Isaiah 42:10-12

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All right, we've got to fix a possible problem, okay,

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in the last hour, and so for anyone on the

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internet who's getting ready to gripe at me, all right,

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in the last hour, we were referring to does God

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or does there any speak a statement about God getting

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glory and Ezra chapter one, and in that discussion we

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made the comment that Cyrus does not refer to the

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God of Israel as his God and that he took

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the things from the temple and put it in the

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house of his God, right, and we said that verse

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seven is the way that possibly states that, and then

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there was a discussion that maybe it's not accurate. So

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you know what, let's just do this. Let's just go

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back to verse one of Ezra chapter one. Let's just

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walk through this. This may stop us from getting to

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the next section of ISA, and if it does, it

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does because we got to fix this because we want

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to be accurate as possible. Doing hermeneuticts requires us then

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to be fix anything that we may have misspoke or

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said incorrectly. Is that is everyone okay with that? All right?

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So as for chapter one, verse one, Now, when the

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first year of Cyrus, king of Persia, that the word

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of the Lord by the mouth of Jeremiah might be fulfilled.

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The Lord stirred up the spirit of Cyrus king of Persia,

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that he made a proclamation throughout all his kingdom and

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put it in writing, saying, all right, so there's no

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problem with any of that. Straightforward. Who's getting the credit

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for doing this. God is the one who's stirring it up.

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He's the ultimate cause of this. Correct, All right, this

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fits perfectly well what we've been talking about in Isaiah

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forty two. A right, everybody, okay? Verse two, Thus say,

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is Cyrus king of Persia, the Lord, God of Heaven

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hath given me all the kingdoms of the earth, and

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he hath charged me to build him a house at Jerusalem,

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which is in Judah. All right, now, let me just

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make it very clear here, because I still think there's

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some ground to this, and I still stand by this.

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He's using language that may sound like, oh, he's speaking

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about the true God of Israel. He's speaking about the

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creator of heaven and earth. That's who he's referring to.

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Let me just make it very clear how Cyrus possibly

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did things. From what we can tell, there is at

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least historical study that seems to suggest that when Cyrus

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we come into an area, he would then gather up

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all of the religious writings of that particular religion of

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that particular people. Why would he do that so that

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he would know how to best govern the people by

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utilizing their religious language, because you can try to appease

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them by speaking their language. You can try to, you know,

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have them be your ally instead of your enemy. So

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he's using the right language. But according to the Cyrus Cylinder,

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we know which god Cyrus is believing in. Cyrus ultimately

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believes which god is causing him to do all of this. Marduk, right,

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the God of Babylon. So he's using good language, but

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it may not mean what we may think it means.

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All right, does that understand? Everybody? Okay with that? Any

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problem with that? Oh? I think it's the significance is

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he's using exactly the language the Jews would expect and

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wind right, he's using their language. Yeah, he's using the

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language they would want, because they wouldn't want him to

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use any other name for God. Yeah, I don't believe so.

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Now others may argue, but the Cyrus Cylinder would seem

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to call it greatly into question. Right, does that make sense?

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And the fact that we know in forty two nineteen

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he's blind, And then was it forty five where he

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said he doesn't know me? All right, so he's using

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the right words. But I think that's that's the case.

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Does that make sense? All right? So? Verse three, who

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is there among you of all his people, his God

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be with him, and let him go up to Jerusalem,

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which is in Judah, and build the House of the Lord,

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God of Israel. He is the God which is in Jerusalem. Again,

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all the right language, and we can go. We've already

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I'm not going to repeat myself re verse four. And

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whosoever remaineth and any place where he's so journeth, let

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the men of this place help him with silver and

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with gold, and with goods and with beast, besides the

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free will offering for the House of God that is

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in Jerusalem. Right, we've got to gather all the materials

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we need, all the materials. Verse five. Then rose up

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the chief of the fathers of Judah, and Benjamin, and

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the priests and the Levites, with all them whose spirit

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God had raised, to go go up to build the

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House of the Lord, which is in Jerusalem, and all

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day that were about them strengthened their hands with vessels

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of silver, with gold, with goods, and with beasts, and

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with precious things besides all that was willingly offered. No problem,

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everything's good, no controversy, all right. Now. Now verse seven

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is what was quoted in the last hour. And we

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got to make sure we understand what's happening here, all right,

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So we first we'll make sure there's no translation issues, Steve,

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and you get the NIV, right, So we're good to go.

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Here we go. What happens. Also, Cyrus the king brought

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forth the vessels of the House of the Lord, which

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Nebuknzar had brought forth out of Jerusalem and had put

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them in the house of his gods. Now we quoted

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that as saying Cyrus put him in the house of

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his gods. It's not Cyrus putting them in the house

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of his gods. It's Nebukanezar who put him in the

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house of his gods. All right? Did everybody see that

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even those DIDs, even those did Cyrus, King of Persia

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bring forth by the hand, right, and we have the

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treasurer there. This is the number of them thirty church,

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and it talks about all of that, I mean, goes

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through all these measurements, all the vessels, see all of

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that all being brought back to Jerusalem. So he allows

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it to be brought back and put where into the

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temple into Jerusalem. Right, So Cyrus doesn't put it in

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his house because because I should have caught that immediately.

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I should have caught it immediately, because what's one thing

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we know about Cyrus historically, If he let them build

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it but kept everything in the temple, that wouldn't be

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a that would not have been seen as a good thing.

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There would have been an act of treason. I should

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have caught that immediately. Right. Cyrus always does what for

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the people. He lets them go back and restore their religion.

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He doesn't fight their religion. Why just think of it

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from a purely pragmatic standpoint. Let the people have their

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religion and you can possibly have what allies people on

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your side. They're not going to fight you, they're not

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gonna be calling you. All the political leaders can learn

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a lot when you go into an area. And that's

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one of the things that constantly get upset about with

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American foreign policy is we don't seem to understand Islam

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at all when we go to the Middle East. If

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you're going to go to the Middle East, what do

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you need to understand? You need to under be experts

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in Islam, not critics of it. You need to be

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experts in it. Cyrus Sia exactly. Cyrus understood. He is not.

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Is he here to criticize the God of Israel? No?

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Is he here to say derogatory things about the God

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of Israel. No? What is he here to do? Literally

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utilize their language and let them have their God and

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have everything else. Now in private, what does he think?

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He doesn't. He doesn't even know if their God really

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even exists. He doesn't. He's not a believer in their god, right,

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But what's the point of fighting them about their god?

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To him? It's it's a no. From a political standpoint,

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it's not rarely is it ever valuable to get into

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a religious war as a political leader, because all you're

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going to do is take off all the people who

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are against who are for that religion. That's it's never valuable.

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So I see it as a political movement. So do

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we have a clarification on verse seven? So now it

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is true Now, did we miss anything that? Cyrus never

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refers to God as his god. Now, he never says

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this is my God. He just refers to the God. Right,

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he's very he's very pragmatic in his approach. Right, So

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are we sure we're good? I want to make sure

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we just get that clarification out of the way. If

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we need to spend another thirty minutes on it, we will. Okay,

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we're good, all right. I apologize to that. I should

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have caught it immediately. I did not. I don't know

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why I missed it, but I did not. My mind

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was already thinking about verses ten through twelve. And so

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we're all good, all right. Now, now let's go back

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to Isaiah forty two. All right, in the last hour

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we covered verses five through nine. We got that resolved.

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I think we're good. Everything is solved. We saw how

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Cyrus is talked about basically, how would we describe forty

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two five through nine? How would we describe five through

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nine after an hour of working on it, the commissioning

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of the servant and God in emphasizing his glory, his control.

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He's the one involve right, everybody got that? So then

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what let's look at five through or ten through twelve.

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Let's look at ten through twelve. Here we go, let's

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read it. Sing unto the Lord a new song, and

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it's praise from the end of the earth. Ye that

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go down to the sea and all that is therein

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the aisles and the inhabitants thereof. Let the wilderness and

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the cities they're thereof lift up their voice. And the

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villages that kedar death inhabit Let the inhabitants of the

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rock sing. Let them shout from the top of the mountains.

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Let them give glory into the Lord and declare his

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praise in the islands. Right there, we have it. Now

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when you read that, what kind of jumps out at

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you here? What do we get here? What kind of

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jumps out in this from just reading the narrative arc? Well,

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I mean it kind of jumps out like what happened, right?

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I mean, it's kind of a dramatic change, is it not.

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I mean, all of a sudden he goes to these

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Where did the praise song jump in the middle of

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all of this? Okay, So let's work through this. So

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first thing we're gonna look at is literary and structural placement.

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Literary and structural placement. The passage follows what what came

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right before it? The servants commissioning. Yeah, well, the servants

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commissioning and God's glory being establisher. Right, if you look

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at forty two one through nine, If we go forty

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two to one through nine, and that's all about the

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servants commissioning, the servant being identified, and all of that.

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Now we are introduced to a worldwide response in a sense,

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to God's new thing. Because look at verse nine. Behold,

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the former things are come to pass, and new things

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do I declare before they spring forth? I tell you

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them this new thing that God is telling them of,

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which is the rise of Cyrus, which is our entire

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interpretation of forty two. I know it goes against everything.

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This now then sets up kind of the response that

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is called for. All right, if you look at thirteen

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through seventeen, right, it bridges divine declaration and divine intervention.

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So we kind of have we have kind of a bridge.

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This ten through twelve kind of serves as this bridge

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between these two sections forty two one through nine, and

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say thirteen through seventeen. We kind of have a this

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this it's kind of like a it seems disjointed, but

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it serves as a bridge between the two if that

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makes some kind of sense, all right, So, if if

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our interpretation is correct, Cyrus is the immediate servant being

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referred to, which is the only thing that makes any sense.

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The song may we could possibly see is inpating and

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celebrating God's coming act of deliverance through Cyrus, even though

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Cyrus is never named. Obviously in ten through twelve he's

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not named. And why is he not named in ten

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through twelve? Because what did he do in five through nine?

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He established that He's not going to give his glory

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to whom anyone else? So how can we understand this?

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Who is the servant in Isaiah forty two? Cyrus? Who

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gets the glory for that God? What happens in what

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is it? These verses? I was ten through thirteen? What

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happens in ten through thirteen? Give me the praise? So

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then it fits perfectly? Does it not? It fits perfectly,

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and we don't have any interpretive issues in any way,

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shape or form. Right, So does that kind of it's

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a bridge between two sections, and it's a bridge of

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praise and glory to God because God's not giving his

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glory to Cyrus. It's not calling you to praise Cyrus.

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It's not calling you to praise Morduk, it's calling you

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to praise God. Does that kind of make sense? All right? Now?

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Notice carefully, now, now let's kind of go through this verse,

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my verse, and now we'll do the exegetical work. Okay,

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that's giving structure and kind of an overview. What happens

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in verse ten? Look carefully in verse ten? Do you

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what is the first thing you should jump out at you?

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In verse ten? There we go, a new song? Why

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is it significant? Now we have the link to the

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previous section. How does that section end? A new thing

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requires a a new song. There we go. Now everybody

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should go, oh, that makes perfect sense, all right. Now

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new song appears often in the psalms and response to

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a fresh act of divine salvation or victory. Typically, a

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new song shows up and there's a fresh act of

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divine salvation or some kind of victory, then you get

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a new song. Well, what is about to happen here?

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Divine salvation and victory over what Babylonian captivity? Okay, we've

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got to get that down all right. So in this case,

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it follows the new thing, God declares the nine, suggesting

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this song is tied to real historical intervention. In other words,

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this is not singing unto the Lord. A new song

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is something about for us, it's about for them. It's

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time for them to sing a new song. Why because

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of what is literally happening. It's about their literal historical deliverance.

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All right, his praise from the end of the earth.

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What does this indicate? It's global in scope, right, It

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expands the idea of God's work beyond Israel. It reflects

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the line whage of forty one five and forty two

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to four about the coastlands waiting for God's law. And again,

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once again, when you're talking about Cyrus, Cyrus impacted what, yeah,

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many nations? I mean, his his his influence and expense.

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I mean, I can't say it here right now and

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articulate all the areas he influences. We could probably do

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a historical study, but there's no way to get around

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Cyrus's impact of people all around the world or all

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around the known world at that time. Okay, does that

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make sense? Okay, all right, I think it does. All right, Now,

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what is it? The next phrase? There? And that go

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down to the sea and all that is therein you

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see all of that. Okay, this is uh. In fact,

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let me hang on look at that again. Yeah, go okay, now,

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because there's something's kind of interesting, go down to the

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seas and the isles. It's kind of using this kind

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of language that would refer to possibly distant people's likely gentiles,

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the people who are distant, and this would possibly obviously

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obviously it's referencing Gentiles and not the Jews. At this point,

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I don't believe this is very important. This is very important.

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I want to stress this. These are not metaphors for

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the church. These are not metaphors for the church. They

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are nations impacted by God's actions and Cyrus's victories that

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that have impact across the globe or across the known world.

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Has nothing to do with the church. Some would do that, Yeah,

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many most pastors would do something along those lines. Yeah,

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that's Look, Hey, when it comes to I don't get

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there what the church does, Oh no, no not because

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immediately Look, when when pastors come to Isaiah forty through

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fifty five, it's immediately about us. They find some way

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to put us there, over and over and over and

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over and over again. Look, we started we started running

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into this problem when we started way back going when

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is Israel Israel? And and I tell you just get

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a Matthew Henry commentary. Everything here is the church, the church,

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the church, the church. And you'd be like, where is

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the church. And so it's just don't that there's nothing

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about the church here. If you see the church here,

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you're literally insane, okay, right that these are these are

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literal places, right, literal things. Yeah, it's more important. Yeah,

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it's more important to it determined. I wonder which body

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of water he's referring to. It's not referring to the church. Okay,

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it's not referring to you. Okay, do we get that?

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All right? So we and we continue to defend. Who

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is the servant to Isaiah forty two? Corrus? So I

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asked Ai, all right, if it's Corrus, this is what

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Ai says. If Cyrus is a servant, this new song

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is a call to praise God for what he is

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about to do through Cyrus's rise in Baby Babylon's fall,

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the praise is still directed to Yahweh, not to Cyrus,

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which reinforces the theological point that you have been making.

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God is the true actor behind ordinary historical means. So

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AI remembers all of our discussion about what ordinary means.

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Ordinary means meaning we can praise God for ordinary means.

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It doesn't always have to be what supernatural or dramatic

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or grand. Okay, so far, so good, We got that

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pretty good. Now we're to verse eleven, and I'm telling

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you we're gonna go through this section quick, all right,

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verse eleven, what happens. Let the wilderness and the cities

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thereof lift up their voice. The villages that Kedar doth inhabit,

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Let the inhabitants of the rock scene. Now instead, I'm

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moving to bodies of water, more maritime language, and ten

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Now it's much more what land based? Right do you

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see that? So let the desert and the cities lift

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up their voices. The praise expands inland from sea to wilderness.

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Keidar is nomadic Arab Arab tribes. Does some have sela there,

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some have sela okay, Sila possibly eat them or a

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region in southern and part of the southern part of

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the land. There there are real political, geographical entities, not symbols.

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Their inclusion shows the historical rootedness of this section. Let

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me straight again, stated again, these are not symbolic. These

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are not the Church. They're not you, they're not me,

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They're them, Right, does that make sense? Let them shout

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from the top of the mountains. A poetic image of

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under unrestrained praise mountains equals high visibility, elevated worship. In

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other words, worship and praise God. Where and they open,

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let everyone hear your praise of God? And why would

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it be emphasized because people may be praising whom. Remember

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there's two issues he keeps fighting. He could be praising

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Cyrus or all of the idolatry in the system of

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idolatry and Babylon or Marduk to be exact, exactly what happens?

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Who does Cyrus give credit to Marduk? Okay, so we've

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got that down. I mean that's simple, right, right. So

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this is a call to real people in real places.

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These are gentile regions that may have witnessed or benefited

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from Cyrus's campaign. Let me state that again. These are

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real people, real places. These are gentiles who may have

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witnessed or benefited from Cyrus's campaign. Rather than portraying salvation

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as a spiritual or symbolic event. The text is rooting

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it and historical and political action. Praise God for this physical,

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tangible deliverance. Praise God for what Cyrus is doing impacting you.

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Because Cyrus let lots of people return, lets a lot

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of people go. So everyone should be praising God for

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what Cyrus is doing. So it's like, hey, I mean

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you are using it kind of in a metaphor or

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using it as an illustration, somewhat ridiculous, but you get

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the idea. Everyone across the land is watching their twenty

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four hour news channel and they're hearing Cyrus is taken

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over this area and let these people go. Cyrus is

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taken over and let these people go. What's the immediate

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thing one we'd want to do? Buy a Cyrus cap right,

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get some Cyrus merch, Cyrus Cyrus, Cyrus yay right, or

357
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or chant the name of your country USA. And what

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is God saying? Don't buy his merch, don't praise your country,

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praise me. I mean it's simple. I mean that's not

360
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hard to It's not hard in any way, shape or

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form to not get get it twisted or confused. And

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people do that way too often everyone will say that

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they care about God, but they will put all of

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their focused attention and anger and emotion and defending the person.

365
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This is not about Cyrus. Cyrus is simply what the

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instrument God is using to fulfill his covenant. I think

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there's a I think there's a powerful lesson there. Right,

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Why I'm verse twelve. I've told you we would be done.

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We may be done before eleven forty five. Okay, this

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is kind of like the dramatic philological conclusion to the text. Right,

371
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let them give glory unto the Lord and declare his

372
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praise in the islands. Right. Despite the use of Cyrus,

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the focus remains on whom God. The article of this

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verse anticipates Isaiah. Look at Isaiah forty eight eleven forty

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eight eleven, tell me what you see. If we continue

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through this section, where does the story The narrative art

377
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continues to return to I'm not giving my glory to another.

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I'm not giving my glory to another. I'm doing this

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and he's doing it for whose sake? Ultimately his name's sake, right, right, Well,

380
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I don't know if he's doing it to keep him

381
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on the narrow because he knows it's never going to

382
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be on the narrow. Okay, So he's doing that because

383
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he's got to preserve Israel for what purpose, to bring

384
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about the one to die? Because nobody can stay on

385
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the narrow Okay, right, So yeah, I think that's the

386
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ultimate point. All right, So declare his praise. Some say islands,

387
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some say coastlands. I don't know, depending on your translation.

388
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This is a second reference to the coastlands. It suggests

389
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the universal, theiological implications of what is unfolowing. God's glory

390
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is not localized to Israel. God's glory is to be

391
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proclaimed by people in Israel, outside of Israel, everywhere. In fact,

392
00:25:58.400 --> 00:26:03.000
you could argue this. Now, I'm not saying this is implied.

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I'm just throwing this out as an idea. Whenever we

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see people who are in bondage, captivity, slavery, what should

395
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we all want for those people? We should want them

396
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to be delivered and free, right, I mean, unless you're

397
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a conservative Republican and you think all the people in

398
00:26:23.640 --> 00:26:27.480
Ukraine should die, other than those people, we should want

399
00:26:27.559 --> 00:26:32.519
what for people? Yeah, because some weird reason, for some reason,

400
00:26:32.519 --> 00:26:35.119
now everyone supports Russia. I don't understand what has happened

401
00:26:35.480 --> 00:26:38.039
in the world, But you would think that people suffering

402
00:26:38.079 --> 00:26:40.599
in Ukraine, we want to see them delivered. So if

403
00:26:40.680 --> 00:26:42.880
it doesn't matter who you are, you're like, those people

404
00:26:42.920 --> 00:26:45.440
are suffering, I want them to be delivered. And what

405
00:26:45.599 --> 00:26:51.279
is the text saying when you see them delivered? Give

406
00:26:51.400 --> 00:26:56.319
God the glory, not the person who delivered them. Now,

407
00:26:56.319 --> 00:26:58.640
from a human perspective, that seems a little weird, right,

408
00:26:59.000 --> 00:27:02.200
doctors worked with doctors long enough, they get really offended

409
00:27:02.200 --> 00:27:04.400
at that. I guess so tired of I'm the one

410
00:27:04.400 --> 00:27:07.160
who goes into this surgical room, I save the life,

411
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and the people immediately say thank God and like God

412
00:27:10.799 --> 00:27:13.039
didn't show up here. I did, right, I'm the one

413
00:27:13.039 --> 00:27:14.839
who did that. So I wish these people would stop

414
00:27:14.839 --> 00:27:16.839
that nonsense. They wanted to thank God. They should have

415
00:27:16.880 --> 00:27:19.359
taken their mom to the to the church instead of

416
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bringing them to the hospital. But they bring them to

417
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the hospital and then they thank God, I'm the one

418
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who did it. Doctors get really irritated by that. Okay,

419
00:27:25.640 --> 00:27:28.279
But and you can see why from a human perspective.

420
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But from a theilological perspective, Okay, God may be using

421
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eun means. Now at the same time. There's a double

422
00:27:38.640 --> 00:27:44.160
edged sword in doing that, right because if the if

423
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the life is not saved or the people are not delivered,

424
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do we blame the doctor? God would get them? All right?

425
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Say that becomes a double edged sword theilologically. Nobody likes

426
00:27:56.119 --> 00:27:58.279
to talk about that in church, okay, because it's always

427
00:27:58.279 --> 00:28:00.480
the weird thing. Well thank God, Well he'll thank God

428
00:28:00.519 --> 00:28:06.400
because your loved one was saved. It didn't work here, right,

429
00:28:06.680 --> 00:28:11.319
So but the point in this text is clear and

430
00:28:11.440 --> 00:28:15.440
this situation, who's to get the credit? God? All right?

431
00:28:16.200 --> 00:28:19.079
But the text doesn't deny God is the reason they're

432
00:28:19.119 --> 00:28:20.960
there in the first place, right, So the text does

433
00:28:21.160 --> 00:28:23.759
the text is more realistic in that standpoint. All right,

434
00:28:24.279 --> 00:28:30.119
So some of the philological implications here God's glory and

435
00:28:30.359 --> 00:28:33.799
historical means. The praise is for God's action even though

436
00:28:33.839 --> 00:28:37.799
the means cyrus are political and done in a military

437
00:28:38.440 --> 00:28:42.799
military way. This supports, uh, I think, are my argument

438
00:28:42.839 --> 00:28:45.000
that I've been making over and over and over that

439
00:28:45.079 --> 00:28:47.720
the servant acts, but the song is not sung to

440
00:28:47.839 --> 00:28:51.400
the servant, it is sung to God. So it just

441
00:28:51.640 --> 00:28:54.200
once what do we constantly can continue to see here

442
00:28:54.799 --> 00:28:58.319
God's use of ordinary means, But who gets the glory

443
00:28:58.319 --> 00:29:01.480
through the use of ordinary means, God who does the

444
00:29:01.519 --> 00:29:09.519
acting cyrus, who gets the praise God? Right now, again,

445
00:29:09.559 --> 00:29:15.119
from a human perspective, that can seem a little messed up. Okay,

446
00:29:15.400 --> 00:29:18.000
Now churches will always say that is in a positive way.

447
00:29:18.039 --> 00:29:20.599
But let's we just make sure I just stated it's

448
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a double edged sword. Everyone see that if God gets

449
00:29:23.640 --> 00:29:31.599
the praise, what inevitably comes with that. If God gets

450
00:29:31.640 --> 00:29:39.640
all the praise, he gets the blame. All right, Nobody

451
00:29:39.680 --> 00:29:45.319
wants to say that, but he does. If he can deliver,

452
00:29:46.400 --> 00:29:55.200
then what's the question. Why doesn't he deliver? Everyone? Why

453
00:29:55.480 --> 00:30:01.000
are we walking around on land that was taken by

454
00:30:01.079 --> 00:30:05.000
other people and they were killed or put in reservations.

455
00:30:07.960 --> 00:30:10.880
The white man who came and took the land from

456
00:30:10.920 --> 00:30:18.839
the native tribes praised whom forgetting the land. So we're

457
00:30:18.839 --> 00:30:23.720
gonna praise God that we stole your land. Kind of

458
00:30:23.759 --> 00:30:28.680
messed up. Praise God for coming to a land and

459
00:30:28.720 --> 00:30:31.519
look at what we've built, but who wasn't built by

460
00:30:31.839 --> 00:30:40.920
in many cases slaves. It gets really complicated when we

461
00:30:40.960 --> 00:30:44.359
break it down into real situations. Right, But I'm just saying,

462
00:30:44.400 --> 00:30:47.920
if God gets the praise, then we cannot Christians don't

463
00:30:48.000 --> 00:30:51.079
like the blame part. Do we want to get God

464
00:30:51.119 --> 00:30:54.319
off the hook? Oh? No, no, no, no, God doesn't. Satan

465
00:30:54.359 --> 00:30:57.279
gets in trouble. Who created Satan? God? Okay, let's just

466
00:30:57.279 --> 00:30:59.839
stop it. There's no getting God off the hook. Does

467
00:30:59.839 --> 00:31:03.440
everyone agree with that? There's no gettinghim on. We can

468
00:31:03.480 --> 00:31:05.240
say all day you want to get him off the hook?

469
00:31:05.400 --> 00:31:08.319
It doesn't work that way. If you if you praise

470
00:31:08.400 --> 00:31:11.599
God for the good, well then I can say, I

471
00:31:11.640 --> 00:31:14.440
can question. I can argue that God did the bet

472
00:31:14.559 --> 00:31:17.880
and and and don't tell me that that's an atheistic approach.

473
00:31:18.240 --> 00:31:28.920
What did Job do? Who did Job blame for his problems? Oh? Wait,

474
00:31:28.960 --> 00:31:34.680
did y'all don't know he blamed God? He didn't he

475
00:31:34.759 --> 00:31:38.039
did he say that the Satan did it to him? No,

476
00:31:39.240 --> 00:31:42.440
Joe never mentions he Job is like God, why this

477
00:31:42.480 --> 00:31:44.960
is happening to me? And the psalms when they offer

478
00:31:45.000 --> 00:31:48.200
a sum of lament, who did the psalmist blame and

479
00:31:48.319 --> 00:31:54.240
question God? They don't say, like, well, God didn't do

480
00:31:54.319 --> 00:31:57.359
this to me? No, God, what's going on? Why? What?

481
00:31:57.359 --> 00:32:00.720
What's happening? Where? Where are you? What? Because God is

482
00:32:00.960 --> 00:32:04.200
getting questioned? I know. We don't like the word blamed,

483
00:32:04.240 --> 00:32:06.079
and I could tell immediately that there was like people like,

484
00:32:06.160 --> 00:32:08.920
I don't want to use that word, but that you

485
00:32:09.039 --> 00:32:13.119
can't remove God from the equation. If God is sovereign

486
00:32:13.160 --> 00:32:18.480
over the good, he's sovereign over the bad. Now does

487
00:32:18.519 --> 00:32:23.680
that make you upset? It makes you upset when the

488
00:32:23.720 --> 00:32:25.920
bad is happening, You're like, well, God, if you can

489
00:32:25.960 --> 00:32:29.240
bring about if God can deliver an entire people from

490
00:32:29.319 --> 00:32:35.839
Babylonian captivity, He couldn't stop slavery, he couldn't stop the Holocaust,

491
00:32:38.680 --> 00:32:43.119
couldn't stop ethnic cleansing and Rwanda or the killing fields

492
00:32:43.119 --> 00:32:44.880
and Vietnam. I can go on and on and on

493
00:32:44.920 --> 00:32:48.000
and on and on. What happened in Syria? I mean,

494
00:32:48.079 --> 00:32:51.440
I mean, I mean, I can name millions of horrible

495
00:32:51.440 --> 00:32:54.200
things that's happened in history. What would be the obvious

496
00:32:54.240 --> 00:33:03.319
answer he could have? But he did not. You can't

497
00:33:03.319 --> 00:33:06.519
blame Satan now and with the other answers. Free will,

498
00:33:06.559 --> 00:33:08.759
free will, free will, free will, free will, free will,

499
00:33:08.880 --> 00:33:13.079
free will doesn't mean did God care about the free

500
00:33:13.079 --> 00:33:19.519
will of Babylonians? I mean, how over did he care

501
00:33:19.559 --> 00:33:26.000
about the free will of the Egyptians? So he can

502
00:33:26.079 --> 00:33:29.240
intervene when he wants to, and if God never can intervene,

503
00:33:29.279 --> 00:33:33.039
then there would be no point in praying, right, because

504
00:33:33.079 --> 00:33:35.480
then God couldn't do anything that violates the whole thing

505
00:33:35.559 --> 00:33:37.519
falls apart. So I just want to make sure that

506
00:33:37.759 --> 00:33:41.200
it's that we're saying that God should get the praise.

507
00:33:41.240 --> 00:33:43.519
Here am I arguing that God should get the praise?

508
00:33:43.559 --> 00:33:45.759
I am not arguing he shouldn't get the praise. What

509
00:33:45.880 --> 00:33:52.599
am I arguing that with the praise comes the the blame.

510
00:33:53.680 --> 00:33:55.559
I know, people, I know nobody wants to use it. Well,

511
00:33:55.559 --> 00:33:57.160
I'm the only one willing to use that word. The

512
00:33:57.160 --> 00:34:00.359
rest of you are like, don't use stop like stop stop,

513
00:34:00.400 --> 00:34:02.160
cut it, cut it, cut it now. I'm going to

514
00:34:02.279 --> 00:34:05.000
use the word. I'm not afraid of it because it's

515
00:34:05.000 --> 00:34:09.320
the way it works. And so we have to see this,

516
00:34:09.440 --> 00:34:13.039
all right, So God gets the glory in historical means,

517
00:34:13.159 --> 00:34:18.760
but it's a double edged sword. Does everyone understand that? Okay?

518
00:34:18.880 --> 00:34:24.400
All right? I think another. So that's one theological implication.

519
00:34:24.480 --> 00:34:26.360
God gets the glory, but he also gets the blame.

520
00:34:26.559 --> 00:34:28.559
A second, I just want to make sure we make

521
00:34:28.599 --> 00:34:33.400
this very clear. This is not symbolic praise all the

522
00:34:33.760 --> 00:34:37.880
It is a list. It lists real regions and peoples.

523
00:34:38.199 --> 00:34:41.320
It reinforces that Isaiah forty two is not allegory but

524
00:34:41.559 --> 00:34:47.360
historical theology. It's naming literal places, literal regions is in

525
00:34:47.559 --> 00:34:54.320
mind here, all right, It's not just some metaphorical the church. Sure, no,

526
00:34:54.440 --> 00:34:58.719
it's it's a reference to real people in real situations. Right.

527
00:35:06.480 --> 00:35:11.360
So I did ask Ai about this. Does this aligned

528
00:35:11.400 --> 00:35:14.920
with our interpretation that we've been doing, Ai says, this section,

529
00:35:15.199 --> 00:35:20.239
this is what AI says, this section nine, ten through twelve.

530
00:35:20.320 --> 00:35:26.039
This is interesting. AI says, this section strengthens our interpretive framework.

531
00:35:26.559 --> 00:35:29.760
The people are called to praise before the victory occurs

532
00:35:29.760 --> 00:35:33.320
because God has declared it. The victory itself is executed

533
00:35:33.320 --> 00:35:37.159
through ordinary means cyrus, but God receives the praise. The

534
00:35:37.199 --> 00:35:40.599
global participation in the praise does not require projecting towards

535
00:35:40.639 --> 00:35:43.719
the Church. It makes complete sense and the context of

536
00:35:43.760 --> 00:35:49.440
the nations experiencing Babylon's fall because many people would have

537
00:35:49.480 --> 00:35:54.400
not liked tomb. Many of the people around the world

538
00:35:54.440 --> 00:36:01.239
would not have liked tomb the Babylonians, right, they didn't

539
00:36:01.320 --> 00:36:05.719
like the Babylonians. Were they known for their being gracious? No,

540
00:36:05.800 --> 00:36:10.239
they came killed and destroyed and they were scary. Right. So,

541
00:36:10.360 --> 00:36:15.159
now what happens when Cyrus takes over Babylon has fallen,

542
00:36:16.440 --> 00:36:19.800
Babylon the Great has fallen. The people are going to

543
00:36:19.840 --> 00:36:24.159
be ready to celebrate and to praise only thing that's

544
00:36:24.159 --> 00:36:28.159
happening here, which all which completely proves our argument that

545
00:36:28.199 --> 00:36:31.360
this is not about Jesus. This is about Cyrus. Because

546
00:36:31.360 --> 00:36:35.119
who's the one who brings down Babylon from all practical purposes?

547
00:36:35.199 --> 00:36:38.480
It is Cyrus. So the only thing this Texa is

548
00:36:38.519 --> 00:36:41.559
doing is doing what. This is not about the church

549
00:36:41.639 --> 00:36:45.280
singing a new praise song. This is about the people

550
00:36:45.360 --> 00:36:51.679
then praising God for something tangible that is going on. Right,

551
00:36:51.719 --> 00:36:54.039
So it's not complicated in any way, shape or form.

552
00:36:54.880 --> 00:37:03.760
All Right, there we go. We did it. That's it. Yeah,

553
00:37:03.800 --> 00:37:07.039
well that's a new section in our observational outline. We're

554
00:37:07.079 --> 00:37:10.639
just following the observational outline. And remember thirteen of followings

555
00:37:10.639 --> 00:37:14.559
where it gets complicated on how to break it down, right,

556
00:37:15.079 --> 00:37:19.840
because oh, well true, Yeah, I think that's how we

557
00:37:19.880 --> 00:37:21.800
ultimately did it. Yeah, I think that's right. But I'm

558
00:37:21.840 --> 00:37:23.800
just saying there's some who were like, well, wait a minute,

559
00:37:23.880 --> 00:37:28.119
it continues. We know it stops, but yeah, so yeah,

560
00:37:28.360 --> 00:37:30.440
that's how I think that's how we described it, as

561
00:37:31.199 --> 00:37:33.480
Sarah just said, I think we described thirteen through seventeen

562
00:37:33.519 --> 00:37:38.159
as being the actual song, right, So but uh no, well,

563
00:37:38.199 --> 00:37:41.079
well I just wanted to stop it there because we

564
00:37:41.119 --> 00:37:43.360
try to put too many sections together. Then it just

565
00:37:43.800 --> 00:37:48.599
becomes all complicated, complicated, any questions, all right? So a

566
00:37:48.639 --> 00:37:52.960
quick reminder, our interpretation goes against ninety nine percent of

567
00:37:52.960 --> 00:37:56.679
all Christianity. We don't care. Our interpretation is that the

568
00:37:56.719 --> 00:38:02.079
servant in Isaiah forty two is whom Cyrus. How many

569
00:38:02.119 --> 00:38:07.559
servants are in Isaiah forty two one two references to

570
00:38:07.639 --> 00:38:11.239
one servant. He is chosen by God, does all these

571
00:38:11.280 --> 00:38:15.000
wonderful things, but he is also blind, which fits Cyrus perfectly,

572
00:38:15.159 --> 00:38:17.679
because he's chosen by God, used by God, but he

573
00:38:17.840 --> 00:38:21.360
does not know the true God. I don't care how

574
00:38:21.400 --> 00:38:24.320
people want to read the thing in Ezra. He doesn't

575
00:38:24.360 --> 00:38:27.360
know God. God himself says he doesn't know me. So

576
00:38:27.440 --> 00:38:31.280
there's no question. He uses the right language but does

577
00:38:31.360 --> 00:38:33.840
not know God. Why does he use the right language.

578
00:38:33.880 --> 00:38:37.840
He's doing it for political expediency, He's using it for

579
00:38:37.920 --> 00:38:42.719
pragmatic purposes. Let's make the Jews happy. So there is

580
00:38:42.760 --> 00:38:47.960
no what rebellion or uprising, because if you go in

581
00:38:48.039 --> 00:38:52.079
and take over an area, what's one of the biggest

582
00:38:52.079 --> 00:38:55.519
things that can disrupt that when you get an insurgency

583
00:38:56.119 --> 00:38:58.760
or an oprah. I don't know. Watch the American foreign

584
00:38:58.840 --> 00:39:01.880
policy anywhere we go I Rock remember all the things

585
00:39:01.880 --> 00:39:05.000
that happened there. We thought, we thought we took care

586
00:39:05.000 --> 00:39:08.239
of everything right. We came in, But then what started

587
00:39:08.239 --> 00:39:12.280
happening the insurgency and American troops started dying, did they not?

588
00:39:12.400 --> 00:39:14.559
We had to keep fighting and fighting it because just

589
00:39:14.599 --> 00:39:17.880
going in you've got to somehow make the people happy

590
00:39:18.960 --> 00:39:21.679
or you have to constantly try to watch oppress them

591
00:39:21.960 --> 00:39:25.320
and the impression only you can oppress for so long,

592
00:39:25.400 --> 00:39:28.880
but sooner or later there will be an uprising. Cyrus's

593
00:39:28.920 --> 00:39:34.079
approach is his approach is religious. If we give the

594
00:39:34.119 --> 00:39:38.599
people their religion, we give people their God, we give

595
00:39:38.639 --> 00:39:42.800
people their temple. I don't use any language that would

596
00:39:42.840 --> 00:39:46.360
be offensive. I actually use their theological language. Then the

597
00:39:46.400 --> 00:39:50.239
people will be my ally. And that's exactly what he did.

598
00:39:51.000 --> 00:39:55.280
And did Jews have any problems with Cyrus anymore? They

599
00:39:55.400 --> 00:39:59.480
just go back and everything's good, no issue, no conflict.

600
00:40:00.119 --> 00:40:04.519
Who Jews end up in conflict with Rome's Did Rome

601
00:40:04.639 --> 00:40:10.800
take Cyrus's approach? No, most nations don't take Cyrus's approach.

602
00:40:11.079 --> 00:40:14.880
Why did Cyrus take a unique approach? Well, because the

603
00:40:14.880 --> 00:40:19.360
text says God chose him, guided him. God, God was

604
00:40:19.400 --> 00:40:24.159
involved in the situation. All right, So there we go.

605
00:40:25.280 --> 00:40:28.000
I wish there's some more practical. Probably the most practical

606
00:40:28.079 --> 00:40:36.880
lesson from this is just God gets the praise and

607
00:40:36.920 --> 00:40:38.840
he gets to blame. I know we don't like that word.

608
00:40:38.920 --> 00:40:41.360
I know we don't like that word. But if God's

609
00:40:41.400 --> 00:40:44.440
in charge, then God's in charge. And he said, well,

610
00:40:44.519 --> 00:40:47.000
that doesn't make it comforting when things go wrong. I

611
00:40:47.039 --> 00:40:49.199
know it doesn't make it comforting. But the only other

612
00:40:49.280 --> 00:40:51.960
choice is to play the little church game right and say, oh,

613
00:40:52.039 --> 00:40:54.559
Satan did it? Well, God's want to create Satan. That

614
00:40:54.559 --> 00:40:57.280
doesn't free will. God gave people free will. So like,

615
00:40:58.039 --> 00:41:00.119
you can't get God off the hook? Why can't you

616
00:41:00.159 --> 00:41:06.000
not get God off the hook? How does the Bible start?

617
00:41:12.159 --> 00:41:15.360
There's no getting God off the hook? Right? Who's the

618
00:41:15.360 --> 00:41:18.760
one at the beginning, Who's the one who makes everything?

619
00:41:19.639 --> 00:41:22.880
Who's the one that's supposedly sovereign of everything? So can

620
00:41:22.960 --> 00:41:25.960
you get God off the hook. No, does that make

621
00:41:26.000 --> 00:41:30.719
you mad? Sometimes? Okay, well it makes me mad sometimes

622
00:41:32.000 --> 00:41:35.679
congratulations for the rest of you, all right, but no,

623
00:41:36.239 --> 00:41:41.760
because it raises serious questions, right, I mean, whenever I

624
00:41:41.800 --> 00:41:43.960
start giving examples, people get mad at me. But it

625
00:41:44.119 --> 00:41:54.679
raises serious questions. Why are children molested? Why are people raped? Nobody?

626
00:41:54.840 --> 00:41:56.719
That's the stuff we're not supposed to talk about in

627
00:41:56.800 --> 00:41:59.719
church because church is all about pretending and playing make

628
00:41:59.800 --> 00:42:03.079
up games and like we're in Disneyland or something. But

629
00:42:03.119 --> 00:42:06.360
the reality theology does not play those games. Theology hits

630
00:42:06.360 --> 00:42:08.920
you in the face with Man, I've told you where

631
00:42:08.920 --> 00:42:10.599
all my problems start. When as soon as on my

632
00:42:10.599 --> 00:42:12.440
Bible in the beginning God. And I'm like, oh, for

633
00:42:12.559 --> 00:42:16.840
crying out loud, what a mess because I know what

634
00:42:16.960 --> 00:42:23.920
comes after in the beginning God, which is what he

635
00:42:24.000 --> 00:42:30.559
created everything? Right, So does that make sense? But in

636
00:42:30.559 --> 00:42:32.559
this particular case, it's supposed to be a good thing.

637
00:42:34.119 --> 00:42:44.280
Go team God. Why because you're setting the people free? Yay? Great,

638
00:42:44.559 --> 00:42:49.119
that's good. Right, Yay. You destroyed us a seventy eight

639
00:42:49.280 --> 00:42:51.280
and wiped us off the face of the earth. Yay.

640
00:42:51.519 --> 00:42:54.679
Six million of us were exterminated during the Holocaust. Yeay.

641
00:42:55.159 --> 00:42:58.199
Then it becomes nobody wants to say yay. Then right

642
00:42:58.519 --> 00:43:01.039
then we got to blame to say okay, okay, God,

643
00:43:01.800 --> 00:43:04.840
be quiet, I've got your back. Okay, I'm gonna tell

644
00:43:04.840 --> 00:43:08.079
everyone to look over there. You hide. Well, the church

645
00:43:08.079 --> 00:43:10.519
shouldn't be telling God to hide. So we got your back.

646
00:43:11.039 --> 00:43:15.000
God doesn't need our back because everything all roads lead

647
00:43:15.039 --> 00:43:21.880
where back to God. And we in theology and Christianity

648
00:43:22.119 --> 00:43:24.880
is living a life trying to figure out how that

649
00:43:24.920 --> 00:43:27.280
makes sense? And do we are we ever gonna have

650
00:43:27.320 --> 00:43:32.719
the answers? No, Wh're not. If you think you are,

651
00:43:32.519 --> 00:43:35.800
you're just crazy. All right, Well, God, we come before you.

652
00:43:35.920 --> 00:43:38.239
Thank you so much for being in a place where

653
00:43:38.239 --> 00:43:43.039
we can be honest. Lord, I will be the first

654
00:43:43.039 --> 00:43:47.239
to admit I don't understand sometimes things don't make any

655
00:43:47.360 --> 00:43:50.599
sense about how things work. But we know that you

656
00:43:50.639 --> 00:43:53.920
are the creator of heaven and earth, the sovereign over

657
00:43:53.960 --> 00:43:58.360
all things. That's the fact. How that makes sense in

658
00:43:58.519 --> 00:44:02.199
life we will always struggle with. And that's what faith

659
00:44:02.280 --> 00:44:06.559
is about, is believing when sometimes it makes no sense.

660
00:44:06.559 --> 00:44:08.360
And we asked this in Jesus name, and God's people

661
00:44:08.400 --> 00:44:13.280
said m