יְהֹוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר)” Isaiah 42:22 “But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. (וְהוּא עַם-בָּזוּז וְשָׁסוּי הָפֵחַ בַּחוּרִים כֻּלָּם וּבְבָתֵּי כְלָאִים הָחְבָּאוּ הָיוּ לָבַז וְאֵין מַצִּיל מְשִׁסָּה וְאֵין-אֹמֵר הָשַׁב)”

Cross references for Isaiah 42:21-22: Ex 15:11; Dt 1:39; 28:1–68; Jdg 6:4; 2 Ki 21:14; 24:13; Ps 8:1; 66:11; 138:2; Is 5:29; 14:17; 24:18, 22; 42:4, 24; 43:25; 44:18–22; 51:4; Je 2:14; 30:16; Eze 34:8; 36:4; Da 9:1–8; Hab 2:7; Zep 1:13; Tob 3:1–6; Bar 1:15–19; Mt 15:10–20; 2 Co 3:7

We note how Isaiah says that it is pleasing to the Lord for righteousness’ sake that the Torah of God is magnified. This is a significant statement, since the Torah is a way of life for a covenant people. Note how Yeshua also taught the Torah to His disciples, and how by faith in Yeshua we gentiles are also a covenant people, those who have turned from their idolatry and turned towards the righteous ways of God. This is the key to all of the Scriptures, which is our willingness to listen to the call of God in our lives! These verses in Isaiah 42:21-22 from the Hebrew Bible are used in both the NT and the Tanakh. In the NT text, these verses are not directly quoted, but they are echoed in some passages that describe the condition of Israel as being blind, deaf, and captive to sin. We note how these function as an example for us today to learn from, that we are not to be this way, but to be humble, and submit our lives to God. For example, in Matthew 13:13-15, Yeshua explains why he speaks in parables to the people saying, “This is why I speak to them in parables: ‘Though seeing, they do not see; though hearing, they do not hear or understand. In them is fulfilled the prophecy of Isaiah: ‘You will be ever hearing but never understanding; you will be ever seeing but never perceiving. For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’” (NIV) Here, Yeshua quotes from Isaiah 6:9-10, which is another passage that describes the spiritual blindness and deafness of Israel. He also implies that he is the Servant of the Lord who has come to bring healing and restoration to the people, as Isaiah 42:1-7 prophecies.

In the Tanakh, these verses are part of the first Servant Song of Isaiah, which introduces the theme of the Servant of the Lord who will bring justice and salvation to the nations. Justice from the sense that men will turn from unrighteousness, and salvation from the sense of men turning from their idolatry and seeking the God of Israel and His ways being led by the Mashiakh of God. The verses contrast the righteousness and faithfulness of the Servant with the unfaithfulness and disobedience of Israel and with idol worship in Isaiah 41. Here in Isaiah 42:21, the Lord God Almighty is pleased with the Servant, who will magnify the Torah (תּוֹרָה) and make it honorable (יַאְדִּיר), meaning that he will fulfill and uphold the Torah of God and reveal its true meaning and purpose. The true meaning and purpose of the Torah is that it is a way of life for a covenant people. The Torah was not given so man could earn his salvation, we note how the context to Isaiah speaks of this, since Isaiah has from the beginning been calling the people to trust in God and not in themselves or their alliances with the nations. This is exactly the same concept, that we are saved by faith, and not by works, that are described in the NT text. Again the Messiah directs us to understand this important truth about the Torah, what its purpose truly is! Isaiah uses the imagery of how Israel is a people plundered (בָּזוּז) and looted (וְשָׁסוּי), trapped in pits (הָפֵחַ) and hidden in prisons (בְבָתֵּי כְלָאִים), because they have disobeyed the Torah and rebelled against the Lord. Note that disobedience is by definition “rebellion” to God in heaven. When one disobeys, one is given over to that which has enslaved them to disobey! It is for this reason that one needs both deliverance (מַצִּיל) and restoration (הָשַׁב), which the Servant will bring to them and to the Gentiles according to Isaiah 42.

These verses have some interesting features in the text, such as the use of parallelism, which is a common feature of Hebrew poetry. The verses use synonymous parallelism, where the second line repeats or reinforces the idea of the first line, using different words. Note again what the text states, Isaiah 42:21 “The LORD is well pleased for his righteousness’ sake; he will magnify the law, and make it honourable. (יְהֹוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר)” Isaiah 42:22 “But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. (וְהוּא עַם-בָּזוּז וְשָׁסוּי הָפֵחַ בַּחוּרִים כֻּלָּם וּבְבָתֵּי כְלָאִים הָחְבָּאוּ הָיוּ לָבַז וְאֵין מַצִּיל מְשִׁסָּה וְאֵין-אֹמֵר הָשַׁב)” Here in verse 21, “the Lord is pleased for his righteousness’ sake” is parallel to “he will magnify the law and make it honorable.” In verse 22, “a people plundered and looted” is parallel to “they are for a prey and none delivereth; for a spoil and none saith, Restore.” The use of wordplay is also at work here in the text, which is another feature of Hebrew poetry. The verses use alliteration, assonance, and rhyme to create a musical and memorable effect. For example, in verse 21, the words יַגְדִּיל (he will magnify) and יַאְדִּיר (he will make honorable) rhyme with each other. In verse 22, the words בָּזוּז (plundered) and וְשָׁסוּי (looted) share the same vowel sound (u) and rhyme with each other. This creates a musical assonance which helps to emphasize the meaning of the text. These things affect our interpretation, understanding, and application of these scriptures to our lives by showing us that the Servant of the Lord is the Messiah, who is Yeshua, the Son of God. He is the one who fulfilled the Torah of God perfectly (Matthew 5:17-20) and revealed its true meaning and purpose as a way of life for God’s people, not as a means to earn salvation. He is the one who suffered and died for our sins and rose again to bring us forgiveness and eternal life. He is the one who will come again to judge the world and establish his kingdom of justice and peace. He is the one who deserves our trust and obedience, and praise. The historical account of Israel shows us that we too are like Israel, who were blind, deaf, and captive to sin. We have not perfectly kept the Torah of God and rebelled against his will. We are in need of deliverance and restoration, which only the Servant of the Lord can provide according to Isaiah 42. (How do the antimissionaries understand these things? They say that we do not need the Messiah of God to receive forgiveness of sins… What is Isaiah saying here in his prophecy? What does the NT text state concerning these things?) We need to repent of our sins and turn to the Lord for salvation. We need to open our eyes and ears to his word and his Spirit. Yeshua set the standard and example of how to walk in the commands of God. The historical record of Israel and prophecies of Isaiah also demonstrate to us that we are called to be servants of the Lord, who will share his message and his mission with the world. We are called to be his witnesses, who will testify to the greatness of His mercy and truth. We are called to be his ambassadors, who will work for his justice and mercy. We are called to be his partners, who will cooperate with his plan and purpose. We are called to be his friends, who will enjoy his presence and his love. Notice how all of these things speak to having an active relationship with the Lord God in heaven. 

Isaiah is explaining to us God’s purpose and plan for us and the world and demonstrates the greatness and the glory of what it means to walk in God’s holy and righteous ways according to the Torah. Based upon this text and the NT account of Yeshua’s life, there is no reason to believe that the Torah has passed away as many modern Christian theologies state. The Torah speaks to the revelation of God, His power, His love, and the meaning and purpose of life! We note prophetically that Isaiah says that it is the instruction of the Torah that the world waits and seeks for in Isaiah’s eschatological vision (Isaiah 2:3). This was God’s purpose for choosing Israel so that God could reveal Himself through the nation, and in the way that He loves and has mercy on His people! The greatness of the Torah is for seeing and knowing the righteousness of God! This is why the Lord God makes the Torah accessible to both the Jew and Gentile, so that we could take on the characteristics of a people who are in a covenant relationship with God. Isaiah 42:22 illustrates for us how we are in an utterly helpless state. (Isaiah 42:22 But this is a people robbed and spoiled; they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. וְהוּא עַם-בָּזוּז וְשָׁסוּי הָפֵחַ בַּחוּרִים כֻּלָּם וּבְבָתֵּי כְלָאִים הָחְבָּאוּ הָיוּ לָבַז וְאֵין מַצִּיל מְשִׁסָּה וְאֵין-אֹמֵר הָשַׁב) We are the ones who are blind and need deliverance, and we are the ones who need guidance by the Holy One of Israel, the Mashiach. If we do not seek freedom by the hand of God, we will remain imprisoned, helpless, and in need of deliverance. Isaiah is emphasizing this perspective, that if we do not seek the Lord God our Father in heaven, and His Messiah Yeshua, we will remain imprisoned and held captive forever!

Isaiah goes on saying the following according to Isaiah 42:23-25.

ספר ישעיה פרק מב
כג   מִי בָכֶם יַאֲזִין זֹאת יַקְשִׁב וְיִשְׁמַע לְאָחוֹר: כד   מִי-נָתַן לִמְשִׁוסָּה [לִמְשִׁסָּה] יַעֲקֹב וְיִשְֹרָאֵל לְבֹזְזִים הֲלוֹא יְהֹוָה זוּ חָטָאנוּ לוֹ וְלֹא-אָבוּ בִדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ: כה   וַיִּשְׁפֹּךְ עָלָיו חֵמָה אַפּוֹ וֶעֱזוּז מִלְחָמָה וַתְּלַהֲטֵהוּ מִסָּבִיב וְלֹא יָדָע וַתִּבְעַר-בּוֹ וְלֹא-יָשִֹים עַל-לֵב

Isaiah 42:23 states, “Who among you will give ear to this? who will hearken and hear for the time to come? (מִי בָכֶם יַאֲזִין זֹאת יַקְשִׁב וְיִשְׁמַע לְאָחוֹר)” Isaiah 42:24 “Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. (מִי-נָתַן לִמְשִׁוסָּה [לִמְשִׁסָּה] יַעֲקֹב וְיִשְֹרָאֵל לְבֹזְזִים הֲלוֹא יְהֹוָה זוּ חָטָאנוּ לוֹ וְלֹא-אָבוּ בִדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ)” Isaiah 42:25 “Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. (וַיִּשְׁפֹּךְ עָלָיו חֵמָה אַפּוֹ וֶעֱזוּז מִלְחָמָה וַתְּלַהֲטֵהוּ מִסָּבִיב וְלֹא יָדָע וַתִּבְעַר-בּוֹ וְלֹא-יָשִֹים עַל-לֵב)”

Cross references for Isaiah 42:23-25: Dt 28:1–68; 29:24–28; 32:29; Jos 1:7; 2 Ki 17:6; 22:13; 25:9; Job 40:11; Ps 81:13; 119:136; Is 1:3; 5:13, 24–25; 9:19; 10:5–6; 29:13; 30:15; 42:21, 24; 43:28; 44:18–22; 46:8; 47:6–7, 11; 48:18; 51:17; 57:1, 11, 17; 65:2; 66:15; Je 4:4; 12:11; 21:12; 44:10; La 2:3; Eze 7:19; Da 9:1–8; Ho 7:9; Na 1:6; Hab 2:7; Zep 1:13; Tob 3:1–6; Bar 1:15–19; Mt 15:10–20

There are a number of important things that are mentioned here in the last three verses for Isaiah 42. Isaiah asks who will listen and respond to the message that he is speaking? And he asks who it was that gave Israel over to robbers? It was the Lord God who did this as a testimony to the Torah according to Devarim / Deuteronomy 28 because the people refused to listen and obey the Torah of God. Because of this continued resistance to the call of God, the mercy of God ran out, and the Lord delivered the people over to be spoiled and robbed for the purpose of waking them up to this truth. 

These verses in Isaiah 42:23-25 from the Hebrew Bible is used in the NT and the OT in the following ways. In the NT, these verses are not directly quoted, but they are related to some passages that describe the condition of Israel as being hardened and judged by God as an example for us today. In Romans 11:7-10, Paul writes, “What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, as it is written, ‘God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.’ And David says, ‘Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs forever.’” (ESV) Here, Paul quotes from Isaiah 29:10 and Tehillim / Psalm 69:22-23, which are similar to Isaiah 42:23-25 in describing the spiritual blindness, deafness, and captivity of Israel. He also implies that God has a purpose in the hardening of Israel, which is to show mercy to the Gentiles and to provoke Israel to jealousy, as he explains according to Romans 11:11-32. In the Tanakh, these verses are part of the first Servant Song of Isaiah, which introduces the theme of the Servant of the Lord who will bring justice and salvation to the nations. These verses contrast the righteousness and faithfulness of the Servant with the unfaithfulness and disobedience of Israel. The Lord is displeased with Israel, who has sinned against him and did not listen to his Torah (תּוֹרָתוֹ). He has given them over to plunder (מִשִׁסָּה) and spoil (לְבֹזְזִים) and poured out on them His wrath (חֵמָה) and the fury of war (וֶעֱזוּז מִלְחָמָה). They have been burned (תִּבְעַר) and consumed (תְּלַהֲטֵהוּ) by the fire of his anger, yet they did not understand (וְלֹא יָדָע) or take it to heart (וְלֹא-יָשִֹים עַל-לֵב). These things function for us today as both a reminder and a warning to be faithful, and to actively be seeking the Lord every day! 

There are some interesting features in the text, for example, the use of rhetorical questions, which is a common feature of Hebrew poetry. The verses use rhetorical questions to challenge the audience to pay attention to the message and to acknowledge their guilt and responsibility. For example, in verse 23, “Who among you will give ear to this? Who will listen and hear for the time to come?” In verse 24, “Who gave Jacob for plunder, and Israel to the spoilers? Was it not the Lord, against whom we have sinned?” The use of wordplay is another feature of Hebrew poetry. The verses use alliteration, assonance, and rhyme to create a musical and memorable effect. For example, in verse 25, the words תִּבְעַר (it burned) and תְּלַהֲטֵהוּ (it consumed) share the same vowel sound (a) and rhyme with each other. Isaiah 42:23-25 also affects our interpretation, understanding, and application of these scriptures to our lives. They show us that the Lord is holy and righteous, and that he will not tolerate sin and rebellion forever. He will judge his people and the nations according to His Torah and His standards. He will discipline those whom he loves, and punish those who reject him. He will also show mercy and grace to those who repent and believe in him. He is the one who deserves our fear, reverence, and obedience. These Scriptures also show us that we are like Israel, who were hardened and judged by God. We have sinned against Him and did not listen to his word. We are in need of His forgiveness and salvation, which only the Servant of the Lord can provide. We need to heed His warnings and His promises, and respond to His grace and truth. We need to learn from His judgments and His mercies, and grow in His knowledge and love according to the Scriptures. These Scriptures also show us that we are called to be His witnesses, who will proclaim His message and His mission to the world. We are called to be His servants, who will follow His example and His commands. We are called to be His people, who will reflect His character and His glory. We are called to be His children, who will enjoy His presence and His peace. All of these things are a challenge to us to consider who we are as God’s people, and what the Lord God Almighty in heaven expects of us. We note a few additional things, that the people are utterly helpless to carry out the task they are called to do without God’s help. This is why Isaiah has been charging the people from the beginning of his book that we are to trust in the Lord God for in all things! We also note that God is a God of change, that He is working in our lives to change us so that we do not repeat the mistakes of the past but learn from them and make adjustments in our lives accordingly. Isaiah is getting those who are willing to listen to recognize the calamities that befall us are due to our disobedience. There are a lot of excuses people will come up with in regards to calamity, such as God doesn’t care, or He isn’t able to defend against these people, or that you don’t have enough faith, etc. The point Isaiah is making the calamity may simply be due to unrepentant sin. There is also the point that calamity is calamity, and this is just part of living in a sinful world! We should not blame God for our problems, and we should constantly be examining our own lives for lack of faithfulness and sin. We note that the major point is that one must be willing to listen and walk in God’s ways of righteousness and truth. Without the proper attitude, nothing will be resolved, and not how both Jeremiah 31:31 and Ezekiel 36:26–27 address the same problem. Note how Isaiah 1:1–9, 1:16–20, 28:5–13, 29:9–21 all speak to the glory of God and His people, this means that it is by the power of God to deliver His people, and that this is not some kind of deliverance that the people provide for themselves. The lesson is to examine sin in our lives, and not be complacent in our walk with God and in the footsteps of His Mashiach in His holy and righteous ways. Do not walk in blindness, but walk in the light and truth of God’s Word! 

Rabbinic Commentary on Isaiah 42:19-25

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 מב:יט-כה
יט      הְלָא אִם יְתוּבוּן רַשִיעַיָא יִתקְרֹון עַבדַי וְחַיָיבַיָא דִנבִיַי שְלַחִית עְלֵיהֹון אֵלָא רַשִיעַיָא עְתִידִין לְאִשתַלָמָא פֹורעָנוּת חֹובֵיהֹון בְרַם אִם יְתוּבוּן יִתקְרֹון עָבְדַיָא דַיוי׃ כ      חְזֵיתֹון סַגִיאָן וְלָא נְטַרתוּן אִתפַתַחָא אֻדנְכֹון וְלָא קַבֵילתוּן אֻלפָן׃ כא      יוי רָעֵי בְדִיל לְזַכָאוּתֵיה דְיִשׂרָאֵל יְרַבֵי לְעָבְדֵי אֹורָיתֵיה יְתַקֵיף וִיקַיֵים יַתְהֹון׃ כב      וְהוּא עַם בְזִיז וַאְנִיס וְאִתחְפִיאוּ בַהתָא עוּלֵימִין כוּלְהֹון וּבבָתֵי יִסוּרִין עְגָנֵיהֹון הְוֹו לַעְדֵי וְלֵית דִמשֵיזֵיב לְבִזָא וְלֵית דְאָמַר אְתִיב׃ כג      מַן בְכֹון יַצֵית דָא יְקַבֵיל וְיִסבַר לְסֹופָא׃ כד      מַן מְסַר לַעְדַי יַעְקֹב וְיִשׂרָאֵל לְבָזֹוזִין הְלָא יוי מִן קֳדָם דְחָבוּ קֳדָמֹוהִי וְלָא אְבֹו לִמהָך בְאֹורחָן דְתָקְנָן קֳדָמֹוהִי וְלָא קַבִילוּ אֻלפַן אֹורָיתֵיה׃ כה      וּשפַך עְלֵיהֹון חְמַת רוּגזֵיה וּתקֹוף עָבדֵי קְרָבֵיה אַיתִי עְלֵיהֹון וּקטַלוּ בְהֹון מִסְחֹור סְחֹור ‭>‬בְהֹון‭‬‭<‬ וְלָא יְדַעוּ וּשלִיטוּ בְהֹון וְלָא שַוִיאוּ דַחלְתֵיה עַל לֵב׃

Targum Jonathan son of Uziel Isaiah 42:19-25
42:19 Is it not so? if the wicked and the sinners, to whom I have sent my prophets, will repent, they shall be called my servants; but the wicked shall be paid with vengeance for their sins; but if they will repent, they shall be called the servants of the Lord. 42:20 Ye see many things, but ye observe not; having your ears opened, but ye receive not instruction. 42:21 The Lord delights in justifying Israel; He will magnify those that obey His law, yea, He will strengthen them. 42:22 But this is a people robbed, and spoiled, and all their young men are covered with confusion, and shut up in prison-houses: they are for a prey, and there is none who delivereth; for a spoil, and none saith, Restore. 42:23 Who is there among you that will listen to this? who will hearken, and consider for the time to come? 42:24 Who delivered Jacob for a spoil, and Israel to the robbers? Was it not the Lord? Because they have sinned against Him; and they would not walk in His righteous paths before Him, neither would they receive the instruction of His law. 42:25 Therefore He hath poured upon them the fury of His anger, and hath brought upon them the strength of His warriors, and hath slain them round about, and they knew it not; and they ruled over them, and they did not lay His fear to heart. (TgJ)

Isaiah continues saying the following according to the TgJ, יט      הְלָא אִם יְתוּבוּן רַשִיעַיָא יִתקְרֹון עַבדַי וְחַיָיבַיָא דִנבִיַי שְלַחִית עְלֵיהֹון אֵלָא רַשִיעַיָא עְתִידִין לְאִשתַלָמָא פֹורעָנוּת חֹובֵיהֹון בְרַם אִם יְתוּבוּן יִתקְרֹון עָבְדַיָא דַיוי׃ 42:19 Is it not so? if the wicked and the sinners, to whom I have sent my prophets, will repent, they shall be called my servants; but the wicked shall be paid with vengeance for their sins; but if they will repent, they shall be called the servants of the Lord. כ      חְזֵיתֹון סַגִיאָן וְלָא נְטַרתוּן אִתפַתַחָא אֻדנְכֹון וְלָא קַבֵילתוּן אֻלפָן׃ 42:20 Ye see many things, but ye observe not; having your ears opened, but ye receive not instruction. כא      יוי רָעֵי בְדִיל לְזַכָאוּתֵיה דְיִשׂרָאֵל יְרַבֵי לְעָבְדֵי אֹורָיתֵיה יְתַקֵיף וִיקַיֵים יַתְהֹון׃ 42:21 The Lord delights in justifying Israel; He will magnify those that obey His law, yea, He will strengthen them. (TgJ) At the beginning of chapter 42, the Targum identifies the servant as the Messiah, while the Hebrew text does not specifically specify who the servant is. This affects the interpretation of Isaiah 42 by making the chapter a clear messianic prophecy according to the TgJ, and the application by pointing to the hope of the future redemption by the Messiah that is promised here in Isaiah. Notice how the targum adds the phrase “to whom I have sent my prophets” in verse 19, implying that the wicked and the sinners have rejected God’s messages. This affects the interpretation of the text by explaining why the people are blind and deaf, and the application by warning against the consequences of ignoring God’s word. In addition to this, the targum changes the word “prisoners” (אֲסִירִים) in verse 7 to “prisoners of war” (דְאִינוּן דָמָן לַאֲסִירִין) and adds the phrase “from the servitude of the kingdoms being shut up as those that are bound in darkness” (וּלְמִפְרַקְהוֹן מִשִׁעְבּוּד מַלְכְּוָתָא דְאִינוּן עֲנִינִין כַּאֲסִירֵי קְבָל). This affects the interpretation of the text by specifying the nature and source of the captivity, and the application by emphasizing the deliverance that the servant will bring to Israel from their enemies. The parallel here is to being bound up in sin, that one is unable to release oneself from the bondage to sin, and there is a direct need to the God of Israel providing release and to be set free from sin, something that the Mashiach will help to facilitate according to Isaiah 42. The targum also is consistent with the Hebrew translation using the word “the law” (אֹורָיתֵיה) in verse 21, implying that the servant will obey and magnify God’s Torah. This affects the interpretation of the text by highlighting the role of the Torah in the servant’s mission, and the application by encouraging God’s people to follow the Torah as well. The Rabbis in the Talmud interpret these verses in the following way. 

Talmud Bavli Tractate Gerim 4:3
Beloved are proselytes [by God], for [Scripture] everywhere uses the same epithets of them as of Israel; [61b] as it is stated, But thou, Israel, My servant, Jacob whom I have chosen. The term ‘love’ is applied to Israel, as it is stated, I have loved you, saith the Lord, *Mal. 1, 2. and the term ‘love’ is applied to proselytes, as it is stated, And He loveth the stranger, in giving him food and raiment. *Deut. 10, 18. Israel are called ‘servants’, as it is stated, For unto Me the children of Israel are servants, *Lev. 25, 55. omits the quotation. and proselytes are called ‘servants’, as it is stated, To be His servants. *Isa. 56, 6. The term ‘acceptable’ is used of Israel, as it is stated, And it shall be always upon his forehead, that they may be accepted before the Lord, *Ex. 28, 38. and the term ‘acceptable’ is used of proselytes, as it is stated, Their burnt-offerings and their sacrifices shall be acceptable upon Mine altar. *Isa. 56, 7. The term ‘keeping’ is applied to Israel, as it is stated, The Lord is thy keeper, the Lord is thy shade upon thy right hand, *Ps. 121, 5. and the term ‘keeping’ is applied to proselytes, as it is stated, The Lord preserveth the strangers. *ibid. CXLVI, 9. The term ‘ministering’ is applied to Israel, as it is stated, But ye shall be named the priests of the Lord, men shall call you the ministers of our God, *Isa. 61, 6. and the term ‘ministering’ is applied to proselytes, as it is stated, Also the aliens, that join themselves to the Lord, to minister unto Him. *ibid. LVI, 6.

Beloved are proselytes seeing that our father Abraham did not circumcise himself when he was twenty or thirty years of age, but when he was ninety-nine years old; *Cf. Gen. 17, 24. since if he had circumcised himself when he was twenty or thirty years old, no Gentile would have become a proselyte when he had passed the age of twenty or thirty. The Holy One, blessed be He, kept putting it off *The verb has fallen out of V. until he had reached ninety-nine years, so as not to close the door in the face of proselytes, [and to allow more days and years so as to increase the reward of those who do His will, as it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious]. *Isa. 42, 21. The passage within brackets is added by MS.K. and H.

Our father Abraham called himself a ger, as it is stated, I am a stranger [ger] and a sojourner with you. *Gen. 22, 4. Similarly David, king of Israel, called himself a ger, as it is stated, For I am a stranger [ger] with Thee, *Ps. 39, 13. and likewise it states, For we are strangers before Thee. *1 Chron. 29, 15.

Beloved is the Land of Israel because it makes proselytes fit [to be received]. If a man says in the Land of Israel, ‘I am a proselyte’, he is accepted at once, but outside the Land of Israel he is not accepted unless his witnesses are with him. Beloved is the Land of Israel because it atones for iniquities and transgressions, as it is stated, And the inhabitant shall not say: ‘I am sick’, the people that dwell therein shall be forgiven their iniquity. *Isa. 33, 24.

And so you find in the four classes that stand before the Holy One, blessed be He, as it is stated, One shall say: ‘I am the Lord’s’; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. *ibid. XLIV, 5. One shall say: ‘I am the Lord’s’—this alludes to one who belongs wholly to the Omnipresent and has no admixture of sin. Another shall call himself by the name of Jacob—this alludes to the proselytes of righteousness. *A term to denote the genuine and complete convert. Another shall subscribe with his hand unto the Lord—this alludes to those who repent. And surname himself by the name of Israel—this alludes to those who fear Heaven.

The Talmud speaks of the significance of a proselyte according to the biblical text. A proselyte is a person who converts to Judaism from another religion, while a native born is a person who is born Jewish by descent. In the Hebrew Bible, the term for proselyte is גר (ger), which literally means “stranger” or “sojourner.” The ger is often contrasted with the עזרח (ezrach), which means “native” or “citizen.” According to the Torah, the ger is expected to follow the same laws as the ezrach, and is granted some of the same rights and privileges, such as participating in the Passover sacrifice (see Shemot / Exodus 12:48-49) and receiving a share of the land (see Bamidbar / Numbers 15:14-16). However, the ger is also subject to some restrictions, such as being excluded from the assembly of the Lord (see Devarim / Deuteronomy 23:2-9) and being forbidden to eat blood (see Vayikra / Leviticus 17:10-12). Even though he is restricted from the sanctuary, his sacrifices are considered equal and as weighty as that of the native born. In the rabbinic literature, the term for proselyte is גיור (giyur), means “conversion” or “joining.” The גיור giyur is a process that involves circumcision (for males), immersion in a ritual bath (mikvah), and acceptance of the commandments (mitzvot) of God. The rabbis debated whether a proselyte is equal to a native born in all respects, or whether there are some distinctions between them. Some rabbis argued that a proselyte is like a newborn child, who has no connection to his or her previous family or identity (Talmud Bavli Yevamot 22a). Others maintained that a proselyte retains some aspects of his or her former status, such as being ineligible to marry a priest or a Levite (Talmud Bavli Kiddushin 78b). Some rabbis praised the proselyte for choosing Judaism out of free will, while others questioned the sincerity and motives of the proselyte (Talmud Bavli Sanhedrin 106b). The most significant observation is that one is turning from his or her idolatry and seeking the God of Israel and His holy and righteous ways! We note based upon these references, the difference between a proselyte and a native born in Judaism is not a simple or clear-cut one. It reflects the complexity and diversity of Jewish identity and belonging throughout history and today. Here in the Talmud the proselyte is considered to have a very high status saying that the proselyte has the same status as Israel. The rabbis list various examples even using Abraham as an example of a proselyte. The importance is to have joined oneself with the Lord to minister to Him. This means that one lives his or her life according to God’s word, and ministers to the Lord God in heaven in this way. Rashi on Isaiah 42:21 Part 1 of his commentary states that “the Lord desires to show you and to open your ears for His righteousness’ sake; therefore, he magnifies and strengthens the Torah for you.” This is significant since again it is demonstrating the importance of being transformed for the glory of God, and to turn towards truth and righteousness in one’s life. Note how Akeidat Yitzchak 44:4 Part 2 interprets these things. 

Akeidat Yitzchak 44:4 Part 2
In considering that the purpose of observing Torah is to acquire the aforementioned level of partnership with the Divine, the question arises whether this is an exclusive objective, or whether one may have other more mundane benefits in mind which accrue to one in the process of fulfilling G-d’s commandments. If the former, the chances are that most people would not be able to take the long term view in order to live a life devoted to the performance of the mitzvot. The argument that mundane side benefits through the observance of mitzvot are not permissible, could be sustained by the following two considerations. 1) The more highly placed a worker or servant, the more lofty are the tasks that he is entrusted to perform. Man, as the most sophisticated creature on earth, would naturally only be concerned with the loftiest endeavours and objectives. 2) If we were to postulate that carrying out G-d’s will would have as its purpose merely human objectives, this would contradict the maxim that the objective is primary. If the prophet Isaiah 44,6, proclaims in the name of G-d “I am first and I am last,” this clearly implies that the only considerations in all our endeavours must be centred around G-d and His purpose. Antignos, who has said in Avot,1 “do not be like the servant who serves the master for the sake of the reward,” surely had this thought in mind. Also the saying of Ben Azzai “the reward for performing one mitzvah is another mitzvah, may be understood in a similar vein. In other words, performance of the commandments is an end in itself, not a means to an end. The Sifrey in Parshat Eykev says “a man might say to himself I’ll perform the commandments in order to gain riches, or to acquire the title of Rabbi, or even in order to acquire a share in the hereafter; therefore the Torah says (Deut. 11,13) “in order to love the Lord your G-d.” Your purpose in obeying should be to demonstrate your love for G-d. The Talmud in Avodah Zarah 19, quotes Rabbi Yoshua ben Levi as interpreting Psalms 112,1, “hail to the man who fears the Lord and is very desirous of His commandments,” as referring to people who perform the commandments for their own sake, not for the reward associated with them. Maimonides, at the end of his sefer hamitzvot pursues this line of reasoning also. However, one can also argue the reverse, again using two lines of reasoning. 1) It is natural for all creatures to be concerned first and foremost with their own physical needs. Although it is a fact that each type of creature serves as a means to sustain a higher category of life, i.e. plants to sustain animals, animals to sustain man etc., we nonetheless observe that they all concentrate on their own needs, their service to a higher category of life being merely incidental. 2) It is a psychological fact that man loses interest, in the pursuit of any task that does not promise tangible rewards within a time frame he considers reasonable. Even an Onan, (Genesis 38,10) was not punished for failing to have issue with Tamar, but only for taking active steps to prevent the fulfilment of the objective of the levirate marriage to provide issue for his deceased brother. Antignos’ statement is revised to read “do not make service to the Lord conditional on the receipt of a reward,” not as in the version of “make it conditional on being independent of a reward.” Also the Talmud in Pessachim 8, states that if someone says he will give charity in order that his children will live, or in order that he himself may enjoy life in the hereafter, he is considered a perfect tzaddik. This seems to contradict the Sifrey in Parshat Eykev that he who studies the Torah in order to be called rabbi is wrong, since the Torah demands love of G-d as one’s motivation. Clearly these examples indicate that having in mind personal objectives while performing mitzvot, is permissible. In fact, the Torah promises the attainment of personal objectives such as “so that you will be well off, will live long.” (Deut. 22,7) There are many similar statements in the Torah. G-d Himself is quoted as wishing that the Jewish people should revere Him as they did at the time when they received the Torah, in order that He could treat them and their children well. (Deut 10,13) If G-d Himself wishes that our serving Him will result in benefits to us in this world, how can we say that all our mitzvah performance must be aimed exclusively at our being elevated to the status of becoming His partner, and that other material considerations would negate the moral value of the mitzvah performance? We must therefore believe that as a result of performing mitzvot sufficient benefit will accrue to us to make their performance worthwhile. This is the meaning of the saying in Makkot 23, “because the Lord wished to let us amass many advantages, He provided us with an abundance of mitzvot and good deeds to perform,” as is written in Isaiah 42,21, “the Lord was pleased because of His righteousness to render the Torah increasingly great and glorious.” Since both the aforementioned approaches have equally much to recommend them and are in accord with many sayings of our sages, we have to endeavour to reconcile the apparent contradictions. If we consider the word “prass” as referring to the remuneration received for services rendered, then the saying of Antignos becomes clear. Since all our deeds cannot provide G-d with anything that He does not already have, Antignos says ” make sure your relationship with G-d is not based on the mistaken belief that there is reciprocity. Rather, remember that whatever you receive as reward for service of the Lord is in fact chessed, a kindness, since your service does not do anything for Him. However, it is a fact that your service will confer upon yourself both physical and spiritual benefits. “By observing them, the consequences, the benefits are numerous. (Psalms 19,12 ) This lesson had been misunderstood by Tzadok and Bayssus who believed that their teacher denied the theory of reward and punishment, and who, in postulating their concept of doing good merely for the sake of doing good, became heretics, strange as it may seem. The doctrine of reward as an act of grace, not as a condition for performing the mitzvot, is the true expression of Jewish attitudes then. Any other attitude smacks of an effort to manipulate G-d, of bartering with Him to do your will rather than the reverse, i.e. your doing His will. The Bible as well as our sages have carefully refrained from the use of the term “prass,” and have used the term sachar instead. The latter in all its connotations simply means the reverse of hefsed, loss. If Antignos concludes by saying “in order that the fear of heaven be upon you,” he warns his students not to relate to other deities which are not even able to confer any benefits upon them, be they prass or sachar. The language employed by the sayings that prohibits performing mitzvot for the sake of, is usually kedey, in order to. The distinction shows already that only when the purpose is reward is such servivce unacceptable. If, however, the service is not conditional, then the reward element is perfectly acceptable as a by- product. Once we accept that what matters is the purity of motivation of the performance, it is easy to argue that the deed itself is irrelevant as long as the intention to perform it existed. This could be the point raised by the rasha, the wicked son’s question in the Haggadah. But the truth is that both deed and motivation are essential. Whenever observances are demanded, the Torah urges that it must be motivated by love for G-d, and if so, success in the form of visible reward will be the result of such service of G-d. When the Sifrey described a service that has reward as its objective as inadmissible, the reference is only to the objective of obtaining the reward in this life. If the desire is to ensure one’s life in the world to come, such an objective is praiseworthy. Also the Talmud in Avodah Zarah 31, which interpreted the words “for His commandments and not for the reward of His commandments,” refers only to these worldly rewards as being taboo. This was also Antignos’ meaning concerning the words “today to carry out (the commandments) and not today to receive their rewards. The considerations mentioned, also help us understand the statement in Kiddushin 31, that he who performs a mitzvah because he has been commanded to do this by G-d, has done something greater than he who has performed the same deed voluntarily. One cannot achieve the ultimate tachlit, objective of the commandment unless one performs it as such. Only in this way does one become a shutaph, partner of the Almighty, a goal we have described as the ultimate purpose of mitzvah performance. This is another aspect of the saying that “the reward of the mitzvah is the mitzvah, that the achievement of the mitzvah is predicated on the very fact that it is a commandment.

Akeidat Yitzchak interprets the significance of the proselyte as being one who decides to be a partner with the Divine, meaning that one wants to live one’s life according to God’s Word for His glory. The commentary considers one’s motivations, whether one is joining oneself with the Lord God simply to glorify the Lord, or for other purposes such as receiving a blessing for obeying the mitzvot. The point is that simply obeying the commands for a blessing is not appropriate. The point is that one should not serve the Lord for the sake of reward. the purpose of serving should be because of our love for the Lord God Almighty and His Messiah. The commentary provides various examples, such as studying Torah simply to be called a rabbi, or simply for the purpose of living a long life (Devarim / Deuteronomy 22:7). The point is that we do not serve the Lord simply for reciprocity, to receive something. This is analogous to obeying the commands for the purpose of manipulating God to do something for us. We note how this attitude parallels the concept of man earning his salvation, those doctrinal concepts that come out of dispensationalism, we can see how erroneous these concepts are! The promises and blessing of God is purely an act of grace, and not as a condition of performing a mitzvah. 

Isaiah goes on saying the following according to the TgJ, כב      וְהוּא עַם בְזִיז וַאְנִיס וְאִתחְפִיאוּ בַהתָא עוּלֵימִין כוּלְהֹון וּבבָתֵי יִסוּרִין עְגָנֵיהֹון הְוֹו לַעְדֵי וְלֵית דִמשֵיזֵיב לְבִזָא וְלֵית דְאָמַר אְתִיב׃ 42:22 But this is a people robbed, and spoiled, and all their young men are covered with confusion, and shut up in prison-houses: they are for a prey, and there is none who delivereth; for a spoil, and none saith, Restore. כג      מַן בְכֹון יַצֵית דָא יְקַבֵיל וְיִסבַר לְסֹופָא׃ 42:23 Who is there among you that will listen to this? who will hearken, and consider for the time to come? כד      מַן מְסַר לַעְדַי יַעְקֹב וְיִשׂרָאֵל לְבָזֹוזִין הְלָא יוי מִן קֳדָם דְחָבוּ קֳדָמֹוהִי וְלָא אְבֹו לִמהָך בְאֹורחָן דְתָקְנָן קֳדָמֹוהִי וְלָא קַבִילוּ אֻלפַן אֹורָיתֵיה׃ 42:24 Who delivered Jacob for a spoil, and Israel to the robbers? Was it not the Lord? Because they have sinned against Him; and they would not walk in His righteous paths before Him, neither would they receive the instruction of His law. כה      וּשפַך עְלֵיהֹון חְמַת רוּגזֵיה וּתקֹוף עָבדֵי קְרָבֵיה אַיתִי עְלֵיהֹון וּקטַלוּ בְהֹון מִסְחֹור סְחֹור ‭>‬בְהֹון‭‬‭<‬ וְלָא יְדַעוּ וּשלִיטוּ בְהֹון וְלָא שַוִיאוּ דַחלְתֵיה עַל לֵב׃42:25 Therefore He hath poured upon them the fury of His anger, and hath brought upon them the strength of His warriors, and hath slain them roundabout, and they knew it not; and they ruled over them, and they did not lay His fear to heart. (TgJ) In verse 22, the TgJ adds the word עוּלֵימִין young / boy servant” to emphasize the tragedy of the people’s captivity. The Hebrew Bible does not specify the age of the men who are snared and hidden in prisons. In Isaiah 42:23, the TgJ changes the phrase “in time to come” to לְסֹופָא “for the end,” implying a reference to the eschatological future. The Hebrew Bible uses a more general term that could mean any future time which leads to the need to continually trust and rely upon the Lord and hope in the salvation of God! In Isaiah 42:24, the Targum identifies the Lord as the one who delivered Jacob and Israel to the plunderers, because they sinned against Him and did not follow His ways or His Instructions (Torah). The Hebrew Bible does not explicitly name the Lord as the agent of the people’s punishment but uses a rhetorical question to imply His involvement. Isaiah 42:25 also adds the phrase וּתקֹוף עָבדֵי קְרָבֵיה אַיתִי עְלֵיהֹון “and brought upon them the strength of His warriors” to describe the Lord’s anger. The Hebrew Bible does not mention any warriors, but only the fury of His anger and the violence of war. The Targum also changes the word “fire” to “flames” and adds the word “roundabout” to emphasize the extent of the destruction. The Targum also uses different verbs to describe the people’s lack of understanding and repentance. The Hebrew Bible says, “they knew it not” and “they laid it not to heart,” while the Targum says, וְלָא יְדַעוּ “they did not know” and וְלָא שַוִיאוּ דַחלְתֵיה “they did not fear.” These differences affect our interpretation and application of these scriptures to our lives, because they show us how the ancient Jewish interpreters understood the meaning and message of Isaiah’s prophecy. There are consequences to our sins, and the Torah makes this clear that we are to be attentive to listen to the Lord’s calling in our lives. The TgJ also reveals some of the cultural and historical context such as the expectation of the end times, the role of the Lord in history, and the importance of obedience to the Torah. Isaiah 42:22-25 are not directly quoted in the New Testament, but these verses may have some connections to other passages that refer to the suffering and salvation of God’s people. For example, in Luke 4:18-19, Yeshua reads from Isaiah 61:1-2, which is similar to Isaiah 42:7, and applies it to Himself as the one who brings good news to the poor, liberty to the captives, and recovery of sight to the blind. In Romans 11:25-27, Paul quotes from Isaiah 59:20-21 and Isaiah 27:9, which are related to Isaiah 42:24-25, and explains that God will save all Israel after the fullness of the Gentiles has come in. In Revelation 6:16-17, John describes the wrath of the Lamb and the great day of His wrath, which may echo Isaiah 42:25 and the fury of God’s anger. These passages show us how the NT writers used Isaiah’s prophecy to understand the character and the work of the Messiah, and the mystery of God’s plan, and the hope of His final judgment. In addition to these things, the Midrash Sha’arei Teshuvah 2:2 has the following to say concerning these things. 

Sha’arei Teshuvah 2:2
הדרך הא’ כאשר תמצאנה את האיש צרות. ישיב אל לבו ויאמר אין זה כי אם דרכיו ומעלליו אשר עשו אלה לו. וחטאיו עוללו לנפשו. וישוב אל ה’ וירחמהו. כענין שנאמר (דברים ל״א:י״ז) ומצאוהו רעות רבות וצרות ואמר ביום ההוא הלא על כי אין אלהי בקרבי מצאוני הרעות האלה. ותראה במנהג בשר ודם כי יחטא לאיש. ובעת צרתו יתחרט ויכנע אליו מפני שהוא צריך לעזרתו. תהיה החרטה הזאת גרועה בעיני חבירו כענין שאמר יפתח (שופטים י״א:ז׳) ומדוע באתם אלי עתה כאשר צר לכם. ומחסדי השי”ת שהוא מקבל התשובה מתוך הצרה ותהי לרצון לפניו. ויאהב נדבה את החוטא בשובו עדיו ביום תוכחה ומקרב צרה שנאמר (הושע י״ד:ב׳-ג׳) שובה ישראל עד ה’ אלהיך כי כשלת בעונך קחו עמכם דברים וגו’ ארפא משובתם אוהבם נדבה. ונאמר (משלי ג׳:י״ב) כי את אשר יאהב ה’ יוכיח וכאב את בן ירצה. ואם לא ישוב האיש מדרכו הרעה ביום רעה והוכח במכאוב ולא שב עד המוכיחו יגדל עונו ויכפל ענשו. הלא תראה אם המלך מיסר מי את אשר חטא לו ולא יוסר יקשה מוסרו ויכביד עולו מאד. וכתוב (ויקרא כ״ו:י״ח) ואם עד אלה לא תשמעו לי ויספתי ליסרה אתכם ונאמר (איוב ל״ו:י״ג) וחנפי לב ישימו אף לא ישועו כי אסרם. ואם לא ידע ולא יתבונן כי התלאות מצאוהו מפני חטאיו אך יאמר כאשר אמרו הפלשתים (שמואל א ו׳:ט׳) כי לא ידו נגעה בנו מקרה הוא היה לנו. בזאת יהי’ קצף עליו לפני ה’ ויגדל עון הכת הזאת מחטאת הכת הראשונה. על כן כתוב בראשון על הכת הראשונה ויספתי ליסרה אתכם. וכתוב אחרי כן על הכת האחרת הנזכרת (ויקרא כ״ו:כ״א) ואם תלכו עמי קרי ולא תאבו לשמוע לי וגו’ כי כל כת האחרונה בפ’ קשה מן הראשונה. ואח”כ כתוב (שם) ואם באלה לא תוסרו לי והלכתם עמי בקרי והלכתי אף אני עמכם בקרי ואחרי כן כתוב (שם) ואם בזאת לא תשמעו לי והלכתם עמי בקרי והלכתי עמכם בחמת קרי. ופירושו – והלכתם עמי בקרי כי תאמרו מקרה הוא היה לנו. ואם אין האיש מכיר מעבדיו ואיננו יודע כי יש בידו עון אשר חטא. עליו לפשפש במעשיו ולחפש דרכיו כענין שנאמר (איכה ג׳:מ׳) נחפשה דרכינו ונחקורה. ואם העלם יעלים עיניו ונואלו ונשאו רעיוניו (מלשון הכתוב (ישעיהו י״ט:י״ג) נואלו שרי צוען ונשאו שרי נוף). ולא חפרו דרכיו. ולא ידע מעשה ידיו ואשר עשו אצבעותיו ויאמר לא חטאתי. חטאתו כבדה מאד כמו שנאמר (ירמיהו ב׳:ל״ה) הנני נשפט אותך על אמרך לא חטאתי. ונאמר (ישעיהו מ״ב:כ״ה) ותלהטהו מסביב ולא ידע ותבער בו ולא ישים על לב ונאמר (משלי י״ט:ג׳) אולת אדם תסלף דרכו ועל ה’ יזעף לבו:
The first path is [that] when a man encounters troubles, he will consult his heart and say [that] it is only his ways and his plots that have caused this to him, and that his sins have caused [the pain] to his soul. So he repents to God; and He has mercy upon him, like the matter that is stated (Deuteronomy 31:17), “and many evils and troubles shall befall them; and they shall say on that day, ‘Surely it is because our God is not in our midst that these evils have befallen us.'” But note that the custom among men is [that] if one sins to someone, and [later] at a time of trouble for him regrets it and submits to him because he needs him; such regret will be inferior in the eyes of his fellow – like the matter that Jephthah said (Judges 11:7), “How can you come to me now when you are in trouble?” However it is one of the kindnesses of God, may He be blessed, that He accepts repentance [motivated by] trouble and it is desirable in front of Him. And He will generously love the sinner when he returns to Him on the day of his rebuke and from amidst trouble, as it is stated (Hosea 14:2-5), “Return, O Israel, to the Lord your God, for you have fallen because of your sin. Take words with you, etc. I will heal their affliction, generously will I take them back in love.” And it is stated (Proverbs 3:12), “For whom the Lord loves, He rebukes, as a father the son whom he favors.” But if the man does not repent from his evil on the day of evil, and the rebuked does not repent to the Rebuker, his iniquity grows and his punishment will be doubled. Do you not see that if a king rebukes someone who has sinned to him and he has not become chastised, [the king] will make his punishment harsher and be very hard on him. And it is written (Leviticus 26:18), “And if, for all that, you do not obey Me, I will go on to discipline you.” And it is [also] stated (Job 36:13), “But the impious in heart become enraged; they do not cry for help when He afflicts them.” And if he does not know and does not contemplate that the events have found him because of sins, but rather says like the Philistines (I Samuel 6:9), “it was not His hand that struck us; it just happened to us by chance” – there will be fury in front of Him for this, and his iniquity will grow. And the iniquity of this group will be greater than the sin of the first group. Therefore it is written about the first group (Leviticus 26:18), “I will go on to discipline you.” And it is written afterwards about the other group [we] mentioned (Leviticus 26:21), “And if you remain hostile toward Me and refuse to obey Me, etc.” For every group that is later in the section is more problematic than the one [above it]. So it is written afterwards (Leviticus 26:23-24), “And if these things fail to discipline you for Me, and you remain hostile to Me, I too will remain hostile to you.” And afterwards, it is written (Leviticus 26:27-28), “But if, despite this, you disobey Me and remain hostile to Me, I will act against you in wrathful hostility.” Its explanation is “you remain hostile to Me,” because you will say, “It was just chance that [it] happened to us.” But when a man does not recognize his deeds and does not know that he has the iniquity in his hands from his sinning, he must examine his actions and search his ways, as the matter is stated (Lamentations 3:40), “Let us search and examine our ways.” But if he surely ignores his eyes and his ideas become foolish and deluded (from the expression in Scripture [Isaiah 19:13], “The nobles of Tanis have been foolish, the nobles of Memphis deluded”), and he does not investigate his ways and does not know the acts of his hands and that which his fingers have done and says, “I have not sinned” – his sin is very weighty, as it is stated (Jeremiah 2:35), “lo, I will bring you to judgment for saying, ‘I have not sinned.'” And it is stated (Isaiah 42:25), “it blazed upon them all about, but they heeded not; it burned among them, but they gave it no thought.” And it is stated (Proverbs 19:3), “A man’s folly subverts his way, and his heart rages against the Lord.”

This is a midrash from Sha’arei Teshuvah (Gates of Repentance) which is a classic work of Jewish ethics by Rabbi Yonah of Gerona (1180-1263). The Midrash discusses the first of the four ways to repentance, which is when a person is afflicted by troubles and realizes that they are a result of his or her sins. The passage explains how one should respond to such troubles, and what are the consequences of not repenting. According to the interpretation, the first thing that troubles bring into the life of a man is that he recognizes these troubles are due to his own sinful actions. The proper response is to turn to the Lord God of Israel and repent and seek the mercy of God. The Midrash uses Jephthah in Judges 11:7 to ask why it is only when we are in trouble that we seek the Lord? Note that when one does not repent, the chastisement becomes harsher and more difficult according to the rabbinic interpretation. The idea is that when affliction comes, we recognize these things and the source of the affliction, that it is for our good, to turn from our sins. The most important point of this midrash and its application for our lives is that we should view our troubles as an opportunity to examine our deeds and return to God’s holy and righteous ways, rather than believing that these are random occurrences or a reason to complain. The Scriptures tell us that the Lord God loves us and disciplines us for our own good, and He accepts our repentance with grace and mercy. However, if we ignore His warnings and harden our hearts, we will increase our guilt and punishment. Therefore, we should always seek to improve ourselves and follow God’s will, especially when we face difficulties and challenges. We also note even when we repent and return to the Lord, it is the mercy and grace of God that merits God’s forgiveness and blessing.