Shouldn’t the Nations be Terrified to Come Against God’s People? ישעיהו מא:ז-יב/ Isaiah 41:7-12

Introduction to Isaiah 41:7-12

Reading through the book of Isaiah, seeing the evidence of How God moves in History, His response, and lordship, all the earth should be terrified in what they see, for those who stand against God’s people! The reason fear should come is due to sin, and the Lord God bringing a powerful world conqueror as a consequence of sin and unrepentance. The nation’s response to the call of God is noted here according to Tehillim / Psalms 2:1-2.

ספר תהילים פרק ב
א   לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגוּ-רִיק: ב   יִתְיַצְּבוּ | מַלְכֵי-אֶרֶץ וְרוֹזְנִים נוֹסְדוּ-יָחַד עַל-יְהֹוָה וְעַל-מְשִׁיחוֹ: 

Tehillim / Psalm 2:1–2  
2:1 Why do the heathen rage, And the people imagine a vain thing? 2:2 The kings of the earth set themselves, And the rulers take counsel together, Against the LORD, and against his anointed, saying, (KJV)

David writes as the psalmist saying that the nations rage against God and His Messiah. This is exactly what we see going on in the nations, their strengthening themselves amongst each other is done so in the strength of men, and not in faith, and their faith is turned towards their idols, their false gods for their support. This is done in defiance and not in the terror of the Lord God of Israel. Man takes the image that God created him in and creates things. He creates weapons of war in which he relies, he creates earthly shapes and images to whom he calls gods and relies on the shapes or idols and attempts to manipulate their gods to do their bidding. The difference to the God of Israel, we submit to His will, He does not submit to our will. Isaiah is appealing to his listeners that making idols is a futile and ridiculous practice, and that we need to trust in the Lord for our help! Isaiah begins discussing how the people of Babylon are frightened and terrified of the works of the Lord (Isaiah 41:5-7) as we continue on into chapter 41. We notice something about the narrative, there is a shift in the focus from the people of Babylon who are terrified by the works of the Lord (Isaiah 41:5–7), to God’s people who are told that they need not fear anything because of the presence of their God in their midst. The significance of these things is how the Lord God loves His people and regardless of His having sent them into exile, His presence is there with them. The Lord God of Israel is a God of love. He loves His people with an everlasting love that is faithful, compassionate, and merciful. He chose Israel to be His special treasure, His holy nation, and His covenant partner. He demonstrated His love for Israel by delivering them from slavery in Egypt (Mitzrayim). We note that in the deliverance from Mitzrayim we are given a prophetic message on how God delivered a mixed multitude (Shemot / Exodus 12:38) indicating a future gentile inclusion. The mixed multitude refers to a group of non-Israelites who joined the Israelites in their exodus from Egypt. Some of them may have been Egyptians who were impressed by God’s miracles, while others may have been foreigners who were enslaved by the Egyptians and wanted to escape. The mixed multitude is also mentioned in Numbers 11:4, where they are said to have murmured against God and Moses. God gave His people the Promised Land (Canaan) and sent them prophets and kings to guide them. He also promised to bless all the nations of the earth through Israel, as He said to Abraham: “I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” The Hebrew Bible uses different words to express God’s love for Israel. One of them is ahavah (וַיֶּאֱהָבֶהָ), which means love, affection, devotion, or desire. This word is used to describe God’s love for Abraham (Bereshit / Genesis 22:2), Isaac (Bereshit / Genesis 24:67), Jacob (Bereshit / Genesis 29:18), and David (1 Samuel 18:3). It is also used to describe God’s love for His people as a whole, as in Devarim / Deuteronomy 7:8, כִּי֩ מֵֽאַהֲבַ֨ת יְהוָ֜ה אֶתְכֶ֗ם וּמִשָּׁמְר֤וֹ אֶת־הַשְּׁבֻעָה֙ אֲשֶׁ֤ר נִשְׁבַּע֙ לַאֲבֹ֣תֵיכֶ֔ם הוֹצִ֧יא יְהוָ֛ה אֶתְכֶ֖ם בְּיָ֣ד חֲזָקָ֑ה וַֽיִּפְדְּךָ֙ מִבֵּ֣ית עֲבָדִ֔ים מִיַּ֖ד פַּרְעֹ֥ה מֶֽלֶךְ־מִצְרָֽיִם׃ “But it was because the Lord loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt.” Let’s look at these verses:

ספר בראשית פרק כב
א   וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת-אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי: ב   וַיֹּאמֶר קַח-נָא אֶת-בִּנְךָ אֶת-יְחִידְךָ אֲשֶׁר-אָהַבְתָּ אֶת-יִצְחָק וְלֶךְ-לְךָ אֶל-אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ: 

ספר בראשית פרק כד
סז   וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָֹרָה אִמּוֹ וַיִּקַּח אֶת-רִבְקָה וַתְּהִי-לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ: 

ספר בראשית פרק כט
 יח   וַיֶּאֱהַב יַעֲקֹב אֶת-רָחֵל וַיֹּאמֶר אֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה:

ספר שמואל א פרק יח
ג   וַיִּכְרֹת יְהוֹנָתָן וְדָוִד בְּרִית בְּאַהֲבָתוֹ אֹתוֹ כְּנַפְשׁוֹ: 

Bereshit / Genesis 22:2  
22:2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. (KJV)

Bereshit / Genesis 24:67  
24:67 And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother’s death. (KJV)

Bereshit / Genesis 29:18  
29:18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. (KJV)

1 Samuel 18:3  
18:3 Then Jonathan and David made a covenant, because he loved him as his own soul. (KJV)

Here we see how the word Ahavah is used to describe God’s love for Abraham, Isaac, Jacob, and David. Another word for God’s love is chesed (חסד), which means grace, mercy, kindness, loyalty, or covenant faithfulness. This word is often translated as “lovingkindness,” “unfailing love,” or “steadfast love” in English translations. The word emphasizes God’s commitment to keep His promises and His covenant with His people, even when His people are unfaithful to Him. It also implies God’s grace and mercy towards His people, as He forgives their sins and restores their relationship with Him. An example of this word is in Tehillim / Psalm 136, where every verse ends with הוֹד֣וּ לַיהוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ “His love endures forever.” In addition to chesed (חסד) there is also the word rachamim (רחמים), which means compassion, pity, or tender mercy. This word implies God’s sympathy and empathy for His people’s suffering and distress, as He comforts them and heals them. An example of this word is in Isaiah 54:10, כִּ֤י הֶֽהָרִים֙ יָמ֔וּשׁוּ וְהַגְּבָע֖וֹת תְּמוּטֶ֑נָה וְחַסְדִּ֞י מֵאִתֵּ֣ךְ לֹֽא־יָמ֗וּשׁ וּבְרִ֤ית שְׁלוֹמִי֙ לֹ֣א תָמ֔וּט אָמַ֥ר מְרַחֲמֵ֖ךְ יְהוָֽה׃ “Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,” says the Lord, who has compassion on you.” These three words – ahavah (וַיֶּאֱהָבֶהָ), chesed (חסד), and rachamim (רחמים) reveal the different aspects of God’s love for Israel. They show that God loves His people with a deep and personal love that is unconditional, faithful, and compassionate. These words also demonstrate how God desires for His people to respond to His love by loving Him back with all their heart, soul, and strength by obeying His commands (Devarim / Deuteronomy 6:4-5, the Shema, שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃ וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃), and by loving their neighbor as themselves (Vayikra / Leviticus 19:18, לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֽה׃). God’s love for Israel is not only a historical fact, but also a present reality and a future hope. As Jeremiah 31:3 says, מֵרָח֕וֹק יְהוָ֖ה נִרְאָ֣ה לִ֑י וְאַהֲבַ֤ת עוֹלָם֙ אֲהַבְתִּ֔יךְ עַל־כֵּ֖ן מְשַׁכְתִּ֥יךְ חָֽסֶד׃ “The Lord appeared to us in the past, saying: ‘I have loved you with an everlasting love; I have drawn you with unfailing kindness.'” Isaiah prophetically speaks to the people about how the Lord God loves them even in the midst of their unfaithfulness. This should lead to their response of obedience and seeking the One who loves them so much. We note how reading through Isaiah 41:8-20 the prophecy reveals encouragement to have faith in the God of Israel (Isaiah 41:8-10), how God will deliver His people from their enemies (Isaiah 41:11-13), how God will help His people overcome all obstacles (Isaiah 41:14-16), and how He promises to supply all of their needs (Isaiah 41:17-19). Ultimately the outcome of these promises are meant to allow God’s people to recognize that He is powerful, and He is present. (Isaiah 41:20) In summary, the conclusion or outcome of what Isaiah is saying according to Isaiah 41:1-20 is that God is the only true God, who has the power and the wisdom to control the history and the destiny of the nations, and who loves and cares for His people Israel. God challenges the idolatrous nations to prove their gods’ ability to predict or perform anything, while He demonstrates His sovereignty and faithfulness by raising up Cyrus, a Persian king, to conquer the Babylonians and deliver His people from captivity. There is a Messianic Expectation contained within the idea of His raising up a deliverer. God also promises to strengthen, protect, and provide for His people, who are His chosen servants and witnesses. God’s purpose is to glorify Himself and to show His righteousness and salvation to the ends of the earth. This is exactly what He did as we continue reading the bible and the history of Israel in His bringing His Son Yeshua into this world, who overcame this world and provides life and peace through faith in all that he did!

Masoretic Text (MSS) on Isaiah 41:7-12

Isaiah continues saying the following according to Isaiah 41:7.

ספר ישעיה פרק מא
ז   וַיְחַזֵּק חָרָשׁ אֶת-צֹרֵף מַחֲלִיק פַּטִּישׁ אֶת-הוֹלֶם פָּעַם אֹמֵר לַדֶּבֶק טוֹב הוּא וַיְחַזְּקֵהוּ בְמַסְמְרִים לֹא יִמּוֹט:    .

Isaiah 41:7 states, “So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved (וַיְחַזֵּק חָרָשׁ אֶת-צֹרֵף מַחֲלִיק פַּטִּישׁ אֶת-הוֹלֶם פָּעַם אֹמֵר לַדֶּבֶק טוֹב הוּא וַיְחַזְּקֵהוּ בְמַסְמְרִים לֹא יִמּוֹט)” The nations here are described as turning to their idols when they fear. Here we see how the people work together to increase their sins. This is exactly what we see going on in the world today, take for example how the United States government promotes sin through promoting LGBTQ ideology and spreading these ideologies around the world working with foreign governments. The USA uses various diplomatic and programmatic tools and resources to advance the LGBTQ agenda around the world. Notice here in the Isaiah text how Isaiah states “the carpenter encouraged the goldsmith” so this is how people seek out like minded partners to advocate and build networks for construction and dissemination of these ideologies. The government will engage with local officials, civil society, and like-minded persons to provide support, training, and opportunities to promote these things around the world. Television, commercials, movies, all of these things are tools being used to normalize these behaviors. In fact, in order to ensure the spread of sin in the world, the government has used U.S Foreign assistance to promote and support the spread of sinful behavior and thinking all under the guise of “human rights and non-discrimination” to further support these programs in order to empower LGBTQ communities, including financial support of local schools forcing this warped culture upon children destroying their lives from a very young age! Note also that the U.S. government works with multilateral organizations, such as the United Nations, to promote LGBTQ+ rights globally all to support the efforts of civil society groups that advocate for LGBTQ and the sinfulness of man has led to the U.S. government advancing these ideologies as part of its foreign policy agenda. Note how this has led to modern day Sodom and Gamorah being present at every corner of the earth and this is all accomplished through promoting immoral lifestyles through these policies, etc. Note that all one has to do is look at the news in regards to the LGBTQ parades and what they do during their parades, they openly walk naked and engage in sexual acts endangering children and promoting lust and sinfulness.

Lust can be a form of idolatry, and the promotion of immorality requires a second party involvement, just like what we are seeing here in Isaiah 41:7, one man encouraging another man in building an idol. We note again how idolatry is a form of rebellion against God and His commands. People who do not want to submit to God’s authority and follow His Torah. People would rather choose to worship other gods that suit their own desires and preferences, as it says, “They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator” (Romans 1:25). Idolatry is a result of ignorance and deception. People who do not know the true God or His revelation are misled by these things and so false prophets, teachers, and evil spirits that claim to speak to their lusts and desires offer them benefits. This is why Paul wrote what he did saying, “The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God” (2 Corinthians 4:4). – Idolatry is a way of coping with fear and uncertainty. People who face difficulties, dangers, or challenges in life may seek comfort and security in idols that promise them pleasure, protection, prosperity, or power, as it says, “They sacrificed to demons, which are not God— gods they had not known, gods that recently appeared, gods your ancestors did not fear” (Devarim / Deuteronomy 32:17 יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם׃). Note how the Torah speaks to these things and warns us to be careful and to remain in God’s word so we are not deceived! This is why there are so many passages that warn us how idolatry is futile and harmful. Idols are nothing but human-made objects or concepts that have no power or life in themselves, as it says, “They have mouths, but cannot speak, eyes, but cannot see. They have ears, but cannot hear, nor is there breath in their mouths” (Tehillim / Psalm 135:16-17). It is important to note that there are sinful men who will weaponize the Hebrew language and make the claim that an idol according to the Scriptures is only an object of wood, stone, and metal, and cannot be a lifestyle or some other thing such as money, material wealth, or an ideology. Be wary of such persons who do these things. Because we know according to the biblical text that idolatry leads to moral corruption, spiritual blindness, and divine judgment, as it says “Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. Because of this, God gave them over to shameful lusts” (Romans 1:24-26). The point is that anything that takes us away from the One True God can become an idol in our lives, something of which we must give up. The Scriptures tell us that there is only One True God who created everything and deserves our worship and obedience, as it says “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength” (Devarim / Deuteronomy 6:4-5 שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃ וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃). He is the God of Israel who revealed Himself to Abraham, Isaac, and Jacob, and made a covenant with them and their descendants. He is the God who delivered His people along with a mixed multitude from slavery in Egypt and gave them the Torah at Mount Sinai. He is the God who sent His prophets to call His people to repentance and faithfulness. He is the God who sent His Son Yeshua HaMashiakh to die for our sins and rise again for our salvation. He is the God who sent His Holy Spirit to dwell in us and empower us for His service. He is the God who will come again to judge the living and the dead and establish His eternal kingdom. The conclusion of all of these things is that we should turn away from idols and ideologies that are a form of rebellion to God and turn to the living God who loves us and wants us to know Him and enjoy Him forever. This is why Isaiah says what he does in Isaiah 45:18-22, כִּ֣י כֹ֣ה אָֽמַר־יְ֠הוָה בּוֹרֵ֨א הַשָּׁמַ֜יִם ה֣וּא הָאֱלֹהִ֗ים יֹצֵ֨ר הָאָ֤רֶץ וְעֹשָׂהּ֙ ה֣וּא כֽוֹנְנָ֔הּ לֹא־תֹ֥הוּ בְרָאָ֖הּ לָשֶׁ֣בֶת יְצָרָ֑הּ אֲנִ֥י יְהוָ֖ה וְאֵ֥ין עֽוֹד׃ לֹ֧א בַסֵּ֣תֶר דִּבַּ֗רְתִּי בִּמְקוֹם֙ אֶ֣רֶץ חֹ֔שֶׁךְ לֹ֥א אָמַ֛רְתִּי לְזֶ֥רַע יַעֲקֹ֖ב תֹּ֣הוּ בַקְּשׁ֑וּנִי אֲנִ֤י יְהוָה֙ דֹּבֵ֣ר צֶ֔דֶק מַגִּ֖יד מֵישָׁרִֽים׃ הִקָּבְצ֥וּ וָבֹ֛אוּ הִֽתְנַגְּשׁ֥וּ יַחְדָּ֖ו פְּלִיטֵ֣י הַגּוֹיִ֑ם לֹ֣א יָדְע֗וּ הַנֹּֽשְׂאִים֙ אֶת־עֵ֣ץ פִּסְלָ֔ם וּמִתְפַּלְלִ֔ים אֶל־אֵ֖ל לֹ֥א יוֹשִֽׁיעַ׃ הַגִּ֣ידוּ וְהַגִּ֔ישׁוּ אַ֥ף יִֽוָּעֲצ֖וּ יַחְדָּ֑ו מִ֣י הִשְׁמִיעַ֩ זֹ֨את מִקֶּ֜דֶם מֵאָ֣ז הִגִּידָ֗הּ הֲל֨וֹא אֲנִ֤י יְהוָה֙ וְאֵֽין־ע֤וֹד אֱלֹהִים֙ מִבַּלְעָדַ֔י אֵֽל־צַדִּ֣יק וּמוֹשִׁ֔יעַ אַ֖יִן זוּלָתִֽי׃ פְּנוּ־אֵלַ֥י וְהִוָּשְׁע֖וּ כָּל־אַפְסֵי־אָ֑רֶץ כִּ֥י אֲנִי־אֵ֖ל וְאֵ֥ין עֽוֹד׃ “For this is what the Lord says— he who created the heavens, he is God; he who fashioned and made the earth, he founded it; he did not create it to be empty, but formed it to be inhabited— he says: ‘I am the Lord , and there is no other. I have not spoken in secret , from somewhere in a land of darkness; I have not said to Jacob’s descendants , “Seek me in vain.” I , the Lord , speak the truth; I declare what is right. Turn to me and be saved , all you ends of the earth; for I am God , and there is no other.'” It is important to note that in Isaiah 41:7 the prophet wants to heighten these points from the sense of showing the complex task of idol making through encouraging others in their idolatry. These things cannot be made by just one person, it takes a whole host of people to keep them going because these things are unsustainable. Note how babies are made through heterosexual sex, not through homosexual sex. So, the essential element of LGBTQ is found in taking children from what God had created and confusing them and making them believe they are something they are not. This is also illustrated in the gender dysphoria that is taking place today on a massive scale around the world, so much so that there are hundreds, if not thousands, of people who even believe they are dogs, animals, etc. The way the government works to put these ideologies into their policies parallels the idea of the blacksmith, fashions the nails that will hold the idol in place. Notice how it is not their gods that strengthen them, it is the worshipers who strengthen each other. In our culture today, it is difficult to escape this sense that Isaiah is deliberately trying to make regarding these things. We note the power of our God who is able to deliver us from these idols, and how God according to His Word has given us what we need, how to have values and morals that bring glory to God!

Isaiah continues saying the following according to Isaiah 41:8-9.

ספר ישעיה פרק מא
ח   וְאַתָּה יִשְֹרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי: ט   אֲשֶׁר הֶחֱזַקְתִּיךָ מִקְצוֹת הָאָרֶץ וּמֵאֲצִילֶיהָ קְרָאתִיךָ וָאֹמַר לְךָ עַבְדִּי-אַתָּה בְּחַרְתִּיךָ וְלֹא מְאַסְתִּיךָ: 

Isaiah 41:8 states, “But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. (וְאַתָּה יִשְֹרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי)” Isaiah 41:9 “Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. (אֲשֶׁר הֶחֱזַקְתִּיךָ מִקְצוֹת הָאָרֶץ וּמֵאֲצִילֶיהָ קְרָאתִיךָ וָאֹמַר לְךָ עַבְדִּי-אַתָּה בְּחַרְתִּיךָ וְלֹא מְאַסְתִּיךָ)” What we note here about these verses is how significant we are as God’s people who are specifically chosen for His purposes. Take for example, some nuances about the Hebrew text in these verses help us to understand the importance of being chosen by God are are found in the word for “chosen” in Isaiah 41:8 is בְּחַרְתִּיךָ (becharticha), which comes from the root בחר (bachar), meaning “to choose, select, prefer.” This word implies that God made a deliberate and sovereign choice based on His love and grace, not on any merit or worthiness of the one who was chosen. The word for “friend” in Isaiah 41:8 is אֹהֲבִי (ohavi), which comes from the root אהב (ahav), meaning “to love, desire, delight in.” This word implies that God had a close and intimate relationship with those whom He chooses based on mutual affection and loyalty. Abraham is the archetype being called God’s friend in 2 Chronicles 20:7 and James 2:23. In addition, the word for “taken” in Isaiah 41:9 is הֶחֱזַקְתִּיךָ (hechezakticha), comes from the root חזק (chazak), meaning “to be strong, firm, prevail.” This word implies that God empowered and enabled Abraham to follow His call and fulfill His purpose, and similarly today the God of Abraham does this for us too! These verses in Isaiah 41:8-9 refer to God’s choice of Israel and Abraham as His servants and friends. The Torah explains how God chose them for a specific purpose, to be a blessing to all the nations and to inherit the land of Canaan. We note the uniqueness of God selecting men for His purpose in Bereshit / Genesis 12:1-3, here God calls Abraham to leave his country and go to the land that He will show him. God promises to make him a great nation, to bless him, and to make his name great. God also says that through Abraham, all the families of the earth will be blessed. In Bereshit / Genesis 15:1-21, the Lord God makes a covenant with Abraham and confirms His promise of giving him a son and many descendants. God also specifies the boundaries of the land that He will give to Abraham’s offspring, from the river of Egypt to the river Euphrates. In Bereshit / Genesis 17:1-8, the Lord God changes Abram’s name to Abraham, meaning “father of a multitude.” God establishes an everlasting covenant with him and his descendants and gives him the sign of circumcision. God reaffirms His promise of giving him the land of Canaan as an everlasting possession. In Bereshit / Genesis 22:15-18, we read how Abraham is faithful to God’s command to offer his only son Isaac as a sacrifice, and so God blesses him and repeats His promise of multiplying his descendants as the stars of heaven and the sand on the seashore. In Shemot / Exodus 19:3-6, the Lord God speaks to Moshe on Mount Sinai and tells him to say to the people of Israel that they have seen what He did to the Egyptians and how He bore them on eagles’ wings and brought them to Himself. The Lord God Almighty says that if they obey His voice and keep His covenant, they will be His treasured possession among all the peoples, for all the earth is His. God also says that they will be to Him a kingdom of priests and a holy nation to Him. So, these two verses from Isaiah 41:8-9 are loaded with imagery and emphasize the contrast between God’s people and the other people of the earth. Note how gentile inclusion involves turning from the ways of the world and turning to the ways of God. The non-Jewish person who forsakes his idols, forsakes his former ways, and turns to the ways of God, the Lord God promises to graft such persons into the family of God and then receiving an inheritance too from the sense of being a treasured possession among all the peoples. We note how the government spreads sinfulness and sinful lifestyles throughout the earth, even to the ends of the earth through their policies and wealth. What we are reading here in the Scriptures is a continued reminder of encouragement on how God calls us out of the world and away from these sinful ideologies to walk in His righteousness and holiness. This is the work of the salvation of God, to fix broken communities and people, and to restore people and communities into a right relationship with God through faith and faithfulness. The question for us today is how will we respond to these things? We realize that God has worked powerfully throughout history to make a way for His people and those whom He would call. And for those who He calls, there will be evidence in their lives for all the world to see! That is the power of God given to men to overcome sin in their lives, and to live for the glory of God proclaiming the greatness of His name!

Isaiah continues saying the following according to Isaiah 41:10-12

ספר ישעיה פרק מא
י   אַל-תִּירָא כִּי עִמְּךָ-אָנִי אַל-תִּשְׁתָּע כִּי-אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף-עֲזַרְתִּיךָ אַף-תְּמַכְתִּיךָ בִּימִין צִדְקִי: יא   הֵן יֵבֹשׁוּ וְיִכָּלְמוּ כֹּל הַנֶּחֱרִים בָּךְ יִהְיוּ כְאַיִן וְיֹאבְדוּ אַנְשֵׁי רִיבֶךָ: יב   תְּבַקְשֵׁם וְלֹא תִמְצָאֵם אַנְשֵׁי מַצֻּתֶךָ יִהְיוּ כְאַיִן וּכְאֶפֶס אַנְשֵׁי מִלְחַמְתֶּךָ: 

Isaiah 41:10 states, “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. (אַל-תִּירָא כִּי עִמְּךָ-אָנִי אַל-תִּשְׁתָּע כִּי-אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף-עֲזַרְתִּיךָ אַף-תְּמַכְתִּיךָ בִּימִין צִדְקִי)” Isaiah 41:11 “Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. (הֵן יֵבֹשׁוּ וְיִכָּלְמוּ כֹּל הַנֶּחֱרִים בָּךְ יִהְיוּ כְאַיִן וְיֹאבְדוּ אַנְשֵׁי רִיבֶךָ)” Isaiah 41:12 “Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. (תְּבַקְשֵׁם וְלֹא תִמְצָאֵם אַנְשֵׁי מַצֻּתֶךָ יִהְיוּ כְאַיִן וּכְאֶפֶס אַנְשֵׁי מִלְחַמְתֶּךָ)” There are some interesting features about the Hebrew text, in Isaiah 41:10, the word for “fear” (תִּירָא) is in the imperfect tense, which implies a continuous or repeated action. This suggests that the people of God were facing constant threats and dangers that made them afraid. The idea here is that the Lord God of Israel is with the people, and He is powerful to save them. The word for “aftaid or dismayed” (תִּשְׁתָּע) is also in the imperfect tense, and it means to look around anxiously or to be confused. This indicates that the people of God were feeling helpless and hopeless in their situation. The word for “I am” (אָנִי) is repeated twice in this verse, emphasizing God’s personal presence and involvement with His people. The word for “I will strengthen” (אִמַּצְתִּי) is in the perfect tense, which implies a completed or certain action. This shows that God’s promise to strengthen His people is sure and reliable. The word for “right hand” (יָמִין) is often used as a symbol of power, authority, or favor in the Scriptures. The phrase “right hand of my righteousness” (יָמִין צִדְקִי) implies that God will uphold His people with His justice and faithfulness. These verses are not directly quoted in the NT text but they are echoed in some passages that use similar language and themes. Isaiah 41:10 expresses the idea that God is present to protect His people. A parallel to this is when Yeshua spoke to his disciples in Matthew 28:20 and John 14:27. 

Matthew 28:20  
28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (KJV 20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν·* καὶ ἰδοὺ ἐγὼ ⸉μεθʼ ὑμῶν εἰμι⸊ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. ⸆)

John 14:27  
14:27 Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (KJV 27 Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν. μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ ⸀δειλιάτω.)

Yeshua’s words parallel the Isaiah text, he states that He will be with us and that he gives us peace, and how we are not to fear or be troubled. Notice how Paul echoes the same interpretation on the Messiah of God, how we are not to be troubled, and how we are strengthened in the Messiah of God according to Romans 8:31 and Philippians 4:13.

Romans 8:31  
8:31 What shall we then say to these things? If God be for us, who can be against us? (KJV 31 Τί οὖν ἐροῦμεν πρὸς ταῦτα*; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν*;)

Philippians 4:13  
4:13 I can do all things through Christ which strengtheneth me. (KJV 13 πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με⸆.*)

Paul wrote to the gentile believers in Rome echoing parallel concepts similar to what Isaiah is saying to Israel. In Isaiah 41:12, the word for “seek” (תְּבַקְשֵׁם) is in the piel stem, which implies an intensive or repeated action. This suggests that the enemies of God’s people will try hard to find them and harm them, but they will fail. The word for “find” (תִמְצָא) is in the qal stem, which implies a simple or passive action. This contrasts with the previous word and shows that God’s people will not be found by their enemies because God will hide them or protect them. The word for “nothing” (אַיִן) is a strong term that means “there is none” and “nonexistence or nothingness.” The word for “nonexistent thing” (אֶפֶס) is another term that means “zero” or “worthlessness.” These words are used to describe the fate of the enemies of God’s people, who will be reduced to nothing and become insignificant. Isaiah 41:11-12 parallel the NT text in Yeshua who has overcome the world, and contrasts both Satan and death being overcome by Yeshua’s death and resurrection. He said to His disciples, “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33) He also said, “I beheld Satan as lightning fall from heaven.” (Luke 10:18) Paul also wrote to the Corinthians, “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the Torah. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.” (1 Corinthians 15:55-57) We note how the NT text takes the fear that is spoken of here in Isaiah 41:10-12 as a reference to death and hell. The focus here is Mashiakh who has overcome death and hell. We note something about the significance of these things, is that only God can overcome death and hell. The same with our sins, only God can help us to overcome our sins so that we do not walk in sin but in righteousness, holiness, and truth. These verses from Isaiah speak to a promise of having a relationship with God an that we can have courage because our God is with us, unlike the nations who hold to idol gods who are nothing. We also note that these concepts that Isaiah is present to us is not new, but that He has state the same thing to to Ahaz (Isaiah 7:14), and that Moses had declared to the Israelites at the Red Sea (Shemot / Exodus 14:13–14) and to Joshua on the plains of Moab (Devarim / Deuteronomy 31:8). We note how the promise of God’s presence being with us was the key to Joseph’s success (Bereshit / Genesis 39:2, 39:21, 39:23) and also for Isaac (Bereshit / Genesis 26:3, 26:28). So here again is something that we have to recognize, that we need to know without uncertain terms that God is always with us, and wanting to be called our God. We note the Hebrew text here God says:

כִּי-אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף-עֲזַרְתִּיךָ אַף-תְּמַכְתִּיךָ בִּימִין צִדְקִי

The text states “because I am your God, I will strengthen you, even help you, even take hold of you by my right hand of righteousness.” This indicates how God will uphold us, protect us, and sustain us because of His righteousness. The verse is worded in this way because it speaks to how the Lord God of Israel works in “right” action, righteously, in all circumstances, for His will and plan. So, this is more than just ethical behavior but states a characteristic of God as the righteous One, who will save His people, and we can see the Messianic connection here to these words, and of God sending His Messiah for this purpose. The Lord God Almighty declares that all of Israel’s adversaries, from those who are angry with them (Isaiah 41:11) to those who are actually making war on them (Isaiah 41:12), will slink away in disgrace, ashamed and humiliated (Isaiah 41:11). They will do so because they are as nothing in the presence of Israel’s God. This is a testimony to the faithfulness of God to His people, and to the promises that God has made, they are everlasting, and finding continuity throughout the biblical text. Isaiah 41:10 is a powerful expression of God’s promises and power to His people. We notice how this text demonstrates how God works in history where the word “ki” (כִּי), which can mean “for”, “because”, or “that.” This word connects this verse to the previous context, where God has chosen Israel as His servant and called them to be His witnesses (Isaiah 41:8-9). The word “ki” also introduces the reason why Israel should not fear or be dismayed, because God is their God and He will help them. The word אִמַּצְתִּיךָ means “strength” written in the perfect tense which indicates a completed action. This is God’s promise to strengthen His people where it is the Lord God who makes His people strong, faithful, courageous, and obedient. The word עֲזַרְתִּיךָ means “help you” and is written in the perfect tense showing how God’s help is readily available, how the Lord God is not passive or temporary, but eternal and constant. The word תְּמַכְתִּיךָ means “uphold you” is also written in the perfect tense which again indicates His upholding us is a continuous action. This is the significance of this verse, how the Lord God is always working for our good to protect and how the Lord God is the enabling power in our lives by His continued presence, who enables us to do His will and full His purposes. This shows the love of God, the power of His words and promises, and the surety of who He is as Lord over all! Our reward for having faith and being faithful is simply to have the presence of God in our lives. This is so powerful, we should take a moment to sit and think about what this means for us, and how we should be living our lives daily to bring glory to God’s holy name!

Rabbinic Commentary on Isaiah 41:7-12

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק מא:ז-יב
ז      הְלָא יִבַהתוּן בְעֹובָדֵיהֹון דִמתַקֵיף נַגָרָא עִם קֵינָאָה מָחֵי בְפַטִישָא עִם דִמטַפַח בְקֻרנָסָא זִמנָא אָמַר עַל דִבקָא תָקֵין הוּא וּמתַקֵיף לֵיה בְמַסמְרִין דְלָא יִצטְלֵי׃ ח      וְאַת ישׂרָאֵל עַבדִי יַעְקֹב דְאִתרְעִיתִי בָך זַרעֵיה דְאַברָהָם רָחְמִי׃ ט      דְקָרֵיבתָך מִזַרעְיָת אַרעָא וּמִמַלכְוָתָא בְחַרתָך וַאְמַרִית לָך עַבדִי אַת אִתרְעִיתִי בָך וְלָא אְרַחְקִינָך׃ י      לָא תִדחַל אְרֵי בְסַעְדָך מֵימְרִי לָא תִיתְבַר אְרֵי אְנָא אְלָהָך אְתַקְפִינָך אַף אְסַעְדִינָך אַף אַחְדִינָך בִימִין קוּשטִי׃ יא      הָא יִבַהתוּן וְיִתכַנעוּן כָל עַמְמַיָא דַהְוֹו מִתגָרַן בָך יְהֹון כְלָמָא וְיֵיבְדוּן אְנָש דִינָך׃ יב      תִבעֵינוּן וְלָא תַשכְחִינוּן לַאְנָש מַצוּתָך יְהֹון כְלָמָא וּכלָא מִדָעַם גוּברִין דַהְוֹו מִתגָרַן לְמַעְבַד עִמָך קְרָב׃

Targum Jonathan son of Uziel Isaiah 41:7-12
41:7 Shall they not be confounded in their works? Because the artificer encourageth the silversmith, and he that smiteth with the great hammer him that smiteth with the small: It is time, one saith, for the soldering, it is ready; he fasteneth it with nails, that it may not be moved. 41:8 But thou, Israel, my servant, Jacob, in whom I delight, the seed of Abraham my friend: 41:9 I have brought thee out of the families of the earth, I have chosen thee out of a kingdom: and I have said unto thee, Thou art my servant; I delight in thee, and I will not thrust thee away. 41:10 Fear not, for my WORD shall be thy support; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my truth. 41:11 Behold, all the nations that are incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. 41:12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they shall be as nothing; the men that stirred themselves up to make war with thee shall be less than nothing. (TgJ)

Isaiah continues saying the following according to Isaiah 41:7-8 in the TgJ, ז      הְלָא יִבַהתוּן בְעֹובָדֵיהֹון דִמתַקֵיף נַגָרָא עִם קֵינָאָה מָחֵי בְפַטִישָא עִם דִמטַפַח בְקֻרנָסָא זִמנָא אָמַר עַל דִבקָא תָקֵין הוּא וּמתַקֵיף לֵיה בְמַסמְרִין דְלָא יִצטְלֵי׃ 41:7 Shall they not be confounded in their works? Because the artificer encourageth the silversmith, and he that smiteth with the great hammer him that smiteth with the small: It is time, one saith, for the soldering, it is ready; he fasteneth it with nails, that it may not be moved. ח      וְאַת ישׂרָאֵל עַבדִי יַעְקֹב דְאִתרְעִיתִי בָך זַרעֵיה דְאַברָהָם רָחְמִי׃ 41:8 But thou, Israel, my servant, Jacob, in whom I delight, the seed of Abraham my friend: (TgJ) We note the word דִבקָא (dibka) in Isaiah 41:7 in Aramaic means “soldering” or “joining together.” It is derived from the root דבק (dbq), which means “to adhere” or “to cling.” The word צְרֵף (tseraph) in Hebrew means “refining” or “purifying.” It is derived from the root צרף (tsrf), which means “to smelt” or “to fuse.” Both words describe the process of making metal objects, but they have different nuances and connotations. The Aramaic text may be drawing out the idea that the one who manufactures idols also clings to them as opposed to only simply being a manufacturer, the craftsman also believes in the idol that he is making. The phrase “in whom I delight” in Aramaic is בְּדִילְיוּתִי (bedilyuti). It is a noun that means “delight” or “pleasure,” with a suffix that indicates possession by the first-person singular. The phrase “my friend” in Aramaic is רַעְיָא (ra’ya). It is a noun that means “friend” or “companion,” with a suffix that indicates the definite state. These phrases are not in the Hebrew text, but they are added by the Aramaic Targum to emphasize God’s love and favor for Israel. We also note the word order comparing Aramaic and Hebrew is different because they belong to different branches of the Semitic language family. Aramaic is a Northwest Semitic language, while Hebrew is a Central Semitic language. Both Hebrew and Aramaic have a verb-subject-object (VSO) word order, and note that English sentences have subject-verb-object (SVO) word order. For example, in verse 7, the Aramaic Targum says דִבְקָא חַרָשׁ חַרָשׁ (dibka harash harash), which literally means “soldered the artificer the artificer.” The Hebrew text says הַחֲרָשׁ יְחַזֵק אֶת הַחֲרָשׁ (hacharash yechazek et hacharash), which literally means “the artificer strengthened the artificer.” The subject and the object are switched in the two languages. The subtle difference here does not alter the meaning, but may influence the tone or mood of the text. The rabbis speak of these verses in the following way according to Orchot Tzadikim 5.43.

Orchot Tzadikim 5:43
העובד מאהבה עוסק בתורה ומצוות, והולך בנתיבות החכמה המראים איך יעשה כל המצוות מאהבה, ואיך יאהב את השם יתברך אהבה גדולה: לא מפני דבר שבעולם, לא מפני יראת הרעה ולא כדי לקבל הטובה; אלא עושה האמת מפני שהוא אמת, וסוף הטובה לבוא. ומעלה זו מעלה גדולה עד מאוד, ואין כל אדם זוכה לה, והיא מעלת אברהם אבינו שקראו הקדוש ברוך הוא “אוהבי” (ישעיהו מא ח), לפי שלא עבד אלא מאהבה. והוא שציווה הקדוש ברוך הוא על ידי משה רבינו עליו השלום, שנאמר (דברים ו ה): “ואהבת את יי אלהיך, בכל לבבך ובכל נפשך ובכל מאודך”. ובזמן שיאהב את השם ברוך הוא אהבה הראויה – מיד יעשה כל המצוות מאהבה.
He who serves God out of love occupies himself with the Torah and the Commandments, and walks in the paths of wisdom. Have you seen how he will carry out all the mitzvoth out of love and how he will love God, Blessed be He with a great love, for no worldly reason — not out of fear of evil befalling him, and not out of expectation of good resulting from his conduct, but doing the true deed because it is true, and the good will come in the end. This virtue is very great indeed and not every man can attain it. And this was the virtue of Abraham our father, whom the Holy One, Blessed is He, called “My loving friend” (Is. 41:8) for he served God only out of love. This is the quality that the Holy One, Blessed be He, commanded us to attain through Moses our Teacher, upon him is peace, as is said: “And you shall love the Lord, your God with all your heart and with all your soul and with all your might” (Deut. 6:5). And when a man loves the Lord, Blessed is He, with the proper love, he will, at once, do all the commandments out of love.

In this world and the present age, it is difficult to remain pure, to not take part in the ways of the world, to not sin as the world sins, etc. This is why the rabbis say that a person serves God when he occupies himself with the Torah and the Commands. To apply God’s word to our lives is to walk in the paths of wisdom as Orchot Tzadikim 5.43 is stating here, which brings blessing, and love. We note how the commands of God are meant for peace and joy. The commentary notes that obeying God’s word is not about fear of evil befalling us, but of the expectation of walking with God in His holy ways. Virtue can be attained, but only with the help of God who motivates us to want to occupy ourselves with the Torah and the commands. According to the Shema in Devarim / Deuteronomy 6:4-9 we are to serve God out of love for Him. The rabbis say that it is only in this kind of service that one finds the proper application of the Torah to our lives, we live and walk in God’s commands out of our love for the Lord and as a result of what He has done for us! The Zohar on Parashat Lech Lecha has the following to say concerning these things.

Zohar, Lech Lecha 1:3
תָּא חֲזֵי, אַבְרָהָם בָּעֵי לְקָרְבָא לְקוּדְשָׁא בְּרִיךְ הוּא וְאִתְקָרַב. הֲדָא הוּא דִכְתִיב, (תהילים מ״ה:ח׳) אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע. בְּגִין דְאָהַב צֶדֶק וְשָׂנָא רֶשַׁע אִתְקָרַב לִצְדָקָה, וְעַל דָּא כְּתִיב, (ישעיהו מ״א:ח׳) אַבְרָהָם אוֹהֲבִי. מַאי טַעְמָא אוֹהֲבִי, בְּגִין דִּכְתִיב אָהַבְתָּ צֶדֶק. רְחִימוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא דְּרָחִים לֵיהּ אַבְרָהָם מִכָּל בְּנֵי דָרִיהּ דְּהֲווּ אַבִּירֵי לֵב וְאִנּוּן רְחוֹקִים מִצְּדָקָה כְּמָה דְּאִתְּמָר.
Come and behold, Abraham indeed succeeded in his desire to get closer to the Holy One, blessed be He. As it is written, “You love righteousness and hate wickedness” (Tehilim 45:8). Because he loved righteousness and hated wickedness, he therefore came closer to righteousness. Therefore, it is written, “Abraham my beloved” (Yeshayah 41:8). Why “my beloved?” Because it has been said about him, “You love righteousness.” This is the love toward the Holy One, blessed be He, whom Abraham loved more than anyone else of his generation, who were “stout-hearted” and “far from righteousness,” as has already been explained.

Here the Zohar emphasizes the significance of loving righteousness and hating wickedness and uses Abraham as the example. When we love righteousness, the rabbis say that we love God. The Scriptures describe loving righteousness and hating wickedness as the attitude that pleases God and sets us apart from the world. Righteousness means doing what is right in God’s eyes, according to His Word and moral character. Wickedness means doing what is evil and sinful is rebellion to God’s will. The Torah and the Psalms state that God is righteous and hates wickedness, and that he rewards those who love righteousness and punishes those who love wickedness. 

Continuity Through the Scriptures on Righteousness and Wickedness

• Tehillim / Psalm 11:7: For the LORD is righteous, he loves justice; the upright will see his face. (כִּֽי־צַדִּ֣יק יְ֭הוָה צְדָק֣וֹת אָהֵ֑ב יָ֝שָׁ֗ר יֶחֱז֥וּ פָנֵֽימוֹ׃)
• Tehillim / Psalm 97:10: Let those who love the LORD hate evil, for he guards the lives of his faithful ones and delivers them from the hand of the wicked. (אֹהֲבֵ֥י יְהוָ֗ה שִׂנְא֫וּ רָ֥ע שֹׁ֭מֵר נַפְשׁ֣וֹת חֲסִידָ֑יו מִיַּ֥ד רְ֝שָׁעִ֗ים יַצִּילֵֽם׃)
• Mishley / Proverbs 8:13: To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech.  (יִֽרְאַ֣ת יְהוָה֮ שְֽׂנֹ֫את רָ֥ע גֵּ֘אָ֤ה וְגָא֨וֹן׀ וְדֶ֣רֶךְ רָ֭ע וּפִ֨י תַהְפֻּכ֬וֹת שָׂנֵֽאתִי׃)
• Isaiah 61:8: For I, the LORD, love justice; I hate robbery and wrongdoing. In my faithfulness I will reward my people and make an everlasting covenant with them. (כִּ֣י אֲנִ֤י יְהוָה֙ אֹהֵ֣ב מִשְׁפָּ֔ט שֹׂנֵ֥א גָזֵ֖ל בְּעוֹלָ֑ה וְנָתַתִּ֤י פְעֻלָּתָם֙ בֶּאֱמֶ֔ת וּבְרִ֥ית עוֹלָ֖ם אֶכְר֥וֹת לָהֶֽם׃)
• Romans 12:9: Love must be sincere. Hate what is evil; cling to what is good. (9 Ἡ ἀγάπη ἀνυπόκριτος*. ⸀ἀποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῷ ἀγαθῷ*,)
• Hebrews 1:9: You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. (ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.)

Loving righteousness and hating wickedness is important to have in our lives because it reflects God’s image in us and aligns us with his purpose for us. We note the significance of what this means. Shomer mitzvah (keeping the commands) protects us from the harmful consequences of sin and enables us to enjoy God’s blessings and favor. This is also how we walk in the ways of God and enables us to be a positive influence in the world and to share God’s love and truth with others. Note the effect of the Torah on our lives when we take hold of God’s word and apply it to our lives! This is not something we hear often in the modern church today! Loving righteousness and hating wickedness is not an easy task. This is why we need God’s presence in our lives, His mercy and grace, and the power of God to overcome this world just as Yeshua did. This is the point why the Scriptures tell us that God gives us his Holy Spirit to help us live righteously and to convict us of sin. It also says that we need to renew our minds with God’s word, pray for his guidance, resist temptation, confess our sins, and seek fellowship with other believers who can encourage us and hold us accountable. 

Torah Concepts on Righteousness and Shomer Mitzvah in the NT Text

• John 16:8: When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: (Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως)
• Romans 8:13-14: For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live. For those who are led by the Spirit of God are the children of God. (εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε. ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν.)
• Romans 12:2: Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. (καὶ μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.)
• Philippians 4:6-7: Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. (μηδὲν μεριμνᾶτε, ἀλλʼ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν. καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ.)
• James 4:7: Submit yourselves, then, to God. Resist the devil, and he will flee from you. (7 ὑποτάγητε οὖν τῷ θεῷ,* ἀντίστητε ⸀δὲ τῷ διαβόλῳ, καὶ φεύξεται ἀφʼ ὑμῶν·*)
• 1 John 1:9: If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. (9 ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος, ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας ⸆ καὶ ⸀καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας.*)
• Hebrews 10:24-25: And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching. (καὶ κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν ἀγάπης καὶ καλῶν ἔργων,)

The common theme here in these verses is the role of the Holy Spirit in the life of the believer. The Holy Spirit is the presence of God who indwells us to convict, guide, transform, empower, and comfort those who trust in Yeshua the Messiah. In John 16:8, Yeshua says that the Holy Spirit will convict the world of sin, righteousness, and judgment. This means that the Holy Spirit will expose the guilt and corruption of humanity, reveal the holiness and justice of God, and announce the verdict and consequences of God’s righteous judgment. Paul writes in Romans 8:13-14, that by the Spirit we can put to death the deeds of the body and live as children of God. This means that the Holy Spirit enables us to overcome the sinful nature and its desires, and to follow God’s will and purpose for our lives. The Holy Spirit also assures us of our adoption as God’s sons and daughters, and leads us by his wisdom and direction. Paul also writes how we will be transformed as God’s children in Romans 12:2. The presence of God in our lives and our reading the Word of God daily helps us to renew our mind according to God’s word and truth, and not according to the pattern of this world. Paul says in Philippians 4:6-7, that we should present our requests to God with thanksgiving, and that the peace of God will guard our hearts and minds in the Messiah Yeshua. James says (James 4:7) that we should resist the devil and he will flee from us. This means that the Holy Spirit gives us the power and authority to oppose the enemy and his schemes, and to overcome his temptations and accusations. The God of Israel dwelling in our midst (Torah centric principle) strengthens us to stand firm in our faith and obedience to God. In Hebrews 10:24-25, the author says that we should spur one another on toward love and good deeds, not giving up meeting together, but encouraging one another. This means that the presence of God in our lives should inspire us to love God and others, and to do good works that glorify him. Note how this connects us as a community and enables us to edify and support one another in the family of God. We recognize again the continuity of the Scriptures, how these concepts can all be derived from the Torah and demonstrate a consistency that demonstrates how the God we serve, the God of Israel, has not changed over the centuries. 

Isaiah goes on saying the following according to Isaiah 41:9-12, ט      דְקָרֵיבתָך מִזַרעְיָת אַרעָא וּמִמַלכְוָתָא בְחַרתָך וַאְמַרִית לָך עַבדִי אַת אִתרְעִיתִי בָך וְלָא אְרַחְקִינָך׃ 41:9 I have brought thee out of the families of the earth, I have chosen thee out of a kingdom: and I have said unto thee, Thou art my servant; I delight in thee, and I will not thrust thee away. י      לָא תִדחַל אְרֵי בְסַעְדָך מֵימְרִי לָא תִיתְבַר אְרֵי אְנָא אְלָהָך אְתַקְפִינָך אַף אְסַעְדִינָך אַף אַחְדִינָך בִימִין קוּשטִי׃ 41:10 Fear not, for my WORD shall be thy support; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my truth. יא      הָא יִבַהתוּן וְיִתכַנעוּן כָל עַמְמַיָא דַהְוֹו מִתגָרַן בָך יְהֹון כְלָמָא וְיֵיבְדוּן אְנָש דִינָך׃ 41:11 Behold, all the nations that are incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. יב      תִבעֵינוּן וְלָא תַשכְחִינוּן לַאְנָש מַצוּתָך יְהֹון כְלָמָא וּכלָא מִדָעַם גוּברִין דַהְוֹו מִתגָרַן לְמַעְבַד עִמָך קְרָב׃41:12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they shall be as nothing; the men that stirred themselves up to make war with thee shall be less than nothing. (TgJ) The significance of these verses from the Aramaic translation emphasizes the role of God’s word as the source of Israel’s support and deliverance. The rabbis choose to use the term “the families of the earth” instead of “the ends of the earth” to highlight Israel’s connection to the Abrahamic covenant. (Isaiah 41:9-10) This reveals again how the Lord God has chosen Israel as his servant and has not rejected them, even though they have been scattered among the nations. He has called them from the ends of the earth and has delighted in them. (Isaiah 41:9) In addition, the Lord God is with Israel and will support them with his word and his truth. He is their God and their savior, and he will strengthen them, help them, and uphold them. He will not let them be afraid or dismayed. (Isaiah 41:10) And, the Lord God will make the nations that are incensed against Israel ashamed and confounded. They will be as nothing and will perish. They will not be able to contend with Israel or make war with them. (Isaiah 41:11-12) We remember how these things Isaiah is saying according to the Targum translation is consistent with Moshe’s words according to Devarim / Deuteronomy 28:1-69. Rashi also emphasizes the very same things in his commentary saying the following:

Rashi on Isaiah 41:9 Parts 1-5
אשר החזקתיך. לקחתיך לחלקי כמו (שמות ד׳:ד׳) וישלח ידו ויחזק בו:
whom I grasped Heb. הֶחֱזַקְתִּיךָ. I took you for My share. Comp. (Ex. 4:4) “And he stretched out his hand and grasped (וַיְּחֲזֵק) it.”
מקצות הארץ. משאר העכו”ם:
from the ends of the earth from the other nations.
ומאציליה. מן הגדולים שבהן:
and from its nobles from the greatest of them.
קראתיך. בשם לחלקי בני בכורי ישראל:
I called you by name for My share, “My firstborn son, Israel” (ibid. v. 22).
ולא מאסתיך. כזה שנאמר בו (מלאכי א) שנאתי:
and I did not despise you like Esau, as it is said (Malachi 1:3), “And Esau I hated.”

Rashi explains the meaning of the Massoretic text, the words and phrases in Isaiah 41:9, such as הֶחֱזַקְתִּיךָ (whom I grasped), מִקְצוֹת הָאָרֶץ (from the ends of the earth), מֵאֲצִילֶיהָ (from its nobles), and לֹא מְאַסְתִּיךָ (I did not despise you). He uses comparisons and references to the Torah to clarify their meanings. Rashi interprets this verse as God’s affirmation of His love and choice of Israel as His special people, despite their exile and dispersion among the nations. He contrasts Israel with Esau, whom God hated, and with the idolatrous nations, whom God despised. Rashi emphasizes God’s sovereignty and faithfulness in calling Israel by name, in contrast to the idols that cannot save or answer their worshippers. He also highlights God’s covenant with Abraham and his descendants, as implied by the term “the families of the earth” in the Aramaic translation. These things give us hope and life because they reveal God’s character, promises, and actions toward us. They show us how God is faithful, loving, righteous, and powerful towards us. They remind us that the Lord God has a plan and a purpose for our lives, and that he will never leave us nor forsake us. They assure us that the Lord is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us. They teach us that God is the source of all wisdom, peace, joy, and strength. They encourage us to trust God in all circumstances, and to obey his commands. Here Isaiah is inspiring us to love God and others, and to do good works that glorify the Name of God. These things also direct us towards the Messianic expectation, of God sending the One whom He chooses into this world to save us from the enemy. This is what the Messiah Yeshua did, dying for our sins, raising again to eternal life, and giving us eternal life for those who believe in Him! Again, these are the ways how God’s word gives us truth, life, and hope!