Isaiah 42: Observational Outline Pt 1

0:01 All right, Isaiah chapter forty two. Isaiah chapter forty two is where we begin today now, just to show you what we're going to be dealing with. I wish I had a bluetooth speaker, but I'm gonna play this hopefully you can hear it. I'll hold it up to the lapel mic where people on the internet will be able to hear it. I'm on the way here. I was listening to this copter. Isaiah chapter forty two. We read, or we find the first of what has been called servant songs. There are four of them, according to most commentators, four servant songs glorious descriptions of God choosing and sending a royal servant to accomplish his task.

0:51 The other servant songs are Isaiah forty nine one through thirteen, Isaiah fifty four through eleven, and then Isaiah not fifty three, but that passage should begin three verses earlier. Isaiah fifty two thirteen through all of chapter fifty three. These servant songs are talking about our Lord Jesus Christ. As soon as I heard that, as I was driving here, I stopped. I was like, okay, well, I'm not going to listen to the rest of this sermon because this is one of the major issues we're getting ready to deal with. Right. So his argument is that all the servant songs in Isaiah are about whom Jesus. Now, as just anyone reading Isaiah forty through fifty five, what immediately should you be asking, well, if these four servant songs and Isaiah forty through fifty five are about Jesus, what in the world is that going to do for the people that this is being written to? Because who is it being written to. Chapter thirty nine five to the end of chapter thirty nine tells us those who are in babylon captivity. Chapter forty in opens with what words comfort ye, comfort ye my people? Which people Israel? Who's in captivity? So forty through fifty five is also that section is known as the Book of Comfort or the Book of Consolation because it's comfort to those in Babylonian captivity.

2:23 If you have four servant songs, four or five servant songs in Isaiah forty through fifty five that are are all about Jesus, then that the question is what is that going to do for them? Right? They're what seven hundred years removed from the coming of Christ around seven hundred years somewhere there. Jesus is not going to do anything for them at this point in time, right, So what in the world is going on? And so I am very very very very very very very much challenging to say all of these are about Jesus because I've just it just makes no sense to me in any capacity.

3:06 So we're going to be challenging that. And what we're going to be doing today is the whole goal today really is chapter forty two observational outline. That's our goal. Isaiah. Chapter forty two all about observational outline. Now, we last week we talked about the transition between forty one and forty two, and what was the big subject of that transitional discussion? What was the big topic of discussion last week? And are looking at Isaiah forty one through forty two the transition. I just mentioned it. The servant, right, We talked about all the servant passages, right, and we kept looking at it, looking at it, looking at it, and we said, what are our options and how do we understand who the servant is? And we looked at all of our different options. Okay, so that's going to become another major issue here as we go through here, especially in forty two, because in forty two, everybody, I want everyone to focus on this. There are two servants and forty two we're gonna look at these two servants and then so we're gonna do an observational outline. Then we're gonna compare the two servants. Then we're gonna get into a whole discussion about the servant issue, and then I'm going to make my argument that and how we should possibly understand the servant in forty two. Everyone, Last week I played a brief part of a sermon that immediately identifies the servant in Isaiah forty two at the very beginning as being Jesus. And again I reject that in forty two almost outright. However, I know why, what the

4:40 argument's going to be. But we'll talk about all of that. So everybody ready for an observational outline. This is gonna take a lot of work. Now, just so that you know, I have probably five different observational outlines that were created on Isah Isaiah forty two this week. The reason there are five is me and artificial intelligence could not agree on how to do. I don't know what happened here? AI had all kinds of problems and doing an observational outline on forty two, I don't know why. It had no problem doing an observational outline from forty to fifty five, which we covered, had no problem doing an observational outline for chapter forty one specifically, or chapter forty two or forty one, But when it got to forty two, AI was just like, I don't know what happened. It's like it was just kept malfunctioning and it was having it was having hallucinations. I don't know what was going on.

5:34 So we kept going back and forth and back and forth. So even though this is the one I'm going to go with, I don't even know if I'm truly happy with this one. But we'll just see if it suits its purpose. Right, what's the main goal for an observational outline? Just to help us try to see what's here, right without trying to offer any interpretation. And if AI tries to give you interpretation, I give it. I think it. I'm gonna read it's opening paragraph and I already have issues here, but I got to arguing with it, all right, So are you ready? Here we go all right, Isaiah. Forty two continues the flow of divine revelation from chapter forty one by shifting the focus. Now, listen to how it states this from shifting the focus from God's challenge to Idols. Now, I got no problem with that. Forty one ended with the courtroom drama, right, Okay, we remember that, So it shifts the focus from God's challenge to Idols and his use of Cyrus. Cyrus. We do believe Cyrus was being mentioned specifically in forty one, right, the man from the North or the East, right, depending on which passage. Okay, from his challenge to Idols and his use of Cyrus to a powerful unveiling of God's true servant. Now, why is my issue with this? Because AI is already making an assumption here, right, that the true sermon is different than whom Cyrus. And there's where I struggle, because if

7:08 Cyrus is already being mentioned in forty one, alluded to, and all of a sudden we get to forty two, how did we all of a sudden just throw Cyrus out? How did Cyrus already get thrown out? Because Cyrus is going to be mentioned again later on, right, at least two more times by name I believe in Isaiah forty through fifty five, So oh, I don't like that. Now. Is there a shift in focus from his challenge to Idols? Yes, I don't know if he's moving his focus from Cyrus to now this other person. That's where I'm gonna be hesitant here. So and me and AI have long debates over this all week, and you're gonna probably get to hear me read a large portion of that. All right, So here we go. The chapter moves from the presentation of the servant. Everyone look at Isaiah forty two, right, look at verse one, two, three or four. Just skal one, two, three, and four. Would everyone say, that's the presentation of the servant, all right, that's the presentation to the servant, So it says, the chapter moves from the presentation of the servant, which we agree with, to a global call to praise to God's warrior like intervention. And finally, listen carefully to these words, a sobering rebuke of Israel the blind and deaf servant.

8:35 So everyone find in Isaiah forty two, where it now mentions the second servant that's blind and death verse nineteen. What's the exact wording used in the translation you have in front of it, in front of you. All right, So there's referred to as servant, and it's blind and deaf, so we'll call this the blind and deaf servant, right, very different than the servant and verses one through four? Is it not? All right? So just say that? So forty two could be the chapter of two servants. Now Ai is already AI identifies this servant as whom AI identifies the second servant as whom Israel. Do you see anything in the text that identifies it as Israel? Okay?

9:48 All right, that's something we'll have to look out for, right, But speaking to someone someone, okay, Right, So maybe there's some things that would help us come to that conclusion. I just didn't like how Ai was already throwing it out there, because it's almost to me becoming a little too interpretive. Right to me, what should be said? We have the servant and one through four that seems to be we can pick some words to describe it, and then we have the blind and death servant in nineteen. I'm not going to identify yet who they are. Does that make sense? You see where I'm kind of going here, but Ai wanted to immediately identify the second one as Israel.

10:33 So the structure of forty two then contrasts the faithful servant who brings justice with the unfaithful servant, preparing the way for the later servant songs. Now, I changed some words because AI wanted to say. They didn't want Ai did not want to call it the unfaithful servant. They wanted to call it unfaithful Israel. But I thought that was too interpretive. Right, I still think we should just say we could state it this way Isaiah forty two. The first part gives us can we call it the faithful servant? What do you think? Do you think the first servant? Can we call it faithful? What would be a descriptive word that we could use that's coming from the text. Look at verses one through four. God's chosen servant? Okay?

11:22 Is that a better word than faithful? Or? Am my Faithful's too much of an assumption? Is it not? Or shall not fail? Okay? My successful servant, God's successful servant is chosen servant. Alright, you could pick a word. And then the second servant is the blind and deaf servant? All right, that's the way I would like to describe them. Now, all right? Is that fair? Is that fair? Because we, well, again, observation, what do we want to do? We just want to see what's in the text. We don't want to start imposing anything on the text. Why am I so like adamant about that? Because ninety nine percent of everything that has happens in American Christianity and sermon after sermony is everyone reading something into the text. And the only way to combat that is what spend all of the time doing the observational work. So the minute someone introduces something into the text, what can you do? You'll immediately know whoa wha wha, Wait a minute. The text doesn't say that the text because if you sit in church, you're constantly told what's in the text, even though it's not really there, And you're told what's there, then they read it from it and you're like, well, of course, well that makes sense. Well, because someone just told you what's there, you can't That's not the way we do Bible study, right.

12:34 The way you do Bible study is observing the text. So we're just gonna call this Isaiah forty two, The Tell of Two Servants, The chosen one the well, however you would like to describe the first one, and the second one is easy to describe. The blind and death fair, all right? And then this prepares the way for the later servants songs. So that's now, that's important, right. If the later sermon song really are kind of being set up with Isaiah forty two, then Isaiah forty two is it's critical hermeneutically speaking, because if we're gonna interpret the later sermons songs somehow based off this, we've got to get this one down perfectly, right? Does that make sense?

13:18 I hope? So? All right, So let's break it down section number one. If you look at your Bible, some of your bibles break it down into sections. Does any of your bibles break down the first section one through four? Everyone breaks it down my Bible? Does? I think all of them do? All? Right? Now, again, when you break them down into sections, remember that's people doing that because the original was all just one you run together. So but almost everyone says the first section is one through four. So what should we call the first section? Okay? Right, well, what's the one thing we should not call the first section?

14:03 We should not say anything about Jesus in this first section. Okay, even though every I know I already hear. Look the people listening online, just put down your phone, stop typing. I already know they're gonna try to send me across reference to the Book of Matthew. We're gonna get there. I'm not ignoring that. I know what's where you're going. But we'll get there. Right. We're doing observational work, right. We don't go run somewhere else and read it back into the text. We're just observing what's here. I'm gonna call forty two one through four, and AI agreed with me. Well, me and AI had some disagreement here the presentation of the servant A I wanted to add a little extra. I don't really want to the presentation of the servant forty two one through four, or you could say the introduction of the servant or introduction to the servant. Does that make sense, however you would like to write it? Right?

14:50 Everyone can see that. Right now, I'm gonna break AI did broke this down into three parts. Remember that's typically how AI likes to do things. Break it down into three sections. Right, So here's how it breaks it down. So the presentation of the servant or the introduction to the servant. Verses one through four, and then there's one through four is broken into three parts. Verse one, God's now this, see, this is why Ai, me and Ai again went back and forth. I want to call it the introduction of the servant. It wants to call it the presentation of the servant. And the reason it wanted to call it the presentation of the servant is the very first part, this first subpoint. It wants to call this God's introduction of his servant, which is verse one.

15:35 So it wants to give the total section called the presentation of the servant because the first sub point is God's introduction of his servant. So you can see, and that's okay, however you would like to word it all right, So verse one is God's introduction of his servant. So let's look at verse one. What do we see? Behold my servant. You can see why you want to call that the presentation or the reduction. Right, So they're just drawing a distinction in words presentation because the very first sub point is introduction. Either way, behold my servant, right, whom I uphold mine elect and whom my soul delighteth I have put my spirit upon him. He shall bring forth judgment to the gentiles. Right, everybody see this, So this is God's introduction of his servant. Really three things we need to see here about this introduction. Behold my servant, whom I uphold, my chosen, and who my soul delights depending on your translation, right, Basically it wants us to see in this introduction this is whose servant. God's servant, and he does what he upholds, He has chosen and he delights in. He upholds this person. He has chosen this person, and he delights in this person. Usually yes,

17:07 all you have to I will put my spirit upon him. Yes, or I have right I have is I think the king James says I have the NIV I think, says I will. Now the wine is the and I and now you see this becomes very This is where we get a lot can happen here. Right. If it's I will, then you're looking for what something future. If I have, then it's someone who's already. That's that's big. That's really big, right, true at the time it was written, right, that's true.

17:47 Good point. So then all right, I was thinking, well, at the time and the flow of the book. Cyrus has already mentioned, but you're right this has been written before that they even go into captivity. So yeah, all right, that doesn't that's a good point. Yeah, exactly right before four. Yeah, so then I will can work either way, right, and the and the current historical setting, right, Okay, that's that's a good point though. I'm glad Sarah just brought that up because I was like, ooh, I have there makes but it doesn't really have the same impact as I thought based on that. All right, So breaking this introduction down, behold my servant, whom I uphold, my chosen, and whom my soul delights. God announces his servant using language of support, election, and delight. Can we agree with that? And the servant is spirit empowered and will bring justice to the nations, is how Ai likes to say it. The King James says to the Gentiles, as the NIV have it to the nations. I think when you say the Gentiles, you're just referring to all the other nations other than Israel, right, and that would be the Gentiles, So that fits either way. Okay, So basically, the introduction of the servant Hey, behold my servant, whom I uphold, my chosen, whom my soul delights. God

19:18 announced this servant using language of support, election, and delight. And the servant is spirit empowered and will bring justice to the nations. And we talked about all of that last week, and at least we considered who that can apply to. We're not going to go there now for the observational outline, but we will talk about it in great detail at some point. Right, So there's the first part, verse one, God's introduction. Right, this is in the section the presentation of the Servant, which just goes verses one through four. First sub point God's introduction verse one, verses two through three is the second subpoint. What do we see in verses two through three? We read it his voice.

20:00 He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised read shall he not break, And the smoking flax shall he not quench. He shall bring forth judgment unto truth. What do we see in verses two through four? Do what? Okay, we'll call it his character, but that's good. His character. We see the servant's gentle character. Do we want to add that meek character. All right, and we're gonna break this down, all right, So we have the first up point was God's introduction of a servant verse one. Second the servant's character Versus two through three. He will not cry aloud a bruise read, he will not break this described as a quiet, non violent, and deeply compassionate individual.

20:51 He brings justice without crushing the week or extinguishing the feint. That's the way this person is being described. Everybody got that, all right? The third section, obviously, then there's only one verse left is verse four. What should we call this? He shall not fail nor be discouraged till he have set judgment in the earth, and the aisles shall wait for his law. All right, persistence? How about the servant's perseverance? Do you like that? We could add perseverance and his global mission because it sounds more global. But okay, he will not grow faint or be discouraged until you have established justice. His law instruction will reach the distant coast lands.

21:43 And justice is emphasized three times and verses one through four justice or judgment. I think the idea is mentioned multiple times here. All right. So the first thing is the presentation of the serf three parts, the introduction of that servant, the servant's character, and the servant's perseverance and mission. I think we have that. Does that sound pretty good? Everybody? Okay with that? Now, what did we not do? We did not try to identify, because to identify would be to interpret. We're not gonna do that yet. Okay. Now, I understand if you go to any church anywhere in America on any given Sunday and they say open your Bibles to isaamh forty two, they don't even I mean, we just heard the beginning of that sermon. Hey, didn't even get into the sermon, and already he told everyone who was about right, it's about Jesus. Everyone's gonna tell you it's about Jesus. If you go to a church and say that's not Jesus, you're gonna be viewed as possibly a heretic. Okay, everyone's gonna tell you that. Okay.

22:49 My issue is, if that's Jesus, then what does that bring any comfort to them? Hey? Someone, and just let's just interpret it that way. Soone by the Him and Jesus is gonna show up and do all of this. We're gonna all be dead. Okay, yeah, you have five hundred years or so from this point that he's gonna show up and do this. Well, great, that's great. My great great great great great great great grandkids can know. And even when he shows up, he doesn't really do all of this in a physical way. Even then, does he Does he do all those things in his first coming? No, So that means it hasn't even happened yet. Go ahead, Oh, it may have implications to both, but I'm just saying in this context, if it's about Jesus and and and even if you apply this to Jesus, you can't really get mad at the Jews when Jesus shows up and they're like, okay, get rid of the Romans, establish your law.

23:57 Do it. Well, he didn't. Well, if you're not going to do it, then get rid of you, because you're not the person you can see why then if they would have understood that to be so either way, it just makes no sense because Jesus didn't even do that in his first coming, So, meaning these words would have given been given all of those years ago and still they have not occurred. It just for a section that's supposed to be comforting people to give them words that have not yet even happened today. That's not even a comfort to Israel today. So like you know, like I, that's where I struggle. But for now we're not going to identify it. Right you ready? Now the next section, right, the next major section goes from versus. Where do you think your Bible's probably break it down? Oh, five to sixteen, your breaks your breaks it way down. Okay, five to nine is where most goes, all right, So we're going to break it down five through nine. Right? What should we call five through nine to Summari or skim it? Oh?

25:08 His call? Okay, Thus says the Lord God, he that created the heavens and stretched them out, He that spread forth the earth, and that which cometh out of it, He that giveth breath and to the people upon it, and spirit to them that walk therein. I the Lord have called thee and righteousness. Who's the the Okay? Why would you assume it's the servant? There we go, I need I see someone to say it the correct way. You get to the antecedent? And who do you go back? Okay? All of that wonderful stuff. So this is how many Now, just so you know not everyone's going to agree on this, because look what my Bible does. Now, my Bible says, this is God's call calling is and righteousness. Okay, so yeah, I'm like, where did the Bible get this? Now? Just note all the This is what makes Bible study maddening.

26:15 You're just sitting in a pew. You go to work Monday through Friday, you do your life, you come, you open your Bible to read, and you're trying to figure all of this out. And your Bible immediately labels this section God calling Israel. Wait a minute, Wait a minute. We just went from a servant now we're talking about Israel. What just happened? So you're supposed to figure this out. This is where the Protestant idea that the Bible is simple and can be basically understood by anyone drives me mad a little bit, right because I don't even agree with this heading in my Bible. Ai doesn't agree with the heading in my Bible, right because Ai and I know this is where we did agree. We both agreed.

26:58 This seems to be God's commissioning of the servant. This seems to be him commissioning or calling the servant whom he just introduced. If you just spent verses one through four introducing the servant, right then, if you're going to immediately start in five through nine, it sounds like you're gonna still be talking about that sermon unless there's a clear break. I think it's the servant being called or commissioned. Who's missioned and verses one through four. I'm not saying who that servant is, but I think this has to be that servant. That's my argument. All right, I the Lord have called Thee and righteousness, I will hold thine hand.

27:41 I will keep THEE and give thee A give THEE for a covenant of the people, for a light of the gentiles. Right, So there, I think it goes back to the servant. I mean just from a reading comprehension, that's what you were doing. Like if you were to do a reading comprehension test, how would you probably write the questions, Sarah? If you were doing a reading comprehension test about who's being spoken of in verse six, you would probably expect your students to do what to look back to look before it, which would then be servant. So if if six, if all of a sudden, verse six is referring to Israel, then that would mean the servant in verse one, would it is whom Israel? Well, that's no. So we talked about this last week. Right, then we have like three options of identifying whenever we see the word servant. What were three options last week that Israel can refer I'm sorry, I just gave it the answer, servant can refer to Israel, Sorrus, or possibly Jesus. Right, So there's no way I'm gonna go back to forty two and say that that's reverencing forty two to one through four and say that's Israel. That makes literally no sense to me none. So I'm going to say six

29:12 is the same servant being commissioned, all right, and this goes through five through nine. Now AI is gonna break five through now and nine down into how many parts? Three because that's what it always does almost always. Okay, five through nine, So the first section is five. What do you see in verse five? What do you think we should call this sub section? What's say emphasis in five? He's the creator? Right? So the way this is the way AI says it, the Creator God speaks. Does that seem fair? Because that starts with Thus saith God, the Lord, he that created. So everyone see that. So, thus says God, the Lord who created the heavens. God's authority as creator undergirds the servant's mission. He gives breath and spirit, his power and sovereignty affirmed. So basically, the idea is God's getting ready to commission this servant whom he identified or introduced in verses one through four. But he's the one doing it, and he's emphasizing his authority to call this servant, to choose this servant, to commission this servant, and to empower this servant. This servant is being utilized, commissioned, and strengthened by whom God, the creator of heaven and earth.

30:38 So meaning that the servant's mission will want. The servant's mission will succeed because God, the creator of the universe, is the one calling and commissioning him to do something. Does that make sense all right? So the creator, God speaks in verse five, what happens in verses six through seven, I have called the Lord. I have I the Lord have called THEE in righteousness, and will hold thine hand, will keep THEE, will give THEE for a covenant of the people, for a light of the gentiles. Now please note all these things God is going to do. I will, I will, God is going to do these things. Verse five is significant because who's the God who's doing these things?

31:22 Is the creator of heaven and earth. Right, So verse six through seven is the servant's divine call and roll right. Verse five is the creator God speaks. Verse six through seven is the servant's divine call. I have called you in righteousness. I will give you as a covenant the servant. Now look what Ai says here. Okay, now wait, oh, we got to stop here. I will, I will, and I will give thee for a covenant of the people. Who's the people? Right? If the servant is given as a covenant of the people, then the servant can't be Israel.

32:07 Everybody see that. If the servant is given as a covenant of the people, and the people is Israel, then the servant in Israel must be seen as separate. Why does my Bible and its headline are in the subject line here and seem to imply that the servant here is Israel. It makes no sense just from a reading comprehension perspective. Do you agree with that there? Or am I stating that correctly or incorrectly, all right, because I want to be Look, this gets very nuanced here, and I want to make sure I'm not in any way messing up in basic reading rules or grammar rules or anything there. Okay, all right, I want to make sure that I'm because I got no problem being corrected here, because we want to get this right. Okay, all right, So and give thee a covenant of the people for a light of the gentile. So the servant is a covenant to Israel and a light to the nations, two separate functions. To Israel, he's a covenant for them. To the gentiles, he is going to serve as a light, two separate things. Right. What happens in verse seven to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison's house, now the blind eyes. If he's a covenant to Israel, this, I'm just gonna say, the mission here includes opening blind eyes and freeing captives. That's his mission right now. Almost inevitably, preachers will take verse seven

33:44 about opening blind eyes. I've already listened to what three sermons that do this, and immediately go to Jesus and John nine when he heals the blind man, and you're like, what just happened here? How did we Jesus healing a blind man and John nine is no comfort to the people sitting in Babylonian captivity. It makes no sense to I don't understand preachers. I don't understand preachers. I don't get it, like I don't. You could have You could have one hundred preachers, and I would not fit in in any way, shape or form, because I would just meet looking at him like what this is the old? Hey, we go to church. What's the answer to everything? Jesus not?

34:25 My answer is wait a minute, who are the blind? And who are the ones in captivity? Well? The one in captivity be should be simple Judah, right, the blind? Well, if we go back, is that a reference to the gentiles because he's going to be a what to the gentiles? A light? Okay? How does that work? All? I don't know. We'll have to get into discussion here. We're trying not to do too much interpretation, all right. So this section is called the Lord's Commissioning of a Servant. The first part is the creator God speaks in verse five for six through seven is what the servants divine his role? All right, Now, what do we have in verse eight and nine the third section? What I'm in the verse eight and nine, I am the Lord. That is my name and my glory. I will not give to another, neither my praise to graven images. Behold, the former things are come to pass, and new things do I declare before they spring forth? I tell you of them. It's a reminder. He's once again doing what here? All right, Well, he's once again he's condemning idolatry, he's establishing he gets the glory, and he's just saying new, something new is about the happeners happening. Okay, So I don't know what to do with this. When the section, I'm just gonna

35:55 call this God's glory and prophetic power because he's gonna speak of those things which are to come. Right, So I'm just gonna say God's exclusive glory or God's glory and God's prophetic power. This is verse eight through nine. I know that's not a great time. I don't know what to call this section. Do what? Okay? All right, that's that's good. You could go with that, right, you could. I don't have a good idea here. I'm just gonna be I didn't know. I had no clue, I had no idea. I'm like, I don't I don't know what.

36:37 I don't know. God's glory and the authentic, the authenticy, Well, yeah, authenticity, maybe I don't know. U. He's a way to demonstrate the real the truthfulness of it. I don't know how you would want to go with it, but you can just Verse eight and nine is kind of its own section. So if we break it down verse eight and nine, I am the Lord, obviously, that's the significance thing, right, and that and and that is my name and my glory. I will not give to another, neither my praise to graven images. Yeah, well, it seems like he's kind of and it's kind of weird when you read verse eight, right, because verse one two seven has been all about basically whom the servant right, and so all all of a sudden, it's almost like God is making sure that hey, don't be don't put your focus or your faith and the servant put it in me. Do you kind of see a distinction here that? Does that seem fair? Because what does he immediately do in verse eight, I am the Lord.

37:58 That is my name. Yeah, I am. It's me self, existing one focus on me, and I don't give my name to anybody. That seemingly to imply I'm not giving my name to whom the servant because he mentions, he mentions, I'm not gonna give my name to another, neither my praise to graven images. Alright, I'm sorry. I want to give my glory. I will not give to another. Thank you, thank you. I want to give my glory to another. So I'm not gonna give my glory to this servant. And I'm not gonna give no prayer. What's the exact words, No my praise or my praise to graven images. So I'm not gonna give my glory to another and no praise to graven images. Like it seems just a weird thing to say, but to me in context, it makes some sense, right, because well, were the two So what could be two temptations that could be facing those in Babylonian captivity. We've already established one. Oh, well, first about the idols, right, he re mentions the idols. We talked about that over and over that could be drawn to these idols drawn to this idolatry. But what else, sir, Whoever the servant is, they'll start worship with the servant. Now, if this is a way to warn them, hey, don't do that to the servant, then that immediately destroys the idea that the servant is whom Like this verse, this verse,

39:36 I'm gonna argue that, at least so far in the book, that verse verse eight maybe the most significant verse up to this point, because that's a weird verse to put in there. Right after all of this talk about the servant, It's almost immediately God is trying to establish I am greater than the servant. Don't focus on the servant, folks on me. In fact, even before that day, is he not kind of already trying to establish that he is the one doing all of this. Yeah, I'm the Lord. I created the heavens and the earth. Right he does that back in verse five, Thus says the God, the Lord.

40:22 There's a capital l O r D again, right, the self existent Jehovah yahweh depending how we say it. Right, he that created the heavens and stretched them out. And verse five, he once again is establishing me me. Now, I'm gonna do this with this servant, But it's about me. And then what does he doing? Immediately in verse eight, I'm the Lord. That is my name and my glory. I'm not gonna give to another, neither my praise to graven images. It seems to be doubling down on this concept. That's man. That Oh, if that's what's happening here, then clearly the servant is not Jesus. Not in this context.

41:10 There's no way because if it's Jesus and he Jesus, he has the same glory. You know, he's one with the Father. So I mean, like you do, I yeah, his creator exactly right, all right? So that one is I don't know. And then what happens at the end of that verse or nine? Behold, the former things are come to pass? What is the former things in the context their captivity has come to an end? And what's the next part? And new things do I declare before they spring forth? I tell you of them, I tell who I think this is. I tell Israel of the I'm gonna tell you what's coming to pass. That's the whole point of this section. Right now. Let me make it very you do you know how man, how many pastors take this section and say God is always gonna let us know what's coming in the future, that this is not about us. It's not a promise that God is gonna tell you or me. You know how many pastors say this God is doing a new thing is You know how many devotionals that are for January the first well or December the thirty first will quote things

42:42 from Isaiah to talk about doing a new thing and say God's going to do a new thing in twenty twenty five. When us, when you go to church and you hear that, just get up and leave the church. You'd be better going to the local bar. Okay, there's no point in going to church when they're saying that kind of stuff. This is not about God doing a new thing for you, is not about God doing a new thing for me. It's not about God telling me. It's about God doing a new thing for whom. For those in Babylonian captivity, and what is going to be that new thing. God is going to raise up a pagan king that's going to set them free and allow them. He's doing more than just saying you can go back.

43:24 He prepares the way, He gives them what they need, and he gives a decree that they can go back and rebuild not only Jerusalem but the Temple. That's a new thing, considering them been in captivity for seventy stinking years. Ah, it's so maddening to see how churches handle this. There's nothing complicated about that part, all right? So do we have that? All right? And I'm sorry that that last section, I don't know what to call it other than God's glory. He's a prophetic power or he's you know, I don't know. I don't know what to do with that, but you can do whatever you want. So there we go. So we've got the major sections are first the presentation or the presentation of the servant as the verses one through four.

44:15 We broke that down into three parts. Then the Lord's commissioning of the servant verses five through nine, the Creator God speaks, the servant's divine call, and then the Lord's glory and prophetic power. All right. That brings us to the next section, which goes from where to where? All right? Okay, mine breaks it to ten to twelve. Ten to twelve, Yeah, that's where. And AI liked the ten to twelve argument. I didn't like any of the others, right, So we're gonna go with the ten to twelve right now, Remember all how we break it down is not near as important as simply what what's there? Just making sure we know what's there. The breaking it down sometimes can be arbitrary, and we can always argue, well, this fits to this, this fits to this. The main thing is by doing all of that arguing and trying to figure out what are we doing, we're becoming more familiar with what's there.

45:20 That's the goal of this, all right. The goal is not whether we get the outline perfectly or imperfectly. The key is, by the time we're done doing the outline, what do we know everything that's in the chapter, so that from the next three, four, five weeks or whatever it takes to get through forty two when I ask review questions, you're all experts because you know what's there. That's the goal, right, everybody got it? Now? What do we call ten through twelve a call to a song? That's good? Did you come up with that? That's pretty good? All right? Well, look at the very first words verse ten, singing to the Lord a new song and its praise from the end of the earth, yay that go down to the sea and all that is therein the isles, and the inhabitants thereof. Let the wilderness and the cities therefore lift up their voice. The village that kid are doth in habit, Let the inhabitants of the rock seeing, let them shout from the top of the mountains. Let them give glory into the Lord and declare his praise in the islands. Now, I'm just gonna be honest, from reading this, this seems like what in the world is just what's happening here? And it is that I seem a little like what's going on? I'm still trying to figure out who the sermon is. The next thing, you know, everyone's having a concert like what happened? Right? So I Sarah called it, what again? Call to a song? I like it. I'm gonna go with what. I'm gonna go with that, A call to a song? Yeah, this new

46:57 thing is what they're supposed to be praying. Yeah, clearly, I guess it just seems weird to me because I'm trying to figure out, Wait a minute, okay, who's the servant? Wait, what's going on? And then all of a sudden. It's as Sarah says, I call to a song, And I got no problem saying that I call to a song or a call to praise, if someone would like to put it that way, all right, but it's a call. This goes from ten through twelve, and we're this time though, we're not gonna break it into three parts. Aren't gonna break it into two parts? Right? So the first part verse ten, what do we want to call with verse ten? I'm gonna say a new song for the whole earth because it says a new song, and the other earth you go, is that I'm not very creative. All right, there we go, all right, a new song for the whole earth? Verse ten. Right, So sing the Lord a new song from the end of the earth. The newness of the song corresponds to the new thing God is doing.

47:53 There you go, Stephen, it's a new song for a new thing, all right, inclusion of the sea, coastlands, and distant people. Right now, I think the song then if it's the new thing, and I think the new thing is they're about to be delivered from Babylon captivity. This is called to a song to celebrate what is getting ready to happen. I think that makes sense, right, And I can't believe we're already after eleven. Okay, I wasn't paying any attention to the time. So we'll ally's finish this section and then we'll pause, and then we'll come back and finish the outline. All right, So, and then second is verses eleven through twelve. What do we have in verses eleven through twelve? I think here just specific regions are now named identified. Is that I'm just gonna call it specific regions called the praise? It kind of does true, yeah, but if we want to just for yeah, it really it really does start in ten, So I guess you could go ten A and then ten B, eleven and twelve. I don't know if you want to do it that way. But what are the specific regions?

49:08 What are the specific areas? In verse eleven and twelve, you have the wilderness cities, the villages, a kr death inhabit the inhabitants of the rock. They let them shout from the top of the mountains. Yeah, all these different all these different areas, right, uh yeah, see La that's KIDR or Sila. I guess there is references to different ways, right, no, no, it's okay, Oh okay, Yeah, the praise spreads to the wilderness, mountaintops and far off peoples. The Lord is to be glorified universally, all right, So this is just a call for praise, and the praise seems to flow from the new thing. Right, Nothing very difficult about that section, all right.

50:05 The only thing it just seems like, wait a minute, it seems a little bit out of place, all right. Then that will bring us to the next the next major section verse starting in verse thirteen to what all right, Well, this is where we're going to have some disagreements. And AI never agreed on this. AI argued and argued, it has to go from thirteen to seventeen. It has to go thirteen to seventeen. Right, that's and we'll cover that here in a minute when we start again. So any questions about all of that, pretty good lots of work. I know it's tedious, but I will justify how tedious this is. How just like I know, but what are we ultimately doing through all of this section by section?

50:55 You know now what's there? Right? You know? Now at least from verse one to what twelve? You now know what's there? Correct? So now if you hear a sermon and someone says anything about verses one through twelve, you should immediately go, wait a minute, I know that's not there, but you are asserting that you're reading that into the text. I did an entire observational outline. It's kind of the idea of studying real money so that you can immediately spot the counterfeit. Right, I want you to study. I want you to see the real text, so that all the texts that somehow show up in sermons, well, you can immediately go what that? How did we just started We started this by listening to a sermon that immediately identified what that forty two is about Jesus. Well, we already found a possible textual problem with that. Right, If it's Jesus, then why does God seem to separate My glory is not going to go to this person? Well wait a minute, that makes no sense. All right, that makes no sense, right, because when we behold Jesus, we behold the glory. How does it? What is it? John?

52:01 Chapter one? Is it verse fourteen? Someone look at it. I think it's John chapter one, verse fourteen, and the word yeah, that's verse one. But I think verse fourteen. I could. I don't know exactly how it reads, don't I don't want to misquote it. Okay, So there refers to his glory, and then Jesus talks about how I think in John seventeen I think, or somewhere later in John about please give me the glory that I had when I was with you, meaning that he had the same glory. Now he laid aside that glory in the incarnation.

52:45 But so he has that glory. So wait a minute, be honest, like, I'm not gonna give my glory. Well, because he's not gonna give his glory to another. That another means that that glory is not the only begotten of the sun. It's not the only begotten son of God, meaning that then has to be someone different than Jesus. That how did I don't understand, like to say, I don't understand why it's so complicated, But all right, I think sermons, I'm telling you that the problem sermons are the problem of everything. All right, So we'll stop, then we'll come back, and then we'll try to finish this observation online. Right, let's probably look how we come before you this morning. Thank you for a place that we can do this. Forgive us for all the ways we've mishandled this section of scripture, and as we work on this, even in the next hour, help us just try to continue to find the truth about this. And we asked this in Jesus name, and GOS people said