A Song of Praise ~ Yesha’yahu 12:1-6

In my last post, we concluded looking at The Branch of Yishai (Jesse) ~ Part 2 in Yesha’yahu 11:10-16. In this post, we examine A Song of Praise on Yesha’yahu 12:1-6.

As we have previously learned, Yesha’yahu’s name means Adonai is salvation, and salvation is a crucial theme in this song. Then we read that the Lord Yeshua HaMashiach is both our God and our Salvation, the Holy One of Isra’el in the midst of us.

Yesha’yahu concludes chapters 6-12 by foreseeing the day when God’s people will praise Him for the abundant joys of his salvation.

1 On that day you will say: “I thank you, Adonai, because, although you were angry at me, Your anger is now turned away; and You are comforting me. 

On that day points to a future date with Isra’el’s regathering and reunion and the righteous reign of the Lord Yeshua HaMashiach. The Jewish remnant will have come through the time of tribulation on earth (known as the trouble of Ya’akov in Jeremiah 30:7), seen their Mashiach, repented, and received Him by faith. Cleansed and established in their promised kingdom, the nation will praise the Lord and worship Him among the Gentiles. In addition to an application to Yesha’yahu’s day, there is also a prophetic application of this passage.

2 “See! God is my salvation. I am confident and unafraid; for Yah Adonai is my strength and my song, and he has become my salvation!”

Yah is a shortened form of the divine name Yahweh, God’s covenant name that He revealed to Moshe at the burning bush (Exodus 3:14-15).

3 Then you will joyfully draw water from the springs of salvation.

In a relatively dry land like Isra’el, water, and the refreshment it brings was an apt image for salvation. The picture of water bubbling up in the spring evokes freshness and abundance.

Jon Courson offers a fascinating insight into this verse: [1]

“Whoever drinks of that water will thirst again,” Jesus said to the woman at the well (John 4:13). The crazy thing about the water in the world is that it only makes you thirsty. If you draw from the wells of materialism or hedonism, you’ll have to return because you’ll just want more. If you’re thirsty today, don’t go back to the old watering holes. They won’t satisfy you. Come to the Lord and drink again.

4 On that day you will say, “Give thanks to Adonai! Call on His name! Make His deeds known among the peoples declare how exalted is His name.

The praise of God serves as a testimony not just within God’s people, but also to the nations. They were also recipients of God’s blessing through Avraham’s descendants (Genesis 12:1-13). The story of salvation must be told, even beyond the community of Isra’el (Psalms 67:2; 70:4; 98:2).

5 Sing to Adonai, for he has triumphed— this is being made known throughout the earth. 6 Shout and sing for joy, you who live in Tziyon; for the Holy One of Isra’el is with you in his greatness!”  ~ Yesha’yahu 12:1-6 (CJB)

This beautiful picture of the kingdom comes to a close with a song of praise, and we enter a new section of the Book of Yesha’yahu. In chapters 13 through 23, we come to a passage called the book of burdens in which judgments are pronounced upon the nine nations surrounding Isra’el and Y’hudah. In my next post, we’ll begin the journey through this section in Yesha’yahu 13 by learning about A Prophecy Against Babylon ~ Part 1 in Yesha’yahu 13 1-9.

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[1] Jon Courson’s Application Commentary Old Testament Volume 2.

The Branch of Yishai (Jesse) ~ Part 2 ~ Yesha’yahu 11:10-16

In my last post, we begin a new series on The Branch of Yishai (Jesse) ~ Part 1 in Yesha’yahu 11:1-9. In this post, we concluded looking at The Branch of Yishai (Jesse) ~ Part 2 in Yesha’yahu 11:10-16.

10 On that day the root of Yishai, which stands as a banner for the peoples – the Goyim [Gentiles] will seek Him out, and the place where He rests will be glorious.

Sha’ul quotes this verse in Romans 15:12 to describe his ambition to reach the Goyim with the gospel: he sees himself as living in the Messianic time the OT expected, in which the Goyim would come to know the true God, and thus his own ministry involved spreading Messiah’s rule among the Goyim.

The banner was used as a means of calling out an army of a particular territory or indicating the place where a muster was taking place, or a camp was located. It often featured an insignia of the tribe or division.

11 On that day Adonai will raise His hand again, a second time, to reclaim the remnant of His people who remain from Ashur, Egypt, Patros, Ethiopia, ‘Eilam, Shin‘ar, Hamat and the islands in the sea.

The places named here are not necessarily intended to represent locations of known exile for Israelites. Rather they are equivalent to the four quarters of the earth referred to in the next verse. Ashur is mentioned first as the actual location of exiles but also as a representative of the northeastern area. Egypt, to the southwest, is identified in three segments up the Nile. ‘Eilam represents the southeast extremes, while Hamat represents the regions to the north. Finally, the islands are a way of representing the areas furthest west.

We have seen the first gathering of Isra’el with the Zionist movement, beginning in the late 1800s, climaxing in 1948 when Isra’el became a nation. But the Lord says there will be a second gathering and that He is going to pull Jews from the four corners of the earth to reestablish them in the land of Isra’el.

12 He will hoist a banner for the Goyim, assemble the dispersed of Isra’el, and gather the scattered of Y’hudah from the four corners of the earth.

It was typical in the ancient world to refer to four regions of the inhabited world. Akkadian literature speaks of kings ruling the four quarters, most likely making reference to the most distant coasts or extremities in the four major directions. In this sense it is referring to not four slices of the geographical pie but four edges, thereby including everything in between. [1]

13 Efrayim’s jealousy will cease— those who harass Y’hudah will be cut off, Efrayim will stop envying Y’hudah, and Y’hudah will stop provoking Efrayim.

At least from the time of Rehoboam, Shlomo’s son, enmity and political division had existed between Y’hudah and Efrayim (the northern kingdom of Isra’el also known as Shomron). The future will bring an end to hostilities and a reunion of God’s people.

14 They will swoop down on the flank of the P’lishtim to the west. Together they will pillage the people to the east – they will put out their hand over Edom and Mo’av, and the people of ‘Amon will obey them.

As the previous verses had focused on a universal perspective, this verse addresses the near neighbors on the east, west and south.

15 Adonai will dry up the gulf of the Egyptian Sea. He will shake his hand over the [Euphrates] River to bring a scorching wind, dividing it into seven streams and enabling people to cross dry-shod.

This is the only occurrence in the Bible of a body of water called the Egyptian Sea and is therefore difficult to place with any certainty. Most commentators identify it with the Gulf of Suez. In Mesopotamia, the water supply was regulated for irrigation use by separating and diverting sluice channels from canals that drew water off from the river system. As water was diverted, the various channels slowed the flow of the water. [2]

Just as He used a wind to part the Red Sea in the Book of Exodus (14:21), God will use the wind to part the waters again so that His people can return to Israel.

16 There will be a highway for the remnant of his people who are still left from Ashur, just as there was for Isra’el when he came out from the land of Egypt. ~ Isaiah 11:10-16 (CJB)

The Exodus imagery is used to describe the return of the remnant from Ashur. God will split the Euphrates River like He did the Red Sea, but in this case, He won’t split it into two parts but seven.

In my next post, we explore Yesha’yahu 12 by learning about A Song of Praise in Yesha’yahu 12:1-6.

Click here for the PDF version.

[1] Bible Background Commentary – The IVP Bible Background Commentary – Old Testament.

[2] Ibid.

The Branch of Yishai (Jesse) ~ Part 1 ~ Yesha’yahu 11:1-9

In my last post, we concluded our exploration of Yesha’yahu 10 by learning about The Remnant of Isra’el in verses 20-34. In this post, we begin a new series on The Branch of Yishai (Jesse) ~ Part 1 in Yesha’yahu 11:1-9.

In chapter eleven Yeshua is portrayed as the Root and Branch of David, the logos to whom chosen sinners must be gathered, and that one by whom we have both the Spirit of God and the glorious rest of faith and salvation.

1 But a branch will emerge from the trunk of Yishai; a shoot will grow from his roots.

Judgment in Yesha’yahu is often described as a cutting down of trees (see Yesha’yahu 6:13; 10:33-34). The trunk of Yishai indicates that the Davidic line has also been cut down, but the tree is yet living. The shoot that springs up shows that David’s line will have new life. It will be restored and will once again bear fruit. The association of the trunk of Yishai rather than David indicates that there is a new beginning here, a going back to origins, and a distancing from the later corrupt kings of Y’hudah.

2 The Spirit of Adonai will rest on Him, the Spirit of wisdom and understanding, the Spirit of counsel and power, the Spirit of knowledge and fearing Adonai –

At His baptism, the Spirit of Adonai descended upon Yeshua in the form of a dove, and He was empowered for ministry and service. He was already filled with the Spirit, conceived by the Spirit – and yet now He was empowered for ministry.

How I hope and pray that each one of us might seek the anointing and empowering of the Spirit of Adonai. The Messiah’s coming would bring justice and righteousness (11:4), peace (11:8), and the extension of the Kingdom to the nations (11:10; see also 32:15-16). The promised Messiah would have great wisdom and understanding, like Solomon, as well as knowledge and the fear of the Adonai (see 1 Kings 3:28; 4:29; Proverbs 1:1-7; 2:6-7). The Spirit of counsel and might alludes to Yesha’yahu 9:6. The Messiah will be full of wisdom and will have the power to execute his righteous rule.

3 He will be inspired by fearing Adonai. He will not judge by what His eyes see or decide by what His ears hear, 4 but He will judge the impoverished justly; He will decide fairly for the humble of the land. He will strike the land with a rod from His mouth and slay the wicked with a breath from His lips.

The foremost responsibility of a king in the ancient world was to establish justice. The brilliance of his insight assessed the wisdom of a king into complex cases, and his suitability for the throne was evaluated by his commitment to providing for the vulnerable classes of society. The ability to resolve difficult cases was believed to be divinely endowed (compare Solomon) and therefore was not dependent solely on the evidence that could be presented in court (see Proverbs 16:10). The wicked kings of Israel and the ancient Near East exploited and took advantage of the weak, but this king will rule with justice and protect their rights.

The fear of the Adonai is the fundamental characteristic of a wise, godly person (Proverbs 1:7). The fear described here is not terror but awe. This thoughtful, Spirit-filled person will not judge according to external appearances, but he will cut to the heart of the truth.

5 Justice will be the belt around his waist, faithfulness the sash around his hips.

The same word belt and sash is used in both lines of this verse, but one item is a wrap around the thighs, while the other winds between the legs. These are the most necessary articles of clothing, and without them, an individual would be naked.

6 The wolf will live with the lamb; the leopard lie down with the kid; calf, young lion and fattened lamb together, with a little child to lead them. 7 Cow and bear will feed together, their young will lie down together, and the lion will eat straw like the ox. 8 An infant will play on a cobra’s hole, a toddler put his hand in a viper’s nest. 9 They will not hurt or destroy anywhere on my holy mountain, for the earth will be as full of the knowledge of Adonai as water covering the sea. ~ Yesha’yahu 11:1-9 (CJB)

Here, we see the peace of the kingdom. The future rule is described in terms associated with the Garden of Eden where there is no animosity among God’s creatures. The knowledge of the Lord will permeate this future ideal world ushered in by the branch … from the trunk of Yishai.

If you look at creation, you can see something of God. But nature doesn’t give a full revelation of God because, although we can gain insight into His ingenuity and creativity, we won’t see His love since nature is always at war with itself through the survival of the fittest and the devouring of one animal by another. Nature can’t tell us of the love of God because Adam’s fall affected all of nature. That, however, will be reversed when Yeshua comes back – for then a little child will be able to lead a menagerie of otherwise deadly animals.

In my next post, we begin to explore Yesha’yahu 11 by learning about The Branch of Yishai (Jesse) ~ Part 2 in Yesha’yahu 11:10-16.

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Woes on Y’hudah and Ashur ~ Part 3 ~ Yesha’yahu 10:12-19

In my last post, we learned about The Woes of Ashur ~ Part 2 in Yesha’yahu 10:5-11. In this post, we continue to learn more about The Woes of Ashur in Yesha’yahu 10:12-19.

The Woes of Ashur Continue

12 Therefore when Adonai has done everything, He intends to do to Mount Tziyon and Yerushalayim, “I will punish the king of Ashur for the boasting that comes from his proud heart and from reveling in his arrogant looks.

God will overrule Ashur’s imperialistic intentions. Indeed, He will use their godless motivation to accomplish His own goal of punishing His idolatrous people. Nonetheless, the king of Ashur and his nation will not get off scot-free.

13 For he says, “‘With my own strong arm I have done this, and with my wisdom because I’m so clever! I erased the boundaries between peoples; I plundered their stores for the future; as a mighty man, I subjugated the inhabitants. 14 My hand found the riches of the peoples like a nest; and as one gathers abandoned eggs, I gathered the whole earth! Not one wing fluttered, not one beak opened or let out a chirp!’”

The arrogant claims put in the mouth of the Ashur’s king by Yesha’yahu is not at all exaggerated. This boastful quotation from the king reflects the type of bombastic language used in contemporary Assyrian royal inscriptions. The image of the king stealing eggs from an abandoned nest emphasizes his cruelty in taking advantage of weaker nations. Indeed, no one can put up a substantial challenge to his growing power.

For those of us who want to be used by the Lord, we need to realize we are nothing more than instruments in His hand. The Lord doesn’t need us. He can use rocks in our place (see Luke 19:40). He gives us the privilege of being used in His service. Therefore, when the Lord uses us, please understand it is not because of our great personality, the immensity of our faith, or the power of our prayer. Instead, He uses us solely because of His grace.

15 Should the axe glorify itself over the one who chops with it? Should the saw magnify itself over the one who moves it? It’s as if a stick could wave the hand that raises it up, or as if a wooden staff could lift [a person, who is] not made of wood.

The king’s boasts are ill-founded. From his perspective, he was a mighty warrior and a great leader of armies. From a heavenly perspective, he was a mere tool used by God to accomplish His purposes. The use of rhetorical questions directed to the king has the function of scolding and embarrassing him in his pretension. Each issue has the implied answer, “Of course not.”

16 Therefore the Lord, Adonai-Tzva’ot, will send leanness to his well-fed ones; and in place of his glory, a fire will be kindled that will burn and burn. 17 The light of Isra’el will become a fire and His Holy One a flame, burning and devouring his thorns and briars in a single day. 18 The glory of his forest and of his fertile land he will consume body and soul, like an invalid wasting away. 19 So few forest trees will remain that a child could list them. ~ Yesha’yahu 10:12-19 (CJB)

Though the Ashur’s king fashioned himself as the light of all his people, Adonai, the Light of Israel, was going to outshine him. The kings boasted of their destructions of fields and orchards, and of their incineration of cities – now they will suffer a similar fate. The armies that were the power and pride of these kings were to be decimated the walls of Yerushalayim in 701 BCE. The complete overthrow of Ashur was not accomplished until about eighty-five years later as the Medes and Babylonians conquered Ashur and Nineveh.

When this prophecy was fulfilled in 2 Kings 18, the general of the Assyrian army yelled to the people of Yerushalayim who sat terrified on the walls, “Has any god of any nation ever saved his land from the power of the king of Ashur?” ~ 2 Kings 18:33 (CJB). Hearing these threats, Hezekiah poured out His heart to the Lord. The Lord responded, “For I will defend this city and save it, both for my own sake and for my servant David’s sake.” ~ 2 Kings 19:34 (CJB)

In my next post, we conclude Yesha’yahu 10 by learning about The Remnant of Isra’el in Yesha’yahu 10:20-34.

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Woes on Y’hudah and Ashur ~ Part 2 ~ Yesha’yahu 10:5-11

In my last post, we learned about The Woes of Y’hudah in Yesha’yahu 10:1-4. In this post, we move on to The Woes of Ashur ~ Part 2 in Yesha’yahu 10:5-11.

The Woes of Ashur (Assyria)

5 “Oh Ashur, the rod expressing my anger! The club in their hands is my fury!

The prophecy opens with a woe against Ashur. We have become quite accustomed to hearing woes as we have study Yesha’yahu. This woe is directed toward the enemy rather than toward God’s people. Ashur is the tool God will use to bring punishment against Isra’el and Y’hudah. The reference to a rod brings to mind the extensive teaching in Proverbs about using a rod to drive the folly out of a child (Proverbs 10:13; 22:15) and how a rod is applied to one’s son to encourage him to travel the right path (Proverbs 13:24; 23:13-14).

6 I am sending him [Ashur] against a hypocritical nation, ordering him to march against a people who enrage me, to take the spoil and the plunder and trample them down like mud in the street.

The godless nation is ironically not Ashur but Isra’el. They will become the object of God’s anger. The phrase to take spoils, to plunder is reminiscent of the name we learned in Yesha’yahu 8:1: Maher Shalal, Hash Baz [the spoil hurries, the prey speeds along].

Ashur was to have been an instrument of discipline, but they became an instrument of destruction.

 7 That is not what Ashur intends, that is not what they think; rather, they mean to destroy, to cut down nation after nation.  

There was a difference between the divine intention and the intention of Ashur. This difference was no obstacle to God’s use of Ashur for His purposes, but it did bode poorly for the tool of God’s anger. While God intended to promote His glory by punishing His sinful people, Ashur was interested only in imperialistic expansion.

8 For [their king] says, ‘Aren’t all my commanders kings? 9 Hasn’t Kalno [suffered] like Kark’mish, Hamat like Arpad, Shomron like Dammesek?  

These three pairs of cities each begin with the southernmost of the two. Thus, Kalno was south of Kark’mish, Hamat was south of Arpad, and Shomron was south of Dammesek. These cities were paired and listed for geographical and not chronological reasons since Kark’mish was conquered by the Assyrians in 717, Kalno in 738, Hamat in 738 and 720, and Arpad in 740 BCE. The claim of the King of Ashur was an imperialistic one, again demonstrating that his intention was different from God’s.

10 Just as My hand reached the kingdoms of non-gods, with more images than in Yerushalayim and Shomron;

There is no distinction made in this speech between the religious practices of Isra’el and Y’hudah on the one hand and the other cities of the west. They were all worshipping false gods and idols.

11 so won’t I do to Yerushalayim and her non-gods what I did to Shomron and her idols?’”  ~ Yesha’yahu 10:5-11 (CJB)

The comparisons of southern cities to northern ones culminate in a final contrast between Shomron in the north and Yerushalayim in the south: both were practicing idolatry as the cities of Ashur had.

In my next post, we will move on in Yesha’yahu 10 to continue to learn about The Woes of Ashur ~ Part 3 in Yesha’yahu 10:12-19.

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Woes on Y’hudah and Ashur ~ Part 1 ~ Yesha’yahu 10:1-4

In my last post, we learned about Judgment Against Isra’el in Yesha’yahu 9:8-21. We left off in our study by learning that Efrayim and M’nasheh together they oppose Y’hudah. In this post, we begin to examine the Woes on Y’hudah and Ashur ~ Part 1 in Yesha’yahu 10:1-4.

The Woes of Y’hudah

1  Woe to those who enact unjust decrees and draft oppressive legislation…

The reference here is not to create a justice system but to issuing decrees or regulations regarding specific issues. In the political climate that existed in Yesha’yahu’s time, one of the particular problems that had to be addressed was the raising of funds with which to pay tribute. This was generally accomplished through special tax levies, though there were always exemptions granted to either a class of people or cities that had been given sacred status.

2  to deprive the impoverished of justice and rob my people’s poor of their rights, looting widows and preying on orphans!

In the culture of the ancient Near East, kings considered it part of their role as “wise rulers” to protect the rights of the poor, the widow and the orphan. God’s law protected the socially vulnerable: the poor (see Exodus 23:6,11; Deuteronomy 15:4-11), widows (see Exodus 22:22), and the fatherless (see Deuteronomy 10:18). Yesha’yahu condemned human-made laws that corrupted justice.

Yeshua picked up this same theme when He talked about the P’rushim. “Woe to you, scribes and Pharisees, hypocrites! You devour widows’ houses and make long prayers just for show. This is why you will receive a harsher punishment.” ~ Matthew 23:14 (HCSB) [1]

3  What will you do on the day of punishment, when calamity comes from afar? To whom will you flee for help? Where will you leave your wealth, 4  so as not to squat among the prisoners or fall among the slain? Even after all this, his anger remains, his upraised hand still threatens. ~ Yesha’yahu 10:1-4 (CJB)

With the fourth repetition of the refrain concerning God’s anger (compare 9:12,17,21), the section on the Woes of Isra’el and Y’hudah comes to a close. The refrain identifies the central theme of the passage (9:8-10:4). Though punishment has occurred, God’s people still have not repented. More judgment will follow.

We as individuals and as a nation need to spend some time meditating on the questions posed by Yesha’yahu in verses 3-4.

In my next post, we move on in Yesha’yahu 10 to learn about the Woes of Ashur in Yesha’yahu 10:5-11.

Woes on Y’hudah and Ashur ~ Part1

[1] Admittedly, some translations (including the Complete Jewish Bible) don’t have this verse.

Judgment Against Isra’el ~ Yesha’yahu 9:8-21

In my last post, we learned more about The Future Hope in Yesha’yahu 9:1-7. In this post, we learn about Judgment Against Isra’el in Yesha’yahu 9:8-21.

8 Adonai sent a word to Ya‘akov, and it has fallen on Isra’el. 9 All the people know it, Efrayim and the inhabitants of Shomron. But they say in pride, in the arrogance of their hearts, 10 “The bricks have fallen, but we will rebuild with cut stone; the sycamore-fig trees have been chopped down, but we will replace them with cedars.”

After giving them a glimpse of the new day that would dawn in the future, Yesha’yahu now says to the ten tribes of Isra’el, “Don’t you see what’s happening? The invasion of Assyria has already begun. Your buildings are knocked down. Your forests are wiped out. You’re boasting that you’ll erect stronger buildings and plant more majestic trees.” The people didn’t understand that God was working, judging, and dealing with them.

The preeminent sin of God’s people is pride and arrogance. They believed they did not need God to survive and prosper.

11 So Adonai has raised up Retzin’s foes against him and spurred on his enemies –

As we have learned previously, the most notable enemies of King Retzin of Aram are the Assyrians and its vassals.

12 Aram from the east, P’lishtim from the west; and they devour Isra’el with an open mouth. Even after all this, his anger remains, his upraised hand still threatens.

The Arameans and P’lishtim were the other two primary targets of the Assyrians in the 734-732 BCE campaigns. It is likely that they had been pressed into service in the ranks of the Assyrian army as it moved against Isra’el.

13 Yet the people do not turn to the one striking them; they don’t seek Adonai-Tzva’ot.

God’s punishment of His people was intended to convince them to return to His ways, but they were so dull of mind and spirit that they did not respond.

14 Therefore Adonai will cut off Isra’el’s head and tail, [tall] palm frond and [lowly] reed in a single day.

After the first Assyrian incursion into the north, Isra’el continued in its sinful ways. God soon brought a more devastating judgment, ending their independent existence. The expression head and tail, palm branch and reed point to totality as interpreted in the next verse.

15 The old and the honored are the head, while prophets teaching lies are the tail. 16 For those leading this people lead them astray, and those led by them are destroyed.  

It was mainly the leaders (including the elder and the prophet) who were responsible for the people going in the wrong direction. The ones who were to be leading and warning were teaching lies. As a result, people were destroyed.

17 Therefore Adonai takes no joy in their young men and has no compassion on their orphans and widows; for everyone is ungodly and does evil, every mouth speaks foolishly. Even after all this, His anger remains, His upraised hand still threatens. 18 For wickedness burns like fire, it devours briars and thorns; it sets the forest underbrush ablaze, with clouds of smoke whirling upward. 19 The anger of Adonai-Tzva’ot is burning up the land; the people, too, are fuel for the fire – no one spares even his brother.

Devastation is seen as the natural consequence of wickedness itself (wickedness burns like fire) as well as the result of divine anger (the anger of Adonai-Tzva’ot scorches the land). Sin breaks up human relationships, even brotherly love.

20 The one on the right grabs but stays hungry, the one on the left eats but is unfilled. Everyone devours his own arm’s flesh –

It is uncertain whether this text refers to cannibalism or not. Nevertheless, cannibalism is a standard element of curses in Assyrian at that time. It was the last resort in times of impending starvation. This level of desperation could occur in times of severe famine or could be the result of siege when the food supply had become depleted. Siege warfare was conventional in the ancient world, so this may not have been as rare an occasion as might be presumed.

 21 M’nasheh devours Efrayim; and Efrayim, M’nasheh; while together they oppose Y’hudah. Even after all this, His anger remains, His upraised hand still threatens. ~ Yesha’yahu 9:8-21 (CJB)

Although they were united against Y’hudah, the ten northern tribes were not united themselves – as seen in the bitterness between M’nasheh and Efrayimhistorically and geographically the two closest tribes of the ten. Drought, famine, and fire were the signs of God’s judgment and the results of His people’s rebellion against Him.

In my next post, we will move on to Yesha’yahu 10 to learn about the Woes on Y’hudah and Ashur~ Part 1.

Judgment Against Isra’el

The Assyrian Invasion ~ Yesha’yahu 8:1-10

In my last post, we concluded the story in The Sign of Immanuel ~ Part 3 in Yesha’yahu 7:17-25. We learned that despite the alliance with Assyria, the King of Assyria would invade Y’hudah. In this post, we learn more about The Assyrian Invasion in Yesha’yahu 8:1-10.

1 Adonai said to me [Yesha’yahu], “Take a large tablet, and write on it in easily readable letters; ‘Maher shalal, hash baz [the spoil hurries, the prey speeds along].’”

The significance of the large size of the tablet may merely be that the writing was to be prominent and clear. The inscription means that an invasion was imminent.

2 I had it witnessed for me by reliable witnesses – Uriyah the cohen and Z’kharyahu the son of Y’verekhyahu.

The presence of witnesses indicates that the writing of this prophecy had the force of a legal document. If the prophecy did not come true, then these two witnesses could attest to its falsity. If it did come true, they could proclaim that it was written before, and not after, the fact.

3 Then I had sexual relations with my wife; she became pregnant and gave birth to a son; and Adonai said to me, “Name him Maher Shalal Hash Baz;

Other English translations indicate that Yesha’yahu’s wife was herself a prophetess. The title “prophetess” is never used just to designate the wife of a prophet but consistently for a female prophet. While we need not doubt that this prophetess was Yesha’yahu’s wife, she must also be regarded as a woman who functioned prophetically in her own right.

The first fulfillment of the Immanuel prophecy may well relate to the birth of Maher Shalal Hash Baz recorded here.

4because before the child knows how to cry, ‘Abba!’ and ‘Eema!’, the riches of Dammesek and the spoil of Shomron will be carried off and given to the king of Ashur.”

Before the child could say “Daddy” or “Mommy,” the invasion of Ashur into Isra’el would take place.

5 Adonai went on speaking and said more to me: 6 “Since this people has rejected the gently flowing waters from Shilo’ach and takes joy in Retzin and the son of Remalyah;

Hezekiah’s tunnel had not yet been constructed at this time. The waters flowed from a spring on the side of Mount Moriah into a tranquil pool. It was to this pool that Yeshua sent a man born blind to regain his sight (John 9).

7now Adonai will bring upon them the mighty floodwaters of the [Euphrates] River — that is, the king of Ashur and his power. It will rise above all its channels and overflow all its banks.

The mighty rushing waters of the Euphrates represent the Assyrian king and thus Assyrian might. By aligning with Ashur to help him against the Syro-Ephraimite alliance, Achaz was choosing a foreign nation rather than God.

8 It will sweep through Y’hudah, flooding everything and passing on. It will reach even up to the neck, and its outspread wings will fill the whole expanse of the land.” God is with us! [Hebrew: ‘immanu El]

The waters that represent Ashur will come up to Y’hudah’s neck. They will not be drowned, but they will find themselves paying annual tribute. On occasion, the Assyrian army will threaten their independent existence.

9 You may make an uproar, peoples; but you will be shattered. Listen, all of you from distant lands: arm yourselves, but you will be shattered; yes, arm yourselves, but you will be shattered; 10 devise a plan, but it will come to nothing; say anything you like, but it won’t happen; because God is with us [Hebrew: ‘immanu El]. ~ Yesha’yahu 8:1-10 (CJB)

It was a common strategy for the Assyrians to claim that the deities of their rebellious vassals had abandoned them because they had broken the oaths that had secured their loyalty to the Assyrians. However, Ashur will not completely subjugate Y’hudah. After all, God was still with them.

In my next blog, we learn of the response to The Prophetic Message in Yesha’yahu 8:11-23.

Click here for the PDF version.

A Message from Those Living on the Gaza Border

A powerful short video to remind us to pray for the peace of Jerusalem ~ Psalm 122:6.

Looking for the Blessed Hope

Iranian-backed Hamas would like nothing better than to rid the region of Jewish people. We hear the news of rockets launched toward Israeli homes near the Gaza border. While Israel is plenty capable of taking care of business in Gaza, the threats from Hamas are real and border residents must be prepared 24/7 for terrorist attacks.

What is it like to live under those conditions? Hear a message from Israelis living on the Gaza border. Then, continue to uphold them in your prayers.

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Observing Purim ~ 2019


Purim commemorates the deliverance of the Jewish people from destruction in the reign of the Persian King Ahasuerus, or Xerxes I, as recorded in the Book of Esther. Held on the 14th and 15th days of the Jewish month of Adar, it is celebrated by feasting and merriment, almsgiving, sending food to neighbors and friends, and chanting the text of Esther. Although this is not a time appointed by God for remembrance, it is perhaps the most joyous day of the Jewish year, with masquerades, plays, and drinking of wine even in the synagogue.

In 2019, Purim is celebrated on March 21st & 22nd.


The story of Esther takes place in Sushan, an ancient royal city of the Persian Empire, approximately 150 miles north of the Persian Gulf in modern Iran. It is the traditional burial site of the prophet Daniel. The events took place in approximately 465 BCE after the Jewish people were allowed to return to Jerusalem from their Babylonian captivity by King Cyrus.

Significance for Today

The Book of Esther is a story of teamwork that shaped a nation and a study of survival of God’s chosen people. The relationship between Esther and Mordecai vividly portrays the unity that Yeshua prayed for His disciples to experience. The success of their roles, even their very survival, depended upon their unity.

The Book of Esther reminds us that God destroys those who try to harm His people. From this, we are reminded that He is faithful to destroy HaSatan and that His sovereign purposes ultimately prevail.

The Book of Esther has been called the ‘secular’ book of the Bible. It is the only book that does not mention or even allude to God. However, His imprint is obvious throughout. Esther’s spiritual maturity is seen in her knowledge to wait for God’s timing to make her request to save her people and denounce Haman. Mordecai also demonstrates maturity in seeking God’s timing and direction for the right time to have Esther disclose her identity as a Jew.

As we have been learning as we discover the Jewish roots of our faith, having a firm foundation of the Tanakh opens the Brit Hadashah up to a deeper understanding of our faith.

Jewish Observance of Purim
  1. Listen to the Megillah: To relive the miraculous events of Purim, we are to listen to the reading of the Megillah (the Scroll of Esther) twice: once on Purim eve and again on Purim day.
  2. Give to the Needy (Matanot La’evyonim): Concern for the needy is a year-round responsibility, but on Purim, it is a special mitzvah (commandment) to remember the poor. Give charity to at least two, (but preferably more) needy individuals on the day of Purim. Giving directly to the needy best fulfills the mitzvah. If, however, you cannot find poor people, place at least several coins into a charity box. As in the other mitzvahs of Purim, even small children should fulfill this mitzvah.
  3. Send Food Portions to Friends (Mishloach Manot): On Purim, we emphasize the importance of Jewish unity and friendship by sending gifts of food to friends. Send a gift of at least two kinds of ready-to-eat foods (e.g., pastry, fruit, beverage), to at least one friend on Purim day. Men should send to men and women to women. It is preferable that the gifts are delivered via a third party. Children, in addition to sending their gifts of food to their friends, make enthusiastic messengers.
  4. Eat, Drink and be Merry: Purim should be celebrated with a special festive meal on Purim Day, at which family and friends gather together to rejoice in the Purim spirit. It is a mitzvah to drink wine or other inebriating drinks at this meal.
  5. Special Prayers (Al Hanissim, Torah reading): On Purim, we recite the Al HaNissim prayer in the evening, morning and afternoon prayers, as well as in the Grace After Meals. In the morning service, there is a special reading from the Torah Scroll in the synagogue.”And (we thank You) for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which You have wrought for our ancestors in those days, at this time – in the days of Mordecai and Esther, in Shushan the capital, when the wicked Haman rose up against them, and sought to destroy, slaughter and annihilate all the Jews, young and old, infants and women, in one day, on the thirteenth day of the twelfth month, the month of Adar and to take their spoil for plunder. But You, in Your abounding mercies, foiled his counsel and frustrated his intention, and caused the evil he planned to recoil on his head, and they hanged him and his sons upon the gallows.”
  6. Torah Reading of “Zachor”: On the Shabbat before Purim, a special reading is held in the synagogue of the Torah section called Zachor (“Remember” – Deuteronomy 25:17-19), in which we are enjoined to remember the deeds of (the nation of) Amalek (Haman’s ancestor) who sought to destroy the Jewish people.
  7. The Fast of Esther: To commemorate the day of prayer and fasting that the Jewish people held at Esther’s request, we fast on the day before Purim, from approximately an hour before sunrise until nightfall.
  8. The “Half Coins” (Machatzit Hashekel): It is a tradition to give three half-dollar coins to charity to commemorate the half-shekel that each Jew contributed as his share in the communal offerings in the time of the Holy Temple. This custom, usually performed in the synagogue, is done on the afternoon of the “Fast of Esther,” or before the reading of the Megillah.
  9. Purim Customs: Masquerades and Hamantashen: A time-honored Purim custom is for children to dress up and disguise themselves-an allusion to the fact that the miracle of Purim was disguised in natural garments. This is also the significance behind a traditional Purim food, the hamantash-a pastry whose filling is hidden within a three-cornered crust.
Summary of the Story

The Book of Esther tells of the deliverance of the Jewish people of Persia from destruction and of the institution of the feast of Purim as the annual commemoration of this event. Esther is an orphaned Jewish maiden raised by her older cousin Mordecai. (As an aside, there is some dispute amongst the various Bible translations as to whether Mordecai was Esther’s uncle or cousin. Irrespective, she was an orphan and Mordecai raised her as his daughter.) She is selected from among the most beautiful maidens of the Persian Empire to be the queen of King Ahasuerus (Xerxes I), replacing the banished Queen Vashti. Angered by Mordecai’s refusal to pay him homage, Haman, the king’s ambitious chief minister, plots to destroy Mordecai and all his people. He persuades the king to issue an edict authorizing a massacre of all the Jews in the realm on the ground that they do not keep the king’s laws. Mordecai urges Esther to persuade Ahasuerus to rescind the decree. Esther, risking execution by appearing unbidden before the king, exposes the intrigues of Haman, after that Ahasuerus orders Haman hanged and appoints Mordecai as his chief minister. The king then reverses his edict, allowing the Jews to destroy their enemies throughout the empire. On the appointed day, they carry out bloody vengeance. Finally, to celebrate their delivery, Mordecai and Queen Esther decree the annual feast of Purim.

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