Isaiah 44:1-28 is a chapter that contrasts the faithfulness and power of God with the folly and vanity of idolatry. The chapter begins with a comforting message to God’s people, whom he calls by various names: Jacob, Israel, Jeshurun, and his servant. God reminds them of his covenant with them, his creation of them, and his help for them. He promises to pour out his Spirit and his blessing on them, and to make them fruitful and prosperous. Isaiah also prophecies of how God seeks for Gentiles to repent and turn from their sins and to join themselves to the Lord and His people Israel (Isaiah 44:1-5). We also note how Isaiah speaks in this chapter about remembering the Lord God of Israel, and how this remembering is connected to the special relationship that one has with the Creator God. Remembering is connected to obedience to God’s word, this was the purpose of the Lord God preserving His Words in the pages of Scriptures over thousands of years. Remembering is a significant aspect of our serving the Lord and is related to our bearing testimony of what God has done, and of what God is currently doing and will do in our lives in His mercy. The events of the exile that Isaiah is speaking of does not mean that God has forsaken and forgotten His people, but that He is causing them to reap the consequences of their choices. The return from exile then leads to the recognition that the Lord God is the one who is in control and how he has continued to preserve His people regardless of what has happened. The theme of remembering and not remembering the works of God is introduced in Isaiah 44:6 and is coupled to the Lord God declaring his uniqueness and sovereignty as Lord, King, and Redeemer. The God of Israel challenges the other false gods to match His ability to predict the future and accomplish what he has done.
ספר ישעיה פרק מד ז וּמִי-כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם-עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ:
Isaiah 44:7 44:7 And who, as I, shall call, And shall declare it, and set it in order for me, Since I appointed the ancient people? And the things that are coming, and shall come, let them shew unto them. (KJV)
The Lord calls His people to be witnesses and to remember that He alone is God and that there are no others. The emphasis on remembering what God has done is related to the Lord God choosing us to be His people, and His forming us, redeeming us, and blessing us. He gave us His covenant and promises and then gave us His Torah, again we note the order of these things demonstrates how our lives are to be about faith and faithfulness. The contrast to the idols is in God’s superiority over all (see Isaiah 44:9-20) and Isaiah speaks of the absurdity of making and worshiping idols through the idea that a man uses the same wood to make a fire to cook and get warm with, and then makes graven image from the residue of wood that remains. He says that the same man then bows down and prays to the idol that is unable to hear, see, speak, or save. Isaiah goes on to say that those who do these things become the same way as these idols, lacking understanding (Isaiah 44:18). Note how these things illustrate how we interact with the God of Israel, how He can speak with us and interact with us, and we can know that He is God and Lord over all! The Lord God Almighty does not want us to be deceived and enslaved, but set free and to prosper. Isaiah 44:1-28 is written so that we can know that God is merciful and gracious, just as He declared in Parashat Ki Tisa in the Torah. (see Shemot / Exodus 34:5-7) In the opening verses to Isaiah 44:1-2 we read earlier:
ספר ישעיה פרק מד א וְעַתָּה שְׁמַע יַעֲקֹב עַבְדִּי וְיִשְֹרָאֵל בָּחַרְתִּי בוֹ: ב כֹּה-אָמַר יְהֹוָה עֹשֶֹךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל-תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ:
Isaiah 44:1–2 44:1 Yet now hear, O Jacob my servant; And Israel, whom I have chosen: 44:2 Thus saith the LORD that made thee, And formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; And thou, Jesurun, whom I have chosen. (KJV)
The name Jesurun means “the upright one” and the rabbinic literature states how this word is derived from the word yashar which means “straight.” This parallels the purpose of our creation, to be workers of righteousness, and not unrighteousness. The Talmud Bavli Shabbat 88b writes “The Holy One, blessed be He, said: I call Israel Jeshurun, as it is stated: ‘Fear not, O Jacob My servant; and you, Jeshurun, whom I have chosen’ (Isaiah 44:2). Why do I call them Jeshurun? Because they straightened [yishru] Me in the generation of the wilderness, as they accepted My Torah without seeing it, as it is stated: ‘And they said: All that the Lord has spoken we will do, and we will obey” (Shemot / Exodus 24:7).’” The rabbinic discussion here speaks to this order of events, how one enters into the covenant relationship by faith, not knowing the details of the Torah which was given. The Torah states that the people accepted all that God said without knowing stating “what the Lord has spoken we will do” according to Shemot / Exodus 24:7. Midrash Rabbah Bamidbar 15:10 writes that God will pour out His Spirit onto His people, and says that this refers to gifts of prophecy and wisdom from God at a future time. We note that the Spirit of God will be poured out on all (men, women, children) according to Joel 3:1. The reason people accepted what God had said is because of who He is, merciful, gracious, forgiving, and long suffering, so He can be trusted! These truths are found in the assertions that God promises to redeem His people (Isaiah 41:1-42:9) and being superior to idols (Isaiah 42:10-44:22) He is the One who is able to do what He says He will do. His seeking both the Jew and the Gentile to repent and turn from sin is indication that He is Lord and God over all the earth. The implication is that He is the Creator, and He is always actively at work to bring to completion what He has planned for us.
Jeremiah 29:11–12 29:11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. 29:12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. (KJV)
Note what is stated here, that the Lord God has thoughts of good towards us and then lists peace, and to have an expected end. This is significant since the idea of an expected end means that God has a plan for each and every one of us. This demonstrates His love for us and note this verse from Jeremiah speaks of the Babylonian exile, and how the Lord God will return His people, and they will know that He is God. This draws in the idea that we are able to see the work of God in our lives. Yeshua said, “My Father is always at his work to this very day, and I too am working.” (John 5:17) and Paul wrote in Romans 8:28, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” Philippians 1:6, “being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” And, Philippians 2:13, “for it is God who works in you to will and to act in order to fulfill his good purpose.” These verses speak to the idea that we can know that God is working in our lives, even when we don’t see or understand what He is doing. All of these things draw us back to trusting in God, one of the central themes that runs throughout the book of Isaiah!
Masoretic Text (MSS) on Isaiah 44:22-28
Isaiah goes on saying the following according to Isaiah 44:22.
ספר ישעיה פרק מד כב מָחִיתִי כָעָב פְּשָׁעֶיךָ וְכֶעָנָן חַטֹּאותֶיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּיךָ:
Isaiah 44:22 states, “I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. (מָחִיתִי כָעָב פְּשָׁעֶיךָ וְכֶעָנָן חַטֹּאותֶיךָ שׁוּבָה אֵלַי כִּי גְאַלְתִּיךָ)”
References for Isaiah 44:22: 2 Sa 12:13; 2 Ch 6:21; Job 22:23; 30:15; Ps 51:1, 9; Is 31:6; 33:24; 42:13–17; 43:1, 20–28; 44:23; 45:22; 48:20; 55:7; Je 36:3; Mal 3:7; Mt 20:28; Ac 3:19; 1 Co 6:20; 1 Pe 1:18–19
Here in Isaiah 44:22 Isaiah describes what God is doing, blotting out (מָחִיתִי) the transgressions which are our sins (פְּשָׁעֶיךָ חַטֹּאותֶיךָ) and He calls for people to return (שׁוּבָה) to Him because we have been redeemed (כִּי גְאַלְתִּיךָ). The imagery that is provided here draws from the Torah and the connection of “the cloud” with the presence of God. The cloud in the Torah represents the glory of God, which functioned to lead Israel in the wilderness as a pillar of cloud during the day and fire at night. The Torah emphasizes the miraculous nature of the cloud and the presence of God. Note also how when the construction of the Tabernacle was completed, the glory of God overshadowed the Tabernacle demonstrating the glory of His presence. Note that the cloud obscured the Tabernacle from view. (see Shemot / Exodus 13:21-22, Vayikra / Leviticus 16:2, Bamidbar / Numbers 16:42, and 1 Kings 8:10-12) Here in Isaiah the cloud is representative of both the presence of God and of His blotting out the sins of His people. We note how when God forgives the sins of the people, this is descriptive of His sanctifying the lives of His people, helping us to be holy and righteous, and thus providing a place for His presence to dwell. This may be why Isaiah had mentioned that God removes and forgives sin and then there is the remnant of the cloud of His presence that remains. The call to “Return to Me” (שׁוּבָה אֵלַי) echoes God’s invitation to repentance, restoration, and redemption which are central concepts in the biblical narrative which again emphasize the character of God who seeks us His people and wants to deliver us from the bondage to sin. The NT parallels include the appearance of the cloud during Yeshua’s transfiguration (Matthew 17:5) which emphasized His divine identity and redemptive mission. We note again how these things demonstrate our forgiveness is due to the grace of God who loves us. This word מָחִיתִי conveys the idea of blotting out or erasing something, and God’s promise to Israel is that He has removed their transgressions and sins as if wiping them away like clouds dissipating. The same root appears in other contexts, emphasizing erasure or removal and are found elsewhere in the Tanakh according to Tehillim / Psalms 51:1 and Isaiah 43:25.
Tehillim / Psalm 51:1 51:1 Have mercy upon me, O God, according to thy lovingkindness: According unto the multitude of thy tender mercies blot out my transgressions. (KJV חָנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃)
Isaiah 43:25 43:25 I, even I, am he that blotteth out thy transgressions for mine own sake, And will not remember thy sins. (KJV אָנֹכִ֨י אָנֹכִ֥י ה֛וּא מֹחֶ֥ה פְשָׁעֶ֖יךָ לְמַעֲנִ֑י וְחַטֹּאתֶ֖יךָ לֹ֥א אֶזְכֹּֽר׃)
Again, the cloud motif recalls Israel’s wilderness journey (Shemot / Exodus 13:21) and God’s guidance. Also note in the rabbinic literature, the TgJ interprets this verse as God forgiving Israel’s sins, Rashi emphasizes God’s grace, likening it to a deluge of pardoning mercy, and Midrash Rabbah sees Israel as the “upright one” (Jeshurun) who is chosen by God. The NT parallels may be found in forgiveness where Yeshua’s sacrifice blots out our sins (Hebrews 9:26), through redemption that the Servant King Messiah brings similar to what Yeshua did redeeming us (Galatians 3:13), and the constant emphasis on Teshuvah in the NT text regarding repentance and return which leads us back to God’s holy and righteous ways. (Luke 15:7) The application of these things leads to our realization that we can be forgiven and redeemed through the grace of God, our sins are not merely hidden, but literally blotted out and removed, and we are being called to holiness and righteousness and to walk in the ways of God according to the Scriptures. We note that this is the way that Isaiah describes the human response, that God calls and we respond in Teshuvah (Repentance). The question is when God calls, are we listening? Note that the Lord God Almighty is always calling us and seeking for a relationship with us!
Isaiah goes on saying the following according to Isaiah 44:23.
Isaiah 44:23 states, “Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel. (רָנּוּ שָׁמַיִם כִּי-עָשָֹה יְהֹוָה הָרִיעוּ תַּחְתִּיּוֹת אָרֶץ פִּצְחוּ הָרִים רִנָּה יַעַר וְכָל-עֵץ בּוֹ כִּי-גָאַל יְהֹוָה יַעֲקֹב וּבְיִשְֹרָאֵל יִתְפָּאָר)”
References for Isaiah 44:23: Ge 1:1–10; Ex 6:6; 16:7; Le 10:3; 1 Ch 16:31; Ps 63:9; 65:13; 69:34; 96:11–13; 98:4, 7–8; 148:7, 9; Is 4:1–6; 12:6; 14:7; 42:10; 43:1, 7; 44:23; 46:13; 48:20; 49:3, 13; 51:11; 52:1; 55:5, 12; 60:9, 21; 61:3; 62:12; Je 30:19; 51:48; Ho 2:21–22; Ro 11:25–36; 1 Co 6:20; Re 12:12; 18:20
Here according to Isaiah 44:23, the prophet invites both the heavenly and earthly realms to join in rejoicing over the redemptive work of God. Note how this reminds us of the song of Moshe in Devarim / Deuteronomy 32:1 that speaks of calling heaven and earth as witnesses. This connection to the Torah reminds us how Isaiah consistently emphasizes God’s faithfulness, redemption, and restoration. Isaiah speaks of the heavens, earth, mountains, forests, and trees to celebrate God’s redemptive work. The imagery of shouting, singing, and breaking forth emphasizes joy and praise. Jacob (Israel) is specifically mentioned as the recipient of God’s redemption. Note how these things remind us of how the call to sing and shout parallels the exuberance of creation according to Tehillim / Psalm 96:11-13. In addition to this, we note how the heavens, the earth, the mountains, forests, and trees being all called to shout does not mean that these things are living beings, but that the complexity of the creation itself reverberates the glory of God in His Creative work. In summary, Isaiah 44:23 is part of a larger theme of redemption and rejoicing which is woven throughout the book of Isaiah. It invites us to participate in the cosmic chorus of praise and recognize God’s redemptive power. We, like Israel, are called to remember God’s faithfulness and redemption and so our response should be one of joy, praise, and gratitude. This should lead to what Isaiah’s message encourages us to do, which is to recognize God’s work in our lives and celebrate His glory.
Isaiah goes on saying the following according to Isaiah 44:24-25.
Isaiah 44:24 states, “Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; (כֹּה-אָמַר יְהֹוָה גֹּאֲלֶךָ וְיֹצֶרְךָ מִבָּטֶן אָנֹכִי יְהֹוָה עֹשֶֹה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מֵי אִתִּי [מֵאִתִּי])” Isaiah 44:25 “That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish; (מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְסַֹכֵּל)”
References for Isaiah 44:24-25: Ge 1:1–10; 2:1; Le 19:26; Dt 18:14; 1 Sa 6:2; 2 Sa 15:31; Job 5:12–14; 9:8; 12:17; 19:25; Ps 33:10; 136:6; 139:13; Is 2:6; 4:1–6; 8:19; 19:3, 14; 27:11; 29:14; 40:22; 41:14; 42:5; 43:1, 14; 44:2, 6; 45:12, 18; 47:13; 49:5; 51:13; Je 27:9; 50:36; 51:57; Da 2:2, 10; 4:7; Mic 3:7; Zec 10:2; Ro 11:25–36; 1 Co 1:19–20, 27
There is a significant amount of information in these two verses. What is said in these verses from Isaiah 44:24-25 affirms the sovereignty and Power of the God of Israel, who is the creator and redeemer of His people. The verses contrast HaShem with the false gods and idols of the nations, who are powerless and futile. It is the Lord God alone who can make and fulfill His promises. Notice here in this instance, the Lord God has chosen Cyrus, the Persian king, as his instrument to deliver Israel from exile. Note the word for גֹּאֲלֶ֔ךָ (your redeemer) in verse 24 is a legal term that refers to a close relative who has the duty and right to buy back a family member or property that has been sold or enslaved (see Vayikra / Leviticus 25:25-55). It is the Lord God Almighty who is bringing His plan to completion, and so He is the ultimate redeemer of Israel, who will free His people from their bondage. Notice how this is a universal principle that is consistent throughout all of the scriptures and through all of time. The word for וְיֹצֶרְךָ֖ (formed) in verse 24 is related to the word for יֹצֵר (potter) and implies that HaShem has shaped and molded Israel like clay (see Isaiah 29:16, 45:9, and 64:8). The Lord God is the master craftsman who has a purpose and plan for his people. In addition, the phrase מֵי אִתִּי (by myself) in verse 24 is emphatic and exclusive, stressing that the Lord is the sole creator and sustainer of the universe. There is no other god or power who can rival or challenge him. The phrase is repeated in verse 25 for emphasis. The word for אֹת֣וֹת (signs) in verse 25 can refer to miraculous events or wonders that confirm the authority and message of a prophet (see Shemot / Exodus 4:8-9, 7:3, Devarim / Deuteronomy 13:1-3). The Lord God frustrates or nullifies the signs of the false prophets and diviners, who claim to speak for other gods or predict the future. It is the One True God alone who knows and reveals the future (see Isaiah 41:21-29, 46:9-10). Note also Isaiah uses the word יְהוֹלֵ֑ל (fools) as representative of these diviners who behave as meshuggah (crazy or lunatics) exposing their folly and deception. It is the Lord God who אָח֖וֹר (turns back, Shemot / Exodus 14:25, Joshua 7:12; 1 Samuel 4:18) these supposed wise men so that they lose their direction and confidence. As a result, their knowledge becomes foolishness or nonsense (יְסַֹכֵּל) in contrast to the true wisdom that comes from the Lord (see Mishley / Proverbs 1:7, 9:10, Isaiah 33:6).
There are some parallels to the NT text that draws in the Torah and the creation account, such as in Bereshit / Genesis 1:1-28 the Lord God created using the power of His Word. In John 1:1-14, we read that the Word of God came down from heaven and tabernacled in Yeshua which speaks of the divine nature of Yeshua and suggests that it was in the indwelling Word of God that created all things. This echoes the claim the Lord God made in Isaiah 44:24 and connects this to the Servant King Messiah. Wisdom is given from God above, and when men choose to become wise in themselves, they become fools. This is what Paul speaks of according to 1 Corinthians 1:18-31, when he contrasts the wisdom of God with the wisdom of the world and shows that the message of the cross is foolishness to those who are perishing, but to those who are being saved it is the power of God. Paul quotes Isaiah 29:14 in verse 19, and applies it to the situation of the Corinthians, where some were boasting in human wisdom and eloquence, rather than in the Messiah. Paul also echoes Isaiah 44:25 in verse 20, where he asks, “Where is the wise person? Where is the teacher of the Torah? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?” Paul shows us that the Lord God has chosen the foolish things of the world to shame the wise, and the weak things of the world to shame the strong, so that no man may boast before him. Paul concludes that the Messiah of God is the wisdom of God and the righteousness, holiness and redemption of those who believe in him which parallels what we are reading according to Isaiah. We also note according to Revelation 19:10, we read that John falls down to worship an angel who had shown him the vision of the bride of the Lamb, but the angel tells him, “Don’t do it! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Yeshua. Worship God! For it is the Spirit of prophecy who bears testimony to Yeshua.” This contrasts with the idolatry and false prophecy that Isaiah condemns in Isaiah 44:9-20, and affirms that the true God alone is worthy of worship, and that the true prophecy is centered on the Messiah Yeshua who is called the Lamb of God who takes away the sin of the world (John 1:29).
These verses remind us of the greatness and power of God who is the Creator and Redeemer of His people. Because He has a plan for His people, and His ability to do anything within His Will to do, we can trust, serve, and worship Him alone because the God of Israel is always faithful to us. There is great futility in serving idols which come in many forms today in the world such as materialism, humanism, liberalism, the occult such as astrology, and the list could go on. These are things many people idolize today and we are told according to the Scriptures to avoid such things and to test the spirit and message by the Word of God (1 John 4:1-6, 2 Timothy 3:16-17). The Scriptures reveal to us how God wants to dwell in our midst, this is a major Torah centric principle, and here in Isaiah we are told that God wants to pour out His Spirit upon His people for that specific purpose, to dwell in our midst, and to empower us to overcome this world. This is why the Lord God brought His Servant King Messiah into this world to guide us and teach us to live in God’s holy ways, and the giving of the Spirit helps us to understand these things in truth and righteousness. (John 14:26, 16:13, 1 Corinthians 2:6-16). Isaiah is telling us here today that we should not be impressed or intimidated by the wisdom of the world, which is foolishness in God’s sight, but rather boast in the Lord, who is our wisdom, strength, and life (Galatians 6:14, Philippians 3:7-11).
Isaiah continues saying the following according to Isaiah 44:26-28.
Isaiah 44:26 states, “That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: (מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים הָאֹמֵר לִירוּשָׁלַם תּוּשָׁב וּלְעָרֵי יְהוּדָה תִּבָּנֶינָה וְחָרְבוֹתֶיהָ אֲקוֹמֵם)” Isaiah 44:27 “That saith to the deep, Be dry, and I will dry up thy rivers: (הָאֹמֵר לַצּוּלָה חֳרָבִי וְנַהֲרֹתַיִךְ אוֹבִישׁ)” Isaiah 44:28 “That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. (הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל-חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד)”
References for Isaiah 44:26-28: Ge 1:1–10; Jos 4:23; 2 Sa 5:2; 1 Ki 13:2; 2 Ch 36:22–23; Ezr 1:1–4; 6:7; 9:9; Ps 51:18; 69:35; 74:3; 78:72; Is 1:1; 4:1–6; 11:15; 14:32; 19:5; 20:3; 27:12; 28:16; 40:9; 41:2; 42:15; 45:1, 13; 46:10; 48:14; 49:8–21; 50:2; 51:3, 10; 54:11; 55:11; 58:12; 59:21; 61:4; Je 3:15; 23:20; 32:15, 44; 39:16; 50:38; 51:32, 36; La 2:17; Eze 34:23; Da 9:12; Am 3:7; Zec 1:6; Mt 5:18, Ro 11:25–36; Eph 1:9; Re 16:12
These last verses in Isaiah 44 speak of restoration of God’s people to their former place, and the naming of the One whom God will cause His people to return to the land (Cyrus). Note here the Lord God is declaring His intentions and names His chosen servant as the instrument of His restoring the people back to their former place. Note the following about the Hebrew scriptures, the word מֵקִים (confirm) in verse 26 is related to the word אֲקוֹמֵם (raise up) in verse 26. The word תִּוָּסֵד (foundation) in verse 28 speaks to something solid that is related to the one whom God chooses to establish His plan. These words imply that the Lord God is the one who establishes, restores, and supports His people and his temple. He confirms His word by raising up their ruins and laying their foundation. The word עַבְדּוֹ (servant) in verse 26 can refer to either the prophet Isaiah or the nation of Israel as a whole, or both. The Lord calls Israel his servant in Isaiah 41:8-9 and 44:1-2, and he also calls Isaiah his servant in Isaiah 20:3. The Lord God speaks through his servant and fulfills his counsel through his messengers (מַלְאָכָיו). We also see the word רֹעִי (shepherd) in verse 28 used as a metaphor for a leader or a ruler, who guides and protects his flock. Here the Lord calls Cyrus his shepherd, even though Cyrus is a pagan king who does not know Him (Isaiah 45:4-5). This demonstrates how God is the One who is in control of history and How He can use anyone to accomplish his purpose. The word חֶפְצִי (pleasure) in verse 28 is the same word for חֶפְצִי (delight) in Isaiah 42:1, where the Lord speaks of His servant, whom He chooses and is pleased with. This is the Servant King who is later identified as the Messiah, who will bring justice to the nations (see Isaiah 42:1-4, 49:1-7, 50:4-9, 52:13-53:12). God’s pleasure is to save His people and to glorify His name through His Servant King Messiah who will suffer and die for the sins of the world.
A few NT parallels may be found for example in Luke 2:25-35, where Simeon, a righteous and devout man who was waiting for the restoration of Israel, was led by the Holy Spirit to the temple, where he saw the baby Yeshua and blessed him. He said to His mother (Mary), “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed…” We note how this implies that one of the purposes of the Messiah is to reveal the intentions of those who hear about him. Whether one is self-serving or is actually looking for the truth of God or not. Simeon goes on saying how these things will also be like “…a sword will pierce your own soul too.” This echoes the prophecy of Isaiah 44:26-28, where the Lord God says that he will raise up the ruins of Jerusalem and the temple, and that he will use Cyrus as his shepherd to carry out his pleasure. Here in Luke 2:25-35, Simeon recognized that Yeshua was the true shepherd who would fulfill the Lord God’s promise and purpose, and how he will also face opposition and suffering while doing so. In John 10:11-18, Yeshua stated directly, “I am the good shepherd. The good shepherd lays down his life for the sheep. … I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. … The reason my Father loves me is that I lay down my life–only to take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.” This contrasts with the prophecy of Isaiah 44:28, where God said through Isaiah about Cyrus, “He is my shepherd, and he shall carry out all my pleasure.” Cyrus was a human and political shepherd, who did not know the God of Israel or His people. We also note that Cyrus did not lay down his life for his people either. Yeshua was the shepherd being spoken of here who knew God and His people, and who laid down his life for them and took it up again. Yeshua was the ultimate fulfillment of God’s pleasure, which was to save his people from their sins and to gather them into one flock. Again, these things speak to the consistency of the prophecy that the Servant King Messiah would also be a light to the nations calling gentiles away from their idolatry and to repent and turn to the God of Israel. These verses again remind us of the faithfulness of God who is able to accomplish His will in history, and bless His people. These things lead us to trust in the Word of God and in His promises! These things also speak to the importance of looking to the Messiah who was sent by God to do this delivering work. We are to listen to his voice, and follow in his footsteps.
The verse according to Isaiah 44:27 “That saith to the deep, Be dry, and I will dry up thy rivers: (הָאֹמֵר לַצּוּלָה חֳרָבִי וְנַהֲרֹתַיִךְ אוֹבִישׁ)” its meaning is a bit obscure since we do not know what exactly is meant by “the deep.” The text states הָאֹמֵר לַצּוּלָה (speak to the abyss or the depths). Note that the TgJ translates this as Babylon saying that Babylon will be desolate. Rashi also associates this verse with Babylon, and Metzudat David commentary writes that this is a reference to the Euphrates which is said to be the power of Babylon. Radak also says this is Babylon and that the strength of Babylon will dry up. We note in the Tanakh, the concept of “the deep” often symbolizes chaos, darkness, or the abyss. It appears in creation narratives (Bereshit / Genesis 1:2) and in the poetic descriptions (Tehillim / Psalm 42:7). We also note how in the NT text, the Servant King Messiah (Yeshua) has authority over the sea (Mark 4:35-41), calming the storm and walking on water. So this could be analogous to the King Messiah having power that extends even to the depths. We also understand how the drying up of rivers can also be seen as a metaphor for God’s deliverance and restoration. For Israel, it meant crossing the Red Sea (Shemot / Exodus 14:21-22) and the Jordan River (Joshua 3:14-17). The literal and near historical fulfillment of this verse can be seen as a reference to Cyrus the Great who caused the downfall of Babylon and its power. We note something, historically, Cyrus diverted the Euphrates River as a means for gaining entrance to the city and conquering Babylon. This symbolically represents the destruction of Babylon and the river as being powerful but dried up for this kind of deliverance. We also note the future downfall of spiritual Babylon in Revelation 16:12 and the Euphrates River drying up to be made as a road for the kings. Note the connections here to this verse in the Tanakh and the NT texts. These things all speak of God’s sovereignty over natural elements, nations, and spiritual forces. The “deep” may therefore represent both physical rivers and deeper spiritual realities, emphasizing God’s ability to bring transformation and redemption to His people.
Rabbinic Commentary on Isaiah 44:22-28
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 44:22-28 44:22 I have blotted out, as a thick cloud, thy transgressions, and as a cloud vanisheth away, all thy sins: return to my worship, for I have redeemed thee. 44:23 Sing, O ye heavens; for the Lord hath wrought redemption for His people: Let the foundations of the earth rejoice; rejoice, O mountains, in praise, O forest, and all the trees therein! for the Lord hath redeemed Jacob, and will glorify Himself in Israel. 44:24 Thus saith the Lord, who hath redeemed thee, and who hath prepared thee from the womb, I am the Lord that maketh all things, I have suspended the heavens by my WORD, I have laid the foundations of the earth by my strength; 44:25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and bringeth their knowledge into contempt. 44:26 That confirmeth the word of His righteous servants, and performeth the counsel of His messengers, that saith to Jerusalem, Thou shalt be inhabited; and concerning the cities of the house of Judah, They shall be built; and her desolated places I will raise up. 44:27 That saith to Babylon, Be desolate, and I will dry up thy rivers. 44:28 That promises Cyrus that He will give him a kingdom; and that he shall establish all my pleasure, even to him that saith to Jerusalem, Thou shalt be built, and the temple shall have its foundation laid. (TgJ)
Isaiah goes on saying the following according to Isaiah 44:22-23 in the TgJ, כב מְחֵיתִי כְעֵיבָא חוֹבָךְ וְכַעֲנָן עֲדֵי כָּל חֶטְאָךְ תּוּב לְפוּלְחָנִי אֲרֵי פְרַקְתָּךְ: 44:22 I have blotted out, as a thick cloud, thy transgressions, and as a cloud vanisheth away, all thy sins: return to my worship, for I have redeemed thee. כג שַׁבַּחוּ שְׁמַיָא אֲרֵי עֲבַד יְיָ פוּרְקַן לְעַמֵהּ יַבִּיבוּ יְסוֹדֵי אַרְעָא בּוּעוּ טוּרַיָא תּוּשְׁבַּחְתָּא חוּרְשָׁא וְכָל אִילָנַיָא דְבֵהּ אֲרֵי פְרַק יְיָ יַעֲקֹב וּבְיִשְׂרָאֵל יִשְׁתַּבַּח: 44:23 Sing, O ye heavens; for the Lord hath wrought redemption for His people: Let the foundations of the earth rejoice; rejoice, O mountains, in praise, O forest, and all the trees therein! for the Lord hath redeemed Jacob, and will glorify Himself in Israel. (TgJ) These Aramaic words provide insight into the verses, emphasizing themes of redemption, worship, and divine glory. They invite us to reflect on God’s grace and transformative power in our lives. For example, in Isaiah 44:22, the words מְחֵיתִי (I have blotted out) your transgressions, the Targum emphasizes God’s forgiveness by using the imagery of blotting out transgressions. The כְעֵיבָא (like a thick cloud) the comparison to a thick cloud describes the inability to see what God has put away. The phrase “Redeemed you” draws the focus on redemption and again highlights God’s saving grace. These phrases, “Sing for joy, O heavens” and “Shout aloud, O depths of the earth” draws in the idea that all of creation speaks to God’s glory, there is a cosmic celebration that begins with the heavens rejoicing and continues even to the depths of the earth. The mountains, the forests, the trees, all of these created things sing / speak of the glory of God. The end of Isaiah 44:23 shifts to God’s people, that the purpose of His redemption is for His people, and for to reveal the glory of God in His purposes. The impact of this translation amplifies the themes of redemption, rejoicing, and divine glory of God. It invites us to recognize God’s transformative power and respond with joy and worship. These verses encourage us to return to the God of Israel, knowing that He blots out our sins and reveals His glory in our lives. Ibn Ezra on Isaiah 44:23 writes רנו. דרך משל, כי שמחה גדולה תהיה בישראל כי בעבור ישראל שיגאלו, תגלה לכל העולם תפארת השם:“Sing, 0 ye heavens, etc. This is a figurative expression; it means: great rejoicing will be through Israel, for through the redemption of Israel the glory of God will be revealed to the whole world.” So, the main focus is upon God’s people recognizing the power of God in their lives and announces the glory of God to the world as a result of the power of God in their lives.
Isaiah goes on saying the following according to the TgJ on Isaiah 44:24-25, כד כִּדְנַן אֲמַר יְיָ דְפַרְקָךְ וּדְאַתְקְנָךְ מִמְעַיִין אֲנָא יְיָ עָבֵיד כּוֹלָא תְּלֵית שְׁמַיָא בְּמֵימְרִי שַׁכְלְלֵית אַרְעָא בִּגְבוּרְתִּי: 44:24 Thus saith the Lord, who hath redeemed thee, and who hath prepared thee from the womb, I am the Lord that maketh all things, I have suspended the heavens by my WORD, I have laid the foundations of the earth by my strength; כה מְבַטֵל אֶתְוָת בַּדִין וְקִסוּמִין מְשַׁגֵשׁ מַתִיב חַכִּימָא לַאֲחוֹרָא וְדַעְתְּהוֹן מְקַלְקֵל: 44:25 That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and bringeth their knowledge into contempt. (TgJ)
Breaking Down the Words in Isaiah 44:24 (Targum Jonathan):
“דְפַרְקָךְ” (d’far’ka): I have formed you
“וּדְאַתְקְנָךְ” (u’d’at’kna): and I have redeemed you
“מִמְעַיִין” (mim’ma’ayin): from the womb
“אֲנָא יְיָ” (ana Yahweh): I am the LORD
“עָבֵיד” (avayd): who makes
“כֹּלָא” (kol): all things
“תְלֵית” (telit): that stretches forth
“שָׁמַיִם” (sh’maya): the heavens
“בְּמֵימְרִי” (b’meim’ri): by My word
“שַכְלְלֵית” (shakh’lelit): and spreads abroad
“אַרְעָא” (ar’a): the earth
“בִּגְבוּרְתִי” (big’vurti): by My strength
Isaiah 44:24 emphasizes God’s creative power. These words also emphasize God’s creative power, His role as Redeemer, and His ability to shape and do what He has planned. The illustration of being formed from the womb underscores His intimate care for His people. These verses remind us that the God of Israel is both our Creator and Redeemer. He forms us, knows us intimately, and redeems us from sin and bondage. So, when we go to Him in prayer, we should do so knowing that He knows all about our lives, and we can be comforted in knowing that the Lord God seeks to set us free from sin, and sustain us, guide us, and help us to grow in our relationship with Him. The NT text has similar themes of God’s creative redemptive power, and His ability to confound human wisdom as it says in Isaiah 44:25. This is consistent with various NT passages, such as in Romans 11:33-36 and 1 Corinthians 1:18-31 which highlight God’s wisdom and sovereignty and align with the concepts found in Isaiah 44:24-25. The consistent theme on the power of God is for our good, to cause us to be at peace and to love one another, and to submit our lives to the Word of God. Note again how different these things are in contrast to the religions of the world.
It is interesting how the commentary Kol HaTor 1:11 draws in the concepts about the Messiah of God in relation to these verses from Isaiah 44:22-25.
Kol HaTor 1:11 The general mission of Mashiach ben Yosef is three-fold: revelation of the mysteries in the Torah, ingathering of the exiles, and removal of the unclean spirit from the land. The ingathering of exiles encompasses three tasks: building Jerusalem, gathering in the exiles, and fulfilling the commandments dependent on the Land. All these are hinted at in the following sentences: מי יעלה בהר ה׳ [Ps. 24:3] “who will ascend the mountain of the Lord, ” referring to the ingathering of exiles [initial letters — מ ב י — are initials of Mashiach ben Yosef]. [Ps. 24:3] “who will stand up in the place of his sanctuary” referring to the building [initial letters — מ ב י — are initials of Mashiach ben Yosef]. Wherever the word “to stand up” is mentioned, it refers to the line of Mashiach ben Yosef, as in the phrase [Gen. 37:7] “my sheaf rose” [Ps. 24:5] “he will receive a blessing from the Lord” refers to something that carries with it a blessing, such as planting [the initial letters are the initials of Mashiach ben Yosef, though in reverse order — מ ב י . And in the sentences [Jer 31:20] “return to your cities, ” “build Jerusalem, ” [Ps. 102:14] “it is the time to favor her.” ‘To favor’ refers to planting as it states, “he will favor its dirt.” Each one of them accords with the gematria of “testimony in Yosef” that refers to Mashiach ben Yosef.Also, these three tasks were given to Cyrus as it states: “I am the Lord Who confirms the word of His servant, and fulfills the counsel of his messengers; Who says of Jerusalem: ‘It will be settled’… Who says לצולה to the depths, ‘Dry up, and I will dry out your rivers’. Who says of Cyrus, ‘my shepherd’; he will fulfill all my desire, ” etc. [Isa. 44:24-28]. According to the explanation of the Gaon, the word צולה in Gematria equals Samael [סמאל =131] because the purpose of building Eretz Israel is to drive out סמאל from the gates of Jerusalem. And therefore this is the mission of Cyrus as part of the mission of Mashiach ben Yosef from the left side, which means the quality of Din. The might of Mashiach ben Yosef lies in the miraculous assistance he can offer in connection with the ingathering of exiles that will come about when the awakening comes from below.
The major conclusions are that the Messiah of God plays a major part in the teaching of the Torah, the ingathering of the exiles and the redemption of Israel, and the removal of an unclean spirit from the land of Israel. These are significant parallels to the way the NT text describes the work of Yeshua the Messiah. The NT text emphasizes Yeshua’s role as teacher and rabbi who expounds on the Torah in his teachings. His teachings often emphasize love, compassion, and righteousness which are Torah centric principles. For example, in Matthew 5:17-20, Yeshua affirms the importance of the Torah and the Prophets, stating that He came not to abolish but to fulfill them. His teachings provide deeper insights into the Torah’s true intent. The NT text also emphasizes Yeshua’s role as the redeemer who provided a sacrificial sacrifice, giving his own life for the sins of the world. We note how John 11:51-52 speaks prophetically about Yeshua’s role in gathering God’s scattered children, “He did not say this of his own accord, but being high priest that year he prophesied that Yeshua would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad.” In addition to this, the NT text states that Yeshua was a powerful exorcist who cast out demons and unclean spirits. For example, in Mark 1:23-27 we read about an incident where Yeshua cast out an unclean spirit in the synagogue, demonstrating His authority over spiritual forces, “And immediately there was in their synagogue a man with an unclean spirit. And he cried out, ‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!’ But Jesus rebuked him, saying, ‘Be silent, and come out of him!'” We note how the rabbinic commentary speaks of the Messiah of God connecting these verses from Isaiah 44 to the Servant King Messiah of God, and how the NT parallels these very same concepts! These things demonstrate for us how Yeshua fulfilled the Messianic prophecies found in the Hebrew Scriptures. His teachings, redemptive work, and authority over spiritual forces align with the themes highlighted in the commentary Kol HaTor 1:11 demonstrate how Yeshua is the Messiah who was spoken of here and who brings salvation, gathers God’s people, and removes spiritual impurity.
Isaiah goes on saying the following according to the TgJ on Isaiah 44:26-28, כו מְקַיֵם פִּתְגָמֵי עַבְדוֹהִי צַדִיקַיָא וּמְלַךְ שְׁלוּחוֹהִי מַשְׁלִים דַאֲמַר לִירוּשְׁלָם תִּתּוֹתַב וּלְקִרְוַיָא דְבֵית יְהוּדָה יִתְבַּנְיָן וְחָרְבָתָהָא אֲקוֹמֵם: 44:26 That confirmeth the word of His righteous servants, and performeth the counsel of His messengers, that saith to Jerusalem, Thou shalt be inhabited; and concerning the cities of the house of Judah, They shall be built; and her desolated places I will raise up. כז דַּאֲמַר עַל בָּבֶל תֶּחְרוֹב וְנַהֲרָתָא אֲיַבֵּשׁ: 44:27 That saith to Babylon, Be desolate, and I will dry up thy rivers. כח דַאֲמַר עַל כּוֹרֶשׁ לְמִתַּן לֵיהּ מַלְכוּ וְכָל רְעוּתִי יְקַיֵם וְלִדְאֲמַר לִירוּשְׁלֶם תִּתְבְּנֵי וְהֵיכְלָא יִשְׁתַּכְלֵל:44:28 That promises Cyrus that He will give him a kingdom; and that he shall establish all my pleasure, even to him that saith to Jerusalem, Thou shalt be built, and the temple shall have its foundation laid. (TgJ) The Aramaic Targum translation of Isaiah 44:26-28 provides some variations compared to the Hebrew Bible translation. The TgJ emphasizes God’s active role in fulfilling His promises to Jerusalem, the cities of Judah, and even Babylon as the Targum translates “the deep / depths” לַצּוּלָה as בָּבֶל Babylon. The Targum also highlights the restoration of desolated places and the establishment of Jerusalem and its temple. The TgJ also agrees with the Hebrew bible in mentioning Cyrus which again emphasizes God’s sovereignty over historical events.
Certainly! Here in Isaiah there are themes of restoration, and there are similar themes in the NT text that parallel these things. The idea of restoration is that of God intervening to bring His people to the place that He chooses, to establish a covenant, to rebuild lives, and offer salvation, peace, and freedom for our lives. This is the picture of God’s active involvement in restoration, these things are all consistent with the message in the NT text regarding the work of the Servant King Messiah.
Rashi has the following to say concerning Isaiah 44:27.
Rashi on Isaiah 44:27 Parts 1-2 האומר לצולה חרבי. האומר לבבל התיבשי: Who says to the deep, “Be dry” Who says to Babylon, “Be dry.” ונהרותיך אוביש. לפי שהיא יושבת על נהרות מדמה הריגת אוכלוסיה ליובש נהרות: and I will dry up your rivers Since it is situated on rivers, he compares the slaying of its population to the drying up of rivers.
Here Rashi connects the drying up of rivers to the slaying of populations. The verse in question (Isaiah 44:27) states, “That saith to the deep, Be dry, and I will dry up thy rivers.” This passage refers to the Euphrates River, which is in Babylon and historically we know that this river was strategically diverted by Cyrus the Great during his conquest of Babylon. By rerouting the river, he facilitated the crossing of his army into the city, leading to the fall of Babylon. Isaiah speaks symbolically of the river drying up which represents the destruction of the power of Babylon. The rabbinic literature often interprets this event as a metaphor for the downfall of oppressive regimes and tyrannical rulers. Just as the Euphrates was diverted, so too would the strength of oppressive nations be broken, allowing for liberation, freedome, and justice. Therefore, the drying up of the river becomes a poetic image for the collapse of oppressive regimes and the restoration of justice. This interpretation aligns with the broader themes found in Jewish exegesis on how the rabbis often draw connections between historical events, biblical passages, and moral lessons. In this case, the drying up of the Euphrates river serves as a powerful symbol of divine intervention and the eventual triumph of righteousness over tyranny. The rabbinic literature views the drying up of rivers in Isaiah 44:27 as a metaphorical expression of God’s power to dismantle oppressive systems and bring justice to the oppressed. The connection to slaying populations underscores the transformative impact of divine intervention on the course of history. Another aspect of the slaying of populations could be related to the destruction of Avodah Zarah (idol worship) and the culture that surrounded the worship of idols. This again demonstrates not just the power of God, but also the will of God which is to set all people free from the bondage to sin.
In both the rabbinic literature and the broader context of biblical theology, the God of Israel seeks specific things or purposes in the lives of His people. God’s purpose for His people is found in the covenant relationship, where there is a covenant commitment of God to His people, and He seeks that His people also have a commitment to Him. It is in this commitment that enables God’s people to be a model nation to the world, which demonstrates the peace, love, and freedom that we have in the Lord God and in His Messiah. This is what it means that we would be “a kingdom of priests and a holy nation.” (Shemot / Exodus 19:6) The Lord God provides salvation for His people, and we in turn worship and serve Him, blessing others in the process. This is a significant difference from the other world religions. We note how our relationship with God is established through a unique covenant with God which is based upon a divine purpose rooted in holiness and righteousness. This is why Israel’s purpose was not simply about personal salvation, but about demonstrating the love of God, who He is in obedience and holiness to God’s Word. This is why in the NT text Yeshua speaks of the power of the command of God to bring life, freedom, joy, and peace. (see John 12:50) The reason is that the commands are not just meant to set us apart from the world, but also to bring order, freedom, and peace to our lives. These reasons are significant and provide reasons why we should seek the God of Israel and His Messiah Yeshua. The Lord God Almighty wants only the best for us and seeks obedience, reverence, and faithfulness from His people. The unique role of God’s people as a model nation and the fulfillment of God’s redemptive plan through the Messiah distinguishes God’s people significantly from other world religions. These things are all so very significant because of who God is, because the doors to mercy and forgiveness are always open to those who seek these things. Throughout our lives, there are so many things we have done that are sinful and disobedient to God and hurtful towards others. What we are learning here about the restoration of God, is that when we truly repent, and seek forgiveness in Yeshua, the God of Israel, our Father in heaven, will forgive our sins. It does not matter what we have done in the past, and this is the power of God that Isaiah is speaking of, that God loves us and He is merciful and gracious to those who seek Him!
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