Feb. 2, 2025
Isaiah 40:12-17
We continue our work on Isaiah 40
We continue our work on Isaiah 40
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Isaiah chapter forty Isaiah chapter forty. In the last hour
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we covered verses nine through eleven. Finally we finally got
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that done. Let me kind of get everyone just briefly
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cut up, all right, So, as many of you know,
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we've been working on Isaiah forty through fifty five since
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October of twenty twenty four. We're now in February of
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twenty twenty five. We've done over thirty three thirty four
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hours of teaching on Isaiah forty through fifty five. The
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reason we've spent all of this time in Isaiah forty
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through fifty five is because sermon after sermon after sermon
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that I have listened to constantly mishandles Isaiah forty through
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fifty five. As of right now, I have probably listened
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to over one hundred sermons on Isaiah forty through fifty
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five and have yet to hear any that even comes
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close to handling the text correctly. Time after time, the
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pastors go in, move us, move out the original recipients,
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move us in, spiritualize it, and make it all about us,
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us us us us us us, And it's becoming very frustrating.
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So I did mention this in the first hour, and
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I just want you guys to hear some of this.
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I did ask Ai what's going on, Like why is
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this happening? Why are all these sermons doing this? And
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Ai said that these sermons are revealing several important insights.
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The first insight Ai says this is revealing is that
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philological and hermoneutical trends in preaching have changed and are
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changing the way preaching is happening way hermoneutics are happening
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in the church. They go on to say, many sermons
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our Ai goes on to say, many sermons are shaped
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by philological traditions. They impose these theological traditions upon the
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text rather than allowing the text to speak on its
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own terms. And this is what we have happens. Right,
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If you go to a church that's lordship, they're going
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to interpret the sermon on them mount this way. If
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you go to a church that's not lordship, they're going
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to interpret the text this way. That should not be
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possible if both churches were doing what studying the text.
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They're not studying the text. They're coming to church to
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hear someone interpret the text from a specific philological perspective.
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And the minute the pastor violates that theological perspective. He's done,
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or they are going to leave the church because they
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only want to go to a church that will give
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them the thiological perspective they've already imposed upon the text,
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meaning no one is actually doing what studying the text
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that And Ai even knows that that's what's happening. All right,
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Preachers over spiritualize Isaiah and they read the New Testament
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into Isaiah instead of letting Isaiah speak within its historical
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context and how it is speaking about Israel. Number three,
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they will That goes on to offer some other things,
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but those were the two main things. Ai goes on
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to talk about a lot of the problems going on
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within preaching, what we have to do how to fight this.
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But Ai acknowledging there's a problem in preaching, and the
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problem in preaching is nobody really wants the text. They
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want something other. They want a devotional, they want to
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be inspired, they want to be they want to feel comfort.
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They don't want to just go to the text and
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learn the text. They want it to be about them.
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And that's a problem. So we've been trying to fix that.
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We've gone through Isaiah forty just simply put let's remind
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Isaiah forty is a message. It goes from Isaiah forty
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through fifty five. It is referred to as the Book
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of Comfort because it is to provide comfort to whom,
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to those in Babylonian captivity and those and that captivity
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is mentioned in Isaiah thirty nine to five through eight.
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Everything you interpret must be interpreted as being at those
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in Babylonian captivity. And it doesn't even require AI to
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figure this out. Look at Isaiah forty. Verse one, comfort ye,
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comfort ye my people. If there is any confusion at
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who my people is, first, you could go back to
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Isaiah thirty nine five to eight for the context. But
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if that does not help you, what is it doing?
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Verse two speak ye comfortably too. Jerusalem, which is the
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capital of Judah, and Judah is the ones in Babylonian
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captivity according to history. You don't need Ai, you don't
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need Bible college, you don't need seminary. But pastors make
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this about us. And just to ensure that, just maybe
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you forget, go to verse nine, which is the text
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we covered in the last hour. Oh Zion that bring
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us good tidings. Get the up in the high mountains
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Oh Jerusalem. And then it says, say into the cities
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of Judah. It stresses it again. How many times can
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a text tell you who it's about? Yet preacher after
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preacher makes it about us. But this is a message
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of comfort to the people in Babylonian captivity. Now the
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last hour we broke down verses nine through eleven. I'm
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just going to go through it quickly so that you
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can see all right. So, Oh Zion, that bring us
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good tidings. Get thee up into the highest mountain, O Jerusalem,
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that bring us good tidings. Lift up thy voice with strength,
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lift it up. Be not afraid, say into the cities
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of Judah. So this deals with the proclamation the people
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who in the sense Zion Jerusalem used interchangeably. Here they
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are to go up and be like the messenger, and
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they are to prove because Jerusalem is what the capital
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of Judah. Hey, go raise up your voice and speak
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to all the people. And what are they to proclaim?
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This is the key phrase at the end of verse nine,
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three words behold your God. That is what they are
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to proclaim. The message to the people is, behold your God.
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The reason I cannot I'm gonna stress this. We talked
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about this in the first hour. I're gonna stress this,
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Behold your God. The reason it's significant is because of
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two reasons. The people are in Babylon. They have been
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there at this point. I mean, I know the message
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was delivered before they even go there, but they're gonna
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be in captivity for seventy years. They are in Babylon,
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which is a place filled with idolatry. There's an idol here,
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there's an idol here. They have a God for this.
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They have a God for that. They have a God
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for this, just as they came out of Egyptian captivity
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and ended up making idols a golden cap. The concern
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here is behold God, see God, and don't see all
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of these Babylonian idols, which is what he's gonna spend
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a good portion of the rest of this chapter contrasting
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God with these Babylonian idols. They need to learn to
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see God, don't look to these And why is this
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going to be important? They have to behold a God
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in whom they cannot see while they live and are
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surrounded by gods as they can see, So behold God.
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A second reason he is stressing Behold God is because
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God is going to move in an ordinary way, not
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in a supernatural way. God's deliverance here is it gonna
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happen through the parting of the Red Sea. None of that.
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It's just gonna be done by one nation being defeated
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or being overcome by another nation. Cyrus is gonna come
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to power and he's gonna let them go. It's gonna
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look what. It's gonna look as ordinary as possible. It's
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not gonna look as miraculous. It's gonna look like just
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ordinary human events. They need to see God in the
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ordinary wall. I did a whole bunch of talk on
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the ordinary means. Here ordinary means. They may be looking
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for something what dramatic and it's like No, Behold God.
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And then verses ten through eleven tells them about the
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God that they need to behold. Verse ten is about
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his power, his strength, his intervention. Verse eleven is about
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his tenderness and his care as a shepherd. That's nine
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through eleven. The message is behold God. Two reasons they
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need to behold God because don't be blinded by the
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bibe Babylonian idols. See God. The second reason you need
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to see God is God is going to move here
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in an ordinary way, not in an extraordinary way. It's
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gonna look, They're not gonna see any miraculous event take place.
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It's just gonna see a king saying you can go back.
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That may be shocking and may be miraculous in a sense,
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but it's miraculous in a human way, not in a
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supernatural power way. If that makes sense. Okay, everybody got that,
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And the two things they need to know about their
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God are three things. He is powerful, he is intervening,
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and he cares like a shepherd. Got all of that.
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Now that brings us to verses twelve through seventeen. That
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brings us to verses twelve through seventeen. Now we're gonna
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do something different than we have not done yet in
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going through all of this. We are gonna spend maybe
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the rest of this hour looking at how nine through
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eleven transitions to twelve through seventeen, because you'll notice it's
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kind of a somewhat of a big change. Right nine
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through eleven is this message to be delivered telling us
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about God, and all of a sudden, Verse twelve begins
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with what Well starts with a question, Yeah, but it
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starts in a questioning way, right, it's kind of a
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shift in the way it's done. So here's where we're
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I think we I want you to try to see this,
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all right, and we're gonna overview each section. We're gonna
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break this down, right, Isaiah, forty nine through seventeen, right,
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So nine, if you want to take this whole section
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nine through seventeen, we break it down into two parts,
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because this is why it moves from proclamation nine through
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eleven is the proclamation to almost a demonstration. It goes
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from calling the people to behold their God to showing
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why God is supreme and worthy of trust. The transition
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is structured to shift the focus from God's personal care
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to his incomparable greatness. And we're going to break this
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down so that we can see this. It's it's kind
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of a move from proclamation to demonstration. It's a shift
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here from God's personal care to his incomparable greatness, which
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we're going to see twelve through seventeen. All right, there's
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a shift here. There's a movement here. So let's look
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at nine through eleven. First, right, the nearness and tender
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care of God. God is announced as a mighty ruler.
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In verse ten, does everybody see that? Beholder your God
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will come with a stronghold, his armshall what rule for him? Right?
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He is seen as a mighty ruler, but he's also
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seen as what in verse eleven, he's a tender as
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a shepherd, gentle as a shepherd. The emphasis is on
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God's personal involvement in delivering his people from exile. The
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language is pastoral, it is intimate. It shows God's power
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and his tenderness. Right, you see that in that first section, Hey,
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God is behold your God, see his power, see his intervention,
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see his concern. But then we're going to shift to
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twelve through seventeen. Right, so you could talk. I think
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you could say nine to eleven. You could say the
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nearness of God, or you could say the power and
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tenderness of God and verses nine to eleven. Does that
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sound okay to everyone? I think we can see that.
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Now what do we have in verse twelve through seventeen. Well,
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let's read it. Let's just read twelve to seventeen. I
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know when I get in a hurry sometimes I just
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want to move forward. But let's take our time and
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see this. Who hath measured the waters and the hollow
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of his hand, and meet it out heaven with the span,
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and comprehended the dust of the earth and a measure,
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and weighed the mountains and scales, and the hills and
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a balance. Who hath directed the spirit of the Lord,
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or being his counselor hath taught him with whom took
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he counsel, and who and who instructed him, and taught
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him in the path of judgment, and taught him knowledge,
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and shewed to him the way of understanding. Behold the
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nations or as a drop of a bucket, and are
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counted as a small dust of the balance. Behold he
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taketh up the aisles as a very little thing. Lebanon
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is not so efficient to burn, nor the beast thereof
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sufficient for a burnt offering. All nations before him or
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as nothing, And they're counted to him less than nothing
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and vanity all right. So nine to eleven is hey,
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behold God, see his power, and see his tenderness. Now
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verses twelve to seventeen is really trying to emphasize what
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how would you summarize it? I think we can say
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twelve through seventeen is trying to demonstrate nothing compares to God, right,
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or to quote the Sinead O'Connor song, nothing compares to you, right,
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nothing compares to God. He's incomparable. Does that make sense? Yeah?
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Do you agree with that? All right? The focus shifts
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from the nearness to his infinite greatness see ten and eleven.
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It's much more per right. God's going to come, He's
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going to use his power, He's going to gather you.
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It's very personable. Twelve through seventeen kind of steps back
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and tries to say, this God that's coming to you,
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this God that's going to care for you, he's incomparable
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to everything else. He is far above. It's trying to
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show almost the transcendence of God. I think that's almost
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a fair way of saying it, all right. The shift
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the focus shifts from God's nearness to his infinite greatness
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and overall creation and the nations. God is shown as immeasurable,
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all wise, sovereign, above all human strength and wisdom. Do
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you think that that's fair? The language is cosmic and overwhelming,
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contrasting God with human insignificance. So I think that's the
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overview of both sections. Right nine to eleven, Hey, God, power, tenderness,
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twelve through seventeen. God is this God's that's going to
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bring his power to you and going to do care
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for you. He is transcendent to all things. He's greater
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than all things. Trying to maintain a proper balance of God.
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Does that make some sense? All right? Now, what are
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some of the key elements of this transition. Well, if
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