In both the Tanakh and the NT text, frequently there is emphasis on the importance of listening to God’s voice and obeying His commands. For example, in the book of Mark, Yeshua introduces the parable of the Sower, which is about different kinds of listeners (people), represented by the different kinds of soil on which the seed of God’s word falls. In the Tanakh the Lord God often calls His people to remember how He has saved His people and their ancestors. In the context of Isaiah chapters 40-47, this theme of listening and obeying is prominent. These chapters deliver a series of messages to Judah and Jerusalem which contain strong messages from God, including calls to “Speak comfort to Jerusalem” (Isaiah 40:1-2), reminders of the transience of human existence which is contrasted to the word of God that stands forever (Isaiah 40:6-9), and reassurances that those who wait on Him shall renew their strength (Isaiah 40:12-31). Isaiah chapters 40-47 also highlight the foolishness of trusting in idols or earthly powers, as seen in the satire on idolatry (Isaiah 44:9-20), and emphasize the importance of remembering God’s deeds (Isaiah 44:21-28). This aligns with the broader biblical theme of listening to God’s voice and obeying His commands, as it underscores the importance of recognizing God’s authority and the futility of relying on earthly powers. These passages remind us of the importance of recognizing God’s authority, remembering His deeds, and placing our trust in Him. They serve as a reminder that true obedience comes from a heart that listens to God’s voice and responds with faith and action.
In the verses we are looking at today from Isaiah 48:12-22, we find a powerful passage that speaks to the relationship between listening to and obeying God and trusting in Him. In these passages, the Lord God emphasizes His eternal existence and power as Creator, and that He has called Israel for His purposes. The Spirit of the Lord is mentioned, reinforcing the idea of God’s guidance and help for His people and how we as God’s people need His guidance. The Lord God expresses His desire to teach us His ways for the purpose of prosperity and peace. The Torah draws a parallel to prosperity and listening / obeying God’s Word (Devarim / Deuteronomy 28:1-14). We note that prosperity is not just about material wealth, but also about being blessed and content in every aspect of life. For instance, Joshua 1:8 says, “This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.” This suggests that obedience to God’s instructions ensures we make wise decisions, maintain healthy relationships, and live fulfilled lives. How does this work? The idea of wise decisions is related to having a sound and healthy mind.
God’s word plays a crucial role in maintaining a sound and healthy mind. For example, the Scriptures teach us that God’s word has the power to renew our minds. Romans 12:2 says, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.” This renewal process involves replacing harmful thought patterns with God’s truth, leading to healthier thinking. Paul writes in 2 Timothy 1:7, “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.” The original Greek word translated as “sound mind” here is σωφρονισμοῦ which denotes self-discipline, careful, rational, sensible thinking. This suggests that God’s word promotes self-control and discipline which are also key components to mental health. Note also how peace is essential to mental health. Obedience to God’s word brings peace. This peace transcends human understanding and remains steadfast despite the trials and tribulations we may encounter. Tehillim / Psalm 119:165 states, שָׁל֣וֹם רָ֭ב לְאֹהֲבֵ֣י תוֹרָתֶ֑ךָ וְאֵֽין־לָ֥מוֹ מִכְשֽׁוֹל “Great peace have those who love your law, and nothing can make them stumble.” Note the word used here is תוֹרָתֶ֑ךָ for “your instruction” or “your Torah.” This again suggests that God’s word guards us against moral and spiritual pitfalls, and those who love and obey His Torah have a profound peace. This is why Yeshua said in John 14:27, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” And as Paul said, this peace, which surpasses all understanding, can guard our hearts and minds (Philippians 4:7). God’s word brings peace, which is essential for mental health. Note again how God’s word provides wisdom and guidance, helping us make decisions that lead to mental and emotional well-being. Tehillim / Psalm 119:105 states, “Your word is a lamp to my feet and a light to my path,” illustrating how God’s word illuminates our way and guides our decisions. We also understand how we can learn from our past, and not just our past but from the past of history. This is what Paul says in Romans 15:4, “For everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope.” The words of Isaiah and all of Scripture encourage us during difficult times which also supports our mental health through giving us hope and assurance such as we read in Tehillim / Psalms 34:18, “The Lord is close to the brokenhearted and saves those who are crushed in spirit.” Again, obedience is the key to unlocking these things in our lives, and this is why the Scriptures speak so often of these things. Obedience demonstrates our trust in God’s wisdom and sovereignty, and it is through this trust and obedience that we can experience the fullness of God’s blessings. It’s important to note that these blessings are not always material or immediate, but they contribute to a deep sense of fulfillment, contentment, and peace in our lives which again leads to good mental health which leads to healthier families and healthier communities.
In the context of Isaiah 48:12-22, God’s call to listen and obey is a call to trust in His plan for redemption and deliverance. By obeying God’s command to leave Babylon and return to Israel, the Israelites demonstrate their trust in God’s promise of deliverance. Their obedience is an act of faith, and a tangible demonstration of their belief in God’s promises. Solomon writes similarly saying the following in Mishley / Proverbs 3:5-6.
ספר משלי פרק ג ה בְּטַח אֶל-יְהֹוָה בְּכָל-לִבֶּךָ וְאֶל-בִּינָתְךָ אַל-תִּשָּׁעֵן: ו בְּכָל-דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ:
Mishley / Proverbs 3:5–6 3:5 Trust in the LORD with all thine heart; And lean not unto thine own understanding. 3:6 In all thy ways acknowledge him, And he shall direct thy paths. (KJV)
Solomon’s words follow a similar concept, that we are to acknowledge the Lord in all of our ways (בְּכָל-דְּרָכֶיךָ דָעֵהוּ) and how it is the Lord God who will make our path straight (וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ). Note the root for אֹרְחֹתֶיךָ is אֹ֫רַח which can mean “way, behavior” which indicates that the Lord God Almighty is directly involved in behavior modification for our benefit. He gives us the desire to live for Him according to His Word. This verse suggests that trusting in God involves acknowledging Him in all our ways, which includes obeying His commands, and by doing so He will work in our lives to make us healthy and strong! The Scriptures always provide us with more reasons why we should trust in the Lord and listen to His voice and obey His commands. Here in Isaiah chapter 48 Isaiah again calls the people to listen. The argument is not a new one since in many ways Isaiah is summing up everything that he said in chs. 40–47. Since God is the sole creator of the universe, the only one who can declare his purpose in advance, we should not hesitate to believe His methods that are described in the Scriptures (Tanakh and NT texts). Isaiah says that deliverance will come through a different mechanism, one that has not been seen before, through the pagan emperor Cyrus (Isaiah 48:12-16) who allowed the people to return to the Land of Israel. These things again direct us to recognize how Yeshua functions as our Cohen HaGadol (High Priest) who made atonement for us for the forgiveness of sins. We note Yeshua functioned making atonement through obedience and taking our sins upon himself, just as the priest would according to the Torah. Yeshua however did it in a slightly different way. The priesthood would eat a portion of the sacrifice to bear the iniquity of the one bringing the sacrifice. Yeshua bore sin through hanging on the cross. Again this follows a parallel concept to what Isaiah is speaking of here in Cyrus delivering God’s people, where the Lord God chose a slightly different way which was not against what the Torah states concerning these things. This is how these chapters all relate to the Servant King Messiah of God. We are being told what can be and what could happen in our lives, if we would only trust and obey God according to His word!
Masoretic Text (MSS) on Isaiah 48:15-22
Isaiah continues saying the following according to Isaiah 48:15-16.
Isaiah 48:15 states, “I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. (אֲנִי אֲנִי דִּבַּרְתִּי אַף-קְרָאתִיו הֲבִיאֹתִיו וְהִצְלִיחַ דַּרְכּוֹ)” Isaiah 48:16 “Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me. (קִרְבוּ אֵלַי שִׁמְעוּ-זֹאת לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי מֵעֵת הֱיוֹתָהּ שָׁם אָנִי וְעַתָּה אֲדֹנָי יְהֶוִֹה שְׁלָחַנִי וְרוּחוֹ)”
Cross References for Isaiah 48:15-16: Ex 3:7–13; Nu 27:18; Jdg 4:10; Ps 51:11; Is 11:2; 33:13; 34:1; 41:1–2, 8–16; 42:6–12; 43:13; 44:28–45:4, 18–25; 50:5, 7, 9; 53:10; 57:3; 61:1; 63:7, 10; Zec 2:8–9, 11; Re 1:7–11
These two verses (Isaiah 48:15-16) contain a powerful passage in the Hebrew Bible that highlights the role of God as the one who calls and guides His people. This documents how it is absolutely essential that the Lord God Almighty is involved in our lives to transform us to live according to His word, and to be successful in doing so! For example, verse 15, we see a repetition of the independent pronoun “I” (אֲנִי אֲנִי) which emphasizes God’s sole authority and initiative in His plan. Also, the word דִּבַּרְתִּי (dibarti) means “I have spoken,” emphasizing the authority and power of God’s word. These three words here again speak to the involvement of God by His Word interacting in our lives! This is why we daily seek to see the Lord working, protecting, and empowering us to bear His testimonies! The word קְרָאתִיו (qeratiy’v) means “I have called him,” which again speaks to the Lord God seeking us too, calling out to us to be involved in the lives of His people. The phrase וְהִצְלִיחַ דַּרְכּוֹ (vehitzli’a darko) means “and made his way successful,” where the KJV translates הִצְלִיחַ as “prosperous” which directs us to understand that the Lord God seeks to help us to be successful in life, and especially from the sense of overcoming sin! pointing to the success and guidance God provides for His people. In verse 16, the phrase קִרְבוּ אֵלַי (qirvu elai) means “draw near to me,” speaking of the Lord God drawing us near, and the phrase שִׁמְעוּ-זֹאת (shim’u-zot) means “hear this,” urging the listeners to pay attention to God’s message. The word דִּבַּרְתִּי (dibarti) appears again in this verse, emphasizing the authority of God’s word. Isaiah 48:16 is significant since it emphasizes God’s eternal presence and His active role in the unfolding of events that happen in our lives and specifically in the events that Isaiah is speaking of here.
Concerning the NT parallels to these verses, we note how Paul speaks of God’s guidance and calling on our lives according to the book of Romans.
Romans 8:28–30 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 8:29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (KJV 28 Οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσιν τὸν θεὸν ⸀πάντα συνεργεῖ ⸆ εἰς ⸇ ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν*. 29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ*, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·* 30 οὓς δὲ ⸀προώρισεν, τούτους καὶ ἐκάλεσεν·* καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν·* οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν*.)
Here, Paul emphasizes that all things are in God’s hands, and that He works all things together for good according to His purpose. And note that Paul says God works together for the good of all those who love Him and are called. This is the connection to the Isaiah text! This passage, like Isaiah 48:15-16, highlights the importance of trusting in God’s guidance and call in our lives. The New Testament theme of God’s guidance and call enhances our understanding of Isaiah 48:15-16 by emphasizing the continuity of God’s work throughout history. God’s call and guidance are not limited to the Tanakh but also continue in the NT text. This understanding helps to encourage us to trust in God’s guidance and call in our own lives, knowing that He has been faithful throughout history and will continue to be so in the future. The themes present in these verses are echoed throughout the NT text. The concept of God calling and sending, as well as His eternal presence, are central to all of the NT teachings. For example, in the Gospel of John, Yeshua often speaks of being sent by the Father (John 5:36, 6:39, 8:42). The Holy Spirit, mentioned in Isaiah 48:16, is also a significant part of the NT narrative, where God’s Spirit is seen as a helper and guide, and is the presence of God in the lives of His people (John 14:26, Acts 1:8). These things also speak to our giving our lives over to the Lord to fully trust in Him. It is only when we give ourselves over to the God of Israel that we begin to find success in our lives, and this again demonstrates God’s active role. These things again remind us that the Lord God is always at work, even when we may not see it, and that He has a purpose for each and every one of us. Note what we are reading in Isaiah here and the implication of what Isaiah is trying to tell us. Isaiah is telling us that any success that Cyrus has going forward is due to the calling and work of the Lord God of Israel. The emphasis is upon divine-human cooperation. The application to our lives today is that we are to move by faith, this speaks to being faithful to God. We don’t just sit around and wait; we are also to take action in faith and faithfulness.
Isaiah continues saying the following according to Isaiah 48:17-18.
Isaiah 48:17 states, “Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. (כֹּה-אָמַר יְהֹוָה גֹּאַלְךָ קְדוֹשׁ יִשְֹרָאֵל אֲנִי יְהֹוָה אֱלֹהֶיךָ מְלַמֶּדְךָ לְהוֹעִיל מַדְרִיכְךָ בְּדֶרֶךְ תֵּלֵךְ)” Isaiah 48:18 “O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: (לוּא הִקְשַׁבְתָּ לְמִצְוֹתָי וַיְהִי כַנָּהָר שְׁלוֹמֶךָ וְצִדְקָתְךָ כְּגַלֵּי הַיָּם)”
Cross References for Isaiah 48:17-18: Ex 17:4–8; Nu 20:7–15; Dt 5:29; 28:1–68; 32:29; Job 19:25; Ps 32:8; 81:13–16; 119:165; 147:14; Is 1:4, 26; 9:7; 28:9; 30:11, 21; 32:16–18; 33:21; 41:14; 42:23; 43:14; 45:8; 47:4; 48:20; 49:7, 9–10, 26; 54:5, 8, 13; 57:14–21; 58:11; 61:10–62:1; 66:12; Je 7:13; 51:1–6; Ho 10:12; Am 5:24; 1 Esd 1:1–58; Lk 19:42; Ro 7:7–12; 1 Ti 1:8–14; Tt 3:8–15
Notice how in the Hebrew Bible In verse 17, God is referred to as יהוה גאלך (the LORD, your Redeemer) and קדוש ישראל (the Holy One of Israel). The term מלמדך להועיל means “who teaches you to profit” or “who teaches you what is best for you,” and the word לְהוֹעִיל in verse 17 means “to help” or “to guide,” all of these things speak to the Lord God as being the source of our help, for wisdom, and as a guide and teacher of His people. Notice how Isaiah 48:17 emphasizes the crucial role of the LORD in our lives as a leader and guide. In verse 18, the phrase לוּא הִקְשַׁבְתָּ לְמִצְוֹתָי translates to “If only you had paid attention to my commands,” which suggests a lament over Israel’s disobedience. The phrases כנהר שלומך and כגלי הים mean “your peace would have been like a river” and “your righteousness like the waves of the sea,” respectively. These metaphors illustrate the abundant peace and righteousness that could have been Israel’s had they obeyed God’s commands. Notice how Isaiah emphasizes the peace of God through obedience to the commands.
The Peace of God through Obedience to His Commands
Promises of Peace: Throughout the Bible, there are numerous promises of peace for those who obey God’s commands. For example, in Isaiah 48:18, it says, יח לוּא הִקְשַׁבְתָּ לְמִצְוֹתָי וַיְהִי כַנָּהָר שְׁלוֹמֶךָ וְצִדְקָתְךָ כְּגַלֵּי הַיָּם “If only you had paid attention to my commands, then peace would have been like a river, and your righteousness like the waves of the sea.” This implies a direct connection between obedience and peace in the lives of believers.
The Nature of God’s Commands: The Bible teaches that God’s commands are inherently good and designed for the well-being of His people. By obeying these commands, believers can experience the peace that comes from living in accordance with God’s will. For instance, in Psalm 119:165, it states, שָׁל֣וֹם רָ֭ב לְאֹהֲבֵ֣י תוֹרָתֶ֑ךָ וְאֵֽין־לָ֥מוֹ מִכְשֽׁוֹל׃ “Great peace have those who love your law, and nothing can make them stumble.”
The Presence of God: Obedience to God’s commands often leads to a deeper relationship with Him, which in turn brings peace. In John 14:27, Yeshua says, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” This suggests that the peace of God is a gift that comes from a close relationship with Him.
The Fruit of the Spirit: The peace of God is also one of the fruits of the Holy Spirit, which believers can experience as they obey God’s commands and live according to His will. In Galatians 5:22-23, it says, “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self-control. Against such things, there is no law.”
Notice how trusting in God is essential for finding true peace. As stated in Isaiah 26:3, when you keep your mind focused on God and trust in Him, He will keep you in perfect peace. In Isaiah 48:18, there is a lament over Israel’s disobedience, suggesting that things might not have been what they are, that they needn’t have been what they have been, if only they had hearkened unto His command. This suggests that obedience to God’s commands brings peace and this is achieved because walking in righteousness, which is what it means to obey God’s commands, brings peace and order into our lives. Yeshua lived his life as an example in perfect submission and obedience to the Father’s will. The supreme expression of his obedience was submitting to the death of the cross on our behalf, which was also the supreme expression of his love for the Father (John 14:31). In addition to this, seeking the presence of God is achieved through regular Bible study and meditation, and choosing to walk in obedience to God’s Word and guidance, which again brings peace. The Scriptures emphasize that the peace of God is achieved through trusting in Him (the God of Israel), obeying His commands, walking in righteousness, and following in the footsteps of Yeshua, coupled with regular Bible study and meditation upon the Word of God. The phrase כַנָּהָר שְׁלוֹמֶךָ describes the peace and prosperity that would have been present if the people of Israel had listened to the LORD’s commandments. This illustrates the connection between obedience to the commandments and peace and prosperity in life.
The themes of God’s teaching and guidance, and the blessings of obedience are prevalent throughout the NT text. For example, in John 14:26, the Holy Spirit is promised to teach and remind believers of all things. In Matthew 7:24-27, Yeshua speaks of the blessings of hearing and obeying His words. In Matthew 7:13-14, Yeshua speaks about the narrow and difficult path that leads to life with the LORD, and this may have a parallel to the idea of obedience to the commandments and the LORD’s guidance in Isaiah 48:17. Both the linguistic and conceptual features in Isaiah 48:17-18 present a vision of the LORD as a guide and teacher which direct us to God’s word and emphasize the connection between obedience to the commandments and peace and prosperity in life. These verses from Isaiah coupled with the NT text remind us of the importance of heeding God’s teachings and commands, and the peace and righteousness that come from obedience. They also highlight God’s role as our Redeemer and Guide, themes that are echoed in the New Testament. So, in general well-being is the result when all the people in a community are concerned to do what is truly right in the sight of God. In addition, right behavior is easier where the peace and harmony of God reign in our lives, meaning that we have submitted our lives to the Lord God and His Messiah. Note als the phrase כַנָּהָר שְׁלוֹמֶךָ describes the peace that is like a river which suggest both continuity and abundance. This analogy sounds similar to David’s words in Tehillim / Psalms 1 about the tree that is planted next to the river side, similarly, when we put our trust in the Lord, it is as if we live on the banks of a river and do not need to fear the water supply would cease. Similarly, those who give their lives to the Lord and trust in Him will be filled continually with the peace of God that surpasses understanding.
Isaiah goes on saying the following according to Isaiah 84:19-20.
Isaiah 48:19 states, “Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me. (וַיְהִי כַחוֹל זַרְעֶךָ וְצֶאֱצָאֵי מֵעֶיךָ כִּמְעוֹתָיו לֹא-יִכָּרֵת וְלֹא-יִשָּׁמֵד שְׁמוֹ מִלְּפָנָי)” Isaiah 48:20 “Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob. (צְאוּ מִבָּבֶל בִּרְחוּ מִכַּשְֹדִּים בְּקוֹל רִנָּה הַגִּידוּ הַשְׁמִיעוּ זֹאת הוֹצִיאוּהָ עַד-קְצֵה הָאָרֶץ אִמְרוּ גָּאַל יְהֹוָה עַבְדּוֹ יַעֲקֹב)”
Cross References for Isaiah 48:19-20: Ge 12:2; 22:17; 49:10; Ex 6:6; 17:4–8; 19:4–6; Nu 20:7–15; Dt 28:1–68; 30:4; Job 5:25; Is 10:22; 12:6; 23:13; 33:24; 35:10; 41:8–9; 42:10, 19; 43:1, 5, 10, 14; 44:1–4, 21–23; 45:4; 47:1; 48:20; 49:3, 13; 51:11; 52:9, 11; 54:3, 17; 56:5; 57:14–21; 61:9; 62:11; 63:9; 65:23; 66:22; Je 25:22; 31:10; 33:22; 35:19; 48:6; 50:2, 8; 51:1–6, 45, Ho 1:10; Mic 4:10; Zec 2:6–7; 1 Esd 1:1–58; Lk 1:54; Ro 7:7–12; 2 Co 6:17; 1 Ti 1:8–14; Tt 3:8–15; Re 18:4
In Isaiah 48:19, the phrase וַיְהִי כַחוֹל זַרְעֶךָ translates to “your descendants would have been like the sand.” This suggests that if they had obeyed God’s commands, their descendants would have been as numerous as the sand. The phrase לֹא-יִכָּרֵת וְלֹא-יִשָּׁמֵד שְׁמוֹ מִלְּפָנָי means “his name would not have been cut off or destroyed from my presence” indicating that their name would have been preserved and honored if they had obeyed God’s commands. This word כַחוֹל (like sand) refers to the pain of Egypt, and it is meant to illustrate the suffering that the Egyptians experienced due to their rebellion against God. This is an example of the use of a theophoric name to illustrate the suffering that is experienced by those who rebel. The term “theophoric” comes from the Greek words “theo-” meaning “god” and “-phoric” meaning “bearing.” So, a theophoric name or term is one that includes the name of a god. Remember we saw this type of thing in the names of the Babylonian kings. This can be seen in many ancient cultures where names were often given with a deity’s name as a part of the name which was supposed to reflect something about the character of the person who has that name. Note the name Isaiah is the combination of “yesha” and “yah” meaning Salvation of God. In verse 20, the phrase צְאוּ מִבָּבֶל בִּרְחוּ מִכַּשְֹדִּים translates to “Go forth from Babylon, flee from the Chaldeans.” This is a call for the people of Israel to leave Babylon and return to their homeland. The phrase אִמְרוּ גָּאַל יְהֹוָה עַבְדּוֹ יַעֲקֹב means “Say, the LORD has redeemed His servant Jacob.” This emphasizes that it is God who has גָּאַל redeemed them and brought them out of captivity in Babylon. This emphasis is again a reminder of the call to trust in the Lord.
The theme of the redemption of God is throughout the NT text. An example can be taken from 1 Peter 1:18-19 which states the following.
1 Peter 1:18–19 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot: (KJV εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθητε ἐκ τῆς ματαίας ὑμῶν ἀναστροφῆς πατροπαραδότου ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ)
Peter speaks of being redeemed from rutile ways and that this redemption was not purchased with silver or gold. Our redemption was purchased with the blood of the Messiah. This concept of being set free from the ways of this world, symbolized by Egypt and Babylon, is the truth that is being taught here concerning Yeshua who sets us free in His blood. (John 8:31-32) The verses from Isaiah remind us of the importance of listening to the Word of God and to His commands, and then receiving the peace and righteousness of those who love God. The linguistic and conceptual features in Isaiah 48:19-20 present a reality that we can be a part of the LORD being our redeemer and deliverer. These verses emphasize the importance of joy and the praise of God who redeems, and. There may be parallels to these ideas in the New Testament, such as in Romans 8:18-23.
Romans 8:18–23 8:18 For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. 8:19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 8:20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 8:21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 8:22 For we know that the whole creation groans and suffers the pains of childbirth together until now. 8:23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. (NASB *18 Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα* τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς*. 19 ἡ γὰρ ἀποκαραδοκία τῆς ⸀κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται*. 20 τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, ⸂οὐχ ἑκοῦσα⸃ ἀλλὰ διὰ τὸν ὑποτάξαντα, ⸄ἐφʼ ἑλπίδι⸅* 21 ⸀ὅτι καὶ αὐτὴ ἡ κτίσις ⸁ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ*. 22 οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συστενάζει καὶ ⸀συνωδίνει ἄχρι τοῦ νῦν·* 23 οὐ μόνον δέ, ἀλλὰ ⸂καὶ αὐτοὶ⸃ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, ⸄ἡμεῖς καὶ αὐτοὶ⸅ ἐν ἑαυτοῖς στενάζομεν* °υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν*.)
Here Paul writes in the Greek text that the κτίσις (creation) waits for the redemption of God, and in Romans 8:23 that this parallels our bodies who also wait for the adoption and redemption of God which also parallels what we read in Isaiah. Note the imperatives in Isaiah 48:20.
צְא֣וּ (ṣə-’ū): “to go out” or “to exit”. בִּרְח֣וּ (bir-ḥū): “to flee” הַגִּ֤ידוּ (hag-gî-ḏū): “to declare” or “to tell ”הַשְׁמִ֙יעוּ֙ (haš-mî-‘ū): “to make heard” or “to proclaim” הוֹצִיא֖וּהָ (hō-w-ṣî-’ū-hā): “to bring out” or “to utter” אִמְר֕וּ (’im-rū): “to say”
Here the imperatives shown in Isaiah 48:20 command the people to go out, to flee, and to declare and make heard the salvation of God. The significance of these imperatives is that they collectively form a call to action for the people of Israel. They are commanded to leave Babylon, escape from the Chaldeans, and spread the news of their departure and redemption. This is not just a physical journey, but also a spiritual one, symbolizing a return to faith and obedience to God. The imperatives emphasize the active role of the people in this process, highlighting their responsibility to respond to God’s redemption with obedience and proclamation. The use of multiple imperatives also adds urgency and emphasis to the message. This call to action literally allows the people to participate in and anticipate what God is going to do on their behalf. The imperatives here in Isaiah 48:20 cause the idea of what Isaiah has been saying to be changed into action or reality. Through these words we are being told how God alone is the only one who is able to bring these things to pass, and again how the Lord God is the One who is in control of history. Note also how this call and command to leave Babylon also reveals to us how we are all called to fulfill the plan of God and His purposes for our lives. This means we do not simply sit on our hands and do nothing all of our lives. We are to take a proactive stance, to move forward in our lives to serve the Lord.
Isaiah goes on saying the following according to Isaiah 48:21-22..
Isaiah 48:21 states, “And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. (וְלֹא צָמְאוּ בָּחֳרָבוֹת הוֹלִיכָם מַיִם מִצּוּר הִזִּיל לָמוֹ וַיִּבְקַע-צוּר וַיָּזֻבוּ מָיִם)” Isaiah 48:22 “There is no peace, saith the LORD, unto the wicked. (אֵין שָׁלוֹם אָמַר יְהֹוָה לָרְשָׁעִים)”
Cross References for Isaiah 48:21-22: Ex 17:4–8; Nu 20:7–15; Dt 8:15; 28:1–68; Job 3:26; Ps 78:15–16, 20; 105:41; Is 3:11; 30:25; 33:16; 35:6–7; 41:17–18; 43:19–20; 44:3; 49:10; 57:14–21; Je 51:1–6; 1 Esd 1:1–58; Ro 7:7–12; 1 Ti 1:8–14; Tt 3:8–15
In verse 21, the phrase וְלֹא צָמְאוּ בָּחֳרָבוֹת הוֹלִיכָם translates to “They did not thirst when he led them through the deserts.” This suggests that God provided for their needs even in the most inhospitable environments both physically and spiritually. The phrase מַיִם מִצּוּר הִזִּיל לָמוֹ וַיִּבְקַע-צוּר וַיָּזֻבוּ מָיִם means “He made water flow for them from the rock; he split the rock and water gushed out.” This is a reference to the miraculous provision of water from a rock during Israel’s journey in the wilderness which again demonstrated how the Lord God provided physically for the people and their needs directly with miracles of water and mana. In verse 22, the phrase אֵין שָׁלוֹם אָמַר יְהֹוָה לָרְשָׁעִים translates to “There is no peace, says the LORD, for the wicked.” It is interesting how these themes are echoed in the NT text, and also in the Hebrew bible, this phrase occurs again in Isaiah 57:21. Note that both occurrences come at the end of a nine-chapter section. So this phrase is a marker to remind us of the consequences of disobedience and wickedness.
The theme of God’s provision and the consequences of wickedness found in Isaiah 48:21-22 are also found in the NT text. For example, in John 4:14, Yeshua speaks of giving living water so that one will never thirst through faith in Him. In Romans 3:17, Paul writes that “the way of peace they have not known”, speaking of the wicked. So, these verses again continue to remind us of God’s miraculous provision even in difficult circumstances, and the peace that comes from righteousness and obedience. They also highlight the lack of peace for the wicked, which substantiates the idea of peace coming through obedience. We also note how the NT uses these verses from Isaiah 48 for example how God would use rivers to break forth men from the bondate to sin. These rivers that God was going to cause to break forth in the wilderness (Isaiah 43:19-29) would be that which flowed from the hearts of men who are set free from sin by the power of God (Isaiah 32:15–20, 35:6–8, 44:3, 55:1, 58:11, John 7:37–39). The preservation of Israel is the Lord God keeping His promise to Abraham, Isaac, and Jacob. In a similar way, we can be assured that the Lord God will not abandon those who are His people both jew and non-jew. God’s promise through Isaiah is that those who would listen to His word would have peace like a river (Isaiah 48:18) and that he would free His people from the clutches of sin and bondage. In this way the Lord God empowers His people, and we can trust what the Lord has planned for our lives to be for good and for the glory of His name!
Rabbinic Commentary on Isaiah 48:15-22
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 48:15-22 48:15 I by my WORD have made a covenant with Abraham your father; yea, I have called him, I have brought him into the land of the place of my Shekinah, and I prospered his way. 48:16 Come ye near to my WORD; hear ye this; I have not spoken in secret from the beginning; at the time when the nations separated themselves from fearing me, at that time I brought Abraham your father to my service. The prophet saith: And now the Lord God, and His WORD, hath sent me. 48:17 Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am the Lord thy God, who teacheth thee what will profit thee, who sheweth the way wherein thou shouldest walk. 48:18 If thou hadst hearkened to my commandments, thy peace would certainly have been as the overflowing of the river Euphrates, and thy righteousness as the waves of the sea. 48:19 Thy seed had certainly been as numerous as the sand; and thy children’s children as the gravel thereof: the name of Israel should not have ceased nor have been destroyed from before me for ever. 48:20 Go ye forth from Babylon, flee ye from the province of the land of the Chaldeans, declare ye with a voice of singing, bring the joyful tidings of this, bring it to the ends of the earth, say ye, The Lord hath redeemed His servants of the house of Jacob. 48:21 He will not suffer them to thirst in the desert; He will guide them; He will cause water to flow for them from the rock: yea, He will cleave the rock, and the waters shall gush out. 48:22 There is no peace, saith the Lord, unto the wicked. (TgJ)
Isaiah continues saying the following according to Isaiah 48:15-17, טו אֲנָא בְּמֵימְרִי גְזָרִית קְיָם עִם אַבְרָהָם אֲבוּכוֹן אַף רַבִּיתֵהּ אָעִילְתֵּהּ לְאַרַע בֵּית שְׁכִינְתִּי וְאַצְלַח יַת אוֹרְחֵהּ: 48:15 I by my WORD have made a covenant with Abraham your father; yea, I have called him, I have brought him into the land of the place of my Shekinah, and I prospered his way. טז אִתְקְרָבוּ לְמֵימְרִי שְׁמָעוּ דָא לָא מִן אַוְלָא בְּסִתְרָא מַלְלֵית מֵעִדַן דְאִתְפְּרִישׁוּ עַמְמַיָא מִדְחַלְתִּי תַּמָן אַבְרָהָם אֲבוּכוֹן קָרִיבְתֵּהּ לְפוּלְחָנִי אֲמַר נְבִיָא וּכְעַן יְיָ אֱלֹהִים שַׁלְחַנִי וּמֵימְרֵהּ: 48:16 Come ye near to my WORD; hear ye this; I have not spoken in secret from the beginning; at the time when the nations separated themselves from fearing me, at that time I brought Abraham your father to my service. The prophet saith: And now the Lord God, and His WORD, hath sent me. יז כִּדְנַן אֲמַר יְיָ פְּרִיקָךְ קַדִישָׁא דְיִשְׂרָאֵל אֲנָא יְיָ אֱלָהָךְ מַלֵיף לָךְ לַהֲנָאָה מְחַוֵי לָךְ בְּאוֹרַח דִתְהָךְ: 48:17 Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am the Lord thy God, who teacheth thee what will profit thee, who sheweth the way wherein thou shouldest walk. (TgJ) The Targum Jonathan on Isaiah 48:15-17 contains some differences from the Hebrew Bible. In verse 15, the Targum adds the phrase אֲבוּכוֹן (avukhon), meaning “their father,” emphasizing the relationship between Abraham and his descendants. The Targum Jonathan’s interpretation of these verses emphasizes God’s covenant with Abraham and the role of the divine “Word” or “Memra” (בְּמֵימְרִי) in this covenant. These things add an additional layer of meaning and context to the original Hebrew text by referencing Abraham and the Word of God. These differences do not significantly alter the interpretation and application of these scriptures to our lives. The Targum still emphasizes the importance of following God’s guidance and recognizing His presence in our lives.
There are parallels to the themes found in these verses in the New Testament. For example, in John 14:6, Yeshua says, “I am the way, the truth, and the life.” This echoes the theme of following God’s guidance and recognizing His presence in our lives, as found in the Targum Jonathan on Isaiah 48:15-17. The concept of God teaching and leading His people, as mentioned in Isaiah 48:17, can also be seen in passages such as John 14:26, where Yeshua promises the Holy Spirit will teach His followers all things. The idea of God’s Spirit being sent, as in Isaiah 48:16, is echoed in NT passages like John 14:16-17 and Acts 2:1-4, which speak of the coming of the Holy Spirit. The Rabbis also emphasize the role of God teaching and guiding us in the way that we should go, such as how Steinsaltz’s commentary explains.
Steinsaltz on Isaiah 48:17 כֹּה אָמַר ה’ גֹּאַלְךָ, קְדוֹשׁ יִשְׂרָאֵל: אֲנִי ה’ אֱלֹהֶיךָ המְלַמֶּדְךָ לְהוֹעִיל לך, מַדְרִיכֲךָ בְּדֶרֶךְ שבה ראוי שתֵּלֵךְ. So said the Lord, your Redeemer, Holy One of Israel: I am the Lord your God, who teaches you for your good, who guides you on the way that you should go.
Rabbi Adin Steinsaltz’s commentary on Isaiah 48:17 emphasizes the role of God as a teacher and guide. This aligns with the broader biblical theme of God’s guidance and teaching, which is often depicted through His interactions with His people.
The Way God Guides and Teaches His People
Through His commandments and laws, as seen in the Torah, which is considered the foundation of God’s instruction and guidance.
Through the wisdom and knowledge imparted in the scriptures.
Through the Holy Spirit, as mentioned in the NT, which teaches and reminds believers of God’s teachings.
Through the experiences and lessons learned by biblical figures.
The Torah, which literally means “instruction” or “guide,” plays a central role in God’s instruction. It contains God’s commandments (mitzvahs), which are seen as a means of connecting with God and understanding His will. The Torah is viewed as God’s instructions to His people on how to live both in practical and spiritual ways, designed to provide the best quality of life possible. It lays a foundation for God’s relationship with His chosen people. Steinsaltz’s commentary, like many rabbinic interpretations, seek to elucidate these themes and provide further insight into the text. It emphasizes the ongoing relevance of the Torah teachings and the importance of seeking God’s guidance in our lives. It’s important to note that while the Torah provides the foundation, the interpretation and application of its teachings can vary, and additional sources, such as rabbinic commentaries, can provide valuable insights. The commentary underscores the importance of seeking God’s guidance and instruction, with the Torah serving as a central tool in this process. The emphasis here is that through studying God’s Word (All of Scripture) and applying God’s Word to our lives, we can live a life aligned with God’s will. Rashi also writes the following concerning Isaiah 48:16.
Rashi on Isaiah 48:16 Parts 1-2 מעת היותה שם אני. מעידן דאיתפרשו עממיא מדחלתי תמן אנא קריבתיה לאברהם אבוכון לפולחני: from the time it was, there was I [Jonathan paraphrases:] From the time the nations ceased fearing Me, there I brought Abraham your father near to My service. ועתה ה’ אלהים שלחני ורוחו אמר נביא וכען ה’ אלהים שלחני ומימריה עירובי דברים מי שאמר זה לא אמר זה, ומדרש אגדה רבי תנחומא פירש שמעו זאת תורת משה שנא’ בה זאת התורה לא מראש בסתר דברתי בסיני והנביא אומר מעת היות’ לאותו דבר שהוא אומר שם אני, ולמדנו מכאן שכל הנביאי’ עמדו בסיני ועת’ שלחני להנבא אליהם ואף לשון זה ישנו עירוב דברים לא מראש בסתר דברתי אמרה שכינה מעת היותה שם אני אומר הנביא ויש לפתור שלא יהו עירובי דברים קרבו אלי שמעו זאת שאני מתנבא לכם על מפלת בבל וגאולתכם לא מראש בסתר דברתי אותה מעת היות’ שגזר הקב”ה להביא’ שם הייתי לומד (ס”א למדת) שמשעת הגזירה הקב”ה מעמיד הנביא שעתיד להנבא על הדבר בסוף פמליא של מעלה ואע”פ שעדיין אינו נוצר: and now, the Lord God has sent me, and His spirit [Jonathan paraphrases:] Said the prophet, “And now, the Lord God has sent me, and His word.” This is an intermingling of words. The one who said this did not say that [i.e., the first part of the verse was said by God, and the second part by the prophet]. And the Aggadic Midrash of Rabbi Tanhuma (Yithro 21) explains: Hearken to this—This alludes to Moses’ Torah, referred to as “This is the Torah.” In the beginning, I did not speak in secretat Sinai. And the prophet says, “From the time that thing was that, He says, I was there.” And we learned from here that all the prophets stood at Sinai. And now He sent me to prophesy to them. Even in this version there is an intermingling of words. “In the beginning I did not speak in secret,” was said by the Shechinah. “From the time it was, there was I,” was said by the prophet. It is possible to interpret it so that there should not be intermingling of words [as follows:] Draw near to me, hearken to this what I prophesy to you regarding the downfall of Babylon and your redemption. In the beginning I did not speak that in secret. From the time it was, that the Holy One, blessed be He, decreed to bring it, there I was. This teaches that from the time of the decree, the Holy One, blessed be He, appoints the prophet who is destined to prophesy regarding the matter in the council of the heavenly household, although it has not yet been created.
Rashi’s commentary on Isaiah 48:16 provides several key insights and applications for our lives. For example, Rashi emphasizes that God has been present and guiding His people since the beginning, even when they ceased fearing Him. This underscores the enduring nature of God’s guidance and His commitment to His people, which can reassure us of His constant presence in our lives. Rashi highlights the role of prophets as messengers of God, sent to deliver His word. This reminds us of the importance of heeding divine guidance, whether it comes directly from God or through His chosen messengers. Rashi refers to the Torah as God’s instruction, given at Sinai. This reinforces the central role of the Torah in providing guidance for our lives. Rashi suggests that all prophets stood at Sinai, indicating a continuity of divine revelation from the time of Moses. This teaches us that God’s guidance is not limited to a specific time or place but continues throughout history. And lastly, Rashi notes that from the time of a decree, God appoints the prophet who is destined to prophecy regarding the matter. This highlights God’s foreknowledge and His active role in shaping history, which can give us confidence in His sovereign control over our lives. These things again highlight the central theme that Isaiah is trying to emphasize, that we can trust in God which is a central part of our being Tamim (perfect / complete) before the God of Israel through seeking and heading the guidance of God in our lives according to the scriptures.
Isaiah goes on saying the following according to Isaiah 48:18-22, יח אִילוּ אֲצִיתָא לְפִקוּדַי וַהֲוֵי פוֹן כִּשְׁפַע נְהַר פְּרָת שְׁלָמָךְ וּזְכוּתָךְ כְּגַלֵי יַמָא: 48:18 If thou hadst hearkened to my commandments, thy peace would certainly have been as the overflowing of the river Euphrates, and thy righteousness as the waves of the sea. יט וַהֲווֹ פּוֹן סַגִין כְּחָלָא דְיַמָא בְּנָךְ וּבְנֵי בְנָךְ כְּפֵּירוּדוֹהִי לָא יִפְסוֹק וְלָא יִשְׁתֵּצֵי שְׁמֵיהּ דְיִשְׂרָאֵל מִן קֳדָמַי לַעֲלַם: 48:19 Thy seed had certainly been as numerous as the sand; and thy children’s children as the gravel thereof: the name of Israel should not have ceased nor have been destroyed from before me for ever. כ פּוּקוּ מִבָּבֶל עֲרוּקוּ מִמְדִינַת אֲרַע כַּסְדָאֵי בְּקַל תּוּשְׁבַּחְתָּא חַווּ וּבַסַרוּ דָא אַפְקוּהָא עַד סְיָפֵי אַרְעָא אֱמָרוּ פְּרַק יְיָ עַבְדוֹהִי דְבֵית יַעֲקֹב: 48:20 Go ye forth from Babylon, flee ye from the province of the land of the Chaldeans, declare ye with a voice of singing, bring the joyful tidings of this, bring it to the ends of the earth, say ye, The Lord hath redeemed His servants of the house of Jacob. כא וְלָא אַצְחֵינוּן בְּחָרְבָתָא דַבְּרִינוּן מַיָא מִטוּנְרָא אַפִּיק לְהוֹ וּבְזַע טִינְרָא וּנְגוּדוּ מַיָא: 48:21 He will not suffer them to thirst in the desert; He will guide them; He will cause water to flow for them from the rock: yea, He will cleave the rock, and the waters shall gush out. כב לֵית שְׁלָם אֲמַר יְיָ לְרַשִׁיעַיָא:48:22 There is no peace, saith the Lord, unto the wicked. (TgJ) The Targum has the phrase אִילוּ אֲצִיתָא לְפִקוּדַי (ilu atzita lefikuday), meaning “if you had heeded my commandments,” which is consistent with the Hebrew text. In verse 20, the Targum also has a similar phrase רַק יְיָ עַבְדוֹהִי דְבֵית יַעֲקֹב (perak Yyya avdohey d’veit Yaakov), meaning “The Lord hath redeemed His servants of the house of Jacob” which which indicates God’s redemptive power in history and the lives of His people. Additionally, the Targum also has the phrase לֵית שְׁלָם אֲמַר יְיָ לְרַשִׁיעַיָא (leit shlam amar Yyya l’rashe’aya), meaning “There is no peace, says the Lord, for the wicked,” which emphasizes the truth about walking in unrighteousness, there is confusion, no true peace / shalom with God. The Targum emphasizes the importance of following God’s guidance and recognizing His presence in our lives, as well as the consequences of disobedience.
There are parallels to the themes found in these verses in the New Testament. For example, in John 14:15, Yeshua says, “If you love me, keep my commands.” This echoes the theme of following God’s guidance found in the Targum Jonathan on Isaiah 48:18-22. In addition, in John 14:26, where Yeshua promises the Holy Spirit will teach His followers all things. The idea of God’s Spirit being sent, as in Isaiah 48:16, is echoed in NT passages like John 14:16-17 and Acts 2:1-4, which speak of the coming of the Holy Spirit.
The Zohar, Lech Lecha 1:2 has the following to say concerning the last verse in Isaiah chapter 48.
Zohar, Lech Lecha 1:2 רַבִּי חִזְקִיָּה אָמַר דְּמִתְרַחֲקֵי מִקוּדְשָׁא בְּרִיךְ הוּא וְאִנּוּן רְחִיקִין מִנֵּיהּ, וּבְגִין כָּךְ אִקְרוּן אַבִּירֵי לֵב. הָרְחוֹקִים מִצְּדָקָה דְּלָא בָּעָאן לְקָרְבָא לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין כָּךְ אִנּוּן רְחוֹקִים מִצְּדָקָה, כֵּיוָן דְּאִנּוּן רְחוֹקִים מִצְּדָקָה רְחוֹקִים אִנּוּן מִשָּׁלוֹם דְּלֵית לוֹן שָׁלוֹם. דִּכְתִיב, (ישעיהו מ״ח:כ״ב) אֵין שָׁלוֹם אָמַר יְיָ לָרְשָׁעִים. מַאי טַעְמָא בְּגִין דְּאִנּוּן רְחוֹקִים מִצְּדָקָה. Rabbi Chizkiyah commented “Since they draw themselves away from the Holy One, blessed be He, therefore they remain far away from Him. And because of this they are called stout-hearted. They “are far from righteousness.” (because) they do not wish to come closer to the Holy One, blessed be He. And because of this, they “are far from righteousness.” Because they are far from righteousness, they are also far from peace; they can have no peace. As it is written, “There is no peace, says Hashem, to the wicked” (Yeshayah 48:22). And why is that so? Because they “are far from righteousness,” they have no peace!
The major point of this commentary from Zohar, Lech Lecha 1:2, as commented by Rabbi Chizkiyah, is the correlation between righteousness, peace, and proximity to God. The commentary suggests that those who distance themselves from God are also distancing themselves from righteousness. This distance from righteousness, in turn, leads to a lack of peace in their lives. The phrase “There is no peace, says Hashem, to the wicked” (Yeshayah 48:22) is used to emphasize this point. The “wicked” in this context can be understood as those who are “far from righteousness,” and thus, far from God. Notice the close connection of living our lives according to the Word of God and the presence of God. In terms of how this interpretation affects our lives and application of scripture, we can highlight the following key points:
Key Points that are Highlighted in the Zohar
Closeness to God: The commentary emphasizes the importance of seeking closeness with God. This can be achieved through prayer, study of scriptures, and living a life in accordance with God’s commandments.
Pursuit of Righteousness: Being “far from righteousness” is equated with being far from God. Therefore, pursuing righteousness—acting justly, showing mercy, living with integrity—aligns one’s life with what God wants for our lives and His presence will dwell with us.
Peace as a Result: Both the Scriptures and the commentary suggest that peace is a result of righteousness and closeness to God. Therefore, if one seeks peace, they should strive for righteousness and seek to draw near to God.
The major point is that God’s Word is a guide for our daily life. Isaiah and all of the Scriptures encourage us to seek a closer relationship with God, strive for righteousness in our actions, and find peace as a result of dwelling and walking in God’s holy and righteous ways as was demonstrated by the Messiah Yeshua. These scriptures remind us that our relationship with God is interconnected with our moral actions. The Talmud Bavli Ketubot 104a goes on to say the following concerning these verses.
Talmud Bavli Ketubot 104a:8 אָמַר רַבִּי אֶלְעָזָר: בְּשָׁעָה שֶׁהַצַּדִּיק נִפְטָר מִן הָעוֹלָם, שָׁלֹשׁ כִּיתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת יוֹצְאוֹת לִקְרָאתוֹ, אַחַת אוֹמֶרֶת לוֹ: ״בֹּא בְּשָׁלוֹם״, וְאַחַת אוֹמֶרֶת: ״הוֹלֵךְ נִכְחוֹ״, וְאַחַת אוֹמֶרֶת לוֹ: ״יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם״. בְּשָׁעָה שֶׁהָרָשָׁע נֶאֱבָד מִן הָעוֹלָם, שָׁלֹשׁ כִּיתּוֹת שֶׁל מַלְאֲכֵי חַבָּלָה יוֹצְאוֹת לִקְרָאתוֹ, אַחַת אוֹמֶרֶת: ״אֵין שָׁלוֹם אָמַר ה׳ לָרְשָׁעִים״, וְאַחַת אוֹמֶרֶת לוֹ: ״לְמַעֲצֵבָה יִשְׁכַּב״, וְאַחַת אוֹמֶרֶת לוֹ: ״רְדָה וְהׇשְׁכְּבָה אֶת עֲרֵלִים״. Rabbi Elazar said: At the time when a righteous individual departs from the world, three contingents of ministering angels go out toward him. One says to him: Enter in peace; and one says to him: Each one that walks in his uprightness; and one says to him: He enters in peace, they rest in their beds. At the time when a wicked person perishes from the world, three contingents of angels of destruction go out toward him. One says to him: “There is no peace, says the Lord concerning the wicked” (Isaiah 48:22); and one says to him: “You shall lie down in sorrow” (Isaiah 50:11); and one says to him: “Go down, and be laid with the uncircumcised” (Ezekiel 32:19).
The section from the Talmud Bavli Ketubot 104a is consistent with the commentary from Zohar, Lech Lecha 1:2 in several ways. For example, both texts emphasize the connection between righteousness and peace. In the Talmud, the righteous are greeted by ministering angels with messages of peace upon their departure from this world. This aligns with the commentary’s assertion that those who are righteous and close to God will have peace. Similarly, both texts associate wickedness (or lack of righteousness) with a lack of peace. The Talmud describes how the wicked are met by angels of destruction who declare that there is no peace for the wicked, echoing Isaiah’s words in Isaiah 48:22. Both texts suggest that our actions in this life, whether righteous or wicked, have consequences that extend beyond our earthly existence. The commentary suggests that our closeness to God, righteousness, and peace are interconnected, and the Talmud describes specific outcomes at the time of death depending on one’s righteousness or wickedness. These things are consistent with the NT account on life after death. These texts together reinforce the importance of striving for righteousness, to have faith, to be faithful, and for drawing near to the God of Israel, as these are associated with peace, both in this life and in the Olam Haba (World to Come). They also serve as a warning about the spiritual consequences of wickedness. These things guide and remind us in our daily actions and decisions, encouraging us to live in a way that reflects righteousness and a close relationship with God.
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