What Does It Mean “The Angel of the Lord Will Go Before You?” ישעיהו מא:יג-יח/ Isaiah 41:13-18

Introduction to Isaiah 41:13-18

Here in Isaiah 41:13-18 we find a significant change in the focus from the Lord God defending His people to His taking the offensive position to help His people. This is a very important observation as this follows the Torah centric principle of the Angel of the Lord going before the people. (Shemot / Exodus 23:20, 32:34, 33:2, Bamidbar / Numbers 20:16, Devarim / Deuteronomy 31:6) These verses speak to God helping Israel defend and keep the Land of Israel which represents His faithfulness to the covenant promises that He has made to Abraham, Isaac, and Jacob. The most remarkable aspect of the verses from this week are found in the Targum translation on Isaiah 41:15 which illustrate how the ancient Aramaic interpreters understood and applied the prophetic message of Isaiah to their own historical context. Comparing the Targum translation with the Hebrew text provides insights on the significance of the changes that the Targum makes in relation to God’s covenant with Israel.

The Hebrew text of Isaiah 41:15:

טו   הִנֵּה שַֹמְתִּיךְ לְמוֹרַג חָרוּץ חָדָשׁ בַּעַל פִּיפִיּוֹת תָּדוּשׁ הָרִים וְתָדֹק וּגְבָעוֹת כַּמֹּץ תָּשִֹים: 

41:15  Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. (KJV)

The Targum translation of Isaiah 41:15:

טו      הָא שַוִיתְכֹון לְמֹורַג תַקִיף חְדַת מְלֵי סַמפֵיריָן תְקַטֵיל בְעַמְמַיָא וּתשֵיצֵי וּמַלכְוָותָא כְמֹוצָא תְשַוֵי׃ 

41:15 Behold, I will make you a mighty threshing-instrument full of sharp edges: thou shalt slay the nations, thou shalt consume the kingdoms, thou shalt make them like chaff.

There are several notable differences between the two versions. First, the Targum identifies the subject of the verse as Israel through the reference to threshing the nations and kingdoms, while the Hebrew text does not specify who is addressed. This implies that the Targum interprets the verse as a direct promise from God to Israel, rather than a general statement about God’s power over nature. Second, the Targum replaces the metaphor of a threshing instrument with teeth (פִּֽיפִיּ֑וֹת) with a literal description of Israel as God’s servant and friend. This suggests that the Targum understands the verse not as an image of destruction of their enemies and as a positive affirmation of God’s covenant relationship with Israel. Third, the Targum changes the objects of the verb from mountains and hills to nations and kingdoms. This indicates that the Targum applies the verse to the historical situation of Israel’s enemies, rather than to the natural landscape. Fourth, the Targum changes the verb from threshing and beating to slaying and breaking. This reflects a very aggressive and decisive tone of God’s judgment on Israel’s foes. The significance of these changes can be understood in light of the historical context and theological purpose of the Targum. The Targum is generally dated to the second temple period, when Israel was under foreign domination by various empires, such as Babylon, Persia, Greece, and Rome. The Targum reflects the hopes and aspirations of Israel for God’s deliverance and restoration in accordance with his covenant promises. The Targum interprets Isaiah 41:15 as a prophetic word of encouragement and assurance for Israel that God will act on their behalf and defeat their enemies. We notice how important this is today for modern Israel as she is surrounded by her enemies and is constantly under attack by those who want to destroy God’s chosen people. The Targum also emphasizes Israel’s identity and role as God’s chosen people, who are called to serve him faithfully and enjoy his favor. The Targum translation of Isaiah 41:15 is an example of how the ancient Aramaic interpreters weaved into the narrative of Isaiah their hermeneutic understanding to make sense of the biblical text in the reality of their situation of both past, present, and future context. The Targum shows how they understood God’s covenant with Israel as a living and dynamic reality that shaped their history and destiny. The Targum also challenges us to read Isaiah 41:15 with fresh eyes and to consider how it speaks to our own situation today. These things speak to the fact that nothing can stand in the way of the Lord’s promises to his people. There may be a reference to the return from exile here (see Isaiah 41:17–20), however, there is no indication that the imagery should be limited to the exile. Note also that according to Ezekiel 36:3, we see the mountains of Israel as having been crushed by their enemies. So, this imagery is extant in the biblical text in this manner of interpretation. 

In addition to these things, we note the importance of stepping out in faith in order for the Lord God to move powerfully in our lives. The Tanakh and NT text provide us with information on why stepping out in faith is important because it is the way we please God and demonstrate our trust in Him. Hebrews 11:6 says, “And without faith it is impossible to please God, because anyone who comes to him must believe that he is, and that he is a rewarder of them that diligently seek him.” We note how God moves when we step out in faith and obey His commands. (see Bereshit / Genesis 12:1-4, Shemot / Exodus 14:13-31, 1 Samuel 17:32-35, and 2 Kings 5:9-14) Note how the priests went forward in faith stepping into the Jordan river, trusting God to part the waters, He did a miracle and allowed them to cross on dry ground. Joshua 3:15-17 says, “Now the Jordan is at flood stage all during harvest. Yet as soon as the priests who carried the ark reached the Jordan and their feet touched the water’s edge, the water from upstream stopped flowing. It piled up in a heap a great distance away, at a town called Adam in the vicinity of Zarethan, while the water flowing down to the Sea of the Arabah (that is, the Dead Sea) was completely cut off. So the people crossed over opposite Jericho. The priests who carried the ark of the covenant of the Lord stopped in the middle of the Jordan and stood on dry ground, while all Israel passed by until the whole nation had completed the crossing on dry ground.” A couple NT examples, In Mark 5:25-34, God draws a woman who had been bleeding for twelve years to touch the hem of Yeshua’s garment. The woman obeys God and steps out in faith, and the Lord God heals her instantly and Yeshua commends her for her faith. In Acts 9:10-19, the Lord God sends Ananias to lay hands on Saul, who had been persecuting the church, and restore his sight. Ananias obeys the Lord, steps out in faith, and the Lord God heals Saul and sets him upon a new path as an apostle for the gospel of Yeshua. Also, remember when Peter stepped out of the boat and walked on water, trusting Yeshua to hold him up. Matthew 14:28-31 says, “Lord, if it’s you,” Peter replied, “tell me to come to you on the water.” “Come,” he said. Then Peter got down out of the boat, walked on the water and came toward Yeshua. But when he saw the wind, he was afraid and, beginning to sink, cried out, “Lord, save me!” Immediately Yeshua reached out his hand and caught him. “You of little faith,” he said, “why did you doubt?”” These things reveal to us the faithfulness of God, which is consistent with the Lord God moving in power for His people, just as we read according to Isaiah 41:15. Note that God is powerful to do what He promises, and more than we can even imagine (Ephesians 3:20). He can overcome any obstacle or challenge that we face. He can use us for His glory and purposes when we are willing to take risks and trust Him. Stepping out in faith is not easy, but it is rewarding and fulfilling. It is how we grow in our relationship with the Lord and experience His presence and power in our lives. Again we note how these are all Torah centric principles! (שׁוּב אָנוּ מְצַיְּנִים כֵּיצַד כָּל אֵלֶּה הֵם עֶקְרוֹנוֹת מֶרְכָּזִיִּים בַּתּוֹרָה) 

Masoretic Text (MSS) on Isaiah 41:13-18

Isaiah continues saying the following according to Isaiah 41:13-14.

ספר ישעיה פרק מא
יג   כִּי אֲנִי יְהֹוָה אֱלֹהֶיךָ מַחֲזִיק יְמִינֶךָ הָאֹמֵר לְךָ אַל-תִּירָא אֲנִי עֲזַרְתִּיךָ: יד   אַל-תִּירְאִי תּוֹלַעַת יַעֲקֹב מְתֵי יִשְֹרָאֵל אֲנִי עֲזַרְתִּיךְ נְאֻם-יְהֹוָה וְגֹאֲלֵךְ קְדוֹשׁ יִשְֹרָאֵל: 

Isaiah 41:13 states, “For I the LORD thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. (כִּי אֲנִי יְהֹוָה אֱלֹהֶיךָ מַחֲזִיק יְמִינֶךָ הָאֹמֵר לְךָ אַל-תִּירָא אֲנִי עֲזַרְתִּיךָ)” Isaiah 41:14 “Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel. (אַל-תִּירְאִי תּוֹלַעַת יַעֲקֹב מְתֵי יִשְֹרָאֵל אֲנִי עֲזַרְתִּיךְ נְאֻם-יְהֹוָה וְגֹאֲלֵךְ קְדוֹשׁ יִשְֹרָאֵל)” 

Cross References for Isaiah 41:13-14: (Ge 15:1; Ex 15:13; Job 4:19; 19:25; 25:6; Ps 22:6; 73:23; 78:35; Is 1:4, 27; 12:6; 35:10; 41:10, 13–14, 16, 20; 42:6; 43:1–7, 14; 44:6, 13–17, 22–24; 45:1; 47:4; 48:17; 49:7, 26; 51:18; 54:5, 8; 59:20; 60:16; 63:16)

Here the verses in Isaiah 41:13-14 are part of a larger section in Isaiah 40-48 that addresses the exiled Israelites in Babylon and assures them of God’s promise to restore them and defeat their enemies. God speaks to them as their Creator, Redeemer, and Helper, who will uphold them with his right hand and deliver them from their oppressors. We note the opening phrase in Isaiah 41:13 which states, אֲנִי יְהֹוָה אֱלֹהֶיךָ “I am the Lord your God” is frequently stated in the Torah. (Shemot / Exodus 6:7, 16:12, Vayikra / Leviticus 11:44, 18:2, 18:4, 18:30, 19:3, 19:4, 19:10, 19:25, 19:31, 19:34, 19:36, 20:7, 20:24, 23:22, 23:43, 24:22, 25:17, 25:38, 25:55, 26:1, 26:13, Bamidbar / Numbers 10:10, 15:41, Devarim / Deuteronomy 29:6) This is a reminder of the covenant relationship that God established with Israel at Sinai (Shemot / Exodus 20:2). It also implies that God alone is worthy of worship and trust, unlike the idols of the nations that are powerless and worthless (Isaiah 41:21-29). The verse goes on saying מַחֲזִיק יְמִינֶךָ “holding your right hand” indicates that the Lord God as a parent is holding the hand of His children. This is a metaphor of his protection, guidance, and strength. The right hand is often associated with power and authority in the Scriptures (see Tehillim / Psalm 89:13, 110:1, and Matthew 26:64). The right hand of God also represents His saving acts on behalf of His people (see Shemot / Exodus 15:6, Tehillim / Psalm 98:1, Isaiah 63:12). The word “fear” (תִּירָא) is repeated twice in these verses, emphasizing the main message that God wants to convey to his people. We do not need to be afraid of our enemies or our circumstances, because He is with us and for us. Fear is the opposite of faith, and it can paralyze or discourage God’s people from obeying his will and fulfilling his purposes. Such as in the case of denying faith when one is pointed out in a crowd to be a believer in the God of Israel and a supporter of Israel. God counters fear with his promises of help (עֲזַרְתִּיךָ) and redemption (גֹאֲלֵךְ), which are based on his character and his covenant. In Isaiah 41:14 we see the word “worm” (תּוֹלַעַת) used to describe Israel’s lowly and weak condition in exile. It is a contrast to the lofty titles that God gives to Israel in other passages, such as “my servant” (Isaiah 41:8), “my chosen” (Isaiah 41:9), “my witnesses” (Isaiah 43:10), and “my people” (Isaiah 51:16). The Lord God Almighty does not deny or despise Israel’s weakness, but rather he uses it to display his power, mercy, and grace. He calls them by name, “Jacob” and “Israel,” affirming their identity as His people and His inheritance. Note also how the “Redeemer” (גֹאֲל) refers to the role of a kinsman who has the responsibility to buy back a relative’s property, free a relative from slavery, or avenge a relative’s blood (see Vayikra / Leviticus 25:25-55, Bamidbar / Numbers 35:9-34, and Ruth 4:1-12). The Lord God ultimately the Redeemer of Israel, who rescued them from Egypt, from Babylon, and from their sins. We note that in the NT text we are told that God brought His redeemer Yeshua the Messiah, and all who trust in him who paid the price for our redemption with his death in his blood (Ephesians 1:7, Titus 2:14, 1 Peter 1:18-19) will receive eternal life. In addition we also see the title “Holy One of Israel” (קְדוֹשׁ יִשְרָאֵל) which is one of Isaiah’s favorite names for God, occurring 25 times in his book. Again this highlights God’s transcendence, majesty, and purity, as well as his intimate involvement with Israel. It also implies that the Lord God expects His people to be holy as he is holy, and that He will judge them if they rebel against His word and/or defile themselves with idols (see Isaiah 1:4, 5:19, 30:11-12). 

All of these things together demonstrate the parent-child relationship between God and His people. This idea of מַחֲזִיק יְמִינֶךָ “holding your right hand” suggests how the Lord is physically with us and again illustrates how the Lord is personally involved in our lives. To actually take our hand and guide and lead us demonstrates the great value that we have in God’s sight. In addition to this, we note that the “redeemer” here makes His first appearance in the book of Isaiah. We note something about the redeemer, how the redeemer is described to have various rolls, such as delivering a poor person from enslavement, the acquiring of lost inheritance (land) due to poverty (Vayikra / Leviticus 25:25, Ruth 4:1-8), and the person who avenges the blood of a murdered person by killing the murderer (Bamidbar / Numbers 35:21-27, Devarim / Deuteronomy 19:6, Joshua 20:5). We notice the parallels to Yeshua the Messiah here in these concepts. We note there are various references in the NT text on how Yeshua redeems us (Romans 3:21-26, Galatians 3:13-14, Colossians 1:13-14, Hebrews 9:11-15, 1 Peter 1:18-19). In addition to this, we read various places where Yeshua will return to bring judgment upon those who do not obey His gospel, for example in  2 Thessalonians 1:7-9 which speaks of Yeshua being revealed from heaven with his mighty angels in flaming fire bringing judgment on those who do not obey the gospel of Yeshua. 

2 Thessalonians 1:7–9  
1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; (KJV καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθʼ ἡμῶν, ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ ἀπʼ οὐρανοῦ μετʼ ἀγγέλων δυνάμεως αὐτοῦ ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν θεὸν καὶ τοῖς μὴ ὑπακούουσιν τῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ, οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,)

We also read in Revelation 19:11-16 how John describes the second coming of Messiah as a rider on a white horse, called Faithful and True, who judges and makes war in righteousness. He says that he has a name written on his robe and on his thigh: King of kings and Lord of lords. He says that he will strike down the nations with a sharp sword that comes out of his mouth and rule them with a rod of iron. We note the imagery that we get of Yeshua the Messiah as the redeemer from a Torah perspective draws out these aspects of Yeshua that we don’t often hear or think about. We also note how the “redeemer” is connected to the Holy One of Israel three times with “Lord of Hosts,” (Isaiah 41:14, 43:14, 47:4) and twice with “the Mighty One of Jacob.” (Isaiah 49:26, 60:16) Other terms appearing at least once are “King of Israel,” (Isaiah 44:6) “First and Last,” (Isaiah 44:6) “Formed You from the Womb,” (Isaiah 44:24) “Made Everything,” (Isaiah 44:24) and “God of the whole earth” (Isaiah 54:5). These connections indicate the character of God and of the redeemer coming in the power of God. We see how the Redeemer is connected to the God of Israel, and how this differentiates the Messiah of God whom the Lord God would bring into this world from all the rest. The gods of the nations do not have this power or ability, and they have no concept of redemption like our God does, the God of Israel! 

Isaiah goes on saying the following according to Isaiah 41:15-16.

ספר ישעיה פרק מא
טו   הִנֵּה שַֹמְתִּיךְ לְמוֹרַג חָרוּץ חָדָשׁ בַּעַל פִּיפִיּוֹת תָּדוּשׁ הָרִים וְתָדֹק וּגְבָעוֹת כַּמֹּץ תָּשִֹים: טז   תִּזְרֵם וְרוּחַ תִּשָּׂאֵם וּסְעָרָה תָּפִיץ אוֹתָם וְאַתָּה תָּגִיל בַּיהֹוָה בִּקְדוֹשׁ יִשְֹרָאֵל תִּתְהַלָּל:       

Isaiah 41:15 states, “Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. (הִנֵּה שַֹמְתִּיךְ לְמוֹרַג חָרוּץ חָדָשׁ בַּעַל פִּיפִיּוֹת תָּדוּשׁ הָרִים וְתָדֹק וּגְבָעוֹת כַּמֹּץ תָּשִֹים)” Isaiah 41:16 “Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, and shalt glory in the Holy One of Israel. (תִּזְרֵם וְרוּחַ תִּשָּׂאֵם וּסְעָרָה תָּפִיץ אוֹתָם וְאַתָּה תָּגִיל בַּיהֹוָה בִּקְדוֹשׁ יִשְֹרָאֵל תִּתְהַלָּל)” 

Cross References for Isaiah 41:15-16: (Ex 19:18; 2 Sa 24:22; Job 41:30; Ps 107:33; Is 2:14; 10:5; 12:6; 21:10; 25:9; 28:27; 30:22; 35:10; 40:24; 41:2, 14, 16; 42:15; 43:1–7; 44:13–17; 45:25; 51:3; 60:19; 61:10; 64:1; Je 9:10; 15:7; 51:2; Eze 33:28; Da 2:35; Mic 4:13; Hab 3:12; Mk 1:24; 2 Co 10:4)

This here in Isaiah 41:15 seems a bit strange when the Lord God says that he will make His people into a sharp threshing instrument with teeth. When we think about threshing, we think about the following type of action:

There were different types of threshing sledges used in the Middle East: (i) the threshing board which was a thick board, made with a variety of slats, with a shape between rectangular and trapezoidal, with the frontal part somewhat narrower and curved upward. The bottom was covered with lithic flakes or razor-like metal blades. It was pulled by horses or oxen over the grain that was spread on the threshing floor. (ii) A tribulum, this was a type of threshing board that had sharp stones or iron spikes embedded in the underside. It was also dragged by animals over the grain. (iii) The plostellum punicum or threshing wheel. This was a wooden cart with iron wheels that had sharp teeth or knives attached to them. It was driven by a person over the grain to cut the straw and separate the kernels. (iv) Carthaginian wagon, this was another form of threshing wheel that had two large wooden discs with iron spikes on the rims. It was also pulled by animals over the grain. We note the biblical description of this device according to the Torah in Devarim / Deuteronomy 25:4 and by Isaiah according to Isaiah 28:27.

Devarim / Deuteronomy 25:4  
25:4 Thou shalt not muzzle the ox when he treadeth out the corn. (KJV לֹא־תַחְסֹ֥ם שׁ֖וֹר בְּדִישֽׁוֹ׃)

Isaiah 28:27  
28:27 For the fitches are not threshed with a threshing instrument, Neither is a cart wheel turned about upon the cummin; But the fitches are beaten out with a staff, And the cummin with a rod. (KJV כִּ֣י לֹ֤א בֶֽחָרוּץ֙ י֣וּדַשׁ קֶ֔צַח וְאוֹפַ֣ן עֲגָלָ֔ה עַל־כַּמֹּ֖ן יוּסָּ֑ב כִּ֧י בַמַּטֶּ֛ה יֵחָ֥בֶט קֶ֖צַח וְכַמֹּ֥ן בַּשָּֽׁבֶט׃)

Notice how in Devarim / Deuteronomy 25:4 the ox is described as trending out the corn. The point here is that the shape and size of the ox’s feet are not very inefficient for this task of treading out the grain. So, it is implied that the ox is pulling something, a wheel, or a stone, or a wooden board. This is how Isaiah describes saying that there is a threshing instrument, but it is not a cartwheel, in this case the grain is manually beaten by hand with a staff or rod and tossed into the air to cause the chaff to blow away and the grain to remain. The description given in Isaiah 41:15 is that of a new type of threshing sledge, one that has teeth for cutting apart the grain making it easier to expose the kernels of grain. The interesting part is the phrase תָּדוּשׁ הָרִים וְתָדֹק וּגְבָעוֹת כַּמֹּץ how the Lord God will cause the people to become this threshing instrument so they can thresh the hills / mountains like chaff. We note how the mountains are used as an analogy for men in the biblical text. In the Scriptures, mountains can represent the strength, stability, and endurance of men. They can also symbolize the challenges and obstacles that men face in life. For example, in Tehillim / Psalm 125:2, it says: “As the mountains surround Jerusalem, so the Lord surrounds his people both now and forevermore.” This verse implies that God protects his people like mountains protect a city. Another example is Isaiah 54:10, which says: “Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,” says the Lord, who has compassion on you.” This verse shows that God’s love and promise for his people are more enduring than the mountains and hills. More specific to our application here, the mountains can also represent the authority, glory, and majesty of men. They can symbolize the rulership and dominion of men over the earth. For example, in Daniel 2:35, it says: “Then the iron, the clay, the bronze, the silver and the gold were all broken to pieces and became like chaff on a threshing floor in summer. The wind blew them away without a trace. But the rock that knocked the statue down became a great mountain that covered the whole earth.” This verse refers to the dream of King Nebuchadnezzar, which Daniel interpreted as a prophecy of the coming kingdom of God that will crush all human kingdoms and fill the whole earth. Another example is Revelation 17:9, which says: “This calls for a mind with wisdom. The seven heads are seven hills on which the woman sits. They are also seven kings.” This verse refers to the vision of John, which depicts the evil city of Babylon and its alliance with seven worldly kings. In addition, note what the Scripture says according to Isaiah 40:4.

Isaiah 40:4  
40:4 Every valley shall be exalted, And every mountain and hill shall be made low: And the crooked shall be made straight, And the rough places plain: (KJV כָּל־גֶּיא֙ יִנָּשֵׂ֔א וְכָל־הַ֥ר וְגִבְעָ֖ה יִשְׁפָּ֑לוּ וְהָיָ֤ה הֶֽעָקֹב֙ לְמִישׁ֔וֹר וְהָרְכָסִ֖ים לְבִקְעָֽה׃)

Here in Isaiah 40:4, the passage compares the mountains and hills to the proud and powerful people, who will be humbled and brought low by God. The valleys and rough ground can represent the humble and oppressed people, who will be exalted and comforted by God. This prophecy also foreshadows the coming of John the Baptist, who prepared the way for the Lord by preaching repentance and baptism. (Luke 3:4-6) Isaiah 41:15 coupled to Isaiah 41:16 suggests that the Lord will give His people victory over men of pride, and how the Lord will cause them to have strength over their oppressors. Notice how this is not limited to men, the mountain can also be analogized to sin and obstacles, and whatever may stand in the way of victory. Take for example according to Matthew 17:20, it says: “He said to them, ‘Because of your little faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you.’” This passage is after Yeshua healed a boy with a demon that His disciples could not cast out. Yeshua told them that they lacked faith and that if they had faith even as small as a mustard seed, they could move mountains. This can also imply that sin is like a mountain that seems impossible to move, but with faith in God, nothing is impossible. In Isaiah, the context is also coupled to the restoration of God’s people to the land from exile, which is the result of God working in their lives. The great victory that we have in our lives over sin provides us with evidence of God’s working in our lives, and we can rejoice in this knowing that the Lord God is victorious over all things, including the personal struggles that we have each day! All of these things support these concepts that Paul taught concerning rejoicing in the Messiah, and in the power of God, and in the power of the resurrection, etc. and not rejoicing in ourselves, but in the presence of God in our lives! These things demonstrate how the God of Israel has committed Himself to us as His people, and we can trust in Him!

Isaiah goes on to say the following according to Isaiah 41:17-18.

ספר ישעיה פרק מא
יז   הָעֲנִיִּים וְהָאֶבְיוֹנִים מְבַקְשִׁים מַיִם וָאַיִן לְשׁוֹנָם בַּצָּמָא נָשָׁתָּה אֲנִי יְהֹוָה אֶעֱנֵם אֱלֹהֵי יִשְֹרָאֵל לֹא אֶעֶזְבֵם: יח   אֶפְתַּח עַל-שְׁפָיִים נְהָרוֹת וּבְתוֹךְ בְּקָעוֹת מַעְיָנוֹת אָשִֹים מִדְבָּר לַאֲגַם-מַיִם וְאֶרֶץ צִיָּה לְמוֹצָאֵי מָיִם: 

Isaiah 41:17 states, “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. (הָעֲנִיִּים וְהָאֶבְיוֹנִים מְבַקְשִׁים מַיִם וָאַיִן לְשׁוֹנָם בַּצָּמָא נָשָׁתָּה אֲנִי יְהֹוָה אֶעֱנֵם אֱלֹהֵי יִשְֹרָאֵל לֹא אֶעֶזְבֵם)” Isaiah 41:18 “I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. (אֶפְתַּח עַל-שְׁפָיִים נְהָרוֹת וּבְתוֹךְ בְּקָעוֹת מַעְיָנוֹת אָשִֹים מִדְבָּר לַאֲגַם-מַיִם וְאֶרֶץ צִיָּה לְמוֹצָאֵי מָיִם)”

Cross References for Isaiah 41:17-18: (Ge 21:17–26; Ex 17:6; Nu 23:3; Dt 31:6; 2 Ki 3:16–17; Job 38:26; Ps 27:9; 94:14; 107:35; 114:8; Is 19:5; 29:23; 30:19, 25; 35:1, 6–10; 40:4; 42:16; 43:14–20; 44:1–5; 49:10; 55:1; 62:12; 65:24; Ro 11:2)

There is a lot of information that is packed into these two verses which may be summarized in the following way:

The Meaning and Application of Isaiah 41:17-18 for Our Lives

• God’s compassion for the needy: Isaiah 41:17-18 describes the situation of the poor and needy who are searching for water and are thirsty. God promises to answer them and not forsake them. He will provide them with water in the desert and make rivers flow on barren heights. This shows God’s compassion and care for the oppressed and suffering people, who depend on Him for their survival.
• God’s power over nature: The verses also demonstrate God’s power over nature, as He can create water sources in the most unlikely places. He can turn the desert into pools of water and the parched ground into springs. This shows God’s ability to do miracles and to provide for His people in times of need.
• God’s fulfillment of His promises: The verses also point to God’s fulfillment of His promises to His people, especially in relation to the restoration of Israel after the exile. God will bring them back to their land and bless them with abundance and prosperity. He will also make them a light to the nations and a witness to His glory which is a Torah based principle.
• God’s invitation to trust Him: The verses also invite us to trust God and His word, as He is faithful and true. He is the only God who can save us and deliver us from our troubles. He is the first and the last, and there is no one like Him. He calls us to remember His deeds and His plans, and to rely on His grace and mercy.

The phrase הָעֲנִיִּים וְהָאֶבְיוֹנִים “the poor and desolate / needy” is frequently used in the Tanakh (Devarim / Deuteronomy 15:11, 24:14, Tehillim / Psalms 35:10, 37:14, Mishley / Proverbs 31:20) Isaiah 41:17 describes the plight of the poor and needy who are looking for water and are thirsty. The verb מְבַקְשִׁים (seeking) is in the present tense, indicating a continuous action. The phrase לְשׁוֹנָם בַּצָּמָא נָשָׁתָּה (their tongue with thirst has dried up) is a metaphor for extreme thirst and dehydration. The verb נָשָׁתָּה (has dried up) is in the perfect tense, indicating a completed action. The pronoun אֲנִי (I) is emphatic, stressing God’s identity and involvement. The verb אֶעֱנֵם (I will answer them) is in the imperfect tense, indicating a future action. The noun אֱלֹהֵי is written in the construct state for “the God of,” indicating a genitive relationship with the following word יִשׂרָאֵל (Israel). The phrase לֹא אֶעֶזְבֵם (I will not forsake them) uses a double negative לֹא (not) and אֶעֶזְב (I will forsake) to emphasize God’s faithfulness and commitment. The verb אֶעֶזְב (I will forsake) is in the imperfect tense, indicating a future action. The sentence structure indicates how the Lord God will respond to the cry and injustice of His people. We note that Isaiah says אֲנִי יְהֹוָה אֶעֱנֵם “I the Lord will answer them” marks His personal involvement in our lives. Therefore, we should be looking for the personal involvement of God in our lives. Isaiah 41:17 describes thirst and water, this may not simply be a reference to physical thirst, but to something spiritual that is missing that only God can fill. Take the following biblical references as an example of these things.  

Thirst and Lack of Water a Spiritual Deficit

• Tehillim / Psalm 42:1-2, the psalmist expresses his longing for God as a deer pants for water. He says: “As the deer pants for streams of water, so my soul pants for you, my God. My soul thirsts for God, for the living God. When can I go and meet with God?” This shows that the psalmist feels a spiritual dryness and emptiness without God’s presence and fellowship.
• Jeremiah 2:13, God rebukes Israel for forsaking Him, the fountain of living water, and digging their own broken cisterns that cannot hold water. He says: “My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water.” This shows that Israel has turned away from God, the source of life and blessing, and has relied on their own idols and alliances, which are futile and worthless.
• John 4:13-14, Yeshua offers the Samaritan woman at the well the living water that can quench her thirst forever. He says: “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” This shows that Jesus is the fulfillment of God’s promise to provide water for the thirsty. He is the Messiah who can give the Holy Spirit and eternal life to those who believe in Him.
• Revelation 22:17, the Spirit and the bride invite everyone who is thirsty to come and take the free gift of the water of life. They say: “The Spirit and the bride say, ‘Come!’ And let the one who hears say, ‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life.” This shows that God’s invitation to quench our spiritual thirst is open and gracious. He offers us His salvation and His presence through His Son and His Spirit.

These verses describe how thirst is not just a physical or material thing, but also has a spiritual aspect, in both cases, these things illustrate our need to rely and depend upon God. We note also how the Scriptures say that God blesses those who bring their needs to Him. The practical application for these things is that we do this, bringing our needs to the Lord, and trusting in Him as the sufficient provider for all things. 

In Isaiah 41:18 we read a description on how God promised to provide water for the poor and needy in the desert. The verb אֶפְתַּח (I will open) is in the imperfect tense, indicating a future action. So this has a prophetic sense for us today, if we seek the Lord He will open our understanding, He will draw near if we draw near, and He will fill us with His presence in fulfillment to His promise to us in the Torah! We also note how the preposition עַל (on or upon) introduces the location of the water sources upon the שְׁפָיִים (bare heights) which are usually dry and barren. The noun נְהָרוֹת (rivers) is plural and refers to streams or flowing water indicating the Lord will produce an abundance of life giving waters. We also note the noun ארץ ציה (parched ground or dry land) is singular and consists of two words: ארץ (land or earth) and ציה (dryness or drought). The noun ציה (dryness or drought) is in the construct state, indicating a genitive relationship with the preceding word ארץ (land or earth). The noun למוצאי מים (springs of water or outlets of water) is plural and consists of two words: למוצאי (springs or outlets) and מים (water). These things illustrate God’s promises to supply the needs of those who cry out to him. We also remember how the dry and parched land (the wilderness) is also a reference to a lack of spiritual blessing, and a place or residence for evil spirits. (See the study on Isaiah 32:14-20) The idea of watering the desert place making it a fertile place of abundance, is reminiscent of God driving the demonic forces away from this place, setting the land free from desolation, and the Lord God filling the place with His presence. There clearly is a spiritual connection here and Isaiah is describing how the power of God is limitless in his ability to do all things. We note how these things describe the presence, holiness, and revelation of God and symbolize what happens when God meets with men and reveals His will and purpose for their lives. Notice these things are all coupled to the Messianic expectation of God sending His redeemer, and in Him we renew the covenant of God, we become a treasured possession of God, and we are given the power to obey the Lord, keep His commands, and live our lives for His glory because of His indwelling presence! When we study these things, we can see the continuity of the Scriptures from the beginning (Torah) to the end (Revelation), and how consistent these words of the Scripture are from the mountain of Sinai unto this day as believers in God’s Messiah Yeshua! God reveals His glory through the pages of the Scriptures and in history through the lives of His people! Faith in the Lord God of Israel and in His Messiah Yeshua truly is the strength, stability, and endurance of men! The Lord God is our help and as we see in the Scriptures, He can crush all of the world’s nations if he chooses. The greatness of God is that He offers the opportunity to join with the family of God through faith in Yeshua the Messiah! This demonstrates God’s love and promise, all of which are more enduring than the mountains and hills of this earth! 

Rabbinic Commentary on Isaiah 41:13-18

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 מא:יג-יח
יג      אְרֵי אְנָא יוי אְלָהָך מְתַקֵיף יַמִינָך דַאְמַרִית לָך לָא תִדחַל מֵימְרִי בְסַעְדָך׃ יד      לָא תִדחְלוּן שִבטַיָא דְבֵית יַעְקֹב זַרעְיָתָא דְבֵית יִשׂרָאֵל מֵימְרִי בְסַעדְכֹון אְמַר יוי וּפָרִיקְכֹון קַדִישָא דְיִשׂרָאֵל׃ טו      הָא שַוִיתְכֹון לְמֹורַג תַקִיף חְדַת מְלֵי סַמפֵיריָן תְקַטֵיל בְעַמְמַיָא וּתשֵיצֵי וּמַלכְוָותָא כְמֹוצָא תְשַוֵי׃ טז      תִדרֵינוּן וְרוּחָא תִטֹולִנוּן וּמֵימְרֵיה כְעַלעוּלָא לְקַשָא יְבַדַר יָתְהֹון וְאַת תְבוּעַ בְמֵימְרָא דַיוי בְקַדִישָא דְיִשׂרָאֵל תִשתַבַח׃ יז      עִנוְתָנַיָא וְחַשִיכַיָא דִמחַמְדִין לְאֻלפָנָא הָא כְצָהְיָא לְמַיָא וְלָא מַשכְחִין רוּחְהֹון בְסִגוּפָא מְשַלהְיָא אְנָא יוי אְקַבֵיל צַלֹותְהֹון אְלָהָא דְיִשׂרָאֵל לָא אְרַחֵיקִנוּן׃ יח      אְקָרֵיב גָלְוָותְהֹון מִבֵינֵי עַמְמַיָא וַאְדַבְרִינוּן בְאֹורַח תָקְנָא וְאַפתַח לְהֹון עַל נִגדִין נַהרִין וּבגֹו מֵישְרִין מַבוּעִין אְשַוֵי מַדבְרָא לַאְגַמִין דְמַיִין וַאְרַע בֵית צַהוָנָא לְמַבוּעֵי מַיָא׃

Targum Jonathan son of Uziel Isaiah 41:13-18
41:13 For I am the Lord thy God, that will hold thee fast by thy right hand; who saith unto thee, Fear not, my WORD shall be thy help. 41:14 Fear ye not, ye tribes of the house of Jacob, ye seed of Israel, my WORD shall be your help, saith the Lord, and your Redeemer, the Holy One of Israel. 41:15 Behold, I will make you a mighty threshing-instrument full of sharp edges: thou shalt slay the nations, thou shalt consume the kingdoms, thou shalt make them like chaff. 41:16 Thou shalt fan them, and the wind shall carry them away, and my WORD shall scatter them as the whirlwind scattereth the chaff; but as for thee, thou shalt rejoice in the WORD of the Lord, thou shalt glory in the Holy One of Israel. 41:17 The poor and the needy long after instruction, as the thirsty after water, but do not find it; their spirit faints in affliction. I, the Lord, will hear their prayer; I, the God of Israel, will not cast them off. 41:18 I will gather their captives from the midst of the nations, and I will lead them in the right path; and I will open for them rivers in torrentbeds, and fountains in the midst of the valleys: I will make the desert pools of water, and the land that is a thirsty place springs of water. (TgJ)

Isaiah goes on according to the TgJ to say, יג      אְרֵי אְנָא יוי אְלָהָך מְתַקֵיף יַמִינָך דַאְמַרִית לָך לָא תִדחַל מֵימְרִי בְסַעְדָך׃ 41:13 For I am the Lord thy God, that will hold thee fast by thy right hand; who saith unto thee, Fear not, my WORD shall be thy help. יד      לָא תִדחְלוּן שִבטַיָא דְבֵית יַעְקֹב זַרעְיָתָא דְבֵית יִשׂרָאֵל מֵימְרִי בְסַעדְכֹון אְמַר יוי וּפָרִיקְכֹון קַדִישָא דְיִשׂרָאֵל׃ 41:14 Fear ye not, ye tribes of the house of Jacob, ye seed of Israel, my WORD shall be your help, saith the Lord, and your Redeemer, the Holy One of Israel. (TgJ) These verses regarding the Lord God holding the right hand of His people is alluded to in the book of Hebrews 13:5-6 where the Lord God says, “I will never leave you nor forsake you” and the believers can confidently say “The Lord is my helper; I will not fear.” The theme of the Lord God helping and delivering his people are also found in many other NT texts, such as Romans 8:31-39, Philippians 4:13, and 2 Corinthians 12:9-10. In Isaiah 41:13, the Targum adds the word memra (מֵימְרִי) and “my” (אְנָא), to indicate that God’s word is also His agent of creation and salvation. Notice the consistency of the gospel of John chapter 1 with these concepts here from the rabbinic texts. In Isaiah 41:14, the Targum changes “worm” (תּוֹלַ֣עַת) to “tribes” (שִבטַיָא), and “men” to “seed” (זַרעְיָתָא), to avoid using derogatory terms for Israel. The Targum also adds “my WORD shall be your help” at the end of verse 13, to emphasize God’s promise. These things reveal to us how our help is in the Lord and how we can trust upon the Lord for His help. The Midrash Tanchuma Beshalach has the following to say concerning these verses.

Midrash Tanchuma, Beshalach 9:2
וְאוֹמֵר: אַל תִּירְאִי תּוֹלַעַת יַעֲקֹב (ישעיה מא, יד). לָמָּה נִמְשְׁלוּ יִשְׂרָאֵל לְתוֹלַעַת? לוֹמַר לְךָ: מַה תּוֹלַעַת הַזֹּה אֵינָהּ מַכָּה אֶת הָאֲרָזִים אֶלָּא בְּפִיהָ, וְהִיא רַכָּה וּמַכָּה אֶת הַקָּשֶׁה, כָּךְ אֵין לָהֶם לְיִשְׂרָאֵל אֶלָּא תְּפִלָּה. שֶׁהָאֻמּוֹת נִמְשְׁלוּ כָּאֲרָזִים, שֶׁנֶּאֱמַר: הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן (יחזקאל לא, ג). וְאוֹמֵר: וַיְשַׁבֵּר ה’ אֶת אַרְזֵי הַלְּבָנוֹן (תהלים כט, ה). וּכְשֶׁהֵן מִתְגַּבְּרִים עֲלֵיהֶם, חוֹזְרִים בִּתְשׁוּבָה וְצוֹעֲקִים וּמִתְפַּלְּלִין. וְכֵן הוּא אוֹמֵר: וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד וְגוֹ’ (בראשית מח, כב). וְכִי בְּחַרְבּוֹ וּבְקַשְׁתּוֹ לָקַח, וַהֲלֹא כְּבָר נֶאֱמַר כִּי לֹא בְקַשְׁתִּי אֶבְטָח וְחַרְבִּי לֹא תוֹשִׁיעֵנִי (תהלים מד, ז) ? אֶלָּא חַרְבִּי זוֹ תְּפִלָּה, וְקַשְׁתִּי זוֹ בַּקָּשָׁה. וְכֵן הוּא אוֹמֵר: וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע ה’ קוֹל יְהוּדָה וְגוֹ’ (דברים לג, ז). וְכֵן דָּוִד אוֹמֵר: אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא אֵלֶיךָ בְּשֵׁם ה’ צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ (ש״‎א יז, מה). וְכֵן הוּא אוֹמֵר: אֵלֶּה בָרֶכֶב וְאֵלֶּה בַסּוּסִים וְגוֹ’. (תהלים כ, ח). וְכֵן הוּא אוֹמֵר: וַיִּקְרָא אָסָא אֶל ה’ אֱלֹהָיו וַיֹּאמַר, ה’ אֵין עִמְּךָ לַעְזֹר בֵּין רַב לְאֵין כֹּחַ, עָזְרֵנוּ ה’ אֱלֹהֵינוּ כִּי עָלֶיךָ נִשְׁעַנּוּ וּבְשִׁמְךָ בָאנוּ עַל הֶהָמוֹן הַזֶּה, ה’ אֱלֹהֵינוּ אַתָּה אַל יַעְצֹר עִמְּךָ אֱנוֹשׁ (דה״‎ב יד, י). בְּמֹשֶׁה הוּא אוֹמֵר: וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים מִקָּדֵשׁ אֶל מֶלֶךְ אֱדוֹם וְגוֹ’, וַיֵּרְדוּ אֲבוֹתֵינוּ מִצְרָיְמָה וְגוֹ’ וַנִּצְעַק אֶל ה’ וַיִּשְׁמַע קוֹלֵנוּ, אָמְרוּ לָהֶם, אַתֶּם מִתְגָּאִים עַל שֶׁהוֹרִישׁוּ לָכֶם אֲבוֹתֵיכֶם, הַקֹּל קוֹל יַעֲקֹב (בראשית כז, כב), וַיִּשְׁמַע ה’ אֶת קֹלֵנוּ (דברים כו, ז), וְאָנוּ מִתְגָּאִים עַל מַה שֶּׁהוֹרִישׁ לָנוּ אָבִינוּ, וְעַל חַרְבְּךָ תִחְיֶה (בראשית כז, מ). וְאַף כָּאן וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה’, תָּפְשׂוּ אֻמָּנוּת אֲבוֹתֵיהֶן. וּכְשֶׁהֵן צוֹעֲקִין, הַקָּדוֹשׁ בָּרוּךְ הוּא מָצוּי לָהֶם, שֶׁנֶּאֱמַר: וּבִקַּשְׁתֶּם מִשָּׁם אֶת ה’ אֱלֹהֶיךָ וּמָצָאתָ (דברים ד, כט).
Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

The major conclusion of this text from the Midrash Tanchuma is that Israel’s strength and salvation come from God alone, not from any human or idolatrous means. Examples are provided using David who said “Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted” (I Sam. 17:45). The text uses the analogy of a worm that can bore through a cedar tree with its soft mouth, to illustrate Israel and the power of prayer to overcome her enemies. The text cites various biblical verses to support this idea, such as Bereshit / Genesis 48:29 in reference to the Amorites, Tehillim / Psalms 44:7 in reference to not trusting in weapons of war but trusting in the Lord, and 2 Chronicles 14:10 in reference to the people trusting in the Lord and in His mighty strength. The text also contrasts the power and faithfulness of God with the futility and vanity of idols, which are made of wood, metal, or stone, and cannot hear, speak, or save. The application of Isaiah 41:13-14 according to the rabbinic Midrash is that God encourages his people not to fear their adversaries, but to trust in Him as their helper and redeemer. The Lord God calls Israel a worm, not to insult them, but to show them that he can use the weak and humble things of this world to confound the mighty and proud (the nations). The Lord God Almighty also calls Israel his servant, whom he has chosen and loved and promises to hold Israel’s right hand and to make them into a sharp threshing instrument that will crush their enemies like chaff. This is exactly what we see happening today with Hezbollah and Hamas. 

Isaiah continues saying the following according to the TgJ, טו      הָא שַוִיתְכֹון לְמֹורַג תַקִיף חְדַת מְלֵי סַמפֵיריָן תְקַטֵיל בְעַמְמַיָא וּתשֵיצֵי וּמַלכְוָותָא כְמֹוצָא תְשַוֵי׃ 41:15 Behold, I will make you a mighty threshing-instrument full of sharp edges: thou shalt slay the nations, thou shalt consume the kingdoms, thou shalt make them like chaff. טז      תִדרֵינוּן וְרוּחָא תִטֹולִנוּן וּמֵימְרֵיה כְעַלעוּלָא לְקַשָא יְבַדַר יָתְהֹון וְאַת תְבוּעַ בְמֵימְרָא דַיוי בְקַדִישָא דְיִשׂרָאֵל תִשתַבַח׃ 41:16 Thou shalt fan them, and the wind shall carry them away, and my WORD shall scatter them as the whirlwind scattereth the chaff; but as for thee, thou shalt rejoice in the WORD of the Lord, thou shalt glory in the Holy One of Israel. (TgJ) The most significant aspect of these verses are to observe how the Aramaic translation adds the word “WORD” (בְמֵימְרָא) saying “thou shalt rejoice in the WORD of the Lord, thou shalt glory in the Holy One of Israel.” This idea of rejoicing in the word of the Lord means to find joy and delight in God’s revelation of Himself and His will through the scriptures. The rabbis describe this as a duty and a privilege for every Jew, who is commanded to study and meditate on the Torah Day and night (Tehillim / Psalm 1:2, Joshua 1:8). The rabbis also teach that rejoicing in the word of the Lord brings many benefits, such as wisdom, understanding, guidance, protection, peace, and happiness. For example, in the Midrash Tehillim on Psalm 19:8, the rabbis say: “The precepts of the Lord are right, rejoicing the heart” (Psalm 19:8). Rabbi Yehoshua ben Levi said: “The Holy One, blessed be He, said to Israel: ‘My children, I created you for joy; therefore occupy yourselves with words of Torah which rejoice the heart.’ As it is said: ‘The precepts of the Lord are right, rejoicing the heart.’ And it is also written: ‘For they are life to those who find them and health to all their flesh’ (Proverbs 4:22). And it is also written: ‘Her ways are ways of pleasantness and all her paths are peace’ (Proverbs 3:17). And it is also written: ‘For length of days and years of life and peace they will add to you’ (Proverbs 3:2). And it is also written: ‘A tranquil mind gives life to the flesh’ (Proverbs 14:30).” What we note about Isaiah is how the Torah was considered the Scriptures that one goes to when stating that we are to rejoice in the Word of God. Notice how this means that we are to have joy in the Torah. We are not to rejoice or find joy in disobedience. Some people say that when a person calls out sin citing the commands of God, he or she is being a killjoy. 

To call someone a killjoy when referring to the commands of God means to have a negative or critical attitude towards God’s Torah (laws) and to discourage others from following them. 

A person who calls others a killjoy may think that God’s commands are too strict, too boring, or irrelevant for today’s world. A person who calls others a killjoy may also mock, judge, or persecute those who try to obey God and please him. Those who hold these beliefs ae under the false doctrines that teach the Torah has passed away, such as in the doctrine of dispensationalism. When we read the Scriptures, the Bible actually teaches that God’s commands are not meant to be a burden or a hindrance, but a blessing and a guide. The rabbis tend to frequently draw this aspect of the scriptures out in its application for our lives! God’s commands reflect His character and His will for his creation. God’s commands are designed to protect us from harm, to promote our well-being, and to prepare us for his kingdom. God’s commands are also expressions of His love and grace, as He reveals Himself and His purposes to us through his word. In addition to these things, Yeshua said, “If you love me, you will keep my commandments.” (John 14:15) He also said, “If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. These things I have spoken to you, that my joy may be in you, and that your joy may be full.” (John 15:10-11) The overarching conclusion to what Yeshua is saying is that obeying God’s commands is not only a duty, but also a privilege and a joy. It is a way of showing our love for our Father in heaven and experiencing His love for us. It is also a way of participating in His work and sharing in His joy. As a faithful people, we should not be killjoys when it comes to God’s commands, but rather joyful followers of Yeshua the Messiah who delight in God’s word, in His Torah, and rejoice in living by God’s spirit. This is the very concept of walking in the footsteps of the Messiah (Matthew 16:24). We should encourage and support one another in keeping God’s commands, as we grow together in faith and love. We should not let the world or the enemy rob us of the joy that comes from obeying God and knowing Him in a greater way through obeying His Torah. As the psalmist said, “The precepts of the Lord are right, rejoicing the heart” (Tehillim / Psalm 19:8) The Midrash continues in the exposition on these scriptures saying the following according to Mei HaShiloach on Genesis Lech Lecha.

Mei HaShiloach, Volume I, Genesis, Lech Lecha 1
ויאמר ה’ אל אברם לך לך מארצך וכו’. כתיב (ישעיה מ”ד,ג’) כי אצק מים על צמא ונוזלים על יבשה, כאשר התחיל אאע”ה לבקש ולחפש אחר שורש החיים שלו אחרי הבינו אשר כל חמדת עוה”ז לא יתכנו להקראות בשם חיים אמיתיים כי כל חמדת עוה”ז הוא רק להסיר טרדות והמניעות ואחרי אשר יתבטלו כל הטרדות מה יהיה גוף החיים אשר עליו נבראת העולם, ע”ז אמר לו הש”י לך לך היינו לעצמך כי באמת כל דברי עוה”ז לא יקראו בשם חיים ועיקר החיים תמצא בך, (ישעיה מ”א,ט”ז) ואתה תגיל בה’ בקדוש ישראל תתהלל, זאת הוא החיים. וע”ז נאמר במדרש (בראשית רבה פרשה ל”ט,א’) מי הוא בעל הבירה, הציץ עליו בעל הבירה וכפי הנראה היה לו לכתבו הציץ אליו ולא עליו, אך בראות אברהם אבינו ע”ה את עסק דור הפלגה זאת יקרא בשם בירה דולקת כי היה בעיניו לפלא מאד והרעים בנפשו מי ברא אלה, הציץ עליו בעל הבירה היינו שהשיב לו הקב”ה הלא תראה בעצמך כי לכל העולם לא יקשה ואין אחד מהם שם על לב לאמר מי עשה זאת ואך בעיניך יפלא, ומהרעמות לבך תוכל לשער אשר בוודאי נמצא בורא הסובב כל עלמין וממלא כל עלמין והוא העיר לבך ונפשך לזה, וזה לשון עליו היינו על קושייתו שזה בעצמו הוא תירץ מספיק לפניו.
“And God said to Avram, get yourself from your country ….” (Bereshit, 12:1)
It is written (Yesahya, 44:3), “When I will pour water on the thirsty, and drip moisture on the dry lands, thus I will pour My Spirit ….” Avraham Avinu began to investigate and seek after the own source of his life, for he realized that it is inconceivable that all the lusts of this world could be called true life, for all worldly desires and lusts only serve to remove the numerous anxieties and obstacles we face. Then once all anxieties are negated, what will be the true core of life upon which the world was created? Concerning this God said to him, “Lech L’cha,” move yourself forward, meaning to yourself, to your true source, for truly all the matters of this world cannot be termed “life,” and the main point of life you shall find in yourself. “You will rejoice in God, in the holy One of Israel you will glory” (Yesahya, 41:16), this is the life.

The Midrash draws out an interesting concept when it states, “all worldly desires and lusts only serve to remove the numerous anxieties and obstacles we face.” This is a reference to how mankind uses pleasure to forget about the problems in life. Pleasure is a subjective feeling of enjoyment, satisfaction, or gratification. It can be derived from various sources, such as sensory stimulation, social interaction, cognitive appraisal, or emotional regulation. We note this is why the rabbis say “all the worldly desires,” since pleasure also involves emotional gratification. Sin or rebellion can create pleasure in our bodies or mind that can function to relieve anxiety, depression, or difficulties in life by providing a false sense of positive reinforcement, distraction, and can be a coping mechanism. We note how there are chemical responses in our brain that can create pleasure that reinforce behaviors, and these can be beneficial for activities such as exercise, hobbies, skills, for reducing stress and negative emotions. These same chemical processes are also used to reinforce and continue to engage in sinful behaviors. The specific point the Midrash is trying to make is how pleasure can become a distraction for diverting attention away from seeking the Lord God in heaven for help and lead to pursuing sin as opposed to pursuing God and His Messiah Yeshua. We note how sin does not function to remove anxiety and depression or obstacles that we face in this world, and the reason is that once the sin is complete or accomplished, the pleasure of the action is gone and the situations remain, and depression may set in due to the disobedience that was enacted on top of the situation one was attempting to flee from. The reason this is true is because we were created to bring glory to God and not to go against God’s will. Sin separates us from the God of Israel and His blessings and Paul wrote that sin brings shame, fear, and death into our lives. (Romans 3:23, 6:23) We note that the way to overcome sin is through repentance and trusting in the Lord God Almighty our Father in heaven and in Yeshua. Yeshua died on the cross to pay the penalty for our sins and rose again to give us new life (1 Corinthians 15:3-4). He offers us forgiveness, peace, joy, and hope for the future. He also gives us the Holy Spirit to help us live according to His will and overcome the temptations and trials we face (John 14:26-27, Galatians 5:16-25). The Scriptures state that we need to pray for guidance and strength, seek to walk in God’s commands, and trust in His promises. God will never leave us nor forsake us (Hebrews 13:5). He will be with us to deliver us (Jeremiah 1:19) and He will make us more than a conqueror through Him who loves us (Romans 8:37). The Scriptures state that we were created for God’s glory, and so this is the reason why we are told to walk in the light, in righteousness and in the truth. This means we live in harmony with God’s moral standards and principles, as well as with his purpose and promises. For example, John wrote, “But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Yeshua His Son cleanses us from all sin” (1 John 1:7). He also wrote: “The one who says he abides in Him ought himself to walk in the same manner as He walked” (1 John 2:6). This means that we should reflect Yeshua’s character and conduct in our daily lives. This means to live according to God’s will and direction, as revealed in his word and through his spirit. For example, God said to Abraham, “For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice” (Bereshit / Genesis 18:19). Yeshua also said: “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). This means that Yeshua is not only our example, but also our Savior and our Leader. He shows us the way to God and invites us to follow him. 

Isaiah continues saying according to the TgJ, יז      עִנוְתָנַיָא וְחַשִיכַיָא דִמחַמְדִין לְאֻלפָנָא הָא כְצָהְיָא לְמַיָא וְלָא מַשכְחִין רוּחְהֹון בְסִגוּפָא מְשַלהְיָא אְנָא יוי אְקַבֵיל צַלֹותְהֹון אְלָהָא דְיִשׂרָאֵל לָא אְרַחֵיקִנוּן׃ 41:17 The poor and the needy long after instruction, as the thirsty after water, but do not find it; their spirit faints in affliction. I, the Lord, will hear their prayer; I, the God of Israel, will not cast them off. יח      אְקָרֵיב גָלְוָותְהֹון מִבֵינֵי עַמְמַיָא וַאְדַבְרִינוּן בְאֹורַח תָקְנָא וְאַפתַח לְהֹון עַל נִגדִין נַהרִין וּבגֹו מֵישְרִין מַבוּעִין אְשַוֵי מַדבְרָא לַאְגַמִין דְמַיִין וַאְרַע בֵית צַהוָנָא לְמַבוּעֵי מַיָא׃41:18 I will gather their captives from the midst of the nations, and I will lead them in the right path; and I will open for them rivers in torrentbeds, and fountains in the midst of the valleys: I will make the desert pools of water, and the land that is a thirsty place springs of water. (TgJ) Notice how the Lord promises to carry His people, which suggests a special relationship with His people. The Midrash Rabbah on Bereshit provides us with a parable to illustrate this principle.

Bereshit Rabbah 83:5
הַתֶּבֶן וְהַקַּשׁ וְהַמּוֹץ מְרִיבִים [מדינים] זֶה עִם זֶה, זֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, וְזֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, אָמְרוּ הַחִטִּים הַמְתִּינוּ עַד שֶׁתָּבוֹאוּ הַגֹּרֶן וְאָנוּ יוֹדְעִין בִּשְׁבִיל מָה נִזְרְעָה הַשָּׂדֶה. בָּאוּ לַגֹּרֶן וְיָצָא בַּעַל הַבַּיִת לִזְרוֹתָהּ, הָלַךְ לוֹ הַמֹּץ בָּרוּחַ, נָטַל אֶת הַתֶּבֶן וְהִשְׁלִיכוֹ עַל הָאָרֶץ, וְנָטַל אֶת הַקַּשׁ וּשְׂרָפוֹ, נָטַל אֶת הַחִטִּים וְעָשָׂה אוֹתָן כְּרִי, וְכָל מִי שֶׁרוֹאֶה אוֹתָן מְנַשְּׁקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר פֶּן יֶאֱנַף, כָּךְ אֻמּוֹת הָעוֹלָם, הַלָּלוּ אוֹמְרִים אָנוּ עִקָּר וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, וְהַלָּלוּ אוֹמְרִים בִּשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, אָמְרוּ לָהֶם יִשְׂרָאֵל הַמְתִּינוּ עַד שֶׁיַּגִּיעַ הַיּוֹם וְאָנוּ יוֹדְעִים בִּשְׁבִיל מִי נִבְרָא הָעוֹלָם, הֲדָא הוּא דִכְתִיב (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר, וַעֲלֵיהֶם הוּא אוֹמֵר (ישעיה מא, טז): תִּזְרֵם וְרוּחַ תִּשָּׂאֵם וּסְעָרָה תָּפִיץ אֹתָם, אֲבָל יִשְׂרָאֵל (ישעיה מא, טז): וְאַתָּה תָּגִיל בַּה’ בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל.
with one another. This one said: ‘The field was sown for my sake,’ and that one said: ‘The field was sown for my sake.’ The wheat said: ‘Wait until you come to the threshing floor, and we will know for what the field was sown.’ They came to the threshing floor and the landowner went out to winnow it. The chaff was carried away with the wind, he took the stubble and cast it to the ground, he took the straw and burned it, he took the wheat and made it into a grain pile. Anyone who saw it kissed it, just as it says: “Kiss the grain lest He be angry” (Psalms 2:12). So it is with the nations of the world; these say: ‘We are primary and the world was created for our sake’ and those say: ‘The world was created for our sake.’ Israel says to them: ‘Wait until the day arrives when we will know for whose sake the world was created.’ That is what is written: “For, behold, the day is coming, burning like a furnace, [and all the wicked and all the evildoers will be straw]” (Malachi 3:19). And in their regard it is written: “You will winnow them and the wind will carry them and the storm will scatter them” (Isaiah 41:16). But Israel: “But you will rejoice in the Lord, you will be glorified in the Holy One of Israel” (Isaiah 41:16).

The major conclusion of this midrash is that we are God’s chosen people and the ultimate purpose of the world’s creation. The midrash uses an analogy of wheat and chaff to illustrate how God will distinguish between Israel and the nations on the day of judgment. The midrash also cites several verses from Isaiah 41 to support the claim that God is the only true God and that He has the power to control history and fulfill His promises. The midrash challenges the idolatry and arrogance of the nations and urges Israel to remember their special relationship with God. When we look at Rashi, in his commentary on Isaiah 41:17 he explains that the prophet is speaking about the future time when the people of Israel will thirst for the word of God and will not find it. He says that God will then provide them with spiritual and physical sustenance and will restore His presence and prophecy among them. He cites a verse from Amos to support his interpretation. Rashi on Isaiah 41:18 states that the rivers, fountains, and pools that God will open in the desert are metaphors for an understanding heart for Torah and prophecy. He implies that the desert is a place where there was no Torah and so it is a place of desolation and emptiness of spiritual things. In Isaiah 41:19 Rashi does not comment on this verse, but continues the metaphor of the previous verse, describing how God will make the desert fertile with various kinds of trees, which could represent different aspects of Torah knowledge or different types of people. The idea here is that the Lord God creates something new, taking one away from the old life and bringing one to a newness of life. The point is that the God of Israel is the one who is able to do all of these wonders for His people and that there is no other god like Him. This is the point of the word of God, so that we can see and know, consider, and understand, that the God of Israel is Lord over all, Creator, and Deliverer and it is to Him we are to seek and trust for help in this world!