Dec. 15, 2024

Isaiah 40:1-2 Pt 1

Isaiah 40:1-2 Pt 1

We begin our study of Isaiah 40:1-2

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We begin our study of Isaiah 40:1-2

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All right, first hour and second hour is going to

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be Isaiah chapter forty. So if you want to turn

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there Isaiah chapter forty. Remember we're working through Isaiah forty

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through Isaiah chapter fifty five. The reason we are is

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all because of kind of what the focus became of

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twenty twenty four, which really when I came, I had

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lots of ideas to begin twenty twenty four, if you

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go back to December of twenty twenty three, had lots

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of ideas of things we wanted to do in twenty

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twenty four. Of course, lots of things change the way

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everything happened with the church and how things are going

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in different directions. But one of the things I challenged

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everyone to do in twenty twenty four on the podcast

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and here well mainly on the podcast was what we

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called the Sermons two point oh app Sermon Challenge, and

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the goal of that was everyone to download the sermon's

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two point oh app and then each day pick a

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random sermon as random as possible. Right, don't look could

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type a church, don't look at anything, Just choose a

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random sermon, Listen to the sermon, write down the name

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of the sermon, the name of the broadcaster and then

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write a summary of what you heard. And then the

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goal by the end of this year, as everyone would

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have one random sermon, one random sermon for every day

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of the entire year. That was the goal. Now, when

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I started the idea, like, Okay, this will be easy,

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this will be great if I do a podcast episode,

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wonderful If I don't, I've given the audience something specifically

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to do, so it's easy, and I didn't give it

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much thought on what was going to occur. But one

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of the things I said I was going to do

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was that while everyone else was listening to sermons, I

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would be doing the exact same thing. The only difference

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is I would listen to my sermon live on the

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podcast and then offer my thoughts and opinions in real time.

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Great idea, wonderful sounds easy, right, Well, as I started

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reviewing sermons and inevitably what would happen. Well, one, I've

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become extra and we frustrated and start thinking about drinking heavily.

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But two is then I would realize, you know, it's

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easy to turn on a microphone and criticize, right, That's simple.

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Anybody can do that. So then I would be like Well,

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if I didn't like this, or I didn't like this approach,

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or I didn't like this, or I disagreed with this,

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do I just leave it there? Or do then I

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do something positive with it? Right? Do I turn that

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into some kind of teaching? Well, if you've got to

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look at twenty twenty four, the whole year's kind of

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been controlled, kind of been driven by the things I've

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listened to, and that we've turned it into in some

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cases lengthy series. I'm working on different subjects right our

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work on eschatology, that entire series on SSAW eighty three,

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and how did we end up with Isaiah forty through

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fifty five is because sermon after sermon after sermon, and

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Isaiah either forty forty three anywhere in that section would

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almost inevitably move us out or move or move the

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original recipients out of the text and move us in.

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And that bothers me greatly. And people do that constantly.

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Pastors do that constantly with the Old Testament. They like

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to move us into the text, make it about us,

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make it about us, make it about us when, and

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I mean, anyone who can just think about just basic

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reading comprehension skills in most cases it's not about us.

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It's about a specific people in a specific situation. And

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in many cases they take a passage that should be

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understood to be descriptive and make it prescriptive. And there's

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just all kinds of hermoneutical problems. So the Isaiah forty

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through fifty five, because I don't know, I mean, I'm

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probably at sixty seventy sermons now and I don't think

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I have found one that even attempts to try to

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handle the text. And even I mean they may mention

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the historical context briefly, but it's almost like, here's the

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historical context, and then inevitably, what do they do? Boom?

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It's about us, right, and it's like what, how oh

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does this keep happening? So because and because Pilgrim's Progress

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utilizes what Isaiah forty three, of course turns it into

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an allegory, the Heidelberg Catechism uses Isaiah chapter forty verse one.

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When you look at all of the different things throughout

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church history that takes this text and just obliterates it. Well,

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I mean I offered lots of criticism in the sermon reviews,

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but I'm like, we've got to deal with this section

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in a very in depth way. So now, of course

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I didn't realize at the time. I mean, I should

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have thought about the way things work, where we basically

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have two hours now kind of creates some logistical problems, right,

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because the first hour and the second hour. We know

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more people show up the second hour than the first hour.

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So if I start something in the first hour but

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I don't finish it, then the second hour turns into

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what almost our reteaching of the first hour. So there's

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a lot of logistical issues. But we also know if

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I just reduce our teaching on Isaiah forty to fifty

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five to one hour, I'm gonna be dead. We're never

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going to finish it. So all we can do is

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do the best we can. So what have we done

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so far, Well, we've done a lot of work. We've

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we did an entire outline, basically an observational outline from

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of Isaiah forty all the way to Isaiah fifty five.

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We did that the last two weeks. We did an

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observational outline of just Isaiah chapter forty. Right. It took

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us two hours to do that observational outline. I think

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we did a pretty good job and then we've done

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a little bit of work already in Isaiah forty. But

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today we step back, and now we begin a proper

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study of the chapter of Isaiah chapter forty and the

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first hour. What is our goal here, Well, based on

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our outline, how did we break down the beginning part

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of Isaiah chapter forty for those who have been a

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part of the observational outline, Well, we broke Isaiah chapter forty.

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For we made verse one and two what its own section?

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We separated it from verse three. Why did we separate

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it from verse three? Well, if you look at verse three,

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we are introduced to Well, now, depending on your translation,

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a voice are the voice? Well, before we get to

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the voice, we have to deal with verse one and two.

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So that's the section we're gonna look at. I don't

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know if we can finish verse one and two in

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an hour, but we're going to do our very best. Okay,

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So let's read Isaiah forty, verse one through two. I'll

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read it from the king James. I also have the

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ESV here. I have a lot of different translations if

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we need them. I think we'll probably need it for

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verse three more than anything. But we won't get to

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verse three right now, So here we go Isaiah chapter forty,

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verse one through two. We have read this so many

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times and all of our preparing for this, so you

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should almost have it memorized by now Here we go,

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Comfort ye, comfort ye, my people, Saith your God, speak

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ye comfortably to Jerusalem and cry under her that her

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warfare is accomplished, that her iniquity is pardoned for she

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hath received of the Lord's hand double for all her sins. Now,

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this passage is obviously it's very popular during this time

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of year, during advent, but it's popular just because pastors

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love to take this and basically say to the people

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who are sitting in the pew, do you need comfort? Well,

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I'm going to preach comfort to you from this passage.

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But what is the problem with that? Well, it says

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comfort ye, comfort ye. Any good Bible student, what ask

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what question? Who is the ye? And the ye is

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not you? And it's not me, it's them, Okay, And

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that's what we're going to do. So let's first begin

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with textual context, all right. Isaiah chapter forty, verse one

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through two serves as the opening to the section of

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Isaiah forty through fifty five that section is often referred

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to as what Isaiah forty through fifty five, That section

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is referred to as what we've talked about it like

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seven hundred and fifty thousand times. The Book of Comfort,

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the Book of Comfort, all right, the Book of Comfort.

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This section, I mean it's pretty just remember how does

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the section begin comfort? Right? So what is the section

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the entire forty to fifty five called the Book of Comfort?

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All right? And the reason we call that not only

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because it starts with the word comfort and it's repeated twice,

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is because it marks a dramatic shift and the tone

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because chapters one to thirty nine is basically about what

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it's filled with judgment and warnings, judgment and warnings, and

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then all of a sudden you turn to chapter forty

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and what does it begin with comfort? All right? So

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that we can just tell from that particular I think

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that particular idea it's judgment and warning is one to

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thirty nine, and then when you get to forty to

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fifty five, it's about comfort, it's about hope, it's about restoration,

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it's about that type of thing. So that just understand,

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this section has a very unique message compared to what

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comes before all, right, has everybody got that? Now the

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immediate context. Look at chapter thirty nine, verses six through seven.

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Chapter thirty nine, six through seven, and you look and

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tell me what you find. Thirty nine, six through seven.

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What do you find. I'm gonna make you answer the

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question instead of reading it to you. Behold the days

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come that all that is in nine house. Exactly. This

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is a promise of what or the prediction of the

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prophecy of the Babylonian captivity. Behold, the days are coming

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when all that is in your house should be carried

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to Babylon. That is the immediate context. That is the

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immediate context. Okay, Now remember historically how this works. Isaiah

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prophesies of the coming Babylonian captivity, and he prophesies the

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entire section of comfort, which is filled with the promise

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of restoration. It's filled with hope. And Isaiah does that.

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But by the time the captivity occurs and the comfort

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is needed, Isaiah is what he is dead. He is

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long gone because it's about one hundred years before all

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of this occurs. It's about one hundred years after Isaiah.

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So just remember that that's the context. Now, why is

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that important? Because If the immediate context is about people

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in Babylonian captivity, then who is the comfort for the

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people in Babylonian captivity? Okay, that's not you, that's not me,

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that's not the church. That is judas specifically correct, They're

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the ones who go into Babylonian captivity. So that is

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the context. Isaiah forty one through two responds to this

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captivity by assuring the exiles of God's commitment to their

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restoration and signals that their judgment has a limit and

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it's going to end. So before they ever get to captivity,

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they are told two things, right, I mean, we want

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to simplify it. You're going into captivity, but God is

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going to offer comfort to you and the captivity by

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telling you what that it's going to have a end.

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It's going to come to an end. So they are

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told way before they get there that this is going

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to occur. Does that make sense? Okay, So so there's

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kind of the immediate contest. So if we take the

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textual context, we have just the distinction between one through

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thirty chapters one through thirty nine and forty through fifty five,

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there's a clear difference. We have an immediate context which

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is the Babylonian context. If we were to look at

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the broader context, Isaiah forty through fifty five addresses Israel's

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return from Babylonian exile, which was historically fulfilled in what year. Yeah,

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we've talked. We talked about five thirty nine, around five

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thirty nine. Remember there's some we could get into some

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of the historical arguments there, but about five thirty nine,

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And here's the most important thing to understand about the

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broader context, five thirty nine BC. When what happens, what

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leads to their return from Babylonian captivity? Cyrus? Cyrus? Everyone

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write that name down. Cyrus. Okay, write that name down.

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See why are us Cyrus? Because it's his decree that

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lets them return. That is very important. Yes, that's when

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they come out, right, that's when they come out or

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start Remember they kind of some come and we can

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get to how do you date it? But all right,

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so Cyrus is key? Why is Cyrus key? Because so

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many times in this section of Isaiah forty through fifty

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five people take passages and may apply it to this

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or to that, and they seem to forget home Cyrus.

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You can't ignore Cyrus in this section, you want to

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apply it to whatever. You can't forget him, He's the

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historical figure. Why is that important? Well, go to verse three.

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Just go to verse three. Well, and I'll just go

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ahead and kind of now we're going to have a

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major struggle when we get to verse three. But we

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have a voice of him that crieth in the wilderness say,

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prepare the way of the Lord makes straight in the

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desert a highway for our God. If you go to

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almost any church and they preach that, immediately, where do

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they run to. They're under John the Baptist, because it

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is used in the New Testament. Now we remember, we've

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talked about We spent like I don't know, four months,

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five months talking about how New Testament writers use Old

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Testament scripture, and they use it in a variety of ways.

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Sometimes it doesn't even seem to make sense from a

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logical perspective, but they can use it that way because

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they're writing under the inspiration of the Holy Spirit. Right,

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we still have to follow basic hermeneutical principles. So for us,

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you may want to run to John the Baptist, But

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what do we have to first do? Understand that voice

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in the context of what's what's going on here? John

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the Baptist is not going to help them and their

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Babylonian captivity, is it, John the Babdi? They're all gonna

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be what dead by the time John the Baptist is

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coming along? Are the Babylonians? They're concern? Who's their concern? Rome? Right?

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So we know that it did New Testament writers use it.

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But in this context, then what could are week possible?

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We ask, well, who is that voice as it relates

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to whom? Them preachers seem to forget that? Now, I

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could argue, now not everyone would agree. Well, wait a minute,

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could that voice be Cyrus? Since it's his decree that

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does what brings them out? Now, not everyone agrees with Cyrus.

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We have some other options. We'll talk about that, but

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I just don't want you to forget Cyrus in it.

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Does that make sense? So? The broader context of chapter

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forty through fifty five addresses Israel's return from Babylonian exile,

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historically fulfilled in five point thirty nine when Cyrus allowed

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the Jews to return the promise. In these chapters focus

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on God's faithfulness to his covenant and his role as

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both redeemer and creator. So when it comes to the

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broader context, it's addressing Israel's return because of Cyrus. This

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is important. The promises and Isaiah through fifty five focus

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on God's faithfulness to his what his covenant, covenant. So

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if you write down the word Cyrus, write down the

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word covenant. Now why is this so important because so

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many times people have this tendency again preachers, because they

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preach sermons instead of teach the text. They go to

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the Book of Isaiah or anywhere in the Old Testament

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and they take promises and apply those promises to whom us.

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You can't take promises and apply them to us when

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those promises are given to a specific people, and those

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promises are dependent upon what in almost every single case

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in the Old Testament a covenant that God made with

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whom Israel. Those promises have specific connection to his covenant.

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Those covenant promises to Israel are not covenant promises given

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to whom us. Now I know, within some systems of

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eschatology they try to steal those promises from Israel and

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apply it to the Church. But that just as a

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hermeneutical disaster if you do that. So when we look

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at that. We have to say, Okay, why why is

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God this? This is a fulfillment of a promise given

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to Israel. It's not some promise given necessarily to us

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because we are grafted in. But there's still a distinction

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between the Church and Israel. And we'll make that. We'll

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make that argument throughout all. Right, So there's kind of

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the textual context, the immediate context, the broader context that

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gives us context is that. Everybody good with that? Now,

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what other kind of context do we need to look at?

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There's kind of the textual context. What is the other

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context we need? When you do hermeneutics, you have textual context.

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What's the other context? Well, but we put that in

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context of the text right, right, so now, but historical

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context would be the second. Right, The historical context is

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the Babylonian exile six Zho five to five point thirty

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nine BC was a period of immense suffering for Judah. Right,

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So the historical context is it's captivity, but it's marked

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by an intense, an immense amount of suffering. They are suffering.

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Why is that important? Because when we hear the message comfort, comfort,

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we almost immediately want to apply it to our situation,

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we need to apply it to their situation. They're in

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actual bondage, actual captivity. There is extensive, an immense, an

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intense suffering that they are experiencing. And some of the

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things that they've experienced is the destruction of Jerusalem, the

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destruction of the Temple which happened in five eighty six BC,

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and the loss of their land and their national identity.

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So they have they are suffering physically, they would be

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suffering emotionally, they'd be suffering mentally, and they would also

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be suffering spiritually because for them, if the Temple is destroyed,

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they have no what for for the Jewish system, they

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have no place of worship, no sacrificial system. That basically

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their entire system is what gone. That puts them in

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a very very very difficult situation, and it would probably lead,

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I think this is a fair description, it would lead

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to them feeling a sense of what alienation from God?

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Do you think that's a fair description. They would feel

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like God has abandoned them. They would they would probably

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be questioning whether God is even God has given them up,

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He has done with them, he is he has completely

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forgotten them. Now it's in that context that what happens.

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Comfort ye, comfort ye, my people, A message of comfort

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is to be given to them. Now, it's not given

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to them by whom. It's not given to them by

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Isaiah because Isaiah is dead. Okay, I don't have any

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sermons I heard where it says Isaiah and Isaiah is dead.

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I don't don't know why you're thinking he's the one

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delivering the message. Someone else has to take the message

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to them, right? Someone? Are they do they have copies

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of Isaiah in their back pocket? No? Can they pull

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it up on their phone? No? Or someone who has

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the message needs to do what to deliver it? If

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you know the words of Isaiah forty, this would be

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the time someone would have to go to the people

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and say comfort ye, comfort yee. And probably what would

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be the very first words that would come out of

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their mouth just shut up? Comfort? Do you care to

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look around? Right? They would probably have some difficulty accepting that, right,

340
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And that would be I think that's I think that's

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fair to say that anyone would have those things. So

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it offers them some I think if we want to

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just mainly two basic concepts, it offers them or three.

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This message in this historical context, they're supposed to be

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offered comfort, and basically, what's the main message of their

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comfort in verse basically two? Look at verse two, what's

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if we want to summarize where they're supposed to get

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their comfort from delivery? Yeah, now we'll break down each phrase,

349
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but I think we can kind of summarize it that

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it's insinuating that basically there's coming in end to what

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to the suffering? There's an end coming, right, there's an income.

352
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Basically the comfort is an assurance that their suffering will end.

353
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Now it does it give them a day or time

354
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at this point, no, but at least it's saying, hey,

355
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it's it's all gonna be taken care of. It's all.

356
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And in fact, it's almost spoken of what and which

357
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tints it's happened in past tens. So now, in some

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ways there could be comfort, but it could be a

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little confusing. Right if you're if you're, if you're in

360
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Babylonian captivity. As someone walks up and says comfort, yee

361
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comfort ye my people saith your God, and then he

362
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gives those words verse two, you may be looking around like,

363
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wait a minute, has it are our sins paid? For

364
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our sin has been pardoned, like what's but it's spoken

365
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of in past tense to try to assure them that

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it has, it's been taken care of, and it will happen.

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Their question would probably be, what are we there yet?

368
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You know when when? And that would be a fair question.

369
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That would be a fair question. So in this historical

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context they get our being given. Uh, what's being offered

371
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to them is comfort? Second reassurance? All right, this would

372
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reassure them. It says, comfort ye, comfort ye. Look carefully

373
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at that phrase in verse one, comfort ye, comfort ye.

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What's the next two words? My people? What? What would

375
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what would that do? Not only obviously you have the

376
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comfort which we've talked about, it would give them reassurance

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of what that they are still in a covenant relationship

378
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with God, my people. That speaks of their covenantal relationship,

379
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so that would give them some reassurance of that. How

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about a third thing, right you? If you look at

381
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verse two, that her iniquity is pardoned, you see that

382
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the n wouldest part this would give them hope of

383
00:24:02.079 --> 00:24:05.839
God's promise of restoration and forgiveness. So, in a sense,

384
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within the historical context of suffering, God offers them comfort, reassurance,

385
00:24:12.200 --> 00:24:18.359
and hope, comfort, reassurance, and hope within their context, not

386
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about us, but about them, Okay, in their context. Now,

387
00:24:22.039 --> 00:24:24.640
let's be fair there, it would still be it would

388
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be very difficult for them to realize that, understand it.

389
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It may even be difficult for them to do what

390
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believe it. Just keep that in mind because they would

391
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look around going you're out of your mind, like, I

392
00:24:38.720 --> 00:24:40.960
don't know what you're talking about. Go away? All right,

393
00:24:41.359 --> 00:24:44.799
So there is the textual context. We've looked at the

394
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and within that framework, we've looked at the immediate context.

395
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We've looked at the broader context. We've looked at the

396
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historical context. Everybody feel comfortable with all of that? Everybody

397
00:24:54.759 --> 00:24:57.119
good with that? All right? Now, let's look at grammar,

398
00:24:58.480 --> 00:25:02.039
some grammar and the linguistic kind of sections here, some

399
00:25:02.039 --> 00:25:05.599
some specific things about the the the grammar, and about

400
00:25:06.000 --> 00:25:08.839
some of the phrases used. All right, Let's start with

401
00:25:08.920 --> 00:25:15.119
the phrase comfort comfort my people, right, comfort comfort. Obviously,

402
00:25:15.279 --> 00:25:17.279
when we look at that, what's the most important thing

403
00:25:17.279 --> 00:25:22.039
that jumps out at us in verse one is it's repetition. Right?

404
00:25:22.799 --> 00:25:29.400
Why is that important? Because the repetition of this of

405
00:25:29.440 --> 00:25:35.480
this word of this phrase emphasizes urgency and certainty. There's

406
00:25:35.519 --> 00:25:39.880
an urgency comfort my people. Comfort my people. There's an

407
00:25:40.039 --> 00:25:47.920
urgency they need comfort now. Right. If you repeat for

408
00:25:47.960 --> 00:25:51.599
someone to do something, what are you you're emphasizing not

409
00:25:51.640 --> 00:25:55.680
only the importance of it, what else are you emphasizing urgency?

410
00:25:55.759 --> 00:25:59.759
Do it now. So there's a message here, comfort my

411
00:25:59.799 --> 00:26:05.880
p people. Do this now. God is commanding possibly either

412
00:26:06.000 --> 00:26:10.680
the prophets or spiritual leaders. He's telling someone to bring

413
00:26:10.720 --> 00:26:14.480
comfort to his people. It's basically like, hey, if anyone

414
00:26:14.559 --> 00:26:19.200
is listening, take the comfort to my people. Whoever gets

415
00:26:19.240 --> 00:26:24.119
this message, bring it to the people now, because they

416
00:26:24.119 --> 00:26:27.920
are in a historically, what's the setting, a time of

417
00:26:28.920 --> 00:26:35.720
immense suffering. So linguistically we can see that there's an

418
00:26:35.720 --> 00:26:40.279
emphasis here to do so now does that make sense? Now?

419
00:26:40.319 --> 00:26:45.039
This idea to comfort seems to bring the idea to console,

420
00:26:46.279 --> 00:26:49.519
to comfort. Obviously that's how it's translated. It can also

421
00:26:49.599 --> 00:26:56.319
imply compassionate action, signaling that this comfort is more than words.

422
00:26:56.480 --> 00:27:01.680
It involves God's active action or active of restoration. So

423
00:27:01.759 --> 00:27:05.000
the idea is comfort my people, Comfort my people. But

424
00:27:05.079 --> 00:27:08.559
it's carrying the idea that comfort them, not with just

425
00:27:08.720 --> 00:27:11.799
mere words comfort them, with the assurance that God is

426
00:27:11.839 --> 00:27:21.720
going to do what do something, do something, just to say, oh, comfort, comfort,

427
00:27:21.920 --> 00:27:24.440
Everything's going to be okay. Now it's going to be

428
00:27:24.519 --> 00:27:29.920
something more what substantial? Right, And it's saying that God

429
00:27:30.000 --> 00:27:35.440
is to do what, He's going to do something, He's

430
00:27:35.480 --> 00:27:38.200
going to be involved, He's that it's a promise of

431
00:27:38.240 --> 00:27:42.640
God's action, which is very important. However, though that can

432
00:27:42.680 --> 00:27:45.920
still be frustrating. So I don't want us to think.

433
00:27:45.960 --> 00:27:47.319
I want us to try to put us in the

434
00:27:47.359 --> 00:27:52.279
situation if you are in that captivity, at least initially,

435
00:27:52.759 --> 00:27:55.799
all these words of comfort, these words of reassurance, these

436
00:27:55.839 --> 00:27:58.799
words of hope, are going to probably do what What

437
00:27:58.960 --> 00:28:02.519
is going to be your initial emotional response to anything

438
00:28:02.559 --> 00:28:05.960
that we're hearing right now? Just be honest. I know

439
00:28:05.960 --> 00:28:08.400
we're in church, and church is the place where Christians

440
00:28:08.440 --> 00:28:10.440
can't be honest, but it should be the place where

441
00:28:10.480 --> 00:28:16.440
we can be. Yeah, if you're in that situation, you're

442
00:28:16.640 --> 00:28:19.559
probably gonna be more frustrating. Right. Well, wait a minute,

443
00:28:19.559 --> 00:28:23.599
So now God's gonna do something, what would be my question? Well,

444
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where was he at the beginning of this? How long?

445
00:28:27.039 --> 00:28:29.640
When does the message show up. How long are they

446
00:28:29.640 --> 00:28:33.640
in captivity? Total? Seventy years? Does the message show up

447
00:28:33.640 --> 00:28:36.759
in year one? Does the message show up in year ten?

448
00:28:37.599 --> 00:28:39.519
Does it show up in year twenty? Well, if it

449
00:28:39.559 --> 00:28:42.599
shows up in year one, you may get all excited,

450
00:28:42.759 --> 00:28:52.119
but you're probably gonna lose that excitement about year thirty. True. Well,

451
00:28:52.119 --> 00:28:54.200
I mean it was available to whoever preached it to them.

452
00:28:56.400 --> 00:29:00.640
I mean that wasn't like copies. Yeah, but I'm just saying,

453
00:29:00.680 --> 00:29:03.240
even if the message showed up to you on day one,

454
00:29:03.319 --> 00:29:06.599
even if you knew prior to going in, Oh, I

455
00:29:07.160 --> 00:29:09.599
got Isaiah forty through fifty five memorized. Let's say you

456
00:29:09.640 --> 00:29:14.480
had it memorized. Okay, you enter into into captivity day one.

457
00:29:15.039 --> 00:29:18.480
Oh kids, it's gonna be okay. Listen, I'm gonna recite

458
00:29:18.480 --> 00:29:21.400
to you Isaiah forty through fifty five. Ah, those are

459
00:29:21.400 --> 00:29:25.119
wonderful words. Okay, great, Now, how about ten years later?

460
00:29:28.920 --> 00:29:33.200
At this point, what's your thinking going to be? Uh?

461
00:29:33.759 --> 00:29:36.599
What's going on here? What's going on? If you don't

462
00:29:36.640 --> 00:29:41.400
receive the message for four say you're forty years in,

463
00:29:42.400 --> 00:29:45.039
what is going to be your thoughts? So? Now God's

464
00:29:45.079 --> 00:29:49.079
going to show up after forty years? In other words.

465
00:29:49.079 --> 00:29:51.759
No matter where you get the message, it's going to

466
00:29:51.880 --> 00:29:55.279
be somewhat difficult for you to process and understand. I know,

467
00:29:55.319 --> 00:29:57.480
we don't preach it that way in church. You're just

468
00:29:57.519 --> 00:29:59.920
supposed to preach it as what and this so wonder

469
00:30:00.160 --> 00:30:02.640
full that God brought his words of comfort to these

470
00:30:02.680 --> 00:30:05.880
people and they all received it and everybody was happy

471
00:30:06.000 --> 00:30:15.640
and they lived happily ever after boring captivity. That's all

472
00:30:15.640 --> 00:30:17.799
they're known. And you've had other people who these words

473
00:30:17.839 --> 00:30:23.119
of comfort, they die, they don't even experience the comfort.

474
00:30:23.559 --> 00:30:26.599
So I want you to see that, like that makes

475
00:30:26.640 --> 00:30:30.640
it more realistic. See this is always taken out and

476
00:30:30.680 --> 00:30:34.680
it's basically, hey, you're suffering today. Comfort ye comfort yea.

477
00:30:34.680 --> 00:30:36.759
And they preach it to the people. Well, even if

478
00:30:36.799 --> 00:30:40.319
you preach it to people, even in that context, they

479
00:30:40.400 --> 00:30:44.279
didn't get what they didn't get the action in any way,

480
00:30:44.279 --> 00:30:46.640
shape or form. So we have to make sure we

481
00:30:46.720 --> 00:30:49.680
put it in a realistic context because if we don't,

482
00:30:49.720 --> 00:30:52.400
I think it does major damage. So we have the

483
00:30:52.400 --> 00:30:55.880
word comfort, comfort, it's repeated, we have what it's about.

484
00:30:56.720 --> 00:30:59.839
It's about to console to comfort, but it can apply

485
00:31:00.359 --> 00:31:03.759
compassionate action. It signals that the comfort is more than words.

486
00:31:03.759 --> 00:31:07.119
It involves God's active restoration. You also have the phrase

487
00:31:07.240 --> 00:31:12.559
my people. Now, this is the use of possessive language.

488
00:31:13.240 --> 00:31:17.640
Reaffirms the covenantal relationship. Despite their exile, Israel is still

489
00:31:17.759 --> 00:31:22.240
God's chosen people. Right. So when we look at the

490
00:31:22.319 --> 00:31:25.960
linguistic makeup here, we have comfort comfort, right, and then

491
00:31:25.960 --> 00:31:31.240
we have the phrase my people. Just remember, in both cases,

492
00:31:31.319 --> 00:31:34.920
what I'm trying to demonstrate to you is comfort and

493
00:31:35.039 --> 00:31:39.319
reminding them that hey, you're still God's people, You're still

494
00:31:39.359 --> 00:31:43.720
in relationship with Him. As comforting as it could be,

495
00:31:44.359 --> 00:31:49.720
it could also lead to what some frustration and bitterness

496
00:31:49.839 --> 00:31:54.240
and confusion, right, Because it's wonderful to say, hey, guys,

497
00:31:54.960 --> 00:31:58.359
I know you're in exile, I know you're in bondage,

498
00:31:58.640 --> 00:32:05.799
but guess what, You're still God's chosen people. Now that's

499
00:32:06.079 --> 00:32:09.640
in church. We're supposed to say what to that? Oh? Amen,

500
00:32:10.519 --> 00:32:14.599
that's so good, right? But in reality, what would you

501
00:32:14.640 --> 00:32:20.319
be thinking? You've promised me comfort, you're telling me I'm

502
00:32:20.319 --> 00:32:24.240
still God's people, and your words would probably not Again,

503
00:32:24.400 --> 00:32:25.839
I know you're in church, so you can't say what

504
00:32:25.880 --> 00:32:28.480
you would really say, but in reality we would say,

505
00:32:28.799 --> 00:32:31.799
who cares that I'm still God's people who cares that

506
00:32:31.839 --> 00:32:39.319
You're promised me in comfort? Because what am I experiencing? Suffering? Right?

507
00:32:39.440 --> 00:32:42.400
Keep that in mind, Okay, because we don't want to

508
00:32:42.400 --> 00:32:45.240
We don't want to turn this into some weird church

509
00:32:46.119 --> 00:32:50.079
Disney movie. It's the reality is these are words being

510
00:32:50.079 --> 00:32:52.960
given to these people where what let me state it

511
00:32:53.000 --> 00:32:58.000
this way, their reality would call into question all of

512
00:32:58.039 --> 00:33:05.160
these words. I want you to fill that tension. All right. Then,

513
00:33:05.559 --> 00:33:10.240
so we have comfort, comfort, we have my people, all right,

514
00:33:10.319 --> 00:33:14.680
and which again it's possessive language. It reaffirms the covenantal relationship.

515
00:33:14.680 --> 00:33:17.119
Despite the rex Ale, Israel is still God's chosen people.

516
00:33:17.480 --> 00:33:22.440
Then look at that another phrase. Look at in verse two,

517
00:33:22.839 --> 00:33:24.920
we have comfort, ye comfort e my people. Look at

518
00:33:25.000 --> 00:33:32.039
verse two the phrase speak ye comfortably to to Jerusalem,

519
00:33:32.039 --> 00:33:35.839
speak ye comfortably to Jerusalem. All right, So we're just

520
00:33:35.880 --> 00:33:38.279
looking at the grammar and the language being used. We're

521
00:33:38.319 --> 00:33:40.279
really trying to break down some of the phrases. Okay,

522
00:33:40.319 --> 00:33:45.000
now this is important. What is significant that he says,

523
00:33:45.039 --> 00:33:47.920
speak ye comfortably to Jerusalem. Forget the word comfortably at

524
00:33:47.920 --> 00:33:50.839
the moment to Jerusalem. Why is it significant that it

525
00:33:50.920 --> 00:34:00.799
says to speak to Jerusalem Okay was the capital of

526
00:34:00.839 --> 00:34:09.840
the Northern Kingdom, all right, Samaria, Okay was the capital

527
00:34:09.880 --> 00:34:14.280
of the Southern Kingdom. There we go, who's in captivity

528
00:34:15.039 --> 00:34:18.440
by the Southern Kingdom. So speak comfortably to Jerusalem? Right,

529
00:34:18.719 --> 00:34:21.880
So it's say it's identifying who this is to be

530
00:34:22.039 --> 00:34:24.800
spoken to. So, in other words, the text leaves us

531
00:34:24.920 --> 00:34:28.039
no question who this is about. How preachers come along

532
00:34:28.119 --> 00:34:30.559
and move these people out and move us in. I'll

533
00:34:30.599 --> 00:34:35.000
never understand this is for them. And now it's being

534
00:34:35.039 --> 00:34:42.599
spoken to Jerusalem, which is somewhat ironic. What happened to Jerusalem?

535
00:34:42.719 --> 00:34:46.159
It was destroyed. What happened to the temple? So you

536
00:34:46.199 --> 00:34:48.679
want me to speak comfortably to a place that's utterly

537
00:34:48.760 --> 00:34:52.840
been laid to waste, all right? So that just you

538
00:34:52.960 --> 00:34:56.800
have to see that the language being used here should

539
00:34:56.880 --> 00:35:00.559
draw your attention as a good Bible student. Now, the

540
00:35:00.599 --> 00:35:06.159
phrase speak tenderly means to speak to the heart, some

541
00:35:06.239 --> 00:35:10.400
would argue in Hebrew. It conveys a tone of intimate reassurance.

542
00:35:10.840 --> 00:35:14.199
It is akin to a almost to a lover or

543
00:35:14.360 --> 00:35:18.960
parent addressing someone in distress. It's like someone is in

544
00:35:19.000 --> 00:35:24.079
distress and you're speaking very comfortably to them, very tenderly

545
00:35:24.239 --> 00:35:27.320
to them. You're trying to speak you you're understanding. In

546
00:35:27.360 --> 00:35:31.960
other words, your words are indicating you understand their situation.

547
00:35:32.480 --> 00:35:36.000
And to say speak it to Jerusalem really captures that

548
00:35:36.039 --> 00:35:40.760
because Jerusalem is destroyed, so it is say speak tenderly.

549
00:35:40.920 --> 00:35:43.480
In other words, don't just come in and be like, hey,

550
00:35:44.280 --> 00:35:49.960
get over it. You're probably everything's gonna be okay. It's like, whoa,

551
00:35:50.119 --> 00:35:54.559
you're it's indicating you know that they're suffering. Does that

552
00:35:54.599 --> 00:35:58.039
make sense? You know that they're suff Sometimes people can

553
00:35:58.079 --> 00:36:02.559
speak comfort in a very uncomforting way. This is speaking

554
00:36:02.559 --> 00:36:05.039
it in a comforting way, all right. And then of

555
00:36:05.079 --> 00:36:08.000
course you could argue, obviously, I think the reason Jerusalem

556
00:36:08.079 --> 00:36:11.159
is mentioned here is because it's the capital. Some would

557
00:36:11.280 --> 00:36:15.880
argue it's symbolic of the entire nation, representing the community

558
00:36:15.920 --> 00:36:19.639
of God's people. I think it's identifying not just the nation,

559
00:36:20.000 --> 00:36:22.440
the entire nation. I think what it's identifying is it's

560
00:36:22.480 --> 00:36:24.800
the capital of the Southern Kingdom, and who is in

561
00:36:24.880 --> 00:36:28.639
Babylonian captivity the Southern Kingdom. So this is a specific

562
00:36:28.639 --> 00:36:31.199
word to them. This is not to the to because

563
00:36:31.199 --> 00:36:33.440
by this time what's already happened to the Northern Kingdom.

564
00:36:35.400 --> 00:36:38.599
The Assyrians have already destroyed. They're gone, right, So in

565
00:36:38.639 --> 00:36:43.039
this particular case, it's really focused in on the Southern Kingdom,

566
00:36:43.880 --> 00:36:46.920
if that makes sense. All right, So we're looking at

567
00:36:46.920 --> 00:36:49.599
the grammar and the language being used. We have comfort comfort,

568
00:36:49.920 --> 00:36:54.000
We've talked about that, right, my people, we've talked about that. Right,

569
00:36:55.199 --> 00:36:58.880
speak tenderly or comfortably to Jerusalem. We talked about that.

570
00:36:59.599 --> 00:37:05.679
Now what comes after speak comfortably to Jerusalem? What's the

571
00:37:05.719 --> 00:37:11.320
next phrase? Well, speak ye comfortably to Jerusalem? And then

572
00:37:11.400 --> 00:37:15.199
it says to do what cry under her or proclaim

573
00:37:15.400 --> 00:37:19.480
to her? So the first part is just hey, be comforting,

574
00:37:19.760 --> 00:37:22.719
be very comfortable. It's almost like the way you should

575
00:37:22.760 --> 00:37:26.840
address them, right, speak tenderly or speak comfortably. More, that

576
00:37:27.039 --> 00:37:29.559
language is trying to say, this is how I want

577
00:37:29.599 --> 00:37:34.920
you to speak. Then to say proclaim to her, this

578
00:37:35.000 --> 00:37:37.679
is the content of what I want you to say.

579
00:37:38.199 --> 00:37:41.599
Does everybody see that to speak tenderly tells you how

580
00:37:41.639 --> 00:37:45.400
to do it? Proclaim to her is this is what

581
00:37:45.440 --> 00:37:49.559
I want you to say. And it's broken down into

582
00:37:49.639 --> 00:37:53.159
specific things that are to be said. How many specific

583
00:37:53.239 --> 00:37:57.719
things are to be said to Jerusalem to Judah? According

584
00:37:57.760 --> 00:38:06.360
to verse two it's a three okay. Number one, okay,

585
00:38:06.440 --> 00:38:09.280
warfare is accomplished. According to the King James will break

586
00:38:09.280 --> 00:38:15.119
the language down. Number two, iniquity is pardoned or sent

587
00:38:15.199 --> 00:38:22.920
is paid for. Number three okay, three specific things are

588
00:38:22.920 --> 00:38:27.440
to be said. All right, So there is a call

589
00:38:27.519 --> 00:38:31.760
fort hey, someone bring comfort to my people. Right? The

590
00:38:31.880 --> 00:38:35.800
comfort is explained. My people is explained. How are you

591
00:38:35.880 --> 00:38:41.159
to bring this comfort? You're just speaking what way to them? No? No, no,

592
00:38:41.199 --> 00:38:44.280
the very first part of verse two you're to speak tenderly.

593
00:38:44.360 --> 00:38:47.639
This is how you are to speak to them. Everybody

594
00:38:47.679 --> 00:38:51.440
got that? Now what is the content of that message?

595
00:38:51.519 --> 00:38:54.920
There are three specific things you are to say to them.

596
00:38:55.679 --> 00:38:57.719
What is the first thing that is to be said

597
00:38:57.760 --> 00:39:02.320
to them? Okay? Now, depending on your translation, we probably

598
00:39:02.360 --> 00:39:05.559
have a number of translations here. King James has her

599
00:39:05.599 --> 00:39:14.760
warfare is ended. The NIV has her hard service has

600
00:39:14.800 --> 00:39:17.800
been completed. Do we have the ESV here? What does

601
00:39:17.840 --> 00:39:21.880
it say? Warfare is ending? Okay? So warfare is ended

602
00:39:22.199 --> 00:39:25.159
hard service. It's an interesting phrase and at first it

603
00:39:25.159 --> 00:39:27.599
can seem somewhat like what is it talking about? So

604
00:39:27.639 --> 00:39:30.719
let's try to break it down the term warfare here

605
00:39:30.800 --> 00:39:34.519
as using the King James can mean military service or

606
00:39:34.639 --> 00:39:38.199
guess what else, it can mean hardship, which some would

607
00:39:38.280 --> 00:39:43.239
argue military services. That, okay, it symbolizes this is what

608
00:39:43.320 --> 00:39:50.679
is symbolizing the end of her suffering and punishment under

609
00:39:50.760 --> 00:39:57.960
Babylonian exile. The perfect tense is being used, which indicates

610
00:39:58.000 --> 00:40:01.920
that the resolution is so it's certain. It is spoken

611
00:40:02.440 --> 00:40:09.440
as if it's already accomplished. Now imagine you're here, you're

612
00:40:09.480 --> 00:40:14.039
in You're in Babylonian captivity. Right, someone gets the message,

613
00:40:14.559 --> 00:40:16.199
how you got to go tell these people? So they

614
00:40:16.239 --> 00:40:19.480
gather you around, they gather your family around, right, hey,

615
00:40:19.960 --> 00:40:22.679
comfort ye, comfort ye my people. Okay, that's really to

616
00:40:22.800 --> 00:40:25.400
the messengers. What you're supposed to do is bring comfort,

617
00:40:25.400 --> 00:40:28.039
all right. So they show up and they're supposed to

618
00:40:28.039 --> 00:40:31.760
speak tenderly to you. Right, that's good. You like their

619
00:40:31.840 --> 00:40:35.360
tender approach. They seem to be empathetic, they seem to

620
00:40:35.360 --> 00:40:38.639
be compassionate. And then the first thing that proclaimed to

621
00:40:38.679 --> 00:40:46.800
you is that the warfare has ended, your hardship has ended.

622
00:40:49.719 --> 00:40:56.079
Now come on, now, come on. It's almost so ridiculous

623
00:40:56.159 --> 00:40:58.239
it's hard for me to even like, it's hard to

624
00:40:58.280 --> 00:41:01.480
even read it with a straight face. You're sitting there,

625
00:41:01.519 --> 00:41:07.039
you're where you're in the suffering, and someone comes you,

626
00:41:08.119 --> 00:41:09.920
knocks on your door to give you a message of

627
00:41:09.920 --> 00:41:13.039
comfort and like, hey, your warfare is ended, and so

628
00:41:13.360 --> 00:41:16.960
what do you think. You're like, Okay, well then let's go. No, no, no,

629
00:41:17.000 --> 00:41:19.960
you can't leave it. But you just said it's ended.

630
00:41:20.119 --> 00:41:27.920
It is, but it's not now. This creates the difficulty

631
00:41:28.960 --> 00:41:31.000
in a lot of ways with what I mean, if

632
00:41:31.000 --> 00:41:34.360
we're honest with it, this is the difficulty of faith

633
00:41:34.480 --> 00:41:47.719
versus reality correct and it also demonstrates that we what

634
00:41:48.159 --> 00:41:50.000
do we have a tendency to do now, We're gonna

635
00:41:50.000 --> 00:41:51.920
I'm gonna put us here, I'm gonna bring us into

636
00:41:51.960 --> 00:41:55.519
this at least temporarily. We have a tendency to see

637
00:41:55.559 --> 00:42:01.239
any promises in the Bible as being for the now

638
00:42:02.360 --> 00:42:09.199
and happening in the now, which typically leads to lost

639
00:42:09.440 --> 00:42:15.119
lots of discouragement, disillusionment, disappointment, and leads people to being

640
00:42:15.159 --> 00:42:19.960
on TikTok making videos about deconstructing their faith because it's

641
00:42:20.079 --> 00:42:24.360
very difficult to process when people in the church constantly

642
00:42:24.400 --> 00:42:28.039
give you promises about the now that is not for

643
00:42:28.159 --> 00:42:32.840
the now, that promise for them, even though it's certain

644
00:42:32.880 --> 00:42:35.480
in the mind of God. It is still what for

645
00:42:35.639 --> 00:42:42.920
them an unfulfilled promise As far as the practical ramifications, yes,

646
00:42:44.320 --> 00:42:47.000
and this has been a problem throughout two thousand years

647
00:42:47.000 --> 00:42:49.760
of church history, where people go to the Bible, they'll

648
00:42:49.800 --> 00:42:53.960
find a promise and almost just assume that God's going

649
00:42:54.000 --> 00:42:55.519
to do this or going to do this, or going

650
00:42:55.559 --> 00:42:56.920
to do this, or going to do this or going

651
00:42:57.000 --> 00:42:59.719
to do this in the now, and we have no

652
00:42:59.760 --> 00:43:03.440
guest guarantee of that. What is our guarantee for us

653
00:43:03.559 --> 00:43:07.559
practically that there will be a time that what will

654
00:43:07.599 --> 00:43:14.719
occur sin will be over, or will get a new body,

655
00:43:14.760 --> 00:43:20.880
There'll be no more pain, no more suffering, no more death.

656
00:43:21.480 --> 00:43:38.320
In the meantime, what can we realistically expect in this life? Pain, suffering, death, sin, failure, struggle, weakness.

657
00:43:39.119 --> 00:43:42.079
The Church likes to almost try to take those promises

658
00:43:42.119 --> 00:43:45.400
for eternity and bring them into the present, and that

659
00:43:45.719 --> 00:43:48.920
creates a feeling that, well, this is going to occur.

660
00:43:49.199 --> 00:43:53.440
They would have felt the same way. They're receiving a

661
00:43:53.480 --> 00:43:59.880
promise that the warfare is ended. It's only ended where

662
00:44:00.159 --> 00:44:03.760
the warfare ended in this text, It's ended in the

663
00:44:03.800 --> 00:44:07.840
mind of God. Where is it not ended? In practice?

664
00:44:09.400 --> 00:44:12.760
Does that make sense. The warfare has ended? Where in

665
00:44:12.800 --> 00:44:17.400
this text, in the mind of God in Babylon has

666
00:44:17.400 --> 00:44:22.400
it ended? Did the Babylonians get the message? No, nobody

667
00:44:22.440 --> 00:44:26.239
had gotten the message. God is saying it has ended.

668
00:44:27.039 --> 00:44:31.719
Does everyone understand that we cannot take promises that are

669
00:44:31.800 --> 00:44:34.840
not for the now and make them about the now?

670
00:44:35.159 --> 00:44:38.960
We are so bad at that. The Church has been

671
00:44:39.000 --> 00:44:41.320
doing it for two thousand years. I mean, you could

672
00:44:41.400 --> 00:44:44.679
argue the entire birth of the charismatic movement is a

673
00:44:44.719 --> 00:44:51.239
really a great example of this. Right, does God guarantee

674
00:44:51.280 --> 00:45:02.360
healing in the Atonement? Yes, but for when eternity. Charismatics

675
00:45:02.360 --> 00:45:06.920
want to apply it to the now. Everyone does that, right,

676
00:45:07.760 --> 00:45:11.519
Everyone loves to do that. And it's another A good

677
00:45:11.559 --> 00:45:15.199
example of this is the never ending conflict within Christendom

678
00:45:15.760 --> 00:45:17.960
that they do not do a very good job of

679
00:45:18.079 --> 00:45:22.360
drawing a distinction between a positional reality and a practical reality. Right,

680
00:45:22.880 --> 00:45:25.119
if anyone is in crisis, a new creature, old things

681
00:45:25.159 --> 00:45:27.519
are passed away, all things have become new. That is

682
00:45:27.599 --> 00:45:31.440
not a practical reality. If that was a practical reality,

683
00:45:31.519 --> 00:45:34.159
what would be the result of that practical reality? We

684
00:45:34.199 --> 00:45:40.679
would not have a sinful nature, and we would be sinless. Okay, well,

685
00:45:40.679 --> 00:45:43.599
so therefore that's not a practical reality, even though churches

686
00:45:43.639 --> 00:45:48.159
preach it as a practical reality. What is the reality? Positionally,

687
00:45:48.840 --> 00:45:51.480
I'm a new creature. Old things are passed away because

688
00:45:51.679 --> 00:45:57.079
I am saved by what kind of righteousness? Imputed, not infuse.

689
00:45:57.159 --> 00:46:00.239
That's the entire Protestant Reformation, meaning I am declared to

690
00:46:00.280 --> 00:46:06.360
be that which I am not. So the church loves

691
00:46:06.400 --> 00:46:11.360
to take that imputed righteousness and declare it almost as

692
00:46:11.400 --> 00:46:15.639
an infused righteousness, which is Roman Catholicism. And then people think, okay,

693
00:46:15.639 --> 00:46:18.039
so now that I'm a Christian. Basically the way it's

694
00:46:18.760 --> 00:46:22.000
even if it's not explicitly stated, it's almost like, now

695
00:46:22.000 --> 00:46:24.960
that I'm a Christian, basically, I have now power to

696
00:46:25.000 --> 00:46:27.239
overcome sin. I have this, I have this and all

697
00:46:27.280 --> 00:46:29.880
of these promises. And then they start living their lives

698
00:46:29.960 --> 00:46:35.599
and what did they discover? A completely opposite reality to

699
00:46:35.679 --> 00:46:38.880
what is being preached. And that leads many to say

700
00:46:38.920 --> 00:46:44.840
what Christianity is fraudulent. Christianity is not helpful because they've

701
00:46:44.840 --> 00:46:49.840
been given fraudulent promises. Now, in many cases the promises

702
00:46:49.880 --> 00:46:55.840
are not truly fraudulent, they're just what misapplied wrong time,

703
00:46:56.000 --> 00:47:00.000
wrong place, wrong understanding. So for the bout, for those

704
00:47:00.159 --> 00:47:04.320
in Babylonian captivity, that promise sounds wonderful, that your warfare

705
00:47:04.440 --> 00:47:07.119
is ended, that your hardship is over, that it's come

706
00:47:07.159 --> 00:47:12.320
to an end. The only problem is it's not happened practically,

707
00:47:13.639 --> 00:47:16.840
and it's hard to hold on to a promise in

708
00:47:16.880 --> 00:47:21.199
which you cannot yet see. How do we see the

709
00:47:21.199 --> 00:47:28.400
fulfillment of the promise? Well, it starts the word starts

710
00:47:28.440 --> 00:47:38.000
with it F F A I T A faith. Okay,

711
00:47:38.239 --> 00:47:42.000
isn't that the end message of the entire Bible? Right?

712
00:47:43.559 --> 00:47:47.559
Abraham was given promises? Could he see them? No? All right, okay,

713
00:47:47.719 --> 00:47:50.639
that's the message of the whole Bible. God gives promises

714
00:47:50.639 --> 00:47:54.280
in which cannot necessarily be perceived by sight or by

715
00:47:54.360 --> 00:47:57.280
intellect at the time. Now we have to understand those

716
00:47:57.320 --> 00:48:00.199
promises through are intellect by reading and study, but we

717
00:48:00.239 --> 00:48:02.639
have to have the ability to discern, Wait a minute,

718
00:48:02.719 --> 00:48:05.480
when is that promise? For in their case, they just

719
00:48:05.559 --> 00:48:08.360
have someone saying, hey, guys, your warfare is ended, and

720
00:48:08.360 --> 00:48:17.280
they're like, are you out of your mind? And that

721
00:48:17.320 --> 00:48:19.280
would be fair for them to think that way, would

722
00:48:19.280 --> 00:48:24.000
it not? Right? So just understand The perfect tense indicates

723
00:48:24.000 --> 00:48:26.280
that the resolution is so certain that is spoken as

724
00:48:26.519 --> 00:48:31.559
has already been accomplished, even though it hasn't. What's the

725
00:48:31.599 --> 00:48:44.079
next phrase, Her iniquity is pardoned. Everybody see that her

726
00:48:44.119 --> 00:48:48.880
iniquity is pardoned. Now the idea here seems to be

727
00:48:49.239 --> 00:48:53.079
it means to be accepted or to be appeased. This

728
00:48:53.199 --> 00:48:57.360
seems to suggest that God has accepted satisfaction for their

729
00:48:57.440 --> 00:49:02.599
sins and the penalty has been paid. So however you

730
00:49:02.639 --> 00:49:05.559
want to understand it, it's just reminding them that what

731
00:49:07.360 --> 00:49:11.719
your sins have been pardoned, your iniquity has been forgiven.

732
00:49:12.039 --> 00:49:15.400
Now that's good news, because why are they in Babylonian

733
00:49:15.440 --> 00:49:21.039
captivity because of their sin? Isaiah one through thirty nine

734
00:49:21.559 --> 00:49:25.840
outlines all of their sin idolatry over and over and over.

735
00:49:25.880 --> 00:49:28.760
They didn't listen to the warnings. So that's a good thing, right,

736
00:49:28.800 --> 00:49:31.880
because if they're in Babylonian captivity because of their sin,

737
00:49:32.119 --> 00:49:35.840
what needs to be addressed their sin? So now that

738
00:49:35.960 --> 00:49:39.320
gives them assurance, It gives them the idea that it's

739
00:49:39.320 --> 00:49:43.639
been appeased. The language, it means it's been accepted, the

740
00:49:43.679 --> 00:49:47.960
pardon has been accepted. God's wrath has been appeased. That

741
00:49:48.039 --> 00:49:52.239
kind of I think God has accepted satisfaction for their sins.

742
00:49:52.280 --> 00:49:55.920
The penalty has been paid now in their particular case.

743
00:49:56.199 --> 00:50:01.559
That basically it's been paid by what kind of and

744
00:50:01.599 --> 00:50:05.559
their particular case by their suffering. Right, So it's kind

745
00:50:05.599 --> 00:50:07.599
of you know, just make sure we understand it. I

746
00:50:07.639 --> 00:50:10.960
know we want to run and turn it into something else,

747
00:50:11.039 --> 00:50:13.639
but in this context, that's what it's referring to. Does

748
00:50:13.679 --> 00:50:23.920
that make sense? Right? What's the third phrase? She has

749
00:50:23.960 --> 00:50:29.079
received the Lord's hand double for all her sins? Everybody

750
00:50:29.079 --> 00:50:33.360
see that? All right? This is probably from a Remember

751
00:50:33.360 --> 00:50:37.039
we're looking at the grammar and the language here. This

752
00:50:37.119 --> 00:50:40.679
is probably the phrase that causes the most trouble. There's

753
00:50:40.760 --> 00:50:44.159
not agreement on exactly what is meant here right now.

754
00:50:44.159 --> 00:50:47.519
We may have different translations that may offer how does

755
00:50:47.519 --> 00:50:54.719
the ESV read that phrase she's received? Okay, I understands

756
00:50:54.760 --> 00:51:03.880
the NIV. Okay. So with translations not helping us too much,

757
00:51:04.159 --> 00:51:06.760
how would you interpret that phrase? I'll just ask you,

758
00:51:06.800 --> 00:51:10.719
how would you interpret that phrase? You're teaching a Bible

759
00:51:10.760 --> 00:51:13.119
study and someone raises their hand, going, what does that mean?

760
00:51:13.440 --> 00:51:26.599
What do you tell them? Okay, there's two interpretations offered

761
00:51:26.599 --> 00:51:32.159
in church history. You ready number one. It means that

762
00:51:32.320 --> 00:51:40.400
Israel's punishment has been severe but sufficient, indicating that justice

763
00:51:40.559 --> 00:51:44.199
has been fully satisfied. They've received of the Lord's hand

764
00:51:44.280 --> 00:51:46.639
double for all her sins. In other words, they have

765
00:51:46.840 --> 00:51:53.440
paid above and beyond for their sins by their suffering. Right.

766
00:51:53.480 --> 00:51:56.880
That's interpretation number one. What do you think interpretation number

767
00:51:56.920 --> 00:52:06.360
two is okay? The second is that it refers to

768
00:52:06.639 --> 00:52:13.119
overflowing grace, emphasizing that God's restoration is greater than their suffering.

769
00:52:13.400 --> 00:52:16.840
In other words, that God is done more for them

770
00:52:17.199 --> 00:52:21.000
than their sins. They have received of the Lord's hand

771
00:52:21.119 --> 00:52:23.760
double for all your sins. In other words, you have sinned,

772
00:52:23.960 --> 00:52:26.599
but God's grace is greater than your sin, and you're

773
00:52:26.639 --> 00:52:29.199
gonna receive double for all of it. You're gonna receive

774
00:52:29.239 --> 00:52:32.480
even more grace, meaning you're not just gonna have an

775
00:52:32.679 --> 00:52:36.159
ending to this. It's gonna be They're gonna be restored,

776
00:52:36.199 --> 00:52:37.679
you're gonna get to go back to the land, you're

777
00:52:37.679 --> 00:52:40.639
gonna get to rebuild the temple all. In other words,

778
00:52:40.679 --> 00:52:43.559
all the things God is going to do is double.

779
00:52:46.280 --> 00:52:48.599
You have your sin, but God's gonna do double for you.

780
00:52:48.639 --> 00:52:52.320
So it's either seen as a negative you've received double

781
00:52:52.360 --> 00:52:56.119
for your says you've really suffered, or it's positive God's

782
00:52:56.159 --> 00:52:59.360
gonna do double for you because of your sins, He's

783
00:52:59.360 --> 00:53:01.400
gonna even do more for you. I don't know which

784
00:53:01.400 --> 00:53:07.639
ones do you prefer? How do you prefer it? And

785
00:53:07.679 --> 00:53:09.400
don't ask me which one is the right one, because

786
00:53:09.440 --> 00:53:16.719
nobody is ever agreed in church history. It is very confusing.

787
00:53:16.960 --> 00:53:22.159
The language here is not easy. The language here, if

788
00:53:22.199 --> 00:53:25.320
you look think of it this way. Let's ask ourselves

789
00:53:25.360 --> 00:53:30.599
this considering what is the tone being given here? Speak

790
00:53:30.679 --> 00:53:37.320
ye wa to Jerusalem tenderly, comfortably? So the message is

791
00:53:37.360 --> 00:53:40.440
supposed to be a tender, comforting one. Which one is

792
00:53:40.480 --> 00:53:44.599
more comforting? Hey, you have suffered twice as much as

793
00:53:44.599 --> 00:53:47.840
you even needed to for your sin. That's not much comfort. Hey,

794
00:53:48.320 --> 00:53:54.719
God is going to do double for you even though

795
00:53:54.760 --> 00:53:57.199
you have sin. He's going to go above and beyond

796
00:53:57.239 --> 00:53:59.400
for you. That seems to be more comforting. So I

797
00:53:59.400 --> 00:54:03.480
would argue for the context of comfort, but that's me

798
00:54:03.719 --> 00:54:08.079
reading into it. But yeah, the other one, being more

799
00:54:08.159 --> 00:54:11.159
negative almost is like you got you got twice some

800
00:54:11.239 --> 00:54:13.599
of the much you deserve. Well, thank you so much

801
00:54:13.639 --> 00:54:25.559
for that. Okay, yeah, exactly because the land oh yeah, yeah, yeah,

802
00:54:25.599 --> 00:54:28.119
there was a specific reason they were given seventy years, right,

803
00:54:28.400 --> 00:54:30.960
because they had not followed the sabbaths for the land, right,

804
00:54:31.159 --> 00:54:32.960
so that God's gonna say I'm gonna give the land

805
00:54:32.960 --> 00:54:35.360
a sabbath. Right, you wouldn't do it, but I will, right,

806
00:54:35.679 --> 00:54:43.159
So right, So, but I just think in the context

807
00:54:43.199 --> 00:54:45.400
is more tender. So I think it has to be

808
00:54:45.440 --> 00:54:48.519
a more positive. I could be wrong, I could be wrong,

809
00:54:48.559 --> 00:54:50.760
all right. So what if we looked at oh man,

810
00:54:50.800 --> 00:54:53.280
we're I knew, we're not gonna see now the next hour,

811
00:54:53.280 --> 00:54:55.079
we're gonna have to now repeat all of this. All right,

812
00:54:55.079 --> 00:54:58.079
here we go. So we have looked at the textual context,

813
00:54:58.239 --> 00:55:00.639
the textual context. We looked at the immediate context, did

814
00:55:00.639 --> 00:55:04.480
we not? Some just say yes, we looked at the

815
00:55:04.519 --> 00:55:08.159
immediate context. We looked at the broader context, did we not? Yeah?

816
00:55:08.239 --> 00:55:13.079
We looked at the historical context, did we not? Yes? Okay, good,

817
00:55:13.159 --> 00:55:16.039
all right, just say yes, all right. Then we have

818
00:55:16.159 --> 00:55:20.639
looked at the grammar and linguistic words and how it's

819
00:55:20.679 --> 00:55:23.400
all put together. We could call it a grammar and

820
00:55:23.519 --> 00:55:26.000
linguistic analysis, and we want to call it that we've

821
00:55:26.199 --> 00:55:29.039
analyzed the grammar in the language being used, and what

822
00:55:29.079 --> 00:55:32.639
have we looked at the phrases comfort, comfort, right, my

823
00:55:32.800 --> 00:55:38.480
people speak to hinderly to Jerusalem. Warfare is ended, her

824
00:55:38.480 --> 00:55:43.239
iniquity is pardoned, she was received from the Lord's hand

825
00:55:43.320 --> 00:55:47.159
double for all her sins. And that leads us too. Well,

826
00:55:47.199 --> 00:55:50.760
we need to look at an exegetical insights to the text.

827
00:55:50.760 --> 00:55:52.679
But we have to stop right now, and we'll do

828
00:55:52.719 --> 00:55:54.960
this in the next hour, because we're going to finish

829
00:55:55.039 --> 00:55:58.599
this section no matter why. Okay, because once we get

830
00:55:58.599 --> 00:56:01.679
to verse three and five, all the wills come off

831
00:56:01.719 --> 00:56:03.639
and I who knows what's going to happen? Right, We've

832
00:56:03.639 --> 00:56:05.920
got to figure out who the voice is and nobody

833
00:56:05.960 --> 00:56:09.760
knows and everybody argues and okay, and it becomes a problem.

834
00:56:09.840 --> 00:56:12.480
So we'll figure that out, right, and then how do

835
00:56:12.519 --> 00:56:14.400
we get to where else? But there's a lot we

836
00:56:14.480 --> 00:56:16.679
have to do in this section, so we'll do that.

837
00:56:16.800 --> 00:56:20.719
Any questions about any of that, all right, I'm going

838
00:56:20.800 --> 00:56:22.719
to assume I did such a good job. You have

839
00:56:22.760 --> 00:56:24.400
no questions, but if you do, you can ask in

840
00:56:24.519 --> 00:56:26.639
between a right, let's pray, Lord God, we come before

841
00:56:26.639 --> 00:56:31.599
you this morning. Lord, forgive us if we've ever mishandled

842
00:56:31.599 --> 00:56:34.800
this section of scripture in the past. Lord, I hope

843
00:56:34.800 --> 00:56:37.519
we will understand it better in the present so that

844
00:56:37.559 --> 00:56:39.559
we can handle it better in the future. And we

845
00:56:39.559 --> 00:56:44.079
ask this in Jesus name. And God's people said