The major emphasis in Isaiah 48 is how God has the ability to do something brand new in the lives of His people, and that we should be looking for how the Lord is working something new in our lives today. As we study Isaiah 40-48 we can see the continuity of these chapters with Isaiah’s increasing intensity of warning to his people (Isaiah 40:27–28, 42:18–20, 43:22–24, 45:9–13, 46:8–13) This is related to how the Lord God knows the stubbornness of a person’s heart towards idolatry. The love of God is also emphasized here in the repeated times that the God of Israel states that He is going to deliver His people. Notice how it was not just the love of God that caused the Lord God to deliver His people, but that His Name is connected to Israel, and so the preservation of Israel is consistent with the promises that God had made to Israel (their Fathers Abraham, Isaac, and Jacob) and this is how and why Moshe argued the way he did in Parashat Ki Tisa (Shemot / Exodus 32:11–14).
Shemot / Exodus 32:11–14 32:11 And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? 32:12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. 32:13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. 32:14 And the LORD repented of the evil which he thought to do unto his people. (KJV)
We note how Moshe approaches his argument with God to save the people of Israel rather than to destroy them. The reason is that the Name of God is connected or associated with Israel. This is why all who stand against Israel will be destroyed! Moshe argues “what will the nations think” when the Lord God brings the people out to the wilderness to then destroy them. So Moshe speaks of the graciousness and mercy of God. The point is what we are seeing here in Isaiah 48 how God is unlike all the other gods of the nations, our God is full of mercy, grace, and patience for His people! The evidence for this is so clear, not just because it is what we see in history, but because this is what is stated explicitly in the Scriptures connecting the Torah to Isaiah and the rest of the Scriptures. We note something here about the continuity of the Scriptures on the mercy and grace of God, the Evil One does not want us to make these connections because these things produce faith in God. The Evil One wants us to believe that man earned his salvation under the Torah, and wants to remove all of these verses from Isaiah saying they are not authentic and thus removing the ability to see how God has always been merciful and gracious towards His people, and how we enter into the covenant by faith! This is why the modern scholars work so hard to take apart the book of Isaiah and to remove the significance of these things because they are so easily influenced by the Evil One.
We note the importance of these scriptures is very weighty in light of the truths that are spoken of here in regards to the mercy and grace of God and the continuity of the scriptures from the beginning (the Torah) to the end (the book of Revelation). This is why the Evil One has the scholars looking to remove all of the chapters from Isaiah chapter 40 to chapter 66 under the argument that Isaiah couldn’t have been so accurate in his predictions, because the scholars do not have faith that God is able to do these things! John Oswalt states the following:
Many scholars have looked on these verses as clear evidence that chs. 40–66 could not have been written before ca. 545 B.C. The argument runs as follows: if the prophecy concerning Cyrus (the new things of v. 6) had been given ca. 700 B.C., it could hardly still have been a surprise in 540 B.C. And if it was not a surprise in 540, what is the point of this whole section? Furthermore, v. 7 says that the events are actually being “created … today” (with “today” necessarily referring to the time of the return, 539 B.C.). Taken together, the evidence is conclusive for many scholars. (John N. Oswalt, The Book of Isaiah, Chapters 40–66, The New International Commentary on the Old Testament, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998, 270–272.)
What is surprising is that John Oswalt claims this argument is impressive. When we consider what we see today in this world, and what we have written in the Scriptures, and how men disregard the Scriptures, that men in the church do not know what is written in the Scriptures, and do not apply the Scriptures to their lives, then the idea of Cyrus being “known” is not a surprise, this is not a very good argument at all! And we see the issues with the people of Judah and Jerusalem and their idolatry and refusal to listen to the Lord. In light of these things it would not be surprising that the people 150 years later would not know that Cyrus would function as their deliverer, especially being in exile and each man not having a copy of the Word of God. Note that there were only a few who had preserved the Word of God taken to Babylon, and those scrolls were returned with Ezra. (He [Ezra] brought with him the Law of Moses [the Torah] and presided over its correct interpretation. Ezra chapters 4-6 focuses on the rebuilding of the Temple, and Ezra’s personal story begins in chapter 7.) The fact is that many times we dont see what is plainly written down, examples can be taken from the NT text, how Peter insisted that the Messiah would not die on the cross (Mark 8:31-34 and 9:31-32) and then later on when the truth was revealed announced that Yesha was handed over to the cross (Acts 2:23). We also note how what we have in the scriptures, all of scripture is insignificant to those who do not believe and see no application to themselves (Isaiah 8:16-20). All of these things come full circle back to trusting in the Lord God of Israel. The major thrust is to believe that God can deliver His people in a way they have not seen before. This is the thrust behind the NT text on how the Lord God brought His Messiah Yeshua to die for the forgiveness of sins. Notice how these things are not outside of what is written in the Torah, how the priest bears the iniquity of a person and makes atonement before God. In the Torah, the concept of the priest bearing the iniquity of a person and making atonement before God is found in Leviticus 10:17, “Why have you not eaten the sin offering in a holy place, since it is most holy, and God has given it to you to bear the guilt of the congregation, to make atonement for them before the LORD?” (NKJV) In this passage, Moses rebukes the priests who failed to eat the offering in the sanctuary. He explains that God has granted them the responsibility to bear the guilt of the one bringing the offering and make atonement on their behalf before HaShem. The act of bearing our iniquities is closely tied to the priest’s role in the sacrificial process, emphasizing the significance of their actions in the Mishkhan. This concept underscores the priest’s unique role as an intermediary between the people and God, facilitating forgiveness and reconciliation through the sacrificial system. By participating in the prescribed rituals, the priest symbolically carries the burden of sin, making atonement possible for each individual and for the community. Notice the parallel to what Yeshua did on our behalf, and how this is connected to the context of Isaiah and God doing something that has not been done before. The Torah provides rich insights into the intricate relationship between God, humanity, and redemption, and these passages offer glimpses into the profound theological significance of the priestly duties and the Servant King Messiah portrayed here in Isaiah and in the NT text.
Masoretic Text (MSS) on Isaiah 48:8-14
Isaiah continues saying the following according to Isaiah 48:8.
Isaiah 48:8 states, “Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb. (גַּם לֹא-שָׁמַעְתָּ גַּם לֹא יָדַעְתָּ גַּם מֵאָז לֹא-פִתְּחָה אָזְנֶךָ כִּי יָדַעְתִּי בָּגוֹד תִּבְגּוֹד וּפֹשֵׁעַ מִבֶּטֶן קֹרָא לָךְ)”
Cross Reference on Isaiah 48:8: Dt 9:7, 24; 29:4; Ps 58:3; 93:2; Is 1:2–3; 16:13; 21:2; 37:33–38; 41:24; 42:25; 43:22–24, 27; 45:20; 46:3, 8; 47:11; 48:5, 7–8; 49:1; 58:1; Ho 7:9; Mal 2:11, 14
In this verse from Isaiah 48:8, there are several interesting features in the Hebrew text that impact the interpretation and application of the scriptures to our lives. The word גַּם “gam” (also) is repeated three times in this verse, emphasizing the strength and insistence of the idea of the people’s lack of awareness and hearing. Additionally, the word אָזְנֶךָ (your ear) and the word פִתְּחָה “patahah” (to open) can refer to spiritual hearing and spiritual understanding, not just physical hearing. This verse highlights God’s awareness of Israel’s rebellion and unfaithfulness throughout their history. Despite His chosen people’s outward religious practices, their hearts were far from Him. The Hebrew text emphasizes the contrast between mere ritual observance and genuine relationship with God. It warns against hypocrisy and calls for authentic devotion. The application for us today is to examine our own hearts. Are we merely going through religious motions, or are we truly seeking a deeper, personal relationship with God? This is an important question especially in light of what is going on in this world today!
Notice something that Yeshua states in the NT text according to John 9:39, “I came into this world for judgment that those who do not see may see, and those who see may become blind.” Yeshua hints at the lack of awareness and hearing of the people, just as we see in the verse from Isaiah. Isaiah and John warn us about the importance of spiritual hearing and sight and emphasizes the need to be open to receiving insights and guidance from the God of Israel. In addition to this, there are many verses that speak to having genuine faith versus empty spirituality that are echoed throughout the teachings of Yeshua. Yeshua often confronted religious leaders who prioritized external appearances over inner transformation (Matthew 23:27-28). His call was for authenticity, repentance, and a heart turned toward God (Matthew 4:17). In essence, Isaiah 48:8 reminds us that God desires truth in our innermost being (Tehillim / Psalm 51:6) and a faith that goes beyond merely the outward expression. These things reveal to us that trusting in the Lord God involves just remaining still and waiting on His timing because He is in control of history. We cannot secure our own destiny, but we can live faithfully to the Word of God which is pleasing to God and consistent with who we are supposed to be as the people of God. This takes us full circle back to what is being taught in this verse Isaiah 48:8, the Lord God knows the inner intention of our hearts, what motivates us, and our sincerity in our relationship with Him.
Isaiah goes on saying the following according to Isaiah 48:9-11.
Isaiah 48:9 states, “For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. (לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטָם-לָךְ לְבִלְתִּי הַכְרִיתֶךָ)” Isaiah 48:10 “Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. (הִנֵּה צְרַפְתִּיךָ וְלֹא בְכָסֶף בְּחַרְתִּיךָ בְּכוּר עֹנִי)” Isaiah 48:11 “For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another. (לְמַעֲנִי לְמַעֲנִי אֶעֱשֶֹה כִּי אֵיךְ יֵחָל וּכְבוֹדִי לְאַחֵר לֹא-אֶתֵּן)”
Cross Reference on Isaiah 48:9-11: Ex 1:13; 3:7–13; 15:25; Le 18:21; 22:2, 32; Dt 4:20; 9:5; 32:26–27; 1 Sa 12:22; 1 Ki 8:51; Ne 9:30–31; Job 9:13; Ps 25:11; 66:10; 78:38; 79:9; 103:8–10; 106:8; 115:1; Pr 19:11; Is 1:25; 30:18; 37:35; 41:8–16; 42:6–12; 43:25; 45:18–25; 48:9, 11; 65:8; Je 6:29–30; 9:7; 11:4; 14:7, 21; Eze 20:9, 14, 22, 44; 22:18–22; 36:32; Da 9:17–19; Zec 13:9; Mal 3:2–3, 6; 1 Pe 1:7; Re 1:7–11
These verses, Isaiah 48:9-11, highlight God’s mercy and His commitment to His own glory. In verse 9, the word אאריך (I will restrain) and לְבִלְתִּי הַכְרִיתֶךָ (so as not to cut you off completely) emphasize God’s mercy and His desire to preserve His people despite their sins. In verse 10, the word כור (furnace) is used to describe the refining process, symbolizing the trials and afflictions that God’s people undergo. When something bad happens there is always a lesson to be learned that will help us to grow spiritually. In verse 11, the repetition of למעני (for my sake) underscores the importance of God’s name and His desire to protect His honor and glory. These words and phrases highlight the interpretation of these verses as a message of God’s mercy, refining process, and the importance of His name and glory. These verses also underscore the greatness of God’s transformative power. They remind us that even in times of hardship and trial, the Lord God Almighty is working to refine and purify us. This message is as relevant today as it was when it was first written. It encourages us to persevere through our trials, knowing that they serve a divine purpose and ultimately contribute to God’s glory. Note the NT parallel to this concept of the God of Israel refining His people through trials and tribulations. For example, in Romans 5:3-5, the Apostle Paul writes about rejoicing in our sufferings, knowing that suffering produces endurance, character, and hope. This echoes the idea in Isaiah 48:10 of being chosen in the “furnace of affliction.”
Highlights from Isaiah 48:9-11
Despite the people’s disobedience, the Lord God chooses to delay His wrath for the sake of His name.
The trials and tribulations faced by the people are a form of refinement, a way to purify them.
God asserts His commitment to His own glory. He will not allow His name to be profaned or His glory to be given to another.
These verses from Isaiah 48:9-11 highlight the call to repentance, and the clear statement that the Name of God would be honored. The scriptures speak clearly about the outcome of an unrepentant person. An unrepentant person is one who knows they have sinned but refuses to ask God for forgiveness and turn away from their sin. They show no remorse for their wrongdoing and don’t feel the need to change. This unrepentant leads to serious consequences just as Paul wrote in Romans 2:5–9, “Because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. God ‘will repay each person according to what they have done.’ To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil.” In addition to this, Solomon wrote in Mishley / Proverbs 29:1, “Whoever remains stiff-necked after many rebukes will suddenly be destroyed—without remedy.” This suggests that a person who remains unrepentant, despite numerous warnings and opportunities to change, will face severe consequences. Notice the tension that is placed here in the text with all of these concepts. The Lord God is committed to His own glory and will not allow His name to be profaned, and He loves His children and calls us to repent, those who have sinned. Those who remain unrepentant face serious consequences (see Devarim / Deuteronomy 28). These things underscore the importance of repentance and turning away from sin in our lives and seeking the Mercy of God in Yeshua the Messiah. Note also that these things also demonstrate the incredible graciousness of God on His part. The refining process is a demonstration of the love of God, He would rather mold and make us as opposed to destroying us. This refining and preserving God’s people also differentiates the God of Israel from idol gods of the nations.
Isaiah continues saying the following according to Isaiah 48:12-14.
Isaiah 48:12 states, “Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. (שְׁמַע אֵלַי יַעֲקֹב וְיִשְֹרָאֵל מְקֹרָאִי אֲנִי-הוּא אֲנִי רִאשׁוֹן אַף אֲנִי אַחֲרוֹן)” Isaiah 48:13 “Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together. (אַף-יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו)” Isaiah 48:14 “All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans. (הִקָּבְצוּ כֻלְּכֶם וּשְׁמָעוּ מִי בָהֶם הִגִּיד אֶת-אֵלֶּה יְהֹוָה אֲהֵבוֹ יַעֲשֶֹה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְֹדִּים)”
Cross Reference on Isaiah 48:12-13: Ge 2:1; Ex 3:7–13; 20:11; Dt 32:39; Job 9:8; Ps 33:9; 102:25; Is 34:16; 40:22, 26; 41:4, 8–16; 42:5–12; 43:1, 10–13; 44:6; 45:12, 18–25; 46:3–4; 48:12; 51:13, 16; 65:17; Heb 1:10–12; Re 1:7–11, 17; 22:13
Isaiah 48:12-14 highlights God’s sovereignty, His eternal existence, and His power as Creator. In Verse 12 the Lord God is emphasizing His eternal existence. Because He is the creator he says שְׁמַע אֵלַי (Listen to Me) and refers to Jacob and Israel saying יַעֲקֹב וְיִשְֹרָאֵל מְקֹרָאִי. The Lord God declares His sovereignty and that He alone is God when he says אֲנִי-הוּא (I am He), אֲנִי רִאשׁוֹן (I am the first), and אַף אֲנִי אַחֲרוֹן (I am also the last). Verse 13 emphasizes God’s power as Creator having laid the foundations of the earth (אַף-יָדִי יָסְדָה אֶרֶץ) and having stretched the heavens out with his right hand (וִימִינִי טִפְּחָה שָׁמָיִם). Note again how Isaiah is consistent with the Torah speaking of the Word of God creating when he says קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו (when I call to them, they stand together) is a reference to the way in which the Lord created the heavens and the earth, by His proclamation, by His Word. Verse 14 emphasizes God’s sovereignty and that in His pleasure He does what He chooses to do. Because the Lord God is sovereign, we are called to listen according to the words הִקָּבְצוּ כֻלְּכֶם וּשְׁמָעוּ (Assemble, all of you, and listen), and again compares Himself to the idol gods of the nations saying, מִי בָהֶם הִגִּיד אֶת-אֵלֶּה (Who among them has declared these things)? The Lord God will do His pleasure to Babylon (יַעֲשֶֹה חֶפְצוֹ בְּבָבֶל) and His arm will be against the Chaldeans (וּזְרֹעוֹ כַּשְֹדִּים). These underscore the theme of the eternal existence of God as the Creator and reminds us that it is the Lord God Almighty who sustains and maintains His creation indicated by Isaiah saying, “when He calls, everything stands together.” God’s sovereignty is again emphasized in His ability to execute His will against Babylon.
In the NT text we read according to Colossians 1:16-17, Paul wrote, “For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.” This passage emphasizes the sovereignty of God and His creative power, which parallels the message in Isaiah 48:12-14. Isaiah 48:12 states מְקֹרָאִי (My called) which speaks to those whom He (God) has called. This speaks to our identity, that we are a people who are called by the Name of God, meaning that we live according to God’s Word because we are His children. This is a significant observation because we have been given the choice to live for the glory of God, and so we are called to remember our identity and to live out the truths that God has spoken to us. We note that we are who we are because of God’s will and actions in our lives. This is what it means to be refined, and we should humble our hearts to listen when the Lord is speaking to us through hardships and trials. Note that God’s plan is comprehensive in our lives, He has a plan and purpose that is not simply a momentary thing, it has an eternal perspective. Therefore, it is in our best interests to listen to the Lord!
ספר דברים פרק כח א וְהָיָה אִם-שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָֹה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשֹוֹת אֶת-כָּל-מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָֹה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל-גּוֹיֵי הָאָרֶץ: ב וּבָאוּ עָלֶיךָ כָּל-הַבְּרָכוֹת הָאֵלֶּה וְהִשִּׂיגֻךָ כִּי תִשְׁמַע בְּקוֹל יְהוָֹה אֱלֹהֶיךָ:
Devarim / Deuteronomy 28:1–2 28:1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: 28:2 And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. (KJV)
Notice how Moshe speaks here in the Torah saying, וְהָיָה אִם-שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָֹה אֱלֹהֶיךָ “And it will come to pass, if you will listen diligently unto the voice of the LORD your God.” This is a significant statement and promise, that if we listen, these things will come to pass, and Moshe lists the blessings that follow those who are willing to listen to the word of God. The Lord God is calling us to have faith, to believe, and to be faithful, and the Lord God will be with us, and He will take care of us, etc. Notice how all of these things again emphasize God’s mercy and His desire to preserve His people despite their sins. The language such as כור (furnace) is used to describe the kind of love that God has for us, not to destroy us but to work in our lives to refine us so that He will be glorified. These things speak to the mercy and love of God. So each day let us look for the Lord God working in powerful and miraculous ways to draw us nearer to Him. Please Lord help us to have ears to hear and eyes to see the wonderful work that you are doing in our lives each day! Amen!
Rabbinic Commentary on Isaiah 48:8-14
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 48:8-14 48:8 Yea, thou didst not listen to the words of the prophets; yea, thou didst not accept the instruction of the law; yea, thou didst not incline thine ear to receive the words of the blessings and curses of my covenant which I made with you in Horeb; for it was manifest to me that thou wouldest altogether deal falsely, and be called a rebel from the womb. 48:9 For my name’s sake, I will defer mine anger, and for my praise I will preserve thee, so as not to destroy thee. 48:10 Behold, I have refined thee, but not in the crucible of silver; I tried thee in the distress of poverty. 48:11 For my name’s sake, for the sake of my WORD, that it may not be profaned, I will do it, and my glory in which I have revealed myself unto you, I will not give to another people. 48:12 Hearken unto my WORD, ye who are of the house of Jacob and Israel, my called, I am He, who was of old, yea, ages after ages are mine, and besides me there is no God. 48:13 Yea, by my WORD I have laid the foundation of the earth, and by my might I have suspended the heavens: when I call unto them, they stand up together. 48:14 All ye, assemble yourselves, and hear: who among them hath declared these things ever since the Lord loved Israel? He will do His pleasure on Babylon, and He will reveal the strength of His arm on the Chaldeans. (TgJ)
Isaiah continues saying the following according to Isaiah 48:8-9 saying, ח אַף לָא שְׁמַעְתְּ לְמִלֵי נְבִיַיָא אַף לָא קַבֵּילְתָּא אוּלְפַן אוֹרַיְתָא אַף לְפִתְגָמֵי בִּרְכַּן וּלְוָטִין קְיָמִי דַאֲקֵמִית עִמְכוֹן בְּחוֹרֵב לָא אַרִיכֵינְתָּא אוּדְנָךְ לְקַבָּלָא אֲרֵי גְלֵי קֳדָמַי דְשַׁקָרָא תְשַׁקֵר וּמְרוֹד מִמְעַיִן יִתְקְרֵי לָךְ: 48:8 Yea, thou didst not listen to the words of the prophets; yea, thou didst not accept the instruction of the law; yea, thou didst not incline thine ear to receive the words of the blessings and curses of my covenant which I made with you in Horeb; for it was manifest to me that thou wouldest altogether deal falsely, and be called a rebel from the womb. ט בְּדִיל שְׁמִי אַרְחֵיק רוּגְזִי וְתוּשְׁבַּחְתִּי אָקִים לָךְ בְּדִיל דְלָא לְשֵׁיצָיוּתָךְ: 48:9 For my name’s sake, I will defer mine anger, and for my praise I will preserve thee, so as not to destroy thee. (TgJ) In Isaiah 48:8-9 we note the word קַבֵּילְתָּא (qabbēletā), which means “to accept” or “to receive.” This word emphasizes the idea that the people did not accept or receive the message from the prophet Isaiah. Another interesting word is אוּלְפַן (ūlpān), which means “learning” or “education.” This word suggests that the people did not learn or understand the message from the prophet, even though it was clearly explained. The phrase בְּחוֹרֵב לָא אַרִיכֵינְתָּא (b’ḥorēv lā’ arīḵīntā’) can be translated as “in the midst of your iniquities.” This phrase highlights the idea that the people were not listening to the prophet’s message because they were still living in sin. Note how sin will cause one to turn from the ways of God and not want to keep the commands of God. This is what Isaiah says, אַף לָא שְׁמַעְתְּ לְמִלֵי נְבִיַיָא (You did not listen to the words of the prophets): This phrase emphasizes the people’s disregard for the prophetic messages. אַף לָא קַבֵּילְתָּא אוּלְפַן אוֹרַיְתָא (You did not accept the instruction of the law) because the verse is highlighting the rejection of the Torah’s teachings. This is stated explicitly by the next phrase, אַף לְפִתְגָמֵי בִּרְכַּן וּלְוָטִין קְיָמִי דַאֲקֵמִית עִמְכוֹן בְּחוֹרֵב (You did not incline your ear to the words of the blessings and curses of my covenant which I made with you in Horeb) which again refers to the covenant at Mount Sinai, emphasizing the people’s failure to uphold it. The mercy of God is expressed here in Isaiah 48:9, בְּדִיל שְׁמִי אַרְחֵיק רוּגְזִי וְתוּשְׁבַּחְתִּי אָקִים לָךְ בְּדִיל דְלָא לְשֵׁיצָיוּתָךְ (For my name’s sake, I will defer mine anger, and for my praise I will preserve thee, so as not to destroy thee). Note how Isaiah expresses God’s mercy and patience despite the people’s disobedience. This is what is meant by the long suffering of God and His grace and mercy in the Torah according to Parashat Ki Tisa (see Shemot / Exodus 34). The Aramaic text of Targum Jonathan on Isaiah 48:8-9 emphasizes the people’s lack of understanding and acceptance of the prophet’s message due to their iniquities. This concept is also found in the NT text, specifically in Matthew 13:14-15, where Yeshua speaks about the people’s inability to hear and understand the message. For example, in Matthew 13:14-15, where Yeshua quotes Isaiah 6:9-10, saying, “By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive: For the heart of this people has grown dull, and their ears are heavy of hearing, and their eyes they have closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them.” This has a similar theme to not listening at Horeb as described in Isaiah 48:8. The text in Isaiah 48:9 also supports what Paul was saying concerning the disobedience and rejection of God’s word and God’s mercy despite human failings in Romans 3:3-4, where Paul writes, “What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness? Not at all! Let God be true, and every human being a liar.” This echoes the idea of God’s unwavering faithfulness found in Isaiah 48:8-9.
Note how in the commentary Likutei Moharan focus on the word אֶחֱטָם meaning “I will restrain myself.”
Likutei Moharan 2:1:3 א כִּי עִקַּר כְּלֵי זֵינוֹ שֶׁל מָשִׁיחַ הוּא הַתְּפִלָּה, שֶׁהוּא בְּחִינַת חֹטֶם, כְּמוֹ שֶׁכָּתוּב (ישעיהו מ״ח:ט׳): וּתְהִלָּתִי אֶחֱטָם לָךְ; וּמִשָּׁם עִקַּר חִיּוּתוֹ, וְכָל מִלְחַמְתּוֹ שֶׁיַּעֲשֶׂה וְכָל הַכְּבִישׁוֹת שֶׁיִּכְבֹּשׁ – הַכֹּל מִשָּׁם, כְּמוֹ שֶׁכָּתוּב (שם יא): וַהֲרִיחוֹ בְּיִרְאַת ה’ וְכוּ’ – זֶה בְּחִינַת חֹטֶם, For the basic weapon of Mashiach is prayer. This is the aspect of ChoTeM (the nose), as is written (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) from you.” [Mashiach’s] main vitality is from [the nose]. All the wars he will wage, and all his conquests, will be from there, as is written (Isaiah 11:3), “He shall breathe of the fear of God.” This is the aspect of chotem .
Likutei Moharan 9:4:2 וּמָשִׁיחַ הוּא כָּלוּל כָּל הַתְּפִלּוֹת, וּבִשְׁבִיל זֶה יִהְיֶה מָשִׁיחַ מוֹרַח וְדָאִין (כמו שאמרו רז”ל סנהדרין צג:), כִּי הַתְּפִלּוֹת הֵם בְּחִינַת חֹטֶם, כְּמוֹ שֶׁכָּתוּב (ישעיהו מח): וּתְהִלָּתִי אֶחֱטָם לָךְ: And Mashiach <is comprised of> all the prayers. This is why [the Sages said that] the Mashiach will judge through the power of smell (Sanhedrin 93b). For <prayer> corresponds to the ChoTeM (nose), as in (Isaiah 48:9), “For My praise [i.e., prayer], eChToM (I will restrain My anger) for you.”
Likutei Moharan 30:7:7 וְכָל הַתְּפִלּוֹת הָאֵלּוּ עִם כָּל הָעִרְבּוּבִים בָּאִין אֶל הַצַּדִּיקִים, כִּי הַצַּדִּיקִים הֵם בְּחִינַת מָשִׁיחַ, שֶׁאֵלָיו בָּאִין כָּל הַתְּפִלּוֹת לְהַעֲלוֹתָן, בִּבְחִינַת (ישעיה מח): וּתְהִלָּתִי אֶחֱטָם לָךְ, שֶׁכָּל הַתְּהִלּוֹת בָּאִין לִבְחִינַת מָשִׁיחַ, שֶׁהוּא בְּחִינַת חֹטֶם, בְּחִינַת (איכה ד): רוּחַ אַפֵּינוּ מְשִׁיחַ ה’; And all these prayers, with all the confusions, come to the tzaddikim. This is because the tzaddikim are an aspect of the Mashiach, to whom all the prayers come to be elevated, as in (Isaiah 48:9), “For My praise, eChToM (I will restrain My anger) for you.” All the praises come to the aspect of the Mashiach who corresponds to the ChoTeM (nose), as in, “The breath of our nostrils, the m’shiach (anointed) of God” (Lamentations 4:20).
Recently, while I was cutting the grass on my lawn mower, there was a place where I saw that an animal had caught a rabbit and eaten the rabbit, and the carcass of the rabbi was rotting. Each time I went around the yard and when I reached that particular spot I could smell the smell of death. Death has a distinct smell that is unique, and which notifies us that something is rotting. This is what I feel the commentary from Likutei Moharan is emphasizing in the statements that the Mashiach (Messiah) is intrinsically connected to prayer and the concept of the “nose” (ChoTeM in Hebrew). The commentary states that the primary “weapon” or tool of the Mashiach is prayer. This is associated with the concept of the nose, as indicated by the verse from Isaiah 48:9, “For My praise, I will restrain My anger from you.” This suggests that the Mashiach’s vitality and ability to wage wars and make conquests stem from prayer. The Mashiach working in the power of prayer will judge through the power of smell, again linking back to the concept of the nose. This is the idea that he will be able to tell those who love the Lord and are authentic about their love, from those who do not love the Lord and have the smell of death. This is emphasized through the Mashiach’s connection between prayer and the concept of the nose. This commentary highlights the significance of prayer in the role and function of the Mashiach, and the unique connection between the Mashiach, prayer, and the symbolic representation of the nose. This also implies that prayer, like the breath through the nose, is a vital and continuous aspect of spiritual life and spiritual warfare. This underscores the important role of the tzaddikim as intermediaries in seeking the Lord and lifting prayers to God on behalf of others. It is also interesting to note how Likutei Moharan 30:7:7 states that the tzaddikim are an aspect of Mashiach. This can mean that we are to live like Mashiach, and that we are in the Mashiach, and it says to whom all prayers come to be elevated, something that is in Mashiach. This is similar to the NT scriptures that speak about praying in the name of Yeshua, i.e. John 14:13-14, John 15:16, John 16:23-24, Colossians 3:17, 1 Corinthians 1:2, Ephesians 5:20, etc. Note what Rashi has the following to say concerning these verses:
Rashi on Isaiah 48:9 Parts 1-2 אאריך אפי. לשון הוה הוא: I defer My anger Heb. (אַאֲרִיךְ אַפִּי). Despite the future form, it is an expression of the present. ותהלתי אחטם לך. וזאת היא תהלתי אשר אחטם לך ל’ חוטם אסתו’ חוטמי מצאת עשן נחירי ומקצוף עליך שהכועס יוצא עשן מנחיריו כמה דאת אמר עלה עשן באפו (תהילים י״ח:ט׳) וכן כל חרון אף הוא לשון חימום החוטם חרה אפי וכן ועצמי חרה מני חורב (איוב ל׳:ל׳) נחר חוטמי מרוב חימום: and My praise is that I restrain My wrath Heb. אֶחֱטָם. And this is My praise, that I restrain My wrath for you. אֶחֱטָם is an expression of חֹטֶם, a nose. I will close My nose not to allow the smoke of My nostrils to go out and not to be angry with you, for, when one is angry, smoke comes out of his nostrils, as Scripture states (Ps. 18:9): “Smoke rose in His nose.” Likewise, every expression of ‘kindling of anger’ (חֲרוֹן אַף) is an expression of the heating of the nose, (Job. 42:7) “My anger was kindled (חָרָה אַפִּי).” Comp. also (ibid. 30:30) “And my bones were burnt (חָרָה) from heat.” My nose was heated (נִחַר) from much heat.”
Rashi also focuses on the word אֶחֱטָם which speaks of God restraining His wrath on the people. Rashi interprets “I defer My anger” (אַאֲרִיךְ אַפִּי) as an expression of the present, despite its future form. This suggests that God’s deferral of anger is a continuous, ongoing action. The phrase “and My praise is that I restrain My wrath” (ותהלתי אחטם לך) is explained by Rashi as God’s praise being His ability to restrain His wrath for the sake of His people. The term אֶחֱטָם is linked to the Hebrew word for “nose” (חֹטֶם), symbolizing the act of God closing His nose to prevent the “smoke” of His anger from being released. Rashi further elaborates that when one is angry, it is as if smoke comes out of their nostrils, citing Tehillim / Psalm 18:9. He explains that every expression of ‘kindling of anger’ (חֲרוֹן אַף) is an expression of the heating of the nose. We note that this is the Hebraic way of describing anger. Here Rashi emphasizes the theme of God’s restraint of anger as an act of ongoing mercy and a reason for praise. This interpretation provides a deeper understanding of the divine attribute of patience and mercy in the face of human transgression. It is also important to note how Rashi, in his commentary, also touches upon the theme of human weakness and the need for divine assistance to obey God’s commandments. While he may not explicitly state it in these terms, the underlying principle can be inferred from his interpretations. For example, Rashi’s commentary often emphasizes the importance of love for God, Torah, and humanity in Jewish faith. He suggests that a weakness in any of these three forms of love can undermine the others, implying the inherent human struggle to maintain these loves and the need for divine guidance and help. In addition, Rashi’s commentary on various biblical texts often highlights the challenges faced by biblical figures in adhering to God’s commandments and the divine assistance they received. For example, in his commentary on Genesis and Exodus, Rashi provides insights into the struggles of figures like Abraham, Moses, and the Israelites, and how they relied on God’s help to overcome their trials and fulfill His commandments. These things again highlight the need for us to seek the God of Israel and His Messiah to overcome this world and sin in our lives.
Isaiah goes on according to His commentary saying the following in Isaiah 48:10-12, י הָא צְרַפְתָּךְ וְלָא בִּכְסַף בְּחַרְתָּךְ בִּדְחוֹק מִסְכֵּינוּ: 48:10 Behold, I have refined thee, but not in the crucible of silver; I tried thee in the distress of poverty. יא בְּדִיל שְׁמִי בְּדִיל מֵימְרִי אַעְבֵּיד דְלָא יִתָּחָל וִיקָרִי דְאִתְגְלֵתִי עֲלֵיכוֹן לְעַם אוֹחֲרָן לָא אֶתֵּן: 48:11 For my name’s sake, for the sake of my WORD, that it may not be profaned, I will do it, and my glory in which I have revealed myself unto you, I will not give to another people. יב קַבִּילוּ לְמֵימְרִי דְבֵית יַעֲקֹב וְיִשְׂרָאֵל מְזַמְנָא אֲנָא הוּא אֲנָא הוּא דְמִלְקָדְמִין אַף עַלְמֵי עַלְמַיָא דִילִי אִינוּן וּבַר מִנִי לֵית אֱלָהָא: 48:12 Hearken unto my WORD, ye who are of the house of Jacob and Israel, my called, I am He, who was of old, yea, ages after ages are mine, and besides me there is no God. (TgJ) Here we note the use of the word צְרַפְתָּךְ (ṣ’raptāḵ), which means “to refine” or “to purify,” which emphasizes the idea that God has refined and purified the people, even though they have not always been faithful. Another important word is מֵימְרִי (mēmrī), which means “My word” or “My command,” which highlights the importance of following God’s word and commandments, as opposed to turning away from them. The phrase לְעַם אוֹחֲרָן (l’ʿam ōḥarān) can be translated as “to another people.” This phrase suggests that if the people do not follow God’s word, He may choose another people to fulfill His purposes. This parallels what the NT on Paul’s writings on the theme of God’s relationship with the Gentiles. Paul was commissioned by Yeshua to be the apostle to the Gentiles. In his letters, particularly in Romans 15:14-33, Paul speaks of his ministry to the Gentiles. He describes his role as a minister of Yeshua the Messiah to the Gentiles, proclaiming the gospel so that the Gentiles might become an offering acceptable to God. While both Targum Jonathan and Paul affirm God’s commitment to His chosen people, there is a key difference. Targum Jonathan focuses on God’s preservation of the Jewish people, while Paul extends this concept to include the Gentiles. Paul’s writings suggest that through faith in Christ, the Gentiles also become part of God’s chosen people. Paul’s writings introduce a significant expansion of this concept to include the Gentiles which is also extant in the Torah in the example of God delivering a mixed multitude from slavery in Egypt. (shemot / Exodus 12:38) These things reflect the early understanding of the inclusivity of God’s salvation to both the Jew and Gentile. This “mixed multitude” is referred to as “erev rav” in Hebrew and is generally understood to be a group of non-Israelites who decided to leave Egypt along with the Israelites. They could have been Egyptians or people of other nationalities who were living in Egypt at the time. This event signifies that the liberation from Egypt was not exclusive to the Israelites, but also included others who chose to join them on their journey to freedom. It’s a powerful testament to the inclusive nature of God’s deliverance. This is why Isaiah also speaks to the Lord God of Israel calling out to the nations to turn from their idolatry!
In Romans 9:22-26 we find a similar concept, where Paul speaks about God’s mercy and the inclusion of Gentiles in His plan of salvation. He says, “What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?” Notice the parallels here. The Aramaic text of Targum Jonathan on Isaiah 48:10-12 emphasizes the idea of God refining and purifying people, as well as the importance of following His word and commandments. This concept is also found in the NT text and specifically in Romans 9:22-26, where Paul speaks about God’s mercy and the inclusion of Gentiles in His plan of salvation. Notice how these things emphasize that the Torah is for all people! It is because of these things that all people can seek the God of Israel, and all people should be looking and listening to see and understand the work of God in their lives! This is what the commentary Aggadat Bereshit 84:1 draws out from these verses in Isaiah.
Aggadat Bereshit 84:1 פרק (פ”ג) [פ”ד] כתובים. [א] שמע אלי יעקב וישראל מקוראי וגו’ (ישעי’ מח יב). זש”ה אתם ראיתם אשר עשיתי וגומר, ועתה אם שמוע תשמעו בקולי וגו’ (שמות יט ד וה). לא באתם אלי אלא שתשמעו בקולי, הוי שמע אלי יעקב, א”ר אבהו לעתיד לבוא עתידין הכל להיות תמיהין כנגד מי ששמעו להקב”ה, ואומר מה הוא כך פלוני שישב ולא שנה מימיו ולא קרא, והרי הוא יושב עם האבות, ומסיח עמהן, והקב”ה אומר להן מה לכם תמיהין, לא זכו אלו אלא מפני ששמעו לי בחייהן, שנאמר אוזן שומעת תוכחת חיים בקרב חכמים תלין (משלי טו לא), הוי שמע אלי יעקב. Chapter (83) 84: Writings [1] “Listen to Me, O Jacob, Israel, whom I have called: I am He—I am the first, And I am the last as well.” (Isaiah 48:12) This is what scriptures say: “You have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.” (Exodus 19:4-6) “You did not come to me except to hear my voice,” Rabbi Abbahu said, “In the future, everyone will be astonished in comparison to those who listened to the Holy One, blessed be He, and will say: ‘What is the matter with so-and-so, who sat and did not learn and did not read?’ But he will be sitting with the patriarchs, engaged in discourse with them, and the Holy One, blessed be He, will say to them, ‘Why are you amazed? These have only merited it because they listened to me during their lifetime,’ as it says, ‘The ear that hears rebukes will live among the wise’ (Proverbs 15:31). Heed me, O Jacob.”
The commentary from Aggadat Bereshit 84:1 emphasizes the importance of listening to God and obeying His commandments in our lives. The commentary begins with a call to Jacob and Israel to listen to God, referencing Isaiah 48:12. This is a Torah command to be attentive to God’s word and commands (Devarim / Deuteronomy 28) The commentary then cites Shemot / Exodus 19:4-6, reminding us of God’s deliverance of the Israelites from Egypt and His covenant with them. These verses highlight God’s active role in our lives, His power to deliver, and the importance of obedience to His covenant. Note Rabbi Abbahu’s statement in the midrash. His statement emphasizes that in the future, those who listened to God during their lifetime will be held in high regard, even if they did not learn or read much. They will sit with the patriarchs and engage in discourse with them, indicating the value God places on obedience and attentiveness to His commands. The commentary concludes with a quote from Mishley / Proverbs 15:31, reinforcing the idea that those who listen to rebukes (corrections or instructions) will live among the wise. The commentary underscores the significance of listening to God, obeying His commandments, and the profound impact of God’s work in our lives. It follows that God’s refining us in our lives per the Isaiah text, has the Lord God working in our lives to produce in us a willingness to listen to God and obey His commands is a key factor in our spiritual growth and standing.
Isaiah continues saying the following according to Isaiah 48:13-14, יג אַף בְּמֵימְרִי שַׁכְלֵילִית אַרְעָא וּבִגְבוּרְתִּי תָּלֵית שְׁמַיָא קְרֵית אֲנָא לְהוֹן קָמוּ כַּחֲדָא: 48:13 Yea, by my WORD I have laid the foundation of the earth, and by my might I have suspended the heavens: when I call unto them, they stand up together. יד אִתְכְּנָשׁוּ כוּלְהוֹן וּשְׁמָעוּ מַן בְּהוֹן חַוִי יַת אִלֵין יְיָ דְרַחֵם לֵיהּ לְיִשְׂרָאֵל יַעְבֵּיד רְעוּתֵהּ בְּבָבֶל וּתְקוֹף דְרַע גְבוּרְתֵּהּ יַגְלֵי בְכַסְדָאֵי:48:14 All ye, assemble yourselves, and hear: who among them hath declared these things ever since the Lord loved Israel? He will do His pleasure on Babylon, and He will reveal the strength of His arm on the Chaldeans. (TgJ) In Targum Jonathan on Isaiah 48:13-14 we read the word “שַׁכְלֵילִית” (šaḵlēlīt), which means “to complete” or “to finish.” This word emphasizes the idea that God has completed His work in the heavens and the earth. Another interesting word is גְבוּרְתִּי (g’būrtī), which means “My strength” or “My power.” This word highlights the idea that God’s power and strength are evident in the creation of the heavens and the earth. The phrase חַוִי יַת אִלֵין (ḥāwī yat ʾīlēn) can be translated as “to show these things.” This phrase suggests that God reveals His plans and purposes to those who are faithful to Him. We note how these are important concepts because they connect to the NT concept in Ephesians 1:9-10, where Paul speaks about God’s plan of salvation and the mystery of His will. He says, “making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” This follows from the TgJ concept of God revealing His plans to His people, to those who are faithful to Him. Both the Hebrew bible and the Aramaic text on Isaiah 48:13-14 emphasizes the idea of God completing His work in the heavens and the earth, as well as the importance of being faithful to Him in order to understand His plans and purposes. Note that faith and faithfulness are required to condition the mind so that we have understanding. One has to have the kavanah (proper intention) in one’s heart to understand the truth about God, His Word, and His plan for salvation. This is how Paul speaks of this concept specifically in Ephesians 1:9-10, concerning God’s plan of salvation and the mystery of His will.
There are also many more parallels in the NT text, while there may not be direct quotes of these specific verses from Isaiah, we do find the themes of God’s creative power, the obedience of creation to His command, His sovereignty, and His love for His people are prevalent throughout. For example, in Colossians 1:16-17, Paul writes, “For by Him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through Him and for Him. And He is before all things, and in Him all things hold together.” This echoes the themes of God’s creative power and the obedience of creation found in Isaiah 48:13. In Romans 9:17, it is written, “For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’” This reflects the theme of God’s sovereignty found in Isaiah 48:14. Also, in Romans 8:28, it is written, “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” This mirrors the theme of God’s love for His people and His power over nations found in Isaiah 48:14. These scriptures highlight the sovereignty of God and His purpose in creation and redemption. God’s purpose in working all things together for good for those who love Him, reflects the theme of God’s guidance and help for His people in Isaiah. Note how Ein Yaakov in his commentary speaks of faith and righteousness as he connects these verses from Isaiah to these concepts.
Ein Yaakov (Glick Edition), Ketubot 1:1 כתובות (דף ה) דרש בר קפרא גדולים מעשה צדיקים יותר ממעשה שמים וארץ דאלו במעשה שמים וארץ כתיב (ישעיה מח יג) אף ידי יסדה ארץ וימיני טפחה שמים ואלו במעשה ידיהם של צדיקים כתיב (שמות טו יז) מכון לשבתך פעלת ה׳ מקדש ה׳ כוננו ידיך. השיב בבלי אחד ור׳ חייא שמו (תהלים צה ה) ויבשת ידיו יצרו ידו כתיב. והכתיב יצרו אמר ר״נ בר יצחק יצרו אצבעותיו כדכתיב (שם ח ד) כי אראה שמיך מעשה אצבעותיך. מיתיבי (שם יט ב) השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע ה״ק מעשה ידיהם של צדיקים מי מגיד הרקיע ומאי ניהו מטר: KETHUBOTH (Fol. 5) Bar Kapara expounded: “Great are the acts of the righteous, even more so than the act of creating heavens and earth, for concerning the act of [creating] heavens and earth it is written (Is. 48, 13) My hand also hath laid the foundation of the earth, and My right hand spanned the heavens; but concerning the acts of the righteous it is written (Ex. 15, 17) The place, O Lord, which Thou hast wrought for Thy residence, the sanctuary, O Lord, which Thy hands have established.” An objection was raised by a certain Babylonian whose name was R. Chiya (Ps. 95, 5) And whose hands (in plural) have formed the dry land. [Hence also in creation both hands were employed?] “However, it is written Yado (his hand),” came the reply. But it is written Yatzaru (they formed). Whereupon R. Nachman b. Isaac explained that this refers to the fingers, as it is written (Ib. 8, 4) When I behold the heavens, the work of Thy fingers. Another objection was raised (Ib. 19, 2) The heavens relate the story of God; and the expanse telleth of the works of His hands. The passage means thus: What tells the important work of the righteous? The expanse. And by what means? Through the rains.
The commentary from Ein Yaakov (Glick Edition), Ketubot 1:1, expounds on the greatness of the acts of the righteous (maasim tovim), stating that they are even greater than the act of creating the heavens and the earth. This conclusion is based on the comparison of two biblical verses: one from Isaiah 48:13, which speaks about God’s creation of the heavens and the earth, and another from Shemot / Exodus 15:17, which refers to the acts of the righteous as the place that God has established for His residence. Note how we can draw in the concept of our bodies being the temple of God. We remember how Paul wrote in 1 Corinthians 3:16-17, 6:19-20 that our bodies are the temples of the Holy Spirit, who is in us, whom we have received from God. Note also how Yeshua referred to his own body as a temple in John 2:21. What these concepts reveal to us is how we are not our own; we were bought at a price. Therefore, we are to honor God with our bodies. This concept aligns with the commentary from Ein Yaakov, where the acts of the righteous are seen as the place for God’s residence. In the concept of righteousness being a place for God’s residence, righteousness can be defined as living a life that is pleasing to God. It involves doing what is right and avoiding what is wrong, according to God’s standards in the Torah. Living a righteous life involves both internal and external actions which are related to faith and faithfulness, respectively. When we live for righteousness, we submit even our thought life to what is righteous. This pursuit of righteousness, of living a life pleasing to God, can be seen as creating a place for God’s residence, aligning with the commentary from Ein Yaakov and Paul’s understanding in the NT text. Yeshua speaks in John 2:21 of his body being a dwelling place for God’s presence, and similarly, we see this rabbinic commentary relating similar concepts on righteousness and holiness. The acts of the righteous (maasim tovim), include honoring God with our bodies and living a life of righteousness. These again are seen as creating a place for God’s residence, which according to Ein Yaakov is even greater than the act of creating the heavens and the earth. Note the weightiness of faith and faithfulness that is found in these concepts and why we are called as God’s people to live according to God’s Word!
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