Oct. 28, 2024

Isaiah 40: Comfort

Isaiah 40: Comfort

We do some work on Isaiah 40 as part of our series on Isaiah 40-55

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We do some work on Isaiah 40 as part of our series on Isaiah 40-55

WEBVTT

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Looking at our world from a theological perspective. This is

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the Theology Central podcast, making Theology Central. Are you familiar

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with the word cacophony? Are you familiar with that word cacophony?

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That are you? I mean, if I was to if

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I was to open this up here, cacophony, right, are

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you familiar? Are you familiar with that word? Do you

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ever use it in a sentence? Cacophony? Cacophony. That's the

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only word that would come to my mind right before

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we went live on the air, was the word cacophony.

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It's been it's been a it's been a cacophony, right,

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And I'm like, wha wait? Am I am? I? Am?

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I thinking of the right word. A cacophony A harsh

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discordant mixture of sounds. It's used in a sentence like

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a cacophony of deafening alarm bells. So it's a harsh,

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discordant mixture of sounds. You got all these sounds and

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it's just a Cacophony's it doesn't it doesn't mix well,

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it's just all messed up. Another definition goes something like

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a chaotic mixture, a striking combination. So I see the

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the Cambridge English An unpleasant mixture of loud sounds and

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unpleasant mixture of loud sounds. What a cacophony. As we

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entered the farmyard, we were met with a cacophony of

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animal sounds. Well, we need to talk about a cacophony,

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because I think I have heard enough of a cacophony

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of sermons that well, we're gonna have to talk about it,

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and we'll talk about it. Well, right after I do this,

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do I say good? Remember earlier today I'm kind of

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on the fence again ever using the word good again.

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Maybe I'm just gonna I'll just say welcome everyone. It

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is Monday, October twenty eighth, twenty twenty four. It is

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currently three forty seven pm Central Time, and I am

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coming to you live from the Theology Central Studio located

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right here in Abilene, Texas. A cacophony. This a loud

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mixture of unpleasant sounds, right, they don't fit together? Well,

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I think what I have heard recently are a lot

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of sermons that are well a cacophony because they don't

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fit well with the text they're actually preaching. You've got

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the text, You've got the sermon, and it just turns

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into a cacophony of loud, unpleasant sounds that are frustrating,

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that are irritating, and that drive me to drinking. Is

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that Do you think that's being over dramatic? Do you

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think am I using hyperbole? I don't really think I am.

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I think that that's really how I feel. Maybe maybe

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you could say my feelings are not accurate, but that's

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how I feel. It's this just been one sermon after

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another sermon after another sermon that is utilizing the text,

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or I should say, using a section of scripture, depending

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on which sermon I'm listening to somewhere between Isaiah chapter

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forty and Isaiah chapter fifty five, and every sermon I

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hear utilizing some passage in Isaiah between Isaiah forty and

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Isaiah fifty five, it turns into a cacophony because it's

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an unpleasant mixture. Here's the text. Oh that's pleasant, that's

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the word of God. That's infallible, that's an errant. Here's

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a sermon, And what the sermon is doing to Isaiah

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forty through fifty five is unpleasant. It is chaotic, it

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is wrong, it is irritating, and it makes me want

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to just scream my full head off, and that led

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to all yesterday. We're starting our journey through Isaiah forty

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through fifty five. Now, as we are working through Isaiah

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forty through fifty five, a lot of it will occur

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at the church, but a lot of it is going

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to happen here behind the microphone. Now Here behind the microphone.

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I won't be utilizing this as much to do straight

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teaching through Isaiah forty through fifty five, even though there

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may be some of that. I'm gonna be doing a

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lot of other things. Right Come along, give you a

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little assignments. I may we may do a little some

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sermon reviews. We'll just use a mixture of things. Maybe

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we'll throw in some Bible pop quizzes. Maybe, who knows.

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We'll just do a lot of extra things. Because the

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goal is if you stay with us and listen to everything,

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by the time we're done going from Isaiah forty verse

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one to Isaiah fifty five and finishing that chapter, you

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will be able to walk away going I hate him,

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He's an idiot, But I I learn more about Isaiah

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forty through fifty five than I've ever learned in my

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entire life. That is the goal. That's the stated goal.

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Well I accomplish it, I do not know well we

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even finish it. Who knows. We never know how life

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is going to go. I could be dead twenty four

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hours from now, so who knows. But that is the goal,

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all right, that is the goal. I think we got

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off to a pretty decent start yesterday, right. I thought

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the first hour went very well. The second hour, you know,

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not super happy with the second hour. But because I

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really wasn't prepared to do the second hour, my original

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thought was kind of introduce Isaiah forty through fifty five

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and the first hour, second hour, go to Romans chapter

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four to continue our work on the there four. But

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there was people out there was there was just a

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I just made and not only that, it just felt like, well,

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now do we just change the subject. We're kind of

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like right here in the middle of this introduction. So

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I went ahead and used the second hour, so you

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got two plus hours of Isaiah forty five five dealing

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with a lot of issues. So I woke up today

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and I thought, you know what, since we've kind of

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done the introduction, we can really start working right now

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on Isaiah chapter forty and we can already start some work.

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So I looked at Isaiah chapter forty, verse one, and

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I read Isaiah forty, verse one multiple times. Yesterday, comfort ye,

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comfort ye, my people saith your God. Comfort ye, comfort ye,

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my people saith your God. And then in verse two

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speak ye comfortably to Jerusalem. So comfort ye, comfort ye,

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my people saith your God. This idea of comfort. So

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here's what I want to do. First. I want to

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give you a little bit of an assignment. I'm not

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calling for you to do a full blown word study,

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but I want you to do at least a partial

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word study on the word comfort because it's used twice

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comfort comfort and verse one and then comfortably and verse two.

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Look it up, get the definition, get the meaning, how

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it's used in other parts of the Bible. Understand everything

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about it you can. Yeah, and just I'm not gonna

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give you any specifics. You just start looking and see

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what you find. I'm gonna do. I may do a

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little bit of the work right now, but we will see.

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But here's what happened. Once I said, well, we can

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kind of start on Isaiah forty, I started looking up

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sermons on Isaiah chapter forty, verse one, and ladies and gentlemen,

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it was a cacophony of insanity. Every sermon was like

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about you and about the the very thing that started

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this entire series. Here's Isaiah forty verse one, and just

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immediately the original recipients, the original people. Oh maybe they

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get mentioned for three minutes in the sermon, but inevitably

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just start the stop watch, start the timer. Boom, they

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get kicked out and we get put in and over

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and over and over and over and over again. Even

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if they mentioned the original people, it was about you

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and it was about me, and it was about you

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being comforted and me being comforted. This is about us

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being comforted. I'm like, well, no, that's not us as

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we looked at yesterday. This is a we'll call this

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prophetic comfort, written way before the people were actually in

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the position that they were going to need this comfort,

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some say about one hundred years. But they are going

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to go into Babylonian exile, and this is the comfort

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that should go to the people in Babylonian exile. This

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is not for you or me. How it relates to us,

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we can discuss, but you have to deal with them.

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And sermon after sermon after sermon. So I was listening

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to some and I was just getting frustrated. Many of

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them the sound quality was utterly just trash and disaster,

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and I'm like, do I go try to fix this?

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Then I found one, and just look at the name

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of it. You're ready, here's the name of it. Our

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Comfort for a Living, Our Comfort based on Isaiah forty

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one forty verse one are comfort? No, how about their comfort?

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How about that? No, it's just so weird, like Christians are.

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So it's just I just don't get it. We can

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go to a text that's about them, it's about they,

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it's about then, and it's about all of a sudden,

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it becomes about you, it becomes about me, and it

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becomes about now, And I don't understand why. It literally

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pushes me to the point and you probably heard it

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a little bit yesterday. It literally just makes me want

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to throw my hands up. I'm like, you know, this

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is just a game. This is what all we're doing

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is just pretending nobody cares about the meaning of the text.

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Nobody does, because if we did, this kind of stuff

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would not happen. But not only does it happen, it's

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the normal way churches operate, and when in the church

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is like, amen, are you maun am out?

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Are you out?

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Are you out? What are you amening? You're amening the

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literal annihilation of the text. I don't get it. I

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don't get it. So so I want you to at

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least start doing a little bit of work on comfort, comfort,

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and comfortable. Are they all the same Greek word? I'm sorry?

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Are they all the same Hebrew word? Obviously we're in Isaiah,

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so it would not be the Greek word unless you're

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looking at the septuagen it's the Hebrew word. Are they

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the same three? It's all three words translated from the

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same Hebrew word, different Hebrew words. Figure that out? What

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are their meaning? How are they utilized? Just do a

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little bit of work. I'm not asking you to do anything.

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I mean, I'm not asking you to take that much time.

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Just a just dig in a little bit. Now, I've

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got I don't know how many probably two maybe three

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pages of notes here. I think I have maybe more

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than that. I'm looking here to have it on my iPad. Yeah,

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I've got two major sections here. Doing a little bit

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of work on the Hebrew word, and I kind of

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looked at it from a textual, linguistic, and devotional significance

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of the word comfort yee, comfort yee here and then

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then I didn't like some of the answers. So then

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I went to AI and was like, uh, what's going

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on here? Like, because if you look up the meaning

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of the Hebrew word, at least the very first one,

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you're gonna kind of like, wait a minute, that can

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be translated as what like what is going on? And

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I don't know, maybe it caught me a little off guard.

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Maybe it won't catch you off guard. Maybe you won't

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think anything of it. I did, so do a little

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bit of work. But here's what we'll do. We'll start.

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I didn't I listened to this one for just a

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maybe I don't even know, maybe a couple of seconds.

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So this one I didn't get very far in, but

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just the title our comfort for a living Again, how

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did we already end up in Isaiah chapter forty? I

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don't know, we don't need we can't even time it.

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There's not even a stopwatch for this because we're already

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in the text before the sermon even begins. It's just

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I just don't get it. I just don't understand. So

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I'm hoping that I'm completely wrong here and that this

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is going to be a good example, and we'll just

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kind of use this once again just to keep us

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hearing different perspectives on Isaiah forty. We're gonna be doing

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this all the way but through Isaiah forty through fifty five,

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just taking random sermons, hearing different perspectives because at least, look,

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even if you disagree with me, you get to hear

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more than one perspective, so you can go handle the Look, obviously,

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you can handle the text any way you want because

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there's nothing stopping you because Christianity, everyone can interpret the

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text anyway they want. I mean, that's that's the way

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it works. And you say, no, there's rules. There are

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no rules. Give me a break. There are no rules.

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Whatever we claim there's hermanutical and interpretive rules. Give me

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a break. If there were anything close to rules, then

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our interpretations would be very similar. Okay, that would be

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very similar. There would only be slight variation, right, So

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let's at least listen to the beginning of this. Yeah,

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I don't know where this is going to go, but

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we'll see. I have my Bible open to Isaiah forty again,

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Verse one, let me read it. Comfort ye, comfort ye,

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my people, saith your God. Now I know I was

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breaking it down a little bit meet, being a little

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bit more precise, even though it's not following the flow

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of the verse. But comfort ye comfort yee. Pause my people.

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I know there's no reason to pause there, but really

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trying to stress that phrase. Comfort ye, comfort ye, my people,

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Saith your God, speak ye comfortably to Jerusalem, this idea

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of comfort, comfort, comfort comfort. And while everyone preachers love

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grabbing onto this, they grab onto it, they kick the

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original recipients out. They may mention them briefly, and then

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it all becomes about you and about me. And let's

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see if that's what's about to happen. And the sermon

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that I have cued up here we go.

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Turn with me this morning to the fortieth chapter of

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the Prophecy of Isaiah Isaiah chapter forty. Will read together

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the first twenty four verses of Isaiah forty.

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The Word of God at Isaiah forty.

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Verse one, comfort ye, comfort ye, my people, seth your God,

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speak ye comfortably to Jerusalem, and cry unto her that

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her warfare is accomplished, that her iniquity is pardoned, for

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she hath received of the Lord's hand double for all

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her sins. The voice of him that crieth in the wilderness,

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prepare ye the way of the Lord. Make straight in

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the desert a highway for our God. Every valley shall

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be exalted, and every mountain and hill shall be made low.

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The crooked shall be made straight, and the rough place

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is plain. And the glory of the Lord shall be revealed,

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and all flesh shall see it together. For the mouth

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of the Lord has spoken it. The voice said, cry,

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And he said, what shall I cry? All flesh is grass,

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and all the goodliness thereof is as the flower of

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the field. You understand that that's what he is to cry.

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He's to cry that all flesh is as grass. The

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grass withereth the flower fadeth, because the spirit of the

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Lord bloweth upon it. Surely the people is grass. The

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grass withereth, the flower fadeth. But the word of our

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God shall stand forever. Ozion, that bringeth good tidings, Get

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thee up into the high mountain, O Jerusalem, that bringeth

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good tidings. Step thy voice with strength, lift it up.

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Be not afraid, say unto the cities of Judah. Behold

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your God. Behold, the Lord God will come with strong hand,

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and his arms shall rule for him. Behold, his reward

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is with him, and his work before him.

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He shall feed his flock like a shepherd.

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He shall gather the lambs with his arm, and carry

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them in his bosom, and shall gently lead those that

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are with young. Who hath measured the waters in the

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hollow of his hand, and meet it out heaven with

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the span, and comprehended the dust of the earth in

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a measure, and weighe the mountains in scales, and the

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hills in a balance.

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Who hath directed the.

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Spirit of the Lord, or being his counselor hath taught

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him with whom took he counsel, and who instructed him

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and taught him in the path of judgment, and taught

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him knowledge, and show to him the way of understanding. Behold,

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the nations are as a drop of a bucket, and

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are counted as the smallest dust of the balance.

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Behold, he taketh up.

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The aisles as a very little thing, and lebanon is

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not sufficient to burn, nor the beasts thereof sufficient for

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a burnt offering. All nations before him are as nothing,

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and they are counted to him less than nothing and vanity.

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To whom then will ye liken God? Or what likeness

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will ye compare unto him? The workmen melteth a graven image,

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and the goldsmith spreadeth it over with gold, and casteth

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silver chains. He that is so impoverished that he hath

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no oblation, chooseth a tree that will not rob. He

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seeketh unto him a cunning workman to prepare a graven

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image that shall.

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Not be moved? Have ye not known? Have ye not heard?

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Hath it not been told you from the beginning? Have

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ye not understood from the foundations of the earth. It

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is he that sitteth upon the circle of the earth

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and the inhabitants thereof are as grasshoppers, and stretcheth out

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the heavens as a curtain, and spreadeth them out as

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a tent to dwell in that bringeth the princes to nothing.

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He maketh the judges of the earth as vanity. YEA,

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they shall not be planted. YEA, they shall not be sown. YEA,

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their stock shall not take root in the earth. And

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he shall also blow upon them, and they shall with her,

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And the whirlwind shall take them away as stuble.

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Now we could have a long discussion here about preaching

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technique and how sermons structure and how you do things.

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I'm not necessarily a fan of this way of doing things.

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I know many people are. You know he reads twenty

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four verses. He reads twenty four verses. Now, if you're

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following along, I guess great. But I mean to me,

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this is what it would do for me. This is

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what it would just be. This is why I don't

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do this, because if I was listening to it, it

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drives me. Because, like I'm saying, they're reading those twenty

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four verses, I probably by the time you get to

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verse twenty four, and I'm not even exaggerating, I probably

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have two hundred and forty questions. Right.

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My mind is like, well, what about this? And what

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about this? And what about this? And what about this?

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And what about this? And what about this? And what

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about this? And what about this? And what about this?

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And what about this? And what about this? And what

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about this? And what about this? And are you going

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to be able to.

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Cover all twenty four verses? Now? On the other hand,

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it's a good thing to read the twenty four verses

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because we've now already reviewed a couple of sermons. That's

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a review this that have read this entire section. That

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means we've all heard it read now three four times

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and we haven't even got started working on Isaiah chapter forty.

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So in some ways that's a good thing, right. So

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I know a lot of preachers say, well, people aren't

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going to read this anyway, so I'm just going to

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read it for them. And there's a little bit of

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truth to that. You can tell your church we're going

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to be working on Isaiah chapter forty. Everyone read it

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and read it and read it and read it and

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read it and read it and read it. And then

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you come like the third week, and then you start

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asking basic questions on Isaiah chapter forty, and then you

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realize nobody in your church has even bothered even to

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pick up a Bible to read it. And then you

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just want to retire and give up and say, what's

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the stinking point nobody cares anyway? All right, Okay, not

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that I am familiar with that, but yeah, that can happen. Right, So,

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on one end, you want the people to read it.

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On the other hand, you know that there's a high

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probability many will not, so then you read it to them.

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But then if you read it to them, or how

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much are they even retaining? And if you're not going

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to be able to cover to me, you should read

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what you're going to be able to cover, right, I

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mean maybe I don't know. You probably have your own

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preference there. I don't know. In some ways I like it,

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in some ways I don't because me like, right now,

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I've already like just just following along there, I've already

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got like a million questions, already got like I don't

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even like, I'm like, how do we even handle this text?

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But all right, so he's read it. Now, how quickly

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is he going to get to his thesis on Isaiah forty?

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And well, what is that thesis going to be? How

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many verses is he actually going to cover? What is

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he going to do? Well, we're about to find out.

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There ends our reading of God's Holy Word this morning.

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The passage that we've read undergirds the teaching of the

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Heigelberg Catechism in the very first Lord's Day let's read

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together Lard's Day one.

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Okay, I'm starting to detect something here, all right. We

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realized that John Bunyan, Pilgrim's Progress was very instrumental in

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the complete allegorizing, spiritualizing, and destroying any literal meaning of

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parts of Isaiah chapter forty it verse was it forty three?

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Isaiah forty three, verse two? And we traced at sixteen

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I think at seventy eight or eighty seven. I don't

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have the year in front of me, and it's a

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number sixteen hundreds. While he's in prison, he writes the

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Pilgrim's Progress, He allegorizes, spiritualizes a part of Isaiah forty three,

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and then that had a profound impact on pastors, sermons

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and Bible teaching moving forward. Even if people did not

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know that they were borrowing from what John Bunyan did

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Pilgrim's Progress, they continued the tradition, just not knowing maybe

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where it came from. But I've listened to a lot

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of sermons today, and I'm starting to realize the Heidelberg

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Catechism seems to also play a major role here. So

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I'm going to I'm gonna I'm gonna look here, because

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I don't have it in front of me. What year

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was the Heidelberg Catechism written? All right? Hang on let

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me see here. Maybe we'll get a date here in

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a second. Heidelberg Catechism was written in fifteen sixty three.

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Fifteen sixty three, all right, and I'm going now, I'm

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gonna ask another question. Does the catechism Isaiah forty if

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I can type correctly Isaiah forty verse one to Christians

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and rip it out of its original context? All right,

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let's see here if we get an answer, I'm using

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AI right here, I'm using AI. Yes. The Heidelberg Catechism

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does apply Isaiah forty one to Christians, particularly as a

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message of comfort regarding forgiveness of sins and assurance in Christ. Well.

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Isaiah forty one forty, chapter forty, verse one was originally

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directed to Israel in the context of the Babylonian exile.

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The Heidelberg Catechism extends the versus message of comfort to

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Christians as a part of spiritual redemption the use how

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The how To Bird Catechism uses Isaiah forty verse one.

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Question and Answer one of the Heidelberg Catechism famously begins

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with this question what is your only comfort in life

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and in deathphasis that this emphasis on comfort resonates with

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Isaiah forty verse one, where God offers comfort to his people.

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The Catechism's entire structure and pastoral a tone reflects an

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interpretation of comfort similar to what Isaiah forty verse one conveys,

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though applied to spirit, applied to spiritual rather than physical exile.

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By linking comfort with forgiveness, grace, and assurance in Christ,

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the title, the catechism spiritualizes Isaiah chapter forty verse One's

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message of God's comfort and relief for his people. This

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is intended to show that just as God comforted Israel

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and exile, he also provides comfort to Christians through Christ's

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redemptive work. Does this take the verse out of its

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original context in a sense? Yes, Isaiah forty verse one

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was originally a mess of comfort to Israel regarding the

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end of their Babylonian exile and the promise of restoration.

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By applying this verse directly to Christians as a message

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about forgiveness and assurance in Christ, the catechism moves beyond

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the historical context of Israel's physical exile to a broader

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spiritual application. The spiritual application, though not part of the

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original historical setting, is intended to highlight a parallel in

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how God comforts all his people and times of suffering.

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All right, So there you go. We can read more here,

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but you get the basic idea. So immediately, I think

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the Heidelberg Catechism becomes a major part here. We see

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Isaiah forty three to two being greatly spiritualized and ripped

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out of its context by John Bunyan in The Pilgrim's Progress,

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and we see Isaiah chapter forty verse one being spiritualized

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and basically ripped out of its original context by the

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Heidelberg Catechism. Now it what's so funny is a lot

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of people who are very committed to the Pilgrim's Progress

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00:26:59.759 --> 00:27:03.119
by A. Bunyan and the Heidelberg Catechism tend to be

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the kind of churches that say, we care about the

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exegesus of God's Word, and we care about preaching it

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and teaching it accurately. But in many cases they're so

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spiritualizing it that I don't I just make it about

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whatever you want at this point. So this is another sermon.

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I think I listened to five, or at least started five,

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and listened to all of them, and all of them

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I think were Heidelberg Catechism Heidelberg Catechism, Heidelberg Catechism and

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taking Isaiah forty one and just going boom, this is

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about you, this is about me. And look at the

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title of the message our comfort for living, not their comfort,

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our comfort. But this was a message to a specific

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people and a specific situation, and what they needed was

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comfort in their physical exile, their physical bondage, and what

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their hope was was for deliverance from their physical bondage

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and physical exile. All right, well, we could just stop

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right there. We could just stop right there and go

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this is we see, this is why we're doing the

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study in Isaiah forty through fifty five. How many sermons

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do I need to show you that will demonstrate the

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need for the series that we're doing. But let's give

457
00:28:17.839 --> 00:28:20.839
them the opportunity, because I am sure that they will

458
00:28:20.880 --> 00:28:24.039
at least circle back to the original context, they will

459
00:28:24.160 --> 00:28:27.200
explain it. But I am finding it interesting that we're

460
00:28:27.279 --> 00:28:31.480
kind of finding the sources for the spiritualizing. The sources

461
00:28:31.480 --> 00:28:34.039
are not coming from the scripture. They're coming from things

462
00:28:34.119 --> 00:28:39.480
outside of scripture. Heidelberg Pilgrim's Progress. We've got two sources

463
00:28:40.000 --> 00:28:45.359
fifteen hundred and sixteen hundreds that completely spiritualize Isaiah, and

464
00:28:45.400 --> 00:28:48.279
at least in Isaiah forty three and in Isaiah chapter

465
00:28:48.319 --> 00:28:52.039
forty verse one. Right now, let's see what they do here.

466
00:28:54.720 --> 00:28:59.359
What is I only comfort in life and death? That

467
00:28:59.440 --> 00:29:02.079
I would body and soul both in life and death,

468
00:29:02.839 --> 00:29:06.960
am not my own, but belong unto my faithful Savior,

469
00:29:07.119 --> 00:29:12.880
Jesus Christ, who with his precious blood hath fully satisfied

470
00:29:13.000 --> 00:29:16.920
for all my sins and delivered me from all the

471
00:29:16.960 --> 00:29:21.839
power of the devil, and so preserves me that without

472
00:29:21.880 --> 00:29:25.240
the will of my heavenly Father, not a hair can

473
00:29:25.319 --> 00:29:28.920
fall from my head. Yea, that all things must be

474
00:29:29.000 --> 00:29:34.519
subservient to my salvation. And therefore by his holy spirit

475
00:29:35.319 --> 00:29:39.279
he also assures me of eternal life and makes me

476
00:29:39.480 --> 00:29:47.000
sincerely willing and ready henceforth to live unto him. How

477
00:29:47.000 --> 00:29:50.839
many things are necessary for THEE to know that thou,

478
00:29:51.759 --> 00:29:59.079
enjoying this comfort, mayest live and die happily. Three The first,

479
00:29:59.759 --> 00:30:03.559
great my sins and miseries are, The second, how I

480
00:30:03.640 --> 00:30:08.480
may be delivered from all my sins and miseries. The third,

481
00:30:08.920 --> 00:30:12.920
how I shall express my gratitude.

482
00:30:12.279 --> 00:30:16.400
To God for such deliverances.

483
00:30:21.799 --> 00:30:26.759
So we spend all that time reading twenty four verses

484
00:30:27.039 --> 00:30:34.000
and Isaiah forty. Then immediately pivot go to a catechism

485
00:30:34.039 --> 00:30:37.960
written in hang on here, I got the date fifteen

486
00:30:38.200 --> 00:30:41.400
sixty three and a section that's about well us as

487
00:30:41.480 --> 00:30:47.400
believers and somehow putting them together. If I'm I'm going

488
00:30:47.759 --> 00:30:52.279
to lose my voice, put them together. Now, that's now,

489
00:30:52.400 --> 00:30:55.039
it may all fit, it may all all may all work.

490
00:30:55.279 --> 00:30:57.119
So we got to give it time. But just note

491
00:30:57.119 --> 00:30:59.799
what just happened. We read twenty four verses and Isaiah

492
00:30:59.799 --> 00:31:03.599
four and the next thing you know, we're in fifteen

493
00:31:04.200 --> 00:31:10.039
sixty three, fifteen sixty three. Isaiah's ministry was what between

494
00:31:10.079 --> 00:31:15.200
seven forty seven fifty PC to seven hundred BC, somewhere

495
00:31:15.240 --> 00:31:18.359
around that time in the seven hundred BC. Now we're

496
00:31:18.359 --> 00:31:22.000
in fifteen sixty three a d. Now we're looking at

497
00:31:22.000 --> 00:31:25.519
a catechism that is obviously now going to connect it

498
00:31:25.559 --> 00:31:28.599
to Isaiah forty. And the catechism is not making it

499
00:31:28.640 --> 00:31:33.920
about those and Babylonian captivity. It makes it about us. Now.

500
00:31:33.960 --> 00:31:36.119
I know what many people say, but well, you're just

501
00:31:36.160 --> 00:31:39.319
being picky, and there's a way to connect this and

502
00:31:39.359 --> 00:31:43.599
that you can play all the games you want you can,

503
00:31:43.960 --> 00:31:47.319
I mean, feel free to I mean, obviously, the Bible

504
00:31:47.319 --> 00:31:49.759
interpretation is really just a game. You just make it

505
00:31:49.799 --> 00:31:52.480
say whatever you want. But if you care about the text,

506
00:31:52.519 --> 00:31:57.400
you have to be like, how did we get how

507
00:31:57.440 --> 00:32:00.400
did we get there? Now? Is there parallels? You can

508
00:32:00.440 --> 00:32:04.039
point out parallels, that's perfectly okay. You may be able

509
00:32:04.039 --> 00:32:07.920
to find some similarities, but you got to deal with

510
00:32:07.920 --> 00:32:10.839
the people here. Now, after he's done all of that,

511
00:32:11.440 --> 00:32:13.240
I'm assuming now we're going to go back to the

512
00:32:13.279 --> 00:32:16.720
original context, at least for a brief period of time.

513
00:32:17.960 --> 00:32:20.279
Let's time. If you want to do this, now, get

514
00:32:20.319 --> 00:32:23.920
your stop watch, get your time around. It's time. How

515
00:32:24.000 --> 00:32:29.160
much time is actually spent with the original recipients and

516
00:32:29.160 --> 00:32:32.200
how quickly so, how much time is spent with them?

517
00:32:32.839 --> 00:32:37.039
And then well, how much time is spent on us?

518
00:32:37.079 --> 00:32:38.079
Let's see what happens here.

519
00:32:40.160 --> 00:32:42.400
I am not going to say very much this morning

520
00:32:43.599 --> 00:32:49.759
about the history behind the writing of the Heidelberg Catechism.

521
00:32:51.400 --> 00:32:57.000
I urge you to consult the internet. There are articles

522
00:32:57.680 --> 00:33:01.640
available on the internet about the history of the Heidelberg Catechism.

523
00:33:02.960 --> 00:33:08.480
I recommend to you a little book, a slim paperback.

524
00:33:09.559 --> 00:33:12.920
There's a copy. There may even be multiple copies in

525
00:33:13.079 --> 00:33:18.160
our church Library. The book is entitled Three Men Came

526
00:33:19.079 --> 00:33:23.559
to Heidelberg and the references to the three men whom

527
00:33:23.599 --> 00:33:30.279
God used to produce the Heidelberg Catechism. You can remember

528
00:33:30.279 --> 00:33:33.799
who they are by remembering three peas.

529
00:33:36.720 --> 00:33:41.359
Isn't it funny? In theology? If you agree with the document,

530
00:33:41.880 --> 00:33:46.720
God use these men to produce the Heidelberg Catechism. God

531
00:33:46.839 --> 00:33:50.319
use these men to produce the London Baptist Confession of Faith.

532
00:33:50.599 --> 00:33:53.440
God use these men to produce And so if you

533
00:33:53.559 --> 00:33:56.119
agree with them, God use the men to produce it.

534
00:33:56.200 --> 00:33:58.480
But if it's a document that you don't agree with,

535
00:33:58.759 --> 00:34:01.480
God didn't use those a man to produce those documents.

536
00:34:01.519 --> 00:34:04.960
So if you agree with the theology, God used them. Now,

537
00:34:04.960 --> 00:34:09.880
if God used them to produce it, does that mean

538
00:34:10.599 --> 00:34:15.679
it has been the infallibility of God? If God is

539
00:34:15.719 --> 00:34:19.519
the one directing and guiding the producing of the Heidelberg Catechism,

540
00:34:19.800 --> 00:34:25.000
is it infallible? If God used the man to produce

541
00:34:25.039 --> 00:34:27.559
the London Baptist is it infallible? Well wait a minute,

542
00:34:27.559 --> 00:34:30.880
we got a problem right, because the London Baptist would

543
00:34:30.880 --> 00:34:35.119
disagree with the Westminster on certain points. And uh oh wait,

544
00:34:35.280 --> 00:34:39.960
so who was God using a Spurgeon put together the

545
00:34:40.000 --> 00:34:43.960
Puritan Catechism. So what if the catechisms differ on maybe

546
00:34:43.960 --> 00:34:47.440
on I don't know, Lord's Supper and baptism issues? Which

547
00:34:47.480 --> 00:34:50.079
one was God using? Was God using the man who

548
00:34:50.119 --> 00:34:53.199
did infant baptism? Or was God using the man who

549
00:34:53.199 --> 00:34:56.360
were opposed to infant baptism? Whom was God using?

550
00:34:56.800 --> 00:34:57.000
Oh?

551
00:34:57.039 --> 00:34:59.519
God was using the man you agree with? And he

552
00:34:59.639 --> 00:35:07.400
wasn't using the man you disagree with? How convenient? Or

553
00:35:07.599 --> 00:35:11.840
men instead of saying God you, how about men based

554
00:35:11.880 --> 00:35:21.000
off their theological understanding produced documents? Right? I mean, wouldn't

555
00:35:21.039 --> 00:35:23.119
that be better? Because then you don't get into the

556
00:35:23.159 --> 00:35:26.400
idea that well, because again, if I say this is

557
00:35:26.440 --> 00:35:29.599
the sermon God gave me, then how dare you question

558
00:35:29.719 --> 00:35:32.320
the sermon because God gave it to me? So basically

559
00:35:32.320 --> 00:35:39.880
it's infallible. Right, But it's just funny. Isaiah forty. We

560
00:35:40.000 --> 00:35:43.440
just spent all this time reading twenty four verses in

561
00:35:43.559 --> 00:35:47.679
Isaiah forty. Now we've read the Heidelberg Catechism. Now he's

562
00:35:47.719 --> 00:35:50.079
going to give you a book about the Heidelberg Catechism.

563
00:35:50.199 --> 00:35:53.519
What about Isaiah forty? Okay, what about Isaiah ford? Maybe

564
00:35:53.559 --> 00:35:54.679
we're going to get to it in a minute. But

565
00:35:54.760 --> 00:35:57.039
he's gonna give us the three peas to remember the

566
00:35:57.079 --> 00:36:00.639
three men who came to Heidelberg, whom I'm going to say,

567
00:36:00.760 --> 00:36:05.119
based off their philological understanding, produced the Heidelberg Catechism more

568
00:36:05.159 --> 00:36:08.079
than putting God involved in it. But okay, here we go.

569
00:36:10.840 --> 00:36:18.239
There was a Prince, Frederick the Third the Pieus, not

570
00:36:18.360 --> 00:36:24.440
to be confused with another Frederick the Third the Wives,

571
00:36:25.639 --> 00:36:30.800
who was ruler of Northern Germany the Palatinate at the

572
00:36:30.800 --> 00:36:36.400
time of Martin Luther, some forty to fifty years before

573
00:36:36.480 --> 00:36:41.199
the writing of the Heidelberg Catechism. There is a fine

574
00:36:41.320 --> 00:36:48.000
chapter in Professor Hanko's book Portraits of Faithful Saints, chapter

575
00:36:48.880 --> 00:36:56.360
twenty eight that is entitled the Two Fredericks, and he

576
00:36:56.480 --> 00:37:05.119
talks about both Frederick the Wise, Luther's ruler, and this

577
00:37:05.360 --> 00:37:13.280
Frederick the Third, the Pious. Besides Frederick, there was also

578
00:37:14.679 --> 00:37:21.760
a preacher, a prince, and a preacher. The preacher was

579
00:37:21.840 --> 00:37:28.320
castper Olivian ence. He was Frederick's court preacher.

580
00:37:31.360 --> 00:37:34.360
I do appreciate him saying olivianis or however you say it,

581
00:37:34.360 --> 00:37:37.119
because I never can say it correctly. Whenever I've taught

582
00:37:37.119 --> 00:37:39.960
on the Heidelberg Catechism and see see, because I have

583
00:37:40.039 --> 00:37:42.719
to say that, because see, there'll be someone listening, like

584
00:37:42.840 --> 00:37:45.360
you just don't know anything about the Reformation. You don't

585
00:37:45.360 --> 00:37:49.760
know anything about these documents. I've taught the Heidelberg Catechism. Okay,

586
00:37:50.559 --> 00:37:54.719
I've taught about the Reformation. I'm very reformed in my theology.

587
00:37:55.039 --> 00:38:00.119
But being reformed in your theology doesn't mean I can't say, huh,

588
00:38:00.199 --> 00:38:03.000
did they use Isaia chapter forty verse one? Because I

589
00:38:03.079 --> 00:38:05.559
have some problems with it? Because guess what, I don't

590
00:38:05.559 --> 00:38:09.360
believe any of the documents are infallible other than God's word.

591
00:38:09.519 --> 00:38:12.079
So I can question and I can challenge because I'm

592
00:38:12.119 --> 00:38:15.239
not committed to a team. I don't care about your

593
00:38:15.360 --> 00:38:18.960
theological team. I don't care. Your team has no saying

594
00:38:19.000 --> 00:38:21.440
on me, can't tell me what to do. I don't

595
00:38:21.440 --> 00:38:25.039
care about your theological team because theological teams drive me

596
00:38:25.159 --> 00:38:27.639
crazy because you know what they do. You're more committed

597
00:38:27.679 --> 00:38:31.639
to the team than you are to the text. Oh boy,

598
00:38:31.800 --> 00:38:36.480
am I allowed to say that? Everybody's got to pick

599
00:38:36.480 --> 00:38:39.800
a team? And where are the jersey? And follow the

600
00:38:39.840 --> 00:38:43.480
party line? That's what you must do, and just and

601
00:38:43.599 --> 00:38:46.480
how do you interpret the Bible according to the party line,

602
00:38:46.559 --> 00:38:50.320
according to your team. You never question, you never challenge.

603
00:38:50.480 --> 00:38:55.239
You just follow that, and then everyone's happy and we

604
00:38:55.360 --> 00:39:01.559
say we're right and everyone else is wrong. I think

605
00:39:01.599 --> 00:39:04.199
the Heidelberg Catechism is amazing. I think everyone should read it.

606
00:39:04.239 --> 00:39:07.039
I think everyone should study it. I think everyone should

607
00:39:07.039 --> 00:39:10.440
read it and study the Pilgrim's Progress. I can tell

608
00:39:10.440 --> 00:39:12.639
everyone to read it. I can tell everyone to study it.

609
00:39:12.679 --> 00:39:14.559
I can say how great I think it is in

610
00:39:14.639 --> 00:39:18.199
many aspects. I can also challenge it and question it

611
00:39:18.280 --> 00:39:23.840
and say, hmm, how does Isaiah forty verse one fit this?

612
00:39:24.639 --> 00:39:26.719
And I have every right to how in the world

613
00:39:27.119 --> 00:39:31.559
is John Bunyan utilizing Isaiah forty three, verse two in

614
00:39:31.599 --> 00:39:34.320
the Pilgrim's Progress. I have every right to question that,

615
00:39:34.480 --> 00:39:37.199
and so do any good Bible student has the right

616
00:39:37.239 --> 00:39:41.599
to go. I appreciate the documents. I appreciate the commentaries.

617
00:39:41.800 --> 00:39:46.440
I appreciate the allegory. I appreciate this. I appreciate that.

618
00:39:46.920 --> 00:39:49.559
But I'm having a problem with how the text is

619
00:39:49.599 --> 00:39:50.480
being utilized.

620
00:39:52.840 --> 00:39:57.440
Frederick actually ransomed him out of prison and made him

621
00:39:57.440 --> 00:40:01.840
his court preachers, so that he menaced in the castle

622
00:40:01.960 --> 00:40:08.320
of Heidelberg and to the family of Frederick, but also

623
00:40:08.440 --> 00:40:15.119
to all the servants and everyone connected with the palace

624
00:40:15.239 --> 00:40:23.039
that was his congregation. Besides a prince and a preacher,

625
00:40:23.800 --> 00:40:29.960
there was a professor, a professor who was largely responsible

626
00:40:30.599 --> 00:40:36.079
for the writing of the Heidelberg Catechism, and that professor

627
00:40:36.199 --> 00:40:43.679
was Zacharias or Zignis, professor of theology.

628
00:40:44.280 --> 00:40:46.920
I do appreciate him saying your science as well, because

629
00:40:46.960 --> 00:40:49.280
many of these names I don't think I ever get.

630
00:40:49.360 --> 00:40:52.400
I think I just said, hey, there were some three

631
00:40:52.440 --> 00:40:54.519
guys who showed up. I probably didn't even say the

632
00:40:54.559 --> 00:40:57.119
names correctly, But so I do appreciate that. Look, this

633
00:40:57.199 --> 00:40:59.840
is good history. Look from a church history perspective, this

634
00:40:59.880 --> 00:41:02.760
is that's awesome, this is great. You should be taking notes,

635
00:41:02.920 --> 00:41:10.079
you should get this. But we read twenty four verses

636
00:41:10.119 --> 00:41:17.360
in Isaiah forty. Now we're going to get there. I'm

637
00:41:17.360 --> 00:41:22.000
going to pretend that I believe that. Oh, no, I

638
00:41:22.039 --> 00:41:24.599
know it has to be. I'm just going he's going

639
00:41:24.639 --> 00:41:25.599
to say something about it.

640
00:41:25.639 --> 00:41:32.920
Let's see in the University of Heidelberg, and he too

641
00:41:33.039 --> 00:41:40.719
had been brought to Heidelberg by Frederick the third. But

642
00:41:40.800 --> 00:41:43.400
what I do want to do this morning is to

643
00:41:43.440 --> 00:41:51.440
call your attention to the title above the Heidelberg Catechism,

644
00:41:52.719 --> 00:41:57.000
and if you are able to look at that title

645
00:41:57.639 --> 00:42:02.599
with me a moment. The title above the Heilberg Catechism

646
00:42:02.639 --> 00:42:10.559
reads like this, the Catechism or method of instruction in

647
00:42:10.679 --> 00:42:16.280
the Christian Religion, as the same is taught in the

648
00:42:16.360 --> 00:42:22.559
Reformed churches and schools in Holland, that is, the Netherlands

649
00:42:23.400 --> 00:42:33.519
and in America. That is a very significant title that

650
00:42:34.159 --> 00:42:38.440
not only explains somewhat the origin of the catechism, but

651
00:42:38.559 --> 00:42:45.440
the purpose, the purpose in the writing of the catechism.

652
00:42:45.559 --> 00:42:50.119
First of all, that title is significant because it refers

653
00:42:50.360 --> 00:42:58.760
to this document as a catechism. That makes it unique

654
00:42:58.960 --> 00:43:03.559
among our three forms of unity. That makes it distinct

655
00:43:03.559 --> 00:43:08.360
from the Belgiic Confession, and that makes it distinct from

656
00:43:08.440 --> 00:43:09.760
the Canons of Dort.

657
00:43:09.880 --> 00:43:13.239
It is a catechism.

658
00:43:13.320 --> 00:43:18.480
With and just remember, I've taught on the Canons of Dort,

659
00:43:18.559 --> 00:43:21.480
I've taught on the Belgian Confession, I've taught on the

660
00:43:21.480 --> 00:43:24.400
Heidelberg Catechism. In fact, in our church, I think there

661
00:43:24.440 --> 00:43:25.840
was a time there was a bunch of them laying

662
00:43:25.880 --> 00:43:28.519
around the three forms of Unity, and I had people.

663
00:43:28.559 --> 00:43:31.119
I told everyone to read them. I told everyone to

664
00:43:31.199 --> 00:43:34.239
study them. So I'm not opposed to any of this stuff,

665
00:43:34.320 --> 00:43:37.920
not in any way, shape or form. I'm all for it.

666
00:43:39.719 --> 00:43:45.199
What about Isaiah chapter forty? What about Isaiah chapter forty?

667
00:43:45.440 --> 00:43:49.559
All right, so let's see if he gets to it here.

668
00:43:51.360 --> 00:43:58.960
With questions that are asked and responded to with their answers.

669
00:44:00.320 --> 00:44:08.199
The word catechism is actually a biblical word. It occurs

670
00:44:08.199 --> 00:44:15.400
in the Greek New Testament. The Greek word for catechise

671
00:44:16.519 --> 00:44:22.440
is caught, a oh, cut a oh. But listen to

672
00:44:22.519 --> 00:44:24.800
that Greek word and the last part of the word

673
00:44:24.840 --> 00:44:30.280
from which we get our English word echo, And that's

674
00:44:30.320 --> 00:44:36.159
what a catechism is. It's an echo. It's a response

675
00:44:36.360 --> 00:44:40.760
back to the question that was asked.

676
00:44:43.239 --> 00:44:46.320
That's an awesome explanation of a catechism. I like that.

677
00:44:47.639 --> 00:44:49.519
I have taught on the Greek word. I don't think

678
00:44:49.559 --> 00:44:52.360
I explained it quite that way. So that's really good.

679
00:44:52.440 --> 00:44:55.079
It's given me insight. I love all of this. This

680
00:44:55.159 --> 00:44:57.440
is great. I would highly recommend you listening to this.

681
00:44:57.639 --> 00:45:01.400
You're getting good history. But we started off by reading

682
00:45:01.440 --> 00:45:04.400
twenty four verses in the Book of Isaiah, and so

683
00:45:04.519 --> 00:45:07.920
far none of this is about None of this would

684
00:45:07.920 --> 00:45:12.320
help the people here, the people in Babylonian captivity. The

685
00:45:12.360 --> 00:45:15.760
Heidelberg Catechism wasn't going to be much help to them

686
00:45:16.039 --> 00:45:18.599
because they were going to be way dead before it

687
00:45:18.639 --> 00:45:23.239
ever came around. In fact, fifteen it's written in the

688
00:45:24.000 --> 00:45:30.039
fifteen eighty something they're long dead because they were long gone. Okay,

689
00:45:30.719 --> 00:45:33.800
you're talking. It took five hundred plus years even to

690
00:45:33.840 --> 00:45:38.599
get to well zero ad. Okay, they're long dead before

691
00:45:38.639 --> 00:45:42.599
this point, long dead. Okay, like two thousand years. They

692
00:45:42.840 --> 00:45:45.440
are long gone. Okay, well I'm my math maybe horrible.

693
00:45:45.440 --> 00:45:49.400
You get the idea. They're long gone. Okay, so but okay,

694
00:45:49.440 --> 00:45:52.440
the Heidelberg Catechism. I'm glad the Heidelberg Catechism is going

695
00:45:52.480 --> 00:45:54.320
to help the people. I know he's not saying this,

696
00:45:54.519 --> 00:45:56.760
but it's just kind of funny that he just read

697
00:45:57.039 --> 00:46:00.639
about this and all it's talking about is the Heidelberg Catechism,

698
00:46:00.840 --> 00:46:03.079
and it's like, and now, this is good. I just

699
00:46:03.079 --> 00:46:04.679
don't know what has to do with Isaiah forty. But

700
00:46:04.719 --> 00:46:06.960
all right, all right, all right, this is all good history.

701
00:46:07.079 --> 00:46:10.119
That's very good to know it. And I am very

702
00:46:10.159 --> 00:46:14.239
much a promoter of catechisms, support catechisms. So I'm kind.

703
00:46:14.280 --> 00:46:16.400
I'm going to get all the emails from people criticized. No,

704
00:46:16.840 --> 00:46:22.320
I'm all for this stuff. I just why did we

705
00:46:22.360 --> 00:46:24.440
read Isaiah forty? I know at some point he's going

706
00:46:24.519 --> 00:46:24.960
to get to it.

707
00:46:27.960 --> 00:46:34.239
That word, as I said, occurs in the New Testament,

708
00:46:35.519 --> 00:46:42.159
for example Luke one Versus three and four. Luke is

709
00:46:42.199 --> 00:46:47.599
writing to Theophilis, it seemed good to me, also, having

710
00:46:47.639 --> 00:46:51.159
had perfect understanding of all things from the very first,

711
00:46:52.280 --> 00:46:58.039
to write unto the in order most excellent Theophilis, that

712
00:46:58.039 --> 00:47:00.920
thou might just know the certainty of those things wherein

713
00:47:01.079 --> 00:47:07.360
thou hast been instructed, And the word there is catechis.

714
00:47:08.280 --> 00:47:12.599
Luke says to Theophilis, that thou might just know the

715
00:47:12.639 --> 00:47:18.079
certainty of those things in which thou hast been catechised,

716
00:47:19.800 --> 00:47:26.280
And that word also occurs in Acts eighteen, verses twenty four.

717
00:47:27.679 --> 00:47:28.639
And twenty five.

718
00:47:28.760 --> 00:47:33.480
This in connection with the work of Apollos who came

719
00:47:33.519 --> 00:47:34.280
to Ephesus.

720
00:47:37.199 --> 00:47:39.840
Do you feel like we're getting further in further away

721
00:47:39.880 --> 00:47:43.480
from chapter forty. Do you have any feeling that we're

722
00:47:43.559 --> 00:47:47.400
just like we've just we've left we like I why

723
00:47:47.800 --> 00:47:51.280
I don't, I don't know, all right, let's see if

724
00:47:51.280 --> 00:47:53.199
we it's got to get back to it, right, It's

725
00:47:53.199 --> 00:47:54.079
got to get back to it.

726
00:47:55.400 --> 00:48:00.639
After the Apostle Paul had returned from Ephesus to the

727
00:48:00.719 --> 00:48:03.119
congregation at Antioch.

728
00:48:04.280 --> 00:48:07.840
In Acts eighteen twenty four and.

729
00:48:07.840 --> 00:48:13.039
Twenty five, we read, and a certain Jew named Apolis,

730
00:48:13.960 --> 00:48:19.280
born at Alexandria, an eloquent man and mighty in the scriptures,

731
00:48:19.320 --> 00:48:25.079
came to Ephesus. This man was instructed in the way

732
00:48:25.119 --> 00:48:28.440
of the Lord, and being fervent in the spirit, he

733
00:48:28.559 --> 00:48:32.960
spake and taught diligently the things of the Lord. Knowing

734
00:48:33.119 --> 00:48:40.199
only the Baptism of John. This man was instructed in

735
00:48:40.280 --> 00:48:43.199
the way of the Lord. And once again the word

736
00:48:43.239 --> 00:48:50.360
there is catechised. A polus had been catechised in the

737
00:48:50.400 --> 00:49:01.679
way of the Lord. As a catechism, the Heidelbergism was

738
00:49:01.760 --> 00:49:09.559
designed as a method of instruction, a method of instruction

739
00:49:09.800 --> 00:49:16.800
in the reform faith, aimed especially at the youth of

740
00:49:16.880 --> 00:49:26.000
the church. That secondly, that explains the catechetical structure of

741
00:49:26.079 --> 00:49:32.440
the catechism and India's introduction to the Heidelberg Catechism. Frederick

742
00:49:33.280 --> 00:49:38.199
made very plain that that was the outstanding purpose of

743
00:49:38.239 --> 00:49:43.920
the Heidelberg Catechism. Its focus is on the youth of

744
00:49:44.159 --> 00:49:50.679
the church, the covenant youth of the Church's focus is

745
00:49:50.719 --> 00:49:54.639
to bring the covenant youth of the church to maturity,

746
00:49:55.800 --> 00:49:59.320
so that they confess their faith and take their place

747
00:49:59.800 --> 00:50:08.880
in the life of the congregation. The fact that it

748
00:50:09.000 --> 00:50:13.360
was directed to the youth especially also comes out in

749
00:50:13.440 --> 00:50:20.239
the reference to the schools in that introduction method of

750
00:50:20.320 --> 00:50:24.159
instruction in the Christian religion, as the same is taught

751
00:50:24.239 --> 00:50:30.360
in the Reformed churches and schools in Holland and in America.

752
00:50:31.480 --> 00:50:36.440
The reference there is to the Christian schools. The reference

753
00:50:36.519 --> 00:50:41.800
is to the teaching of the Heidelberg Catechism by school masters,

754
00:50:42.519 --> 00:50:48.840
by teachers to their pupils, so that the instruction in

755
00:50:48.880 --> 00:50:53.440
the Christian school dovetailed with the instruction in the church,

756
00:50:54.199 --> 00:50:59.440
and by implication also the instruction in the Covenant family.

757
00:51:02.360 --> 00:51:06.519
In the third place, the Heidelberg Catechism intends to be

758
00:51:06.559 --> 00:51:14.199
a summary of the main doctrines of Holy Scripture, a

759
00:51:14.400 --> 00:51:20.800
summary of the truths of the Word of God. That's

760
00:51:20.840 --> 00:51:26.320
plain also in the introduction by that reference to the

761
00:51:26.440 --> 00:51:33.840
Christian religion. The Heidelberg Catechism aims to instruct the youth

762
00:51:34.639 --> 00:51:43.920
in the Christian religion that is the only proper religion,

763
00:51:45.119 --> 00:51:49.639
that is the religion of the worship and service of God,

764
00:51:50.880 --> 00:51:56.679
in distinction from every false religion, every other religion than

765
00:51:57.719 --> 00:51:59.039
the Christian religion.

766
00:52:01.280 --> 00:52:08.119
I don't you're probably laughing at this point. I'm starting

767
00:52:08.159 --> 00:52:12.559
to cry, all this is good. Why did we start

768
00:52:12.599 --> 00:52:14.920
with twenty four verses of Isaiah?

769
00:52:15.119 --> 00:52:15.559
What is this?

770
00:52:15.719 --> 00:52:17.360
And what does any of this have to do with

771
00:52:17.480 --> 00:52:23.039
the people. It's like, it's like it's like, here's all

772
00:52:23.079 --> 00:52:26.920
these people in captivity and it's like, hey, hey, listen, listen,

773
00:52:27.079 --> 00:52:29.480
here's your comfort. And we hit play and they're like,

774
00:52:29.519 --> 00:52:33.320
what is this talking about. It's talking about your comfort, guys,

775
00:52:33.679 --> 00:52:37.159
we're in stinking captivity. Yeah, but they're gonna ride a

776
00:52:37.159 --> 00:52:42.280
Heidelberg Catechism and somehow Isaiah forty is gonna be connected

777
00:52:42.320 --> 00:52:45.199
to it. Well, is that for us? Nah? Forget you,

778
00:52:45.800 --> 00:52:48.960
forget you. We don't care. We care about everyone after

779
00:52:49.039 --> 00:52:54.679
fifteen whatever year it was, after the fifteen hundreds. Now,

780
00:52:54.760 --> 00:52:56.519
I'm just gonna let it play a little bit more.

781
00:52:56.719 --> 00:52:58.800
I was just gonna see if it even turns to it.

782
00:52:58.880 --> 00:53:03.679
It even turns to it at this point, is.

783
00:53:03.760 --> 00:53:11.079
A false religion, that's the perspective of the Catechism.

784
00:53:11.400 --> 00:53:14.320
It isn't the caves. That they're different.

785
00:53:14.360 --> 00:53:21.599
World religions are like different flavors of ice cream, vanilla, butter,

786
00:53:21.639 --> 00:53:25.920
pecan chocolate. You take your pick and is simply a

787
00:53:26.000 --> 00:53:30.159
matter of your preference. That's what we're being told by

788
00:53:30.280 --> 00:53:36.760
many today. That's not the caves. The Christian religion is

789
00:53:36.800 --> 00:53:42.920
the only religion that is pleasing to God.

790
00:53:43.960 --> 00:53:45.199
In the Christian.

791
00:53:44.800 --> 00:53:54.719
Religion, exclusively in the Christian religion is their comfort and salvation.

792
00:53:57.280 --> 00:54:01.199
In the fourth place, that title is significant because it

793
00:54:01.320 --> 00:54:09.639
identifies the Catechism with Christ. The religion that is the

794
00:54:09.760 --> 00:54:14.079
true religion is the Christian.

795
00:54:15.000 --> 00:54:19.599
Religion. Christ will figure.

796
00:54:19.400 --> 00:54:26.880
Prominently in nearly everyone of the fifty two lords days

797
00:54:26.920 --> 00:54:34.840
of the Heidelberg Catechism, and that prominence of Christ is

798
00:54:34.920 --> 00:54:39.960
evident already in the first Lord's Day of the Catechism.

799
00:54:41.000 --> 00:54:49.559
What is thy only comfort? It's belonging to Jesus Christ.

800
00:54:52.199 --> 00:54:57.440
Is hey, guys in Babylonian exile, what is your only comfort?

801
00:54:57.960 --> 00:55:05.880
That I belong to Christ? Literally makes no sense. It

802
00:55:05.920 --> 00:55:11.119
has nothing to do with Isiah forty verse one. What

803
00:55:12.199 --> 00:55:19.039
oh man a lot? Okay, let's oh man man man

804
00:55:19.119 --> 00:55:22.000
man man man man man. Okay, all right, let's let's

805
00:55:22.079 --> 00:55:25.960
let's we'll just go on, We'll go a little longer.

806
00:55:28.360 --> 00:55:37.400
In fact, the divisions of the Catechism can be divided

807
00:55:38.480 --> 00:55:46.159
according to Christ. The first section is deliverance or misery,

808
00:55:46.880 --> 00:55:51.599
that is the misery of those who are outside of

809
00:55:51.719 --> 00:55:53.239
Jesus Christ.

810
00:55:54.719 --> 00:55:57.519
The misery and Isaiah forty are people who are in

811
00:55:57.559 --> 00:56:02.800
Babylonian exile. Okay, that's their first misery. Now, whatever their

812
00:56:02.880 --> 00:56:05.880
sins are, we can The sins are mentioned here, but

813
00:56:06.000 --> 00:56:08.440
the sins are mentioned in relation to how they have

814
00:56:08.719 --> 00:56:11.960
violated God's covenant, and now God is punishing them in

815
00:56:12.199 --> 00:56:17.800
their captivity. All right, all right, but I get.

816
00:56:19.880 --> 00:56:20.480
I don't know.

817
00:56:20.800 --> 00:56:21.800
Let's just keep listening.

818
00:56:24.079 --> 00:56:29.880
The second section is deliverance and redemption, which is in

819
00:56:30.000 --> 00:56:31.599
Jesus Christ.

820
00:56:32.960 --> 00:56:36.880
The deliverance and redemption in Isaiah chapter forty is a

821
00:56:37.000 --> 00:56:42.840
physical deliverance from physical bondage.

822
00:56:43.800 --> 00:56:49.960
And the third section is gratitude, the thankfulness that we

823
00:56:50.119 --> 00:56:56.960
owe to God for the saving work of Jesus Christ.

824
00:56:58.159 --> 00:56:59.440
The Christian.

825
00:57:00.679 --> 00:57:01.360
Religion.

826
00:57:04.559 --> 00:57:15.199
It is also the God glorifying religion, that is the

827
00:57:15.320 --> 00:57:23.840
Reformed faith. Notice that in that title, the Christian religion

828
00:57:25.320 --> 00:57:33.760
and the Reformed faith are identified method of instruction in

829
00:57:33.800 --> 00:57:39.320
the Christian religion, as the same is taught in the Reformed.

830
00:57:39.000 --> 00:57:41.400
Churches and schools.

831
00:57:43.360 --> 00:57:49.239
In the Reformed churches and schools, the Reform faith is

832
00:57:49.280 --> 00:57:55.360
not merely one among other faiths. But the viewpoint of

833
00:57:55.360 --> 00:58:00.079
the Heidelberg Catechism is that the Reform faith is this

834
00:58:00.079 --> 00:58:04.360
would be identified with the Christian religion.

835
00:58:07.719 --> 00:58:14.320
More and more there are those who are abandoning the

836
00:58:14.400 --> 00:58:15.440
Christian religion.

837
00:58:17.840 --> 00:58:21.320
Okay, ladies and gentlemen. This is one of the things

838
00:58:21.320 --> 00:58:24.000
about doing reviews without listening. I mean, this is just

839
00:58:24.079 --> 00:58:25.800
I don't I don't even know what to do with this.

840
00:58:26.119 --> 00:58:27.679
So I'm just going to go through some of my

841
00:58:27.800 --> 00:58:31.960
notes relatively quick here. All right, So your assignment is

842
00:58:32.000 --> 00:58:36.559
the word the word comfort comfort comfortable comfortably and verse

843
00:58:36.599 --> 00:58:39.000
one comfort ye comfort yee, and the verse two speak

844
00:58:39.039 --> 00:58:43.039
ye comfortably to Jerusalem. I want you to look up

845
00:58:43.079 --> 00:58:45.719
all three words. Are they the same Hebrew word, different

846
00:58:45.719 --> 00:58:48.280
Hebrew words? What are their meaning? And how are they used?

847
00:58:48.280 --> 00:58:50.360
A right, just do a little bit basic work. I'm

848
00:58:50.360 --> 00:58:52.000
going to do some of it for you right here,

849
00:58:52.199 --> 00:58:57.760
right Isaiah. Chapter forty, verse one marks a distinct shift

850
00:58:58.239 --> 00:59:02.639
in the Book of Isaiah. From the early chapters which

851
00:59:02.840 --> 00:59:08.199
one through thirty nine, they focus largely on judgment and warnings.

852
00:59:09.039 --> 00:59:13.760
A new message of hope and restoration restoration for God's

853
00:59:13.760 --> 00:59:16.840
people starts in chapter forty, so one through thirty nine

854
00:59:16.960 --> 00:59:20.280
is basically about judgment and warning, and then a new

855
00:59:20.320 --> 00:59:23.639
message of hope and restoration starts in chapter forty. The

856
00:59:23.719 --> 00:59:27.199
repetition of the words comfort serves as an introduction to

857
00:59:27.480 --> 00:59:31.119
a section which goes from Isaiah chapter forty to Isaiah

858
00:59:31.199 --> 00:59:34.079
fifty five, which is focused on God's plan to deliver

859
00:59:34.239 --> 00:59:39.440
Israel from exile and restore them to their land. It

860
00:59:39.519 --> 00:59:43.960
speaks of him delivering them from physical exile and bringing

861
00:59:44.000 --> 00:59:48.719
them into physical land. The double use of the word

862
00:59:48.840 --> 00:59:53.079
comfort emphasizes the urgency and certainty of God's desire to

863
00:59:53.079 --> 00:59:56.400
console his people. It signals that their time of judgment

864
00:59:56.480 --> 00:59:58.519
is coming to an end and God is about to

865
00:59:58.559 --> 01:00:03.239
act in mercy. The restoration for Israel and the historical

866
01:00:03.280 --> 01:00:06.920
context this comfort is specifically for Israel, who would soon

867
01:00:07.000 --> 01:00:10.079
be in Babylonian exile. This exile was a result of

868
01:00:10.119 --> 01:00:12.639
their sins and rebellion against God, but now God is

869
01:00:12.679 --> 01:00:16.039
offering a message of consolation, signaling that their punishment has

870
01:00:16.079 --> 01:00:20.679
been sufficient and their restoration is on the horizon. So

871
01:00:20.800 --> 01:00:23.840
there's kind of the textual significance. It's a turning point.

872
01:00:24.159 --> 01:00:30.159
It's a change from the warnings and judgment. Now there's

873
01:00:30.199 --> 01:00:32.559
a sense of comfort, a sense of trying to offer

874
01:00:32.599 --> 01:00:35.679
something positive in light of what they would be going

875
01:00:35.760 --> 01:00:38.840
through when this what went for about the time this

876
01:00:38.840 --> 01:00:42.320
comfort is to be given. Now there's a linguistic significance

877
01:00:42.840 --> 01:00:46.480
the Hebrew word for comfort, which is, let's go back

878
01:00:46.480 --> 01:00:49.760
to it, the Hebrew word for comfort. Here is a

879
01:00:49.840 --> 01:00:53.800
wait I left at I'm over in first John. Here,

880
01:00:53.880 --> 01:00:59.199
let's go to Isaiah chapter forty. Go to Isaiah chapter

881
01:00:59.239 --> 01:01:02.440
forty one. It's this Hebrew word. All right. I guess

882
01:01:02.480 --> 01:01:04.639
we haven't listened to it yet. All right, here we go.

883
01:01:04.760 --> 01:01:08.679
It's this Hebrew word. Strong's age fifty one sixty two,

884
01:01:12.800 --> 01:01:18.800
nahm Nahem. All right, it's used one hundred and eight times.

885
01:01:18.840 --> 01:01:21.440
All right, so Naham. I could do a lot of

886
01:01:21.440 --> 01:01:24.119
work right there on Nahem. But I'm not going to

887
01:01:24.320 --> 01:01:26.360
right now. I'm going to go back to some of

888
01:01:26.400 --> 01:01:29.119
my notes and go through it this way. All right.

889
01:01:29.480 --> 01:01:35.079
Nahem is the linguistic significance, the Hebrew word here nahem,

890
01:01:35.679 --> 01:01:39.440
which is the imperative form of the verb. This verb

891
01:01:39.519 --> 01:01:44.159
means to comfort, to console, or show compassion. The imperative

892
01:01:44.199 --> 01:01:47.199
form used twice reflects God's command to bring comfort to

893
01:01:47.239 --> 01:01:50.719
his people, emphasizing the urgency of the task. It's the

894
01:01:50.760 --> 01:01:53.920
idea comfort them, comfort them now. Now, you got to

895
01:01:54.000 --> 01:01:57.280
do it now, they need it now. There's an urgency

896
01:01:57.519 --> 01:02:01.239
that the people need comfort, all right. I think that's

897
01:02:01.360 --> 01:02:05.239
very important. The repetition of the word comfort adds intensity

898
01:02:05.559 --> 01:02:10.000
and emphasis. In Hebrew, repetition is often used to strengthen

899
01:02:10.039 --> 01:02:15.280
a message or show the certainty and the importance. The

900
01:02:15.400 --> 01:02:19.880
doubling here suggests that God's comfort is complete, abundant and sure,

901
01:02:20.440 --> 01:02:26.000
bring them complete, abundant, sure comfort, and do it now

902
01:02:26.199 --> 01:02:28.800
they need it now. Or even though this was written

903
01:02:28.840 --> 01:02:31.039
before it occurred, the point is there's going to be

904
01:02:31.239 --> 01:02:34.280
urgency when they're in this situation. There's going to be

905
01:02:34.320 --> 01:02:37.079
an urgency for comfort, all right, which I think if

906
01:02:37.079 --> 01:02:40.280
you want to see what's a parallel, what's an application, Well,

907
01:02:40.320 --> 01:02:43.760
when people are in their sin and they're suffering, there

908
01:02:43.800 --> 01:02:47.559
is an urgency to bring them comfort now. See there

909
01:02:47.800 --> 01:02:50.480
you could connect it if you want to write. But

910
01:02:50.519 --> 01:02:53.320
the idea here is there's an urgency, especially for these

911
01:02:53.360 --> 01:02:59.360
people compassion and reassurance. The root meaning of nachem includes

912
01:02:59.400 --> 01:03:03.320
the idea of soothing consoling in times of sorrow or distress.

913
01:03:03.519 --> 01:03:06.880
It conveys a sense of compassion and reassurance, promising that

914
01:03:07.000 --> 01:03:10.159
God will bring relief from their suffering and restore his

915
01:03:10.239 --> 01:03:14.000
people's sense of security. All right, now, I've got more

916
01:03:14.039 --> 01:03:17.639
notes here, but I won't get into those right now.

917
01:03:17.679 --> 01:03:23.079
But for me, I was like, hmm, there's there's something

918
01:03:23.119 --> 01:03:26.000
here about this Hebrew word that was catching me off guard.

919
01:03:27.039 --> 01:03:29.920
So I'm going to go back to the antilinear. I'm

920
01:03:29.960 --> 01:03:31.960
going to go back to the antilinear. The Hebrew word.

921
01:03:32.000 --> 01:03:34.519
If I said Greek word, I apologize. I'm trying to

922
01:03:34.559 --> 01:03:36.840
hurry because I'm running out of time. The Hebrew word

923
01:03:37.639 --> 01:03:44.480
strong's age fifty one sixty two sham naham. All right.

924
01:03:44.840 --> 01:03:48.800
The Hebrew word here, if you look at the it's okay,

925
01:03:48.960 --> 01:03:52.840
it's translated comfort fifty seven times, but forty one times

926
01:03:52.840 --> 01:03:58.440
it's translated repent. That's what caught my attention. The strongest

927
01:03:58.480 --> 01:04:06.880
definition of nahem is to sigh, breathe strongly, to be sorry.

928
01:04:07.119 --> 01:04:09.719
I'm like what. So then I looked at the outline

929
01:04:09.719 --> 01:04:14.559
of biblical usage to be sorry, to console oneself, to repent,

930
01:04:14.760 --> 01:04:18.280
to regret, to comfort, to be comforted, to be sorry,

931
01:04:18.400 --> 01:04:23.400
be moved, to pity, have compassion, to be sorry, rue, suffer, grief, repent.

932
01:04:24.000 --> 01:04:27.199
So it's that idea to be sorry, like over and

933
01:04:27.239 --> 01:04:29.119
over and over and over. It's how it's use. And

934
01:04:29.119 --> 01:04:32.159
I'm like, well, that's interesting, right, how do I fit this?

935
01:04:32.360 --> 01:04:32.519
Right?

936
01:04:32.719 --> 01:04:37.280
Comfort ye? Comfort ye? The people? Well, comfort ye? The people? Well,

937
01:04:37.280 --> 01:04:39.840
who's the sorry one? Who's the one? Who is it?

938
01:04:39.840 --> 01:04:42.599
Because they're repenting? Like, how do we understand this? So

939
01:04:42.639 --> 01:04:43.920
I had to do a little bit of work. So

940
01:04:43.960 --> 01:04:47.960
I went to Ai on this, and AI gave me

941
01:04:48.079 --> 01:04:51.519
this hang on, I got to go back up to

942
01:04:52.079 --> 01:04:55.079
I'll pass all of this stuff dealing with the Heidelberg Catechism.

943
01:04:55.079 --> 01:05:02.440
All right, here we go, Here we go. So I

944
01:05:02.679 --> 01:05:05.840
asked Ai this. The Hebrew word translated comfort seems to

945
01:05:05.880 --> 01:05:09.519
carry the idea of to be sorry. What does this mean? Yes?

946
01:05:09.599 --> 01:05:14.320
The Hebrew word nacham, often translated as comfort in Isaiah

947
01:05:14.519 --> 01:05:17.760
often translated his comfort and Isaiah forty verse one, can

948
01:05:17.800 --> 01:05:19.880
also carry the meaning of to be sorry or to

949
01:05:19.960 --> 01:05:25.280
repent in different contexts. This broader semantic range provides deeper

950
01:05:25.320 --> 01:05:27.679
insight into the nature of the comfort God is offering.

951
01:05:28.000 --> 01:05:32.719
Let's explore what this means. The linguistic range of nahem.

952
01:05:33.480 --> 01:05:37.679
The root is versatile word and Hebrew, and its meaning

953
01:05:37.719 --> 01:05:41.559
can carry a variety, can carry a lot of variety

954
01:05:41.719 --> 01:05:46.199
based on its context, comfort, console, and context. Like Isaiah

955
01:05:46.280 --> 01:05:50.039
forty one, Nachem is commonly translated as comfort or console,

956
01:05:50.320 --> 01:05:54.679
meaning to provide relief, consolation, or encouragement to someone in distress.

957
01:05:54.719 --> 01:05:58.480
So at least and this context, the idea is, Hey,

958
01:05:58.960 --> 01:06:02.599
these people, Yes they're suffering for their sin, Yes they're

959
01:06:02.599 --> 01:06:06.639
in captivity, but someone needs to go. It can't be Isaiah.

960
01:06:06.639 --> 01:06:08.519
He's going to be dead before them. All the people

961
01:06:08.559 --> 01:06:11.239
alive who are current receiving the original prophecy, they're going

962
01:06:11.280 --> 01:06:13.880
to be dead. But someone is going to have to

963
01:06:13.920 --> 01:06:19.119
go to these people suffering and bring them comfort. All right,

964
01:06:19.320 --> 01:06:21.960
So if we're going to bring this to if we're

965
01:06:21.960 --> 01:06:24.239
going to apply this to us, when you see people

966
01:06:24.280 --> 01:06:29.400
in sin, sometimes they need to be comforted, right right,

967
01:06:29.480 --> 01:06:31.519
But it can also mean the ida to be sorry,

968
01:06:31.760 --> 01:06:34.760
to repent In other contexts, knockham can mean to be

969
01:06:34.800 --> 01:06:37.440
sorry or to change one's mind. This meaning is typically

970
01:06:37.440 --> 01:06:40.239
applies to situations where there is an acknowledgment of regret

971
01:06:40.599 --> 01:06:43.760
or a decision after a course of action to relent.

972
01:06:43.920 --> 01:06:46.920
Knock Ham also means to relent or to have compassion.

973
01:06:47.199 --> 01:06:50.599
This meaning is often used to describe God's decision to

974
01:06:50.679 --> 01:06:55.880
withhold judgment or punishment after deciding to show mercy. All right,

975
01:06:56.320 --> 01:07:00.920
so hang on, let me go back to I just

976
01:07:01.079 --> 01:07:04.639
lost everything here, right, just lost all my notes. Okay,

977
01:07:04.639 --> 01:07:08.920
here we go. We can go back here to this

978
01:07:10.079 --> 01:07:14.920
all right. So to be sorry in relation to comfort.

979
01:07:15.199 --> 01:07:18.079
When we consider the meaning of knockham to be sorry,

980
01:07:18.119 --> 01:07:20.760
it implies a sense of sorrow or regret, But when

981
01:07:20.760 --> 01:07:22.920
it is used in the context of comfort, as in

982
01:07:23.039 --> 01:07:26.920
Isaiah chapter forty, verse one, it suggests more nuanced understanding

983
01:07:26.920 --> 01:07:30.840
of God's attitude towards Israel. All right. In the context

984
01:07:30.920 --> 01:07:34.119
of Isaiah forty verse one, the idea of God being

985
01:07:34.199 --> 01:07:37.960
sorry because could suggest that God, after a period of

986
01:07:38.039 --> 01:07:42.400
judgment and discipline the Babylonian exile, is now expressing compassion

987
01:07:42.480 --> 01:07:44.760
for his people. It as though God is responding to

988
01:07:44.760 --> 01:07:48.280
their suffering by offering comfort. And relief, acknowledging the hardship

989
01:07:48.360 --> 01:07:51.480
that they have endured. This does not mean that God

990
01:07:51.519 --> 01:07:54.559
is regretting his judgment in a literal sense, but a

991
01:07:54.639 --> 01:07:57.280
point to the fact that after a season of just punishment,

992
01:07:57.480 --> 01:08:00.000
he is ready to bring comfort and restoration to his peace.

993
01:08:00.440 --> 01:08:03.559
In other words, God is now relenting from his disciplinary

994
01:08:03.639 --> 01:08:06.679
action and turning towards restoration. And you kind of see

995
01:08:06.719 --> 01:08:09.360
a little bit of this in verse two where he says, Hey,

996
01:08:09.559 --> 01:08:13.000
you've received from the Lord's hand double for all your sins.

997
01:08:13.840 --> 01:08:19.680
You have suffered and suffered. Now comfort ye, comfort ye.

998
01:08:19.960 --> 01:08:25.680
In a sense, I'm relenting, I'm turning from discipline to comfort.

999
01:08:25.960 --> 01:08:28.159
I think that there's a little bit of idea I

1000
01:08:28.159 --> 01:08:35.439
think that fits somewhat here. It shows this, It shows

1001
01:08:35.479 --> 01:08:39.720
God's change of posture, and some Contextsknockham conveys a change

1002
01:08:39.720 --> 01:08:43.039
in direction, such as when God decides to withhold further punishment,

1003
01:08:43.279 --> 01:08:45.720
and this sense Isaiah forty one could indicate that God

1004
01:08:45.800 --> 01:08:50.560
is changing his posture from judgment exile to comfort restoration.

1005
01:08:51.039 --> 01:08:54.279
After the appropriate amount of judgment has been administered, God

1006
01:08:54.319 --> 01:08:57.800
is now sorry in a sense for the extent of

1007
01:08:57.840 --> 01:09:03.279
their suffering and is offering compassion, and hope. All right, Now,

1008
01:09:03.359 --> 01:09:04.880
there's a lot more here, but I just want you

1009
01:09:04.960 --> 01:09:08.119
to see that those words comfort ye, comfort yee, there's

1010
01:09:08.159 --> 01:09:11.880
a lot going on, and those Hebrew words there, there's

1011
01:09:11.920 --> 01:09:15.520
a lot going on. It carries the idea of sorry.

1012
01:09:15.600 --> 01:09:17.439
If you look at all the different things that can carry,

1013
01:09:17.560 --> 01:09:20.760
there's a lot happening. You can't just read comfort ye

1014
01:09:20.760 --> 01:09:23.079
comfort yee and just move on. There's a lot there.

1015
01:09:23.119 --> 01:09:25.840
And just so that you know the word comfortably in fact,

1016
01:09:26.039 --> 01:09:28.119
since we're just already here and I want you to

1017
01:09:28.119 --> 01:09:30.640
get something out of this besince that sermon review was

1018
01:09:30.680 --> 01:09:35.279
a disaster of epic proportions. Comfortably, just so that you

1019
01:09:35.399 --> 01:09:39.319
know is a different Hebrew word if I said Greek,

1020
01:09:39.359 --> 01:09:41.560
I apologize it is this.

1021
01:09:44.479 --> 01:09:50.439
Strong's age thirty eight twenty Lave, lave.

1022
01:09:51.960 --> 01:09:58.119
Lave, That is weird. Hey on, comfortably. I'm gonna look

1023
01:09:58.119 --> 01:10:03.600
at that again, lave it is? That is weird? All right?

1024
01:10:03.920 --> 01:10:07.880
Because yeah, issues five hundred and ninety three times, that's

1025
01:10:07.880 --> 01:10:10.760
an interesting word, speak ye comfortably. I wonder if all

1026
01:10:10.800 --> 01:10:13.560
translations use that. See now we can see that's the

1027
01:10:13.600 --> 01:10:15.359
thing we need to be doing. That's the kind of

1028
01:10:15.399 --> 01:10:18.199
work we need to be doing. But obviously they you

1029
01:10:18.279 --> 01:10:23.239
read Isaiah forty verses one through twenty four. I don't

1030
01:10:23.279 --> 01:10:25.920
even know why it was read. Maybe at some point

1031
01:10:25.960 --> 01:10:31.119
in the sermon he'll he'll get to it. But yeah, yeah,

1032
01:10:31.199 --> 01:10:32.720
I mean, obviously you know what it's going to be

1033
01:10:32.800 --> 01:10:34.600
used about. It's about us. It's about us, it's not

1034
01:10:34.760 --> 01:10:37.159
about us. And if you want to draw some correlation,

1035
01:10:37.279 --> 01:10:40.880
the correlation would be this, when someone is suffering as

1036
01:10:40.920 --> 01:10:43.600
a result of their sins and they are broken, they

1037
01:10:43.640 --> 01:10:45.840
need comfort. Now we talked about when do you bring comfort,

1038
01:10:45.880 --> 01:10:48.039
when do you bring law? We can talk about that,

1039
01:10:48.159 --> 01:10:52.319
but sometimes we don't want to bring comfort, we want

1040
01:10:52.319 --> 01:10:54.439
to bring well. We can get into a whole discussion there.

1041
01:10:54.520 --> 01:10:59.279
But there is the comfort ye comfort ye comfort yee,

1042
01:10:59.319 --> 01:11:02.159
comfort yee. Those are the same Hebrew words comfortably, it's

1043
01:11:02.159 --> 01:11:04.439
a completely different Hebrew word. You may want to do

1044
01:11:04.560 --> 01:11:08.279
work on the two Hebrew words and just see all

1045
01:11:08.319 --> 01:11:10.760
of the nuance there and then try to then see

1046
01:11:10.880 --> 01:11:14.520
what that shows in the text. Now we'll go back

1047
01:11:14.520 --> 01:11:17.159
over all of this in greater detail at a different time.

1048
01:11:17.960 --> 01:11:24.239
But man, yeah, you see why. I think the thing

1049
01:11:24.279 --> 01:11:26.520
we take from this is that so much of the

1050
01:11:26.560 --> 01:11:33.000
spiritualizing and so much of the allegorizing of Isaiah forty

1051
01:11:33.560 --> 01:11:36.800
comes from different sources. The Pilgrim's Progress does it to

1052
01:11:36.880 --> 01:11:40.479
Isaiah forty three to two, and the Heidelberg Catechism really

1053
01:11:40.960 --> 01:11:46.800
just uses Isaiah forty verse one to talk about our comfort. Now,

1054
01:11:46.880 --> 01:11:49.600
is there a parallel. You can draw a parallel, but

1055
01:11:49.800 --> 01:11:54.039
remember the comfort in Isaiah forty one. It's not about

1056
01:11:54.319 --> 01:11:58.039
our comfort. It's about them. Now we can draw parallel,

1057
01:11:58.159 --> 01:12:00.000
but you got to be careful how you draw the parallel.

1058
01:12:00.119 --> 01:12:02.880
You can't jump to us until you've spent a considerable

1059
01:12:02.920 --> 01:12:06.039
amount of time with the original people. And that's not

1060
01:12:06.119 --> 01:12:09.600
about their spiritual comfort. It's more about their actual being

1061
01:12:09.640 --> 01:12:14.600
comforted from the exile. It's going to go from exile

1062
01:12:14.640 --> 01:12:17.560
to restoration, and it's not a spiritual restoration. It's a

1063
01:12:17.560 --> 01:12:21.039
physical restoration unless you come to a section that deals

1064
01:12:21.039 --> 01:12:22.920
with the New Covenant, and then you get to the

1065
01:12:22.920 --> 01:12:26.039
spiritual aspect, but then it's the New Covenant about it. Okay, well,

1066
01:12:26.079 --> 01:12:28.359
now we can get we can go all day. I'm

1067
01:12:28.359 --> 01:12:31.920
working on all of this. All right, there we go.

1068
01:12:32.159 --> 01:12:38.920
That was yeah, I give up, all right, thank you

1069
01:12:38.960 --> 01:12:44.159
for listening everyone. Everyone have a good day. I quit.

1070
01:12:44.359 --> 01:12:47.880
I really do. I just I don't even know. I'm

1071
01:12:47.880 --> 01:12:49.319
gonna have to go. I'm gonna go listen to a

1072
01:12:49.319 --> 01:12:51.039
little bit more of that and then maybe we'll do

1073
01:12:51.119 --> 01:12:54.079
another uh well, we'll we'll review the part that actually

1074
01:12:54.079 --> 01:12:57.319
talks about Isaiah if it does so, I'm gonna upload this.

1075
01:12:57.319 --> 01:13:00.520
While i'm uploading this, I'm going to uh listen to

1076
01:13:00.600 --> 01:13:01.880
the rest of that and see what I can find.

1077
01:13:01.920 --> 01:13:03.520
All right, thanks for listening everyone, Have a great day.

1078
01:13:03.680 --> 01:13:05.720
God bless