Dec. 1, 2024

Isaiah 40: Observational Outline

Isaiah 40: Observational Outline

We work to create and observational outline of Isaiah 40

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We work to create and observational outline of Isaiah 40

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All right, Isaiah chapter forty and the first hour, we

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did a literary devices outline of Isaiah forty, looking at

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all the literary devices that were utilized. We finished it

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in the first hour. The second hour for Isaiah forty.

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I know we've spent a lot of time looking at

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how other pastors misuse this text, twist it, abuse it,

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put us into the text. We are going to just

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forget about all the other pastors. What we're gonna do

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right now is in Isaiah chapter forty. For this next hour,

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we are going to try to create working together. I mean,

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I have it all written out, but I'm going to

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try to have you work to do this. You know,

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with me, who knows what you guys will come up with.

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We're going to try to create an observational outline of

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Isaiah chapter forty. Now, what is the reason why do

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we create observational outlines? Because the key to Bible study,

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the key to Bible interpretation, is what conservation. Observation always

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comes what first, right, You cannot interpret what you haven't

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observed right now? To me, that I mean, well, there

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shouldn't even be a debate here. There shouldn't even be

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an argument here. You can't observe, You can't interpret what

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you haven't observed. So what should this mean? What this

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should mean in a practical sense, right, And I think

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in this church, I think we've moved on all past this.

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It never really mattered in the history of this church.

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But this is the way it should work in a

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practical sense in every church. This is the way it

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should work. It's never going to do this, So this

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is just me pretending like, oh, in fantasy land, it

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could one day be this way. But the way it

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should work is no one in the pew should ever

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disagree or criticize the interpretation of a text unless they

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have first done observational outline of the text in which

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they're criticizing or disagreeing with. That's the way it should work.

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And why should it work that way? Because the person

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can't criticize what they haven't want observed. They can't disagree

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well what they have observed? Does that? What work that way?

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In practice? No people sit in church, they sit in

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the pew, they're hearing interpretation. Immediately do what make a

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determination whether they agree or disagree, And in many cases

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they will do so in the middle of the sermon

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or immediately after come and say no, and you're like, well,

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that's great, I'm glad you were able to come up

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with how much. And so you almost want to ask

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what question, how much time have you spent in the

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text this week? And typically what's the answer They say, yeah,

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it doesn't matter or none, and it's like, okay, well

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that's great, that's great that you've not spent any time

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in the text. But you see where that can become frustrating, right,

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But that's the Protestant world has created this monster, and

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there's no way of ever getting rid of the monster.

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And the Catholic world it doesn't work that way, does it.

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In the Catholic world, the church has the power to interpret,

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not the people. And the Protestant world who has the power?

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The people, not the pastor. Now we still like to

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pretend the pastor has an authority, but how much authority

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does the pastor have? I only have authority until you

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what disagree, and then once you disagree, then whose interpretation

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becomes authoritative? Yours not mine? So I don't have any authority.

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So that's the way it works. So all I can

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say is that, look, Protestants can continue to operate that way,

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and I know this after two thousand years, what have

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we seen? We've seen nothing but vision, disagreement and countless interpretations.

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So all I can try to say is to any

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individual listening online or hear, if you actually care, you

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can just sit there and disagree with anything, or you

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can say I'm gonna actually care about the text and

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do what learn how to do observational outlines. So that's

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what we're about to do. Everybody ready, We're gonna do

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an observational outline on Isaiah forty and we're gonna try

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to focus strictly on the structure and flow of the

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text without any what interpretation. If your outline has interpretation

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in it, what does that mean about your outline? You fail? Okay.

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If you're in hermonutics class, you fail. Okay. If we're

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in church and we're doing outline and your outline has

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interpretation in it, what happens? Well, nothing, but you should

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fail something, right, You get a bad grade for church. Okay,

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you don't get to go home with a star. Okay,

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you don't get a little sticker, you don't get anything. Okay,

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you get booed and told to leave. All right, Okay,

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that's what happens no interpretation, no interpretation. But it's hard

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to do that, isn't it? What makes it hard to

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do an observational out What do you think is the

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thing that makes it most difficult in doing an observational

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outline versus without any interpretation? What do you think is

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the thing that makes it difficult? I think the longer

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you're in church, the more sermons you listen to, the

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more you are committed to a specific theology, the more

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difficult it becomes because you immediately, like, if we go

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to certain chapters in the Bible, you've heard that chapter

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fifty thousand times, So what do you do when you

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outline it? You're just reading, You're just placing into it

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what you've already known. It's so difficult to approach the

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text without all all of the things you've heard. It

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is so difficult. But what happens as soon as you

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present something that strips away all of that interpretation? People

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get very defensive. They get they'll get really upset with you,

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really quick, because you're taking away they're you know, they're

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taking you're taking fluffy away from them, and they need

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their fluff. They need fluffy. But Fluffy's gotta go right,

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all right, so everybody ready to do this? All right? Good?

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Hopefully my voice I was starting to cough and that's

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no good for the recording. But I think we're good

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to go. Here we go. Observational outline of Isaiah forty.

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I suggest that the first part all right, Roman numeral one,

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if we want to do that. However you would like

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to break it down. I don't really care if it's

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in correct outline form. I never care about that. I

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care about just getting what's on the text on paper. Right, Okay,

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here we go. I suggest that Isaiah forty that the

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first section should be verses one and two. Right. The

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reason I suggest this is, let's read, comfort ye, comfort ye,

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my people, saith your God, speak ye comfortably to Jerusalem,

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cry unto her that her warfare is accomplished, that her

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iniquity is pardon, for she hath received of the Lord's

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hand double for all her sins. The voice of Him

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that crieth in the wilderness, I see that is like WHOA,

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what just happened? Right? Comfort ye, comfort yee? And now

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all of a sudden we have a voice in the wilderness.

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Is the voice of the wilderness, the one bringing the

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comfort is the voice in the wilderness to it? What's

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going on? Right? I believe then verse one and two

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should be its own section. Does everybody agree with that? Disagree?

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I think it makes sense? Okay, I think it makes sense.

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So what should we call verse one and two? Well,

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Comfort's a good way to go. Who's calling for the comfort?

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So I think it's fair to say God's call to

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comfort or well, look at verse one, his people Jerusalem

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is being personified as his people. But yeah, okay, I

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get the idea. All right, So we're gonna call it

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God's call to comfort his people Isaiah forty one through two.

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Is everybody okay with that? Wait? Is everyone okay with that?

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We have agreement, Ladies and gentlemen. I retire as being

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a pastor. It has been fun. That's it. This is

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the end of this recording. Everyone, goodbye. Y'are not even

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shocked there was agreement? Okay? All right, okay, I guess okay,

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see Stevens like, don't get carried away with yourself. Okay,

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it's only two verse is okay? We got plenty of

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room to disagree. All right, here we go. So so

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I'm gonna call this section God's called a comfort his

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people Isaiah forty, verses one through two. Now, that's that's

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the section. Now, let's break it down into some sub points. Right,

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So we got Roman numeral one. Now let's break it

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down to some sub points here, right, let's break it

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down into two. Let's break it down into two sections.

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What verse one would be? What? What? What would we

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call verse one? We know the section is God's call

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to comfort as people, But what would be verse one?

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I'm gonna call this a command to comfort? Comfort? Ye?

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Comfort ye my people. God is commanding that his people

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be comforted? Correct, I would say, Sarah, Is this correct?

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Is that a repeated imperative? Okay? Good? All right? So

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I'm gonna call it a repeated imperative being repeated? Right, comfort,

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comfort my people, says God. God is commanding someone to

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do what to comfort his people? Right? Comfort? Ye? Comfort

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ye my people say? If your God he needs he's

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he wants someone to bring comfort to his people. Right.

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We know that that I in that sense, God is

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speaking to Isaiah to write this way before they even

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get into captivity. To bring comfort. Someone is going to

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have to bring this message and do what bring the comfort?

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All right, so it's a command to comfort. What do

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we have in verse two? I changed this like fifty times. Okay,

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I've come up with the first thing I thought was

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way too interpreted. I don't remember the first one I've

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I've deleted it and changed it so many times. So

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we have verse one two two is God's call to

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comfort his people. Then the first subpoint is God's command

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to the to comfort. And then what do we have

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in verse two? Do what reason? Instructions? Okay? I like that?

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What else could we call verse two the method? Okay,

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that's pretty good. Okay, I'm gonna say tell me if

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you think this is okay? All right, So we have

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God's call, we have the command to comfort. What do

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we call this the declaration of the comfort? He's declaring

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the comfort, and what is he at first? It's addressed

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to whom to Jerusalem? And verse two speaking comfortably to Jerusalem.

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All right. Now Jerusalem is being personified. That's his people

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being personified as Jerusalem, right, okay? And Jerusalem served as

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important to these people, right, okay? Now look what he

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tells him to do, or tells him what he declares?

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Some things to them, he tells, he speaks you speak

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comfortably to Jerusalem. That kind of goes still with that command, right,

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that command to comfort. Someone needs to speak comfortably to Jerusalem.

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But look what's declared? Cry under her? Everybody see that

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cry under her. There's the declaration. Now, what's the first thing? Warfare?

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It has ended? Hey, why she I comfort my people?

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What do you tell them? You declare to them? Your

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warfare has ended? Now? What does that mean? Well, that's interpretation.

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I can't tell you that right now. Okay, right, second,

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your hard service has been compared. That gives you an idea.

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But of course the NIV is going interpretation versus translation.

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But that gives us the idea there, But we don't

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want to do any interpretation, so we're going to ignore

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the NIV. Right, what's the second thing? Her iniquity is pardoned.

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Third thing, she has received double for all her sins.

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Does that make sense? Okay, So let's go through this.

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The first section is Isaiah forty one through two. What

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is this section called God God's call to comfort as people? Right?

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Then we're gonna break those two verses into two subpoints.

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The first subpoint is what command two comfort? It's a

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repeated imperative comfort comfort ye my people. Everybody see that.

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You could almost break it down Isaiah forty verse one

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to Isaiah forty verse two. A right, because the command

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seems to say comfort ye, comfort, ye my people speak

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comfortably to Jerusalem. So in a roundabout way, both of

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those carry that kind of command. Right. But then the

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second part of our breaking this down into a subpoint

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is declare this comfort? And what are you declaring? Warfare

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is ended, iniquity has pardoned, and you've received double for

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all your sins. Everybody see that? All right, so let's

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just see how well you can do. Close your eyes.

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First section goes from verse one to two. It's called

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God's comfort to his people. All right, Now that's broken

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into two sections. The first section is the command, and

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we can see that in verse one and a little

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bit of part of verse two, verse two. The very

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first part, I think, I agree. I believe that that's correct, right, okay. Second,

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then we have the declaration of the comfort, and that

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declaration includes what your warfare is ended, your sins have

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been pardoned, and you've received double for all your sins.

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Got that that's the first section, all right? Everybody got

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that down. Now, did we do any interpretation. Just what

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are we no by just looking at that verse? What

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needs to be interpreted? Okay, who's supposed to be doing

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the comfort? Okay? What does it mean that their warfare

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is ended? Those are the basic questions. We probably could

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ask a couple of more, but those are the basic questions.

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Now those questions can only be answered by doing what interpreting?

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Observational outline is not supposed to do that, So we

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can't do that right now. So why are you asking

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those questions? Okay? Right next? Okay, here we go. What's

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the next section? We know the next section begins with

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what verse three? Now, what's the question we have to

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ask ourselves? How far does it go? All? Right, here

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we go, Ladies and gentlemen, figure it out. You tell me,

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mm hmm okay, all right, So Steven is suggesting three

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to eight. Okay, I do agree. There's a voice there

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in six? I do agree. What do you think? Now?

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Interpret If we were trying to do an interpretation, we have, well,

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what question would we ask? Is the voice in three

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the same voice in six? That's an interpretive question, is

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it not? But it is a good observation that the

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voice in there's a voice in three, and there's a

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voice in six. Everybody see that? But for breaking it down?

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What do you Stephen won't want suggested three to eight?

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What other suggestions do we have? The worst you can

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be is wrong? So oh three to five? Okay? Almost?

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I think if your bibles tend to group things, almost

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every Bible breaks it into three through five. Now here's

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the problem, though, am i? Am I being influenced by that?

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Am I being influenced by that? Because every Bible I

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have breaks it down that way? I think almost everyone.

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Let me see here. Okay, that's good, that's good. It's

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good to have a Bible that doesn't have the breaks

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in some cases, because then you're forced to do it

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yourself and you're not being power of suggestion is not there? Okay?

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Do what this one? Oh? It goes all the way

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to eleven. Okay, all right, good, So we have different

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The bibles don't agree, all right? Who knows? So nobody? No, no,

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cause the thing is when it comes to breaking into sections.

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What let's be honest. When it comes to breaking in

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into sections, that is what subjective and very much an interpretation.

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Now what really, let's do this when you break it

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into sections, what are you attempting to do? You're just

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trying to get what's on text into some kind of

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manageable thing that makes some kind of sense. Right, But

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we're only doing observation. So even if we break it

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into sections that we agree or disagree on, as long

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as it doesn't impact the interpretation, that's okay. I think

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sometimes when you start doing an observational outline, you break

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things into sections and then guess what happens? You get

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like three or four points down and you're kind of like,

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why what am I doing here? Right? Because it can

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get very confusing after you break If you break it

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down wrong, then all of your sections start falling apart.

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Does that make sense? Like? I have the one Bible here,

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Guess what it does? Three through five, six by itself,

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then seven following different So there are a lot of

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different ways to do this. So I'm gonna go with

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three through fives as a section right now? Support voice? Yeah,

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the whole section. There's a voice? Now? Is it the

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same voice? Say that? But that seed for an observation,

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I would have to start trying to do interpretation there

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right now. Guess what can happen? We can do an

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observational one. And then when we start interpreting, what could

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we find out? We could find out hmm, maybe I

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need to go change my outline. But the outline is

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only just to get the observation going, right, because then

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that leads to the interpretation. So we really don't ever

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have to go back and change our observational because the

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sin as we go back and change our observational, it

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stops being observational. Right does that make sense? Right? So

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observational outlines are not supposed to be necessarily perfect. It's

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supposed to be what is it helping you do get

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a sense of the text? Right? So forty verse one

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through two, the time we spend on that section, what

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do you now understand? Well, we have a command for

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God from God telling someone some people to comfort his people,

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and he wants to declare to them that how many

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things that have been done for them? Three? Their warfare

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has been accomplished, iniquity is pardoned, and they have received

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the Lord's hand double for all their sins. Right you

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know that now? Right now, you may not know what

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it means. But if anyone comes along and says anything

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about Isaiah forty one through two, that doesn't correspond with

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that observation, you can immediately say you're preaching a sermon,

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you're not teaching the text. That's why you do observation,

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because observation protects you from what people inserting something into

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the text, because you're gonna be like, no, I spent

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fifteen hours observing it, it's not there. Stop pretending, right, Okay,

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So well, well I have to find out. But now,

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so let's go to the next section. What do we

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call verses three through five? We have a voice? Should

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we call it the voice or a voice? What do

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you think if we're doing observational should we call it

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a or the a voice? And the reason we would

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say a voice? I know the text says the voice,

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but the fact is we have the voice in six.

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Where's the other use of voice? Nine? What doesn't say

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voice there? And none? Okay? Right? So yeah, yeah, lift

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up that voice in verse yeah nine, but that's speaking

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to old Jerusalem. Yeah, but it does mention his voice. Right.

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So but in verse six and verse three, we have

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the voice. Do you notice that phrase? So then that

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can that could be an argument for making the voice

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in three the same voice in six? Could it not?

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But we don't want to do that right now, because

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that requires what That requires interpretation, right, and I can't

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interpret that voice yet, right, So I'm just gonna be

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I'm just gonna say verse three through five, a voice,

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a voice, and what is it doing? It crieth in

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the wilderness, prepare you the way of the Lord. So

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I'm gonna put a voice of preparation. I'm just gonna

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put a voice. I'm not gonna even say what he's

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preparing for or what the voice is preparing for. It's

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a voice preparing or calling for preparing, crying for preparing

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maybe that, but a voice of preparation. Let's just do that.

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I'm putting a voice. Now. I know what you could argue,

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But wait a minute. If you're doing observational, the text

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says the voice. I know that. But the minute I

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put the voice down, I feel like I'm just working.

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I'm walking myself right into an interpretation, right, And I

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want to say what the interpretation will identify the voice?

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Does that make sense? So I know I could put

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the voice down and I wouldn't necessarily be wrong, but

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I want to stay away from identifying the voice because

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you guys doing observation have already identified the more than

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one voice. So that's a good thing. Right, So we're

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gonna call this section a voice of preparation Verses three

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through five. Now, let's break this section down into parts.

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All right, We're gonna break verses three through five down

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into different parts. What do we have in verse three?

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The voice of him that crieth in the wilderness, prepare

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ye the way of the Lord. Now, Stephen did make

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a good observation. It does identify the wilderness. That is good.

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That is good. So I'm just gonna say here that

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we have a voice. We have the call to prepare

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the way. Let's do that. We have the call to

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prepare the way because the voice of him that crieth,

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there's the call right now. It does identify that he's

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in the wilderness. All right, prepare ye the way of

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the Lord. What else does it say? Make straight in

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the desert a highway for our God. So so that

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we have the section is the voice of preparation number one?

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We have the call to prepare in verse three. And

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if you see, what are what are some of the

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parts of the call to prepare where we can kind

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of see well crying, right, there's the cry. So it's

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going to be spoken or cried out. It's in the wilderness.

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It's to prepare the way. It's to make it straight,

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uh straight in the desert, a highway for our God.

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So you kind of you could kind of break it

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down a little bit more, but that's okay, all right.

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So we have a call to prepare? What what do

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we have in verse four? Make this okay? Well, I'm

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gonna I'm breaking I'm gonna break this section down into

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three parts, right, So Isaiah forty three through five, I'm

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breaking down into three parts. Right. So the overall section

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is the voice of preparation, the first section, and that

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is the call to prepare Isaiah forty verse three, Isaiah

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forty verse four. I'm gonna take it by itself, and

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I'm gonna call this what what would we just call

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verse four? Not how we? Not we us, nothing, not

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we anything. Okay, get that way out of there. Okay,

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there's no we in it. Okay. I'm just gonna call this.

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And we talked about it in the last hour. Transformation

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of the land, the change of the land. Every valley

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shall be what exalted, every mountain shall be, what the

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crooked should be what and the rough plane? All right,

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that's the transformation of land. That's the change of land. Now,

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interpretive question would be what. Well, the first is this

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literal a figurative? Has it already happened? Which land? Now

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in our context we could start answering some of these questions. Right, Obviously,

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in the context, it has to be the land that

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they are in, which is Babylon, and this has to

397
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be something about them possibly being leaving. So it sounds

398
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like that this would be changing the land to such

399
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a way that they could walk out. But what is

400
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the land the thing holding them back? No, so it

401
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sounds like that this could be allegorical of doing what

402
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All the things that would keep them held is going

403
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to be transformed so that they can walk out. The

404
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land has been personified as the thing holding them back.

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It's not the land that's keeping them. They're not like, hey, guys,

406
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we've been in babyloning captivity for seventy years. If we

407
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could just have someone cut down some trees and we

408
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can walk out here, that's not the problem. Okay, right,

409
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does that make sense? Right? Yes? Right, all right, Now,

410
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if you've been going to church for a long time

411
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and we read Isaiah forty, verse three, four and five. Immediately,

412
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what do you do John the dobdast because it's quoted

413
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in the New Testament. But see now you're doing wide

414
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you're not even doing observation. You're now doing cross referencing,

415
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and you're trying. We can't do that right now? Right,

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just we just know that what verses three through five

417
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we have a voice of preparation the first part of

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this section, Versus three through five, we have a call

419
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to prepare the way that's verse three. Everybody see that? Right? Second,

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with the transformation of land or the change of land

421
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Isaiah forty, verse fort does everybody see that? All? Right?

422
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So what do we have in five? There? Look at that?

423
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Look at that Twilat has gone to this church for

424
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way too long. Right, the glory revealed, or we can

425
00:29:20.319 --> 00:29:23.640
call it the revelation of God's glory. Everybody see that?

426
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And the glory of the Lord shall be right. That's that.

427
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When you just basically have the text on your paper,

428
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you know you're doing observation. Right. Are we asking how

429
00:29:35.759 --> 00:29:37.599
it's going to be revealed when it's going to be real? No,

430
00:29:37.599 --> 00:29:39.440
we're not asking any of that. And all the flesh

431
00:29:39.480 --> 00:29:42.200
shall see it together, for the mouth of the Lord

432
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hath spoken it. So it's a revelation of the glory

433
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of God. All flesh will see the glory. The mouth

434
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of the Lord has spoken. All right, so now let's

435
00:29:54.240 --> 00:29:57.200
let's put this all together, right, everybody ready? You see,

436
00:29:57.279 --> 00:30:02.079
Observational outlines take a long time, right, they do. They

437
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take a lot of work, and this is why people

438
00:30:04.279 --> 00:30:08.400
in church don't want to do them. So they pastors

439
00:30:08.599 --> 00:30:12.440
when they typically give an outline, are their outlines observational, No,

440
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they're interpretive all day commentaries. Outlines are wide interpretive. The

441
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outlines are simply there to reinforce their interpretation. And when

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a pastor gives an outline, what does he do. When

443
00:30:26.599 --> 00:30:30.079
a pastor gives an outline, his outline is simply going

444
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to reinforce his interpretation and the theology of the church.

445
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Meaning you're you're like eighteen miles removed from what the

446
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text and that should tick off every Christian, But it

447
00:30:44.240 --> 00:30:46.759
doesn't take off anybody. They go to those churches and

448
00:30:46.799 --> 00:30:50.200
love them because they don't care about the scriptures. Right,

449
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But so that's what It takes a lot of work

450
00:30:52.920 --> 00:30:54.920
to do. This, does it not? I mean, it can

451
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be tedious. Nobody goes to church to do what we're doing.

452
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If anyone visited this, they would buck out in five seconds.

453
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They're like, that's the dumbest thing I've ever heard in

454
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my life. Sitting there spending all this time to build

455
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an outline, give me a break. I can get an

456
00:31:07.240 --> 00:31:11.240
outline for my study Bible. Okay, well, congratulations, And I

457
00:31:11.240 --> 00:31:13.519
don't want a sermon giving me an observation outline. I

458
00:31:13.599 --> 00:31:15.759
want a sermon given me three points and make me

459
00:31:15.799 --> 00:31:18.319
feel like Jesus loves me, and then I get to

460
00:31:18.319 --> 00:31:22.000
go to the potluck after. That's why nobody would want

461
00:31:22.000 --> 00:31:24.759
this kind of That's why my whole concept of church

462
00:31:24.839 --> 00:31:29.279
is contrary to anybody else. But if we care about

463
00:31:29.279 --> 00:31:30.720
the text, this is the way it has to work.

464
00:31:30.720 --> 00:31:33.920
All right. So what's the first section in Isaiah chapter

465
00:31:33.960 --> 00:31:37.799
forty All right? It's verses one through two. It's God's

466
00:31:37.799 --> 00:31:40.759
call to comfort. That section is brooking down into two parts.

467
00:31:41.240 --> 00:31:43.759
We have God's a call or we have the command

468
00:31:43.759 --> 00:31:46.359
to comfort in Isaiah forty verse one. Everybody see that?

469
00:31:47.079 --> 00:31:51.160
What is that? It's an imperative? It's a command comfort

470
00:31:51.240 --> 00:31:57.000
my people? Right? Who says it? God? God is commanding

471
00:31:57.039 --> 00:31:59.599
that his people be comforted. Everybody see that. Then we

472
00:31:59.640 --> 00:32:02.079
have the the second part, we have the declaration of

473
00:32:02.079 --> 00:32:06.880
that comfort, which is warfare is ended iniquity as pardon.

474
00:32:07.240 --> 00:32:09.720
You've received double for all your sins. Everybody see that.

475
00:32:10.000 --> 00:32:14.759
There's the first section. Everybody see that. Now, who does

476
00:32:14.799 --> 00:32:19.960
this apply to the people in Babylonian captivity? Isaiah chapter

477
00:32:19.960 --> 00:32:23.039
thirty nine said, step that context. Everybody remember that. Okay.

478
00:32:23.119 --> 00:32:26.519
Number two. The second section goes from verses three through five,

479
00:32:26.559 --> 00:32:30.799
and it's a voice of preparation. We've broken that section

480
00:32:30.880 --> 00:32:35.599
down into three parts. Verse three the call to prepare.

481
00:32:35.680 --> 00:32:38.000
It's the voice and the wilderness saying, prepare the way

482
00:32:38.039 --> 00:32:43.079
of the Lord. Everybody see that, all right? Second verse

483
00:32:43.119 --> 00:32:47.319
four the transformation of the land, the change of the land.

484
00:32:47.799 --> 00:32:51.519
Everybody see that. And then what do we have in

485
00:32:51.680 --> 00:32:57.039
verse five the revelation of God's glory or God's glory revealed.

486
00:32:57.759 --> 00:33:01.480
All right, we're doing We're we're moving so fast. We're

487
00:33:01.519 --> 00:33:03.839
gonna be done with this about twenty twenty eight. Okay,

488
00:33:03.839 --> 00:33:07.359
but that's all right. You're gonna know this chapter, are

489
00:33:07.359 --> 00:33:12.039
you not? All right? Here we go, third section? All right,

490
00:33:12.160 --> 00:33:14.799
here we going back to this debate. We know then

491
00:33:14.839 --> 00:33:18.759
we're gonna start this section where we're gonna start it

492
00:33:18.799 --> 00:33:21.119
in six? Where do we end it? Ladies and gentlemen?

493
00:33:21.279 --> 00:33:25.880
Where should we end this section? Ooh, y'all, y'all went

494
00:33:25.920 --> 00:33:35.599
straight to eight? All right? Why because I'm curious? Oh

495
00:33:35.640 --> 00:33:38.160
look at okay, good Sarah explained it? How did she

496
00:33:38.240 --> 00:33:41.039
explain it? Six to eight? We have a recurring kind

497
00:33:41.079 --> 00:33:49.720
of theme grass flower verse nine, Oh, Zion, something just

498
00:33:49.839 --> 00:33:54.799
changed unless Zion is the flower shop. Okay, something just changed.

499
00:33:55.160 --> 00:33:59.599
All right, So now so that's good. I like when man,

500
00:34:00.079 --> 00:34:04.640
that's two times we've agreed this Jesus is coming back today. Okay,

501
00:34:05.319 --> 00:34:07.480
okay something wait, no, things are supposed to get worse

502
00:34:07.519 --> 00:34:10.679
and worse. No disagree more? Okay, all right, I'm okay.

503
00:34:10.840 --> 00:34:13.920
Are you ready? Here we go? So what should we

504
00:34:13.960 --> 00:34:32.199
call this section? Oh? Okay, all right, you don't interpret,

505
00:34:32.320 --> 00:34:35.000
don't interpret. Okay, I'm just making sure. I'm just making

506
00:34:35.039 --> 00:34:49.480
sure there's a comparison. All right. Well this, I'll just

507
00:34:49.519 --> 00:34:52.880
show you how easy it is for observ observation turn

508
00:34:52.960 --> 00:34:58.559
into interpretation here, right, If you look at some sources here, right,

509
00:34:59.119 --> 00:35:02.719
they will say something like this, Verses six, to eight

510
00:35:03.199 --> 00:35:09.440
the frailty of humanity and the Enduring Word of God. Now,

511
00:35:09.519 --> 00:35:17.320
what did they immediately do there, interpretation? Because they just

512
00:35:17.360 --> 00:35:24.760
identified the grass there we got that's observation. That's a

513
00:35:24.800 --> 00:35:30.440
oh way, oh okay, all right, good point, okay, good good,

514
00:35:30.480 --> 00:35:34.639
good good, very good observation, very good. All right. All

515
00:35:34.800 --> 00:35:41.480
flesh is grass, and all the goodliness thereof is as

516
00:35:41.519 --> 00:35:45.039
the okay, it says as of Okay, Sarah just did

517
00:35:45.039 --> 00:35:46.880
a good job there, right, because a part of me

518
00:35:46.920 --> 00:35:50.079
would want to throw that out because I'd be like,

519
00:35:50.079 --> 00:35:53.559
wait a minute, you're interpreting it. But it identifies what

520
00:35:53.599 --> 00:35:55.800
the flower in the grass is. It doesn't leave us

521
00:35:55.840 --> 00:35:59.639
to go what it tells us all flesh, all flesh

522
00:35:59.760 --> 00:36:07.360
is humanity, and it's saying that it does what whether's

523
00:36:07.400 --> 00:36:10.840
and fades. Okay, so uh let's go with that. Let's

524
00:36:10.880 --> 00:36:14.719
go with the frailty of humanity. Now does the enduring

525
00:36:14.760 --> 00:36:21.239
Word of God show up in sixty eight? Where okay?

526
00:36:21.760 --> 00:36:24.480
So I don't so so okay? It to me, I

527
00:36:24.519 --> 00:36:28.519
felt immediately because when uh Twila referred to it as

528
00:36:29.079 --> 00:36:32.800
this section is flesh or uh grass and flowers or

529
00:36:32.840 --> 00:36:34.880
flowers and grass and a meal, I was like, Okay,

530
00:36:35.039 --> 00:36:37.320
that sounds that's very much how I would think, because

531
00:36:37.360 --> 00:36:44.199
obviously she's been here for too long, right, Yeah, But

532
00:36:44.480 --> 00:36:48.039
the fact that the text says flesh and people been okay.

533
00:36:48.079 --> 00:36:50.360
Now now we're okay, because part of me would be

534
00:36:50.480 --> 00:36:52.119
very like, I just want to call it flesh or

535
00:36:52.719 --> 00:36:55.559
flowers and grass or grass and flowers, because that's that's

536
00:36:55.760 --> 00:36:59.639
very observational. But the text itself, if I'm observing, it

537
00:36:59.760 --> 00:37:02.440
goes stept. So Sarah did a. That's a good job there.

538
00:37:02.519 --> 00:37:05.079
That's good because I I was gonna be like, Nope,

539
00:37:05.320 --> 00:37:07.360
just flowers and grass, that's what we're gonna call it, right,

540
00:37:07.400 --> 00:37:10.360
But it actually the text does that. So we're gonna

541
00:37:10.360 --> 00:37:13.079
call it the frailty of humanity and the Enduring Word

542
00:37:13.119 --> 00:37:15.880
of God Versus six to eight. Does that sound good?

543
00:37:18.119 --> 00:37:26.800
All right? We're gonna break this section down into two parts. Okay,

544
00:37:27.559 --> 00:37:30.480
what do you think we have in Uh, we're gonna

545
00:37:30.480 --> 00:37:32.159
We're gonna we're gonna bring it into two parts. We

546
00:37:32.159 --> 00:37:34.159
have Versus six to eight. So the first part we're

547
00:37:34.159 --> 00:37:36.360
gonna cover Versus six two seven. What do we call

548
00:37:36.480 --> 00:37:41.039
verses six two seven? What do you see in six

549
00:37:41.159 --> 00:37:50.800
to seven? Oh? Okay, well, there you go, the proclamation

550
00:37:51.119 --> 00:37:58.519
of human fraility. It's the proclamation. Right, the voice said cry,

551
00:37:58.840 --> 00:38:05.039
and I said, what shall I cry? And what shall

552
00:38:05.079 --> 00:38:10.039
you cry? All flesh is grass. All the goodliness thereof

553
00:38:10.079 --> 00:38:12.119
is of the flower of the field. The grass withthereth

554
00:38:12.239 --> 00:38:15.079
the flower faith, because the spirit of the Lord bloweth

555
00:38:15.119 --> 00:38:18.760
upon it. Surely the people is grass. Now which we

556
00:38:18.840 --> 00:38:20.880
know which people this is referring to. This is referring

557
00:38:20.880 --> 00:38:24.239
to the people in Babylonian captivity. But this is the idea.

558
00:38:24.679 --> 00:38:32.320
This is the proclamation of human frailty. Right, it's the proclamation,

559
00:38:32.719 --> 00:38:35.800
and it's a proclamation because it's the idea of cry,

560
00:38:35.960 --> 00:38:39.480
what shall I cry? Right? You get that? Right? Now?

561
00:38:39.519 --> 00:38:50.880
What are we having in verse eight? The permanence of

562
00:38:50.920 --> 00:38:54.360
God's word, The permanence of God's words. So this section

563
00:38:54.519 --> 00:38:56.719
goes from six to eight. We'll call it the frailty

564
00:38:56.800 --> 00:39:00.599
of humanity and the enduring word. First section is proclamation

565
00:39:00.639 --> 00:39:03.400
of the frailty. The second is the permanence of God's

566
00:39:03.400 --> 00:39:06.559
Word or I'm well does it? Well, yeah, I could

567
00:39:06.639 --> 00:39:14.760
change that up a little bit, but I won't. All right,

568
00:39:15.039 --> 00:39:21.760
so we have three sections. Section number one. All right,

569
00:39:22.920 --> 00:39:25.000
everybody got that God's called a comfort as people. That

570
00:39:25.039 --> 00:39:27.599
goes in verse one through two. That's broken into two parts.

571
00:39:27.880 --> 00:39:31.159
Command of comfort, declaration of the comfort everybody got That

572
00:39:31.800 --> 00:39:34.719
second section goes from forty to three of chapter forty,

573
00:39:34.800 --> 00:39:37.840
verses three through five. This is a voice of preparation

574
00:39:38.280 --> 00:39:40.679
for the well, just a voice of preparation. I had,

575
00:39:40.840 --> 00:39:43.119
I changed it like fifty different ways, but the voice

576
00:39:43.119 --> 00:39:46.880
of preparation, all right. Then we broke this into three parts,

577
00:39:47.239 --> 00:39:51.159
the call to prepare verse three, the change of the

578
00:39:51.239 --> 00:39:54.639
land verse four, and the glory of God revealed or

579
00:39:54.639 --> 00:39:57.360
the revelation of God's glory and verse five. Everybody got

580
00:39:57.360 --> 00:40:01.199
that right. The third section goes chapter forty, verses six

581
00:40:01.280 --> 00:40:04.920
through eight. This is the frailty of humanity and the

582
00:40:05.039 --> 00:40:07.920
enduring word of God. We broke this into two parts.

583
00:40:07.920 --> 00:40:10.519
The proclamation of human frailty goes to six to seven,

584
00:40:10.679 --> 00:40:13.079
and then we have the permanence of God's word in

585
00:40:13.159 --> 00:40:16.360
verse eight. The grass withers, the flower fades, but what

586
00:40:16.519 --> 00:40:20.760
stands forever God's Word? All right? Now, that brings us

587
00:40:20.800 --> 00:40:29.159
to section number four. Section number four. Right, Section number four,

588
00:40:29.800 --> 00:40:34.320
here we go. We're gonna cover versus Well, let's see

589
00:40:35.079 --> 00:40:39.159
this section will begin in which it's going to begin

590
00:40:39.199 --> 00:40:53.639
in nine? Where should it end? Where should we end it? Okay?

591
00:40:54.199 --> 00:41:02.159
All right, all right? Because nine starts with oh Zion,

592
00:41:02.639 --> 00:41:05.840
and it ends with he shall feed his flock like

593
00:41:05.880 --> 00:41:08.039
a shepherd. And then all of a sudden, twelve he

594
00:41:08.159 --> 00:41:15.679
goes who verse thirteen, who, verse fourteen with whom? All right,

595
00:41:16.000 --> 00:41:18.880
so I think we can say that's a completely different

596
00:41:18.920 --> 00:41:22.360
section and starting verse twelve? Can we agree? So section

597
00:41:22.480 --> 00:41:27.880
number four nine through eleven? Now, what should we call

598
00:41:27.960 --> 00:41:46.280
this section? Behold your God? Okay, that's good, okay, Oh Zion,

599
00:41:46.320 --> 00:41:49.199
that bringeth good tidings, or good tidings, Get thee up

600
00:41:49.199 --> 00:41:51.719
in the high mountains of Jerusalem, that bringeth good tidings.

601
00:41:51.880 --> 00:41:54.719
Lift up thy voice. The voice is identified here, right,

602
00:41:56.039 --> 00:42:01.719
and what does they say? Your God? Everybody see that?

603
00:42:04.119 --> 00:42:08.159
So what should we call this? There's a lot here.

604
00:42:08.280 --> 00:42:12.719
I'm going Now, this is kind of We could do

605
00:42:12.760 --> 00:42:14.599
it this way. Tell me if this works. Maybe this

606
00:42:14.679 --> 00:42:17.159
is too long, maybe this is too much. We have

607
00:42:17.239 --> 00:42:20.519
the proclamation of good news. I think that's accurate, right,

608
00:42:23.280 --> 00:42:25.960
Oh Zion, bring us good tidings. There's the good news.

609
00:42:26.199 --> 00:42:29.440
Get the up in a mountain, right, lift up your voice?

610
00:42:29.480 --> 00:42:33.039
With strength. Right, all right, So it's the idea that

611
00:42:33.079 --> 00:42:36.119
to bring this news to proclaim it. Now, what's the

612
00:42:36.159 --> 00:42:40.599
good news? Behold your God? So I'm gonna call this

613
00:42:40.679 --> 00:42:46.519
section proclamation of good news, Behold your God exclamation mark? Right?

614
00:42:47.400 --> 00:42:51.360
Does that make sense? Is? Is there a proclamation of

615
00:42:51.400 --> 00:42:55.880
good news? What is the good news? What is the

616
00:42:55.880 --> 00:43:03.000
good news? Behold your God? Behold your God? Everybody see that? Okay? Good?

617
00:43:03.000 --> 00:43:05.760
All right? Does it? You think that works? All right?

618
00:43:05.800 --> 00:43:08.199
We're gonna break this down verses nine through eleven. We're

619
00:43:08.199 --> 00:43:11.079
gonna break it down into three different parts. All right,

620
00:43:11.400 --> 00:43:14.079
So the main section is goes from nine to eleven,

621
00:43:14.159 --> 00:43:16.840
proclamation of good news, Behold your God. Let's break it

622
00:43:16.880 --> 00:43:24.440
down into three parts. What do you have in verse nine? Yeah,

623
00:43:24.480 --> 00:43:27.400
the call to Zion to proclaim the good news. Whatever

624
00:43:27.400 --> 00:43:31.519
would agree with that? Verse nine we reads, Oh Zion,

625
00:43:31.960 --> 00:43:34.280
that bring us good tidings. Get thee up to the

626
00:43:34.360 --> 00:43:38.039
high mountain of o Jerusalem and that bring us good tidings. Yeah.

627
00:43:38.239 --> 00:43:40.199
I say that this is a call to Jerusalem or

628
00:43:40.239 --> 00:43:47.960
to Josiah to proclaim the good news. Sounds good? All right?

629
00:43:48.679 --> 00:43:59.800
Now what do we have in verse ten? It will

630
00:43:59.800 --> 00:44:03.199
come with strong hand? His arms shall rule for him. Behold,

631
00:44:03.239 --> 00:44:05.760
his reward is with him, and his work before him.

632
00:44:05.760 --> 00:44:10.840
What do we have here? So? Oh say that? Okay,

633
00:44:10.840 --> 00:44:14.760
I like that. I have strength and reward. Strength and reward.

634
00:44:14.800 --> 00:44:16.519
Is there kind of the idea of a reward there?

635
00:44:17.000 --> 00:44:20.400
It actually uses the word I think. There we go.

636
00:44:20.639 --> 00:44:24.400
So the Lord comes with might his arm, His arm

637
00:44:24.480 --> 00:44:28.639
rules for him. His reward and recompense are with him.

638
00:44:29.000 --> 00:44:32.880
So we have God's strength and reward in verse as

639
00:44:32.920 --> 00:44:36.480
the second section, and that's just verse ten. All right,

640
00:44:36.599 --> 00:44:47.679
What do we have in verse eleven? Okay, we have provision. Well,

641
00:44:47.960 --> 00:44:51.000
don't just try to take the text, just observe the text.

642
00:44:52.079 --> 00:44:55.880
There we go. We have God's tender care as a shepherd.

643
00:44:56.760 --> 00:44:59.360
There we go. God's tender care is shepherd verse eleven.

644
00:44:59.360 --> 00:45:07.320
Everybody see that? Okay? Now, so now let's break this

645
00:45:07.440 --> 00:45:09.199
down a little bit here. I keep trying to do

646
00:45:09.239 --> 00:45:11.320
this to help us here. Now, if we go through

647
00:45:11.440 --> 00:45:13.800
nine through eleven, there would be some things to try

648
00:45:13.840 --> 00:45:16.000
to interpret. What would be some of the interpretive questions

649
00:45:16.000 --> 00:45:21.199
we would have through nine through eleven. Okay, when it says, oh, zion,

650
00:45:21.280 --> 00:45:26.119
what is that referring to? Okay, got that right? And

651
00:45:26.280 --> 00:45:32.639
mentions Jerusalem. Now a good observation should do what well,

652
00:45:32.760 --> 00:45:40.440
Jerusalem is mentioned and verse two. Everybody see that? All right, now,

653
00:45:40.639 --> 00:45:42.760
let everybody do this. I know we're gonna we're going

654
00:45:42.800 --> 00:45:45.000
a little bit beyond, but we'll just I want to

655
00:45:45.039 --> 00:45:51.599
throw a little thing. Everyone, grab a Bible dictionary. Grab

656
00:45:51.639 --> 00:46:01.840
a Bible dictionary, look up Jerusalem, and when you find

657
00:46:01.840 --> 00:46:05.039
the entry, let me know. I don't know if the

658
00:46:05.199 --> 00:46:07.719
dictionary is gonna. This is on the spy and prop to.

659
00:46:08.360 --> 00:46:10.199
I just came up with this idea right here, But

660
00:46:10.239 --> 00:46:15.800
I just wanted to do this because I'm curious. Okay,

661
00:46:15.920 --> 00:46:20.199
page six fifty in the dictionary. Start skimming it as

662
00:46:20.239 --> 00:46:25.119
fast as you can and look for any discussion about

663
00:46:25.119 --> 00:46:34.239
how Jerusalem would be connected to Judah during the divided Kingdom.

664
00:46:34.559 --> 00:46:37.280
Or how about this, how Jerusalem would connect to the

665
00:46:37.360 --> 00:46:40.760
Southern Kingdom versus how it connects to the Northern Kingdom.

666
00:46:41.159 --> 00:46:45.000
How about that Jerusalem during the divided kingdom stage. Now

667
00:46:45.039 --> 00:46:46.960
if we if I had internet connection, I would just

668
00:46:47.000 --> 00:46:57.000
ask Ai. But we'll see if the Bible Dictionary addresses it. Oh,

669
00:46:57.119 --> 00:47:00.280
there we go, ding ding ding ding ding ding ding.

670
00:47:00.559 --> 00:47:02.719
All right, we have a winner here. Ladies and gentlemen,

671
00:47:03.000 --> 00:47:08.559
Jerusalem is the capital of the Southern Kingdom. Who's in

672
00:47:08.599 --> 00:47:15.000
Babylonian captivity, the Southern Kingdom? So why does he keep

673
00:47:15.239 --> 00:47:23.239
mentioning Jerusalem's that's Jerusalem is the capital of these people.

674
00:47:23.519 --> 00:47:28.800
So the people in Jerusalem are what linked together? So

675
00:47:29.000 --> 00:47:32.199
if you speak of Jerusalem, you're speaking of whom the

676
00:47:32.239 --> 00:47:36.119
Southern Kingdom. Does that make sense? All right? So those

677
00:47:36.159 --> 00:47:38.960
are some of the interpreted questions we should have correct.

678
00:47:39.280 --> 00:47:42.679
But when we look at this section nine through eleven,

679
00:47:43.119 --> 00:47:46.079
all right, we have a proclamation of good news. Behold

680
00:47:46.119 --> 00:47:51.679
your God. This is good news for home the people

681
00:47:51.679 --> 00:47:56.280
in Babylonian captivity. What does he saying behold your God? Oh,

682
00:47:56.519 --> 00:47:58.760
how are they supposed to behold their God? Well, we

683
00:47:58.800 --> 00:48:01.519
broke we broke this section down right. We have the

684
00:48:01.559 --> 00:48:04.920
proclamation go to the high mountains o Zion, herald of

685
00:48:04.920 --> 00:48:08.360
good News, lift up your voice of Jerusalem. Fear not

686
00:48:08.639 --> 00:48:12.199
say to the cities of Judah, behold your God. So

687
00:48:12.639 --> 00:48:17.039
there's people obviously, now we're kind of getting to the

688
00:48:17.079 --> 00:48:20.039
idea who's to bost to bring this comfort? Right, there

689
00:48:20.119 --> 00:48:24.119
is people connected with Jerusalem. There's people connected with Judah.

690
00:48:24.360 --> 00:48:26.519
That is supposed to go to these people and tell

691
00:48:26.519 --> 00:48:32.639
them what. Behold your God, everybody see that? And what what?

692
00:48:32.639 --> 00:48:35.119
What do we? What? Are they told, specifically in verse ten,

693
00:48:35.800 --> 00:48:42.199
behold the Lord God will come. What's sorry, now that's

694
00:48:42.280 --> 00:48:48.920
very important? Will come? What? What should you draw from

695
00:48:48.960 --> 00:48:55.400
that hasn't happened yet for them? Now? Listen, this is

696
00:48:55.440 --> 00:49:00.639
where philosophically this can get so frustrating. Right, Okay, it's

697
00:49:00.760 --> 00:49:04.239
great that they're told God is going to come, but

698
00:49:04.719 --> 00:49:07.000
God hasn't shown up for all the we don't know

699
00:49:07.159 --> 00:49:09.400
what you know, this was written before it even happens.

700
00:49:09.400 --> 00:49:12.719
But God has not shown up to do what didn't

701
00:49:12.719 --> 00:49:15.440
stop them from going into captivity, has not gotten them

702
00:49:15.440 --> 00:49:16.880
out of captivity. In fact, they're going to be there

703
00:49:16.880 --> 00:49:22.039
for how many years? Seventy years? But behold, your God

704
00:49:22.159 --> 00:49:26.920
will come with strong hand. His arms shall rule for him. Behold,

705
00:49:26.960 --> 00:49:29.440
his reward is with him, and his work shall be

706
00:49:29.440 --> 00:49:31.920
before him. He shall feed his flock like a shepherd.

707
00:49:32.039 --> 00:49:34.559
He shall gather the lambs with his arm, carry them

708
00:49:34.559 --> 00:49:37.159
in his bosom, and shall gently lead those that are

709
00:49:37.199 --> 00:49:41.480
with young. Basically, what is they're saying this section, Hey,

710
00:49:41.480 --> 00:49:44.679
here's the good news those in captivity. God is going

711
00:49:44.679 --> 00:49:48.719
to show up and he's going to lead you out.

712
00:49:49.400 --> 00:49:53.760
That's the good, But it's for whom, for them? You say,

713
00:49:53.800 --> 00:49:56.559
how preachers want to come and do what with that? Oh?

714
00:49:56.599 --> 00:49:59.880
Are you having a difficult time? Are you having some tragedy?

715
00:50:00.119 --> 00:50:03.400
Your life will behold your God. He's going to come

716
00:50:03.639 --> 00:50:05.559
and like a shepherd, he's going to put you in

717
00:50:05.639 --> 00:50:07.440
his arms and he's going to take care of all

718
00:50:07.480 --> 00:50:15.360
your problems. Stop saying ridiculous things. That's why the church

719
00:50:15.719 --> 00:50:20.320
is just a worthless institution when people come there to

720
00:50:20.480 --> 00:50:24.280
only be handed fraudulent promises. That promise can't be handed.

721
00:50:24.599 --> 00:50:29.480
It can be promised to us where our God wilcome

722
00:50:30.119 --> 00:50:34.199
will gather us into eternity. Doesn't mean he's going to

723
00:50:34.239 --> 00:50:37.639
show up on Tuesday when your life is falling apart

724
00:50:37.719 --> 00:50:40.000
and going together in your arms and make all your

725
00:50:40.000 --> 00:50:46.000
problems right. That's what everybody wants to hear. Okay, just

726
00:50:46.039 --> 00:50:48.360
like they when did they want God to show up?

727
00:50:48.960 --> 00:50:53.000
How about day two of captivity? Oh, here's a good idea.

728
00:50:53.039 --> 00:50:58.639
How about the day before? Not seventy years later? When

729
00:50:58.679 --> 00:51:01.440
do I want God to show up? How about I

730
00:51:01.480 --> 00:51:09.719
don't know when I was ten. That's the philological dilemma

731
00:51:09.760 --> 00:51:15.360
that we live with Christianity. Churchianity creates this idea that

732
00:51:15.440 --> 00:51:17.440
God's going to be there to fix all your problems.

733
00:51:17.559 --> 00:51:24.320
It's just not true. I wish it was true. And Garrett, Garrett,

734
00:51:24.320 --> 00:51:26.719
where do we go? We go to passages like this

735
00:51:27.480 --> 00:51:30.840
where we do what we kick Judah in the face,

736
00:51:30.920 --> 00:51:33.679
say get to walking, and then I put myself there going,

737
00:51:33.760 --> 00:51:37.360
it's all for me, and God's got to be sitting

738
00:51:37.400 --> 00:51:42.760
there going. Can these people not read? That's not for me?

739
00:51:44.840 --> 00:51:47.840
All right? Oh, we're doing great, We're making fast progress,

740
00:51:47.880 --> 00:51:51.440
are we not right? So? Sectional number one God's called

741
00:51:51.440 --> 00:51:53.519
it comfort as people goes from chapter forty, verses one

742
00:51:53.519 --> 00:51:55.519
through two. I'm not going to give you the sub

743
00:51:55.559 --> 00:51:58.400
points there, all right? Number two? Then second mean section

744
00:51:59.239 --> 00:52:02.480
the Voice of prep operation Isaiah forty verses three through five.

745
00:52:03.079 --> 00:52:07.639
Number three, the frailty of humanity, and the enduring Word

746
00:52:07.679 --> 00:52:10.679
goes from six to eight. Everybody got that, all right?

747
00:52:10.719 --> 00:52:13.039
I'm not going to give you the sub points. Number four,

748
00:52:14.400 --> 00:52:18.079
the proclamation of good news, behold your God? All right?

749
00:52:18.239 --> 00:52:22.639
That gets us all the way now to to now

750
00:52:22.679 --> 00:52:27.079
we start the next section, Verse twelve is where it starts.

751
00:52:27.119 --> 00:52:31.639
Where does it end. Oh boy, this one's going to

752
00:52:31.639 --> 00:52:39.760
be difficult. Good luck on this one. Oh wow, Twilight

753
00:52:39.840 --> 00:52:48.719
went first, fourteen, she went quick. All right, you spend

754
00:52:48.800 --> 00:53:03.639
some time debate, argue, throw things at each other. Yeah.

755
00:53:03.800 --> 00:53:06.320
I don't think this one we will not have agreement on.

756
00:53:06.400 --> 00:53:10.920
I doubt. I doubt we'll have agreement on this one.

757
00:53:11.719 --> 00:53:14.039
The first thing to do, start reading in verse twelve

758
00:53:14.039 --> 00:53:17.360
and just see when you see some dramatic change in

759
00:53:17.400 --> 00:53:19.880
something like we've done with the other sections. We're like, whoa,

760
00:53:19.960 --> 00:53:29.000
that changed dramatically? Okay, there is there a big change

761
00:53:29.000 --> 00:53:42.320
in twenty one. Okay, good question change. Okay, some different questions? Okay,

762
00:53:42.880 --> 00:53:51.920
what happens in twenty seven? I just set of questions?

763
00:53:52.000 --> 00:54:05.679
Huh okay, yeah, okay. So Bobby and Twila on the

764
00:54:05.760 --> 00:54:22.880
same team, all right, twelve, fourteen, and fifteen, it's very

765
00:54:22.679 --> 00:54:27.039
like they we can here. We have to make a decision,

766
00:54:27.360 --> 00:54:30.960
right because really, if you start with verse twelve and

767
00:54:31.000 --> 00:54:34.119
you go probably way far twenty seven twelve, I don't

768
00:54:34.119 --> 00:54:38.039
even know how far we can literally break this large

769
00:54:38.079 --> 00:54:42.480
section and probably multiple parts. Could we not? We probably

770
00:54:42.519 --> 00:54:46.239
really could. Now the question would be would we start

771
00:54:46.239 --> 00:54:50.159
breaking it into parts that would become somewhat redundant. Hey,

772
00:54:50.400 --> 00:54:55.920
questions and answers Questions and answers of a different kind? Right, like,

773
00:54:56.679 --> 00:55:01.519
then does it become redundant? So some suggest that we

774
00:55:01.639 --> 00:55:05.360
break it down to verse twelve to twenty six. Why

775
00:55:05.400 --> 00:55:09.519
they stop in twenty six? We made debate. We're gonna

776
00:55:09.639 --> 00:55:14.000
follow this just for for time's sake. I don't know

777
00:55:14.039 --> 00:55:16.320
if we're gonna even get through this section, but we're

778
00:55:16.360 --> 00:55:20.599
gonna try. All right, now, let's just go ahead, just

779
00:55:20.639 --> 00:55:23.400
for argument's sake, just go for twelve to twenty six.

780
00:55:23.440 --> 00:55:30.400
What would we call this section that's not interpretive? Because

781
00:55:32.599 --> 00:55:34.800
questions and Answers is probably where we want to go

782
00:55:35.360 --> 00:55:40.760
that could we observationally? Could we say something about what

783
00:55:40.800 --> 00:55:45.000
the questions and answers are about? Okay? They are about God?

784
00:55:45.000 --> 00:55:47.039
Can we all agree that the questions are about God?

785
00:55:47.800 --> 00:55:50.800
All right? Good? Do the questions seem to signify a

786
00:55:50.840 --> 00:55:55.519
specific something about God or a couple of things about God? Oh? Okay,

787
00:55:55.599 --> 00:55:58.679
Steven said, sovereignty. I see that in my note. So

788
00:55:58.760 --> 00:56:03.039
that's good. Does it say anything about maybe being creator?

789
00:56:03.079 --> 00:56:06.519
In this section? All right? So would y'all be okay

790
00:56:06.679 --> 00:56:10.039
with calling this section? We could call it questions and

791
00:56:10.119 --> 00:56:13.519
answers about the greatness of God as Creator and sovereignty.

792
00:56:14.119 --> 00:56:17.039
Does that make everyone feel better? Calling it questions and

793
00:56:17.159 --> 00:56:21.320
answers about God as Creator and sovereignty at the same time, though,

794
00:56:21.320 --> 00:56:24.000
does it really provide answers? Or are these rhetorical questions

795
00:56:24.039 --> 00:56:31.199
where the answer is not stated it's assumed. Are these

796
00:56:31.280 --> 00:56:45.079
rhetorical questions? Answer? Okay? But are they are? Are the

797
00:56:45.199 --> 00:57:03.119
answers given and the comparison kind of gives the answer rhetorical? Right? Right? So,

798
00:57:03.159 --> 00:57:06.159
in a roundabout way, it's not like a typical Q

799
00:57:06.320 --> 00:57:08.320
and A. Right. Can we agree it's a difference. It's

800
00:57:08.360 --> 00:57:10.840
not like a typical Q and A. So it's not

801
00:57:10.880 --> 00:57:20.039
like a catechetical Q and A. Right. Right, Okay, very good?

802
00:57:21.760 --> 00:57:27.199
So can we call it questions? Do we just call

803
00:57:27.239 --> 00:57:29.559
this section the Greatness of God is Creator and Sovereign

804
00:57:30.480 --> 00:57:34.280
God Greatness, the Greatness of God is Creator and sovereign.

805
00:57:35.880 --> 00:57:38.199
Do you think that's fair? Do you think that's too interpretive?

806
00:57:43.079 --> 00:57:46.800
The greatness of God as Creator and sovereign? Because I

807
00:57:46.840 --> 00:57:50.679
believe the questions clearly show God's greatness, shows a sovereignty,

808
00:57:50.679 --> 00:57:52.960
and show him as creator. There's no question that shows

809
00:57:53.000 --> 00:57:55.639
him as creator. I don't think there's any question that

810
00:57:55.679 --> 00:57:58.719
shows him as sovereign. I don't think that's interpretation or

811
00:57:58.760 --> 00:58:04.119
do you feel that interpretation? So I'm gonna call this

812
00:58:04.159 --> 00:58:07.119
section Greatness of God as Creator and Sovereign. I kind

813
00:58:07.119 --> 00:58:10.400
of want to put the questions there, but the questions

814
00:58:10.400 --> 00:58:13.159
are kind of just almost statements more than their questions

815
00:58:13.199 --> 00:58:17.679
because they're just they're asking the question, but it's already assumed, right,

816
00:58:18.039 --> 00:58:23.760
So does that make sense? All right? So let's see.

817
00:58:23.960 --> 00:58:28.280
So let's break this section down into Oh man, we're

818
00:58:28.320 --> 00:58:31.559
in no way we'll have time. I was gonna break

819
00:58:31.599 --> 00:58:33.679
it down into five parts and we're at twelve eleven.

820
00:58:33.760 --> 00:58:36.639
So if we break it into five parts, we're done.

821
00:58:36.719 --> 00:58:38.199
You know, we're not gonna get We're not gonna get

822
00:58:38.199 --> 00:58:40.400
so so we're gonna have to stop right there, all right.

823
00:58:40.440 --> 00:58:44.800
So Isaiah forty twelve through twenty six, we're gonna call

824
00:58:44.880 --> 00:58:49.360
this what the Greatness of God as Creator and Sovereign?

825
00:58:50.039 --> 00:58:52.440
Does that make sense? All right? So quick review and

826
00:58:52.480 --> 00:58:54.159
let's see how and then we'll be done, all right.

827
00:58:54.639 --> 00:58:59.480
Isaiah Chapter forty Observational outline, first section Isaiah forty, Verses

828
00:58:59.480 --> 00:59:03.679
one through ten. It is called God's called a comfort

829
00:59:03.719 --> 00:59:05.800
as people, we broke that into two sections where we

830
00:59:05.840 --> 00:59:08.320
won't we won't we won't do the sub points. Okay,

831
00:59:08.519 --> 00:59:10.840
we're only going with the main point. A right, Does

832
00:59:10.840 --> 00:59:13.480
that make sense? So, Isaiah forty one through two, God's

833
00:59:13.519 --> 00:59:17.400
called the comfort is people. Number two, the voice of

834
00:59:17.480 --> 00:59:21.639
preparation for the Lord's coming, or well, that's the I

835
00:59:21.719 --> 00:59:24.360
keep adding to it, the voice of preparation. Just call

836
00:59:24.400 --> 00:59:26.679
it that. The voice of preparation, all right? Verses three

837
00:59:26.760 --> 00:59:30.599
through five, Okay? Or a voice thank you? A voice,

838
00:59:31.159 --> 00:59:34.119
a voice of preparation, and we remember that whole discussion.

839
00:59:34.119 --> 00:59:39.199
Why I'm calling it a voice? All right? Next? Yeah?

840
00:59:39.280 --> 00:59:43.480
Six through eight, The frillative humanity, the enduring Word of God.

841
00:59:43.519 --> 00:59:45.920
I think that works, right, I think that works good

842
00:59:46.119 --> 00:59:52.559
Number four nine through eleven, Proclamation of good news, behold

843
00:59:52.599 --> 00:59:57.480
your God, all right? Next, the Greatness of God is

844
00:59:57.559 --> 01:00:10.920
Creator and sovereign. Twenty six I am today by next Sunday,

845
01:00:11.159 --> 01:00:15.559
who knows? Okay? All right? I hate stopping it right there.

846
01:00:15.719 --> 01:00:17.920
I hate I hate it. I hated, I hated, I hated.

847
01:00:17.960 --> 01:00:19.880
I hate it because by next week, let's be honest,

848
01:00:19.880 --> 01:00:24.119
are we gonna remember this? Okay? Good? Yeah, you've got notes,

849
01:00:24.360 --> 01:00:31.960
bring your notes. Okay, boy, what you're gonna say? I know,

850
01:00:32.159 --> 01:00:34.760
I know it's gonna be very so we may have

851
01:00:34.800 --> 01:00:37.199
to change it. But I just had to pick a spot.

852
01:00:37.280 --> 01:00:40.320
I had to pick a spot, right. But now, just

853
01:00:40.599 --> 01:00:45.519
to end Isaiah, forty are words of comfort given to

854
01:00:45.559 --> 01:00:51.320
people in Babylonian captivity. So God's calls for those people

855
01:00:51.360 --> 01:00:57.599
to be comforted. A voice shows up in the wilderness

856
01:00:58.119 --> 01:01:02.679
to prepare for something, and the only context would make

857
01:01:02.760 --> 01:01:07.480
sense to prepare what for their release from that captivity?

858
01:01:08.119 --> 01:01:13.079
Does that make sense? Yeah? Yeah, prior to them even

859
01:01:13.119 --> 01:01:18.519
being there. Next we have it's pointed out that humanity

860
01:01:18.679 --> 01:01:22.639
is frail. But what lasts? God's where? Now? Why? What?

861
01:01:22.760 --> 01:01:25.440
If that make sense? In the context these people have

862
01:01:25.480 --> 01:01:30.480
been in captivity for seventy years. Those words were given

863
01:01:32.239 --> 01:01:35.280
possibly one hundred years before they even go into captivity.

864
01:01:36.639 --> 01:01:39.440
So during that time, what they what have they seen?

865
01:01:40.119 --> 01:01:46.719
The human beings die? Things change? But if God's word indoors,

866
01:01:47.079 --> 01:01:51.719
that gives them hope for what? Okay, God, even though

867
01:01:51.920 --> 01:01:55.239
everything around us dies, God's word doesn't, then we can

868
01:01:55.280 --> 01:01:59.000
trust in that because that's the only thing that lasts, right, See,

869
01:01:59.000 --> 01:02:02.760
that makes sense? In that context, does it not all right?

870
01:02:02.840 --> 01:02:06.360
Then the proclamation of good news, Behold your God, this

871
01:02:06.519 --> 01:02:09.400
is all right, hey, people, you've got to go to

872
01:02:09.440 --> 01:02:13.239
the cities of Jerusalem, Zion. You've got to take the

873
01:02:13.280 --> 01:02:17.679
news to these people. Wherever people are. Someone's got to

874
01:02:17.679 --> 01:02:21.159
take this news to them, because they can't just look

875
01:02:21.159 --> 01:02:25.440
it up on the internet. Okay, right, they're not carrying

876
01:02:25.480 --> 01:02:30.880
around a pocket book of Isaiah. They may know. And

877
01:02:30.960 --> 01:02:33.320
not only that, if the words were given one hundred

878
01:02:33.400 --> 01:02:37.000
years before and they've been seventy years in captivity, a

879
01:02:37.039 --> 01:02:39.199
good portion of the people that would have been around

880
01:02:39.239 --> 01:02:43.960
when the word was originally given or what dead, someone's

881
01:02:44.000 --> 01:02:46.320
got to take the word and go to them and going, guys,

882
01:02:48.440 --> 01:02:51.960
remember what he said, behold your God, and God is

883
01:02:52.000 --> 01:02:56.079
going to do these things for you, for them, okay,

884
01:02:56.199 --> 01:03:00.400
not for us, for them? All right? Then what does

885
01:03:00.400 --> 01:03:06.440
he want them to understand? Your circumstances, Look what your

886
01:03:06.480 --> 01:03:12.679
circumstances look greater than God. Babylon looks greater than God,

887
01:03:13.360 --> 01:03:18.199
and Babylonian gods look greater than God. Okay. I want

888
01:03:18.199 --> 01:03:22.199
every when to hear that in their situation, three things

889
01:03:22.199 --> 01:03:27.519
would have looked greater than God. Babylon because they're in

890
01:03:27.559 --> 01:03:33.480
captivity and God didn't do anything to stop it. They're circumstances.

891
01:03:33.519 --> 01:03:35.119
They're never going to get out of this because they've

892
01:03:35.159 --> 01:03:39.079
seen people come in and die, and clearly Babylon has gods,

893
01:03:39.199 --> 01:03:41.800
and their God must be bigger than our God because

894
01:03:41.800 --> 01:03:44.599
we're in captivity. So their god has beat our God.

895
01:03:46.519 --> 01:03:48.480
So then what does he do to show up here?

896
01:03:49.719 --> 01:03:54.480
In that last section forty twelve through twenty six, the

897
01:03:54.639 --> 01:04:00.480
greatness of God as creator and sovereign that spis speak

898
01:04:00.559 --> 01:04:04.159
specifically to them, So they have to be able to

899
01:04:04.159 --> 01:04:08.480
see God's greatness in spite of all the things around

900
01:04:08.519 --> 01:04:14.000
them that would say these things are greater than God. See, now,

901
01:04:14.159 --> 01:04:18.280
by going through an observational outline, if we observe it,

902
01:04:18.320 --> 01:04:21.000
we can observe it in its proper context. And we're

903
01:04:21.039 --> 01:04:23.639
already doing great job with taking it apart, are we not?

904
01:04:24.400 --> 01:04:26.239
All right? We'll stop there. Lord God, we come before

905
01:04:26.280 --> 01:04:28.639
you this afternoon. Lord. I thank you that we are

906
01:04:28.679 --> 01:04:33.559
in a place where we could do this type of thing. Lord,

907
01:04:33.639 --> 01:04:37.199
I pray that it does not make us proud or arrogant.

908
01:04:37.320 --> 01:04:41.199
It makes us humbled, that we've probably have all mishandled

909
01:04:41.239 --> 01:04:45.760
your word thousands of times. Help us constantly be willing

910
01:04:45.800 --> 01:04:50.559
to admit our frailty, our fallibility, and continue to be

911
01:04:50.639 --> 01:04:53.920
humbled to strive to understand your word, because the only

912
01:04:53.960 --> 01:04:57.400
thing infallible is your word, not us. Forgive us for

913
01:04:57.559 --> 01:05:00.039
mishandling it. Help us grow in our understanding of it,

914
01:05:00.039 --> 01:05:02.239
it and learn from it. We asked us in Jesus name,

915
01:05:02.239 --> 01:05:04.960
and God's people said