I pray Father God that you would feed us, remind us Lord, of our relationship with you and what it means with all the distractions and entanglement and after a long day's work. I pray Lord God that it would be a source of rest and encouragement. Just asking Lord God that you would guide and lead us and cause us to hear from you.

We thank you in Jesus name we pray. Amen. All right, let me just give you a quick announcement. We weren't sure exactly when we were we would be able to wrap up this Bible study because if the hearing went well yesterday and it was all finished and we closed escrow, we would not have this building.

We would probably have to vacate, not Sundays, but weekday Bible study would have probably had to end in about a week or two, but because it got kicked down the road and our next continuation hearing is not until the end of September, so that's not going to be the case.

But as you notice, we covered three chapters this week and then next time we're going to be doing 65 and 66, which we're going to end and then we're going to have one more session to review. And then our classes are, this session is supposed to go a week after that.

If you guys remember from the very beginning, we said until the end of August. So what we're going to do is after the review at the very end, the last session, instead of coming together, I'm going to ask you guys to have a meeting with your, with your groups.

It doesn't have to be here. If you want to use the group, use this building. It's up to you. If you guys want to go out and, and have dinner and that could be, so those of you who weren't able to have the activity in your group, that could be your activity.

So again, so today, next week we have a break because of VBS and then the following week we're going to be finishing up Isaiah chapter 65 and 66. And then the following week after that, we're doing final review. And then, and then the last session will be within your groups, you know, dinner or whatever you guys, you guys choose to do.

Okay. And then after that, we're going to be taking a break. Have I got that? Okay. All right. So we're looking at chapter 62, 63 and 64. It's a lot of material to cover. So we're going to basically go over the highlights. So if you look at, we're looking at starting from chapter 62, one through 12, what is the price that God makes with the nation of Israel here?

He promises restoration that they're going to be the light to the rest of the world. And he says, they're going to be the burning torch. So we talked about that, right? We said there's going to be a millennial kingdom of Israel and that's where God's going to fulfill all the promises he made to the nation of Israel.

And then after that will come the final judgment and we're in heaven. But he said, during that period, whether that's a literal thousand years, it's talking about a period at the end times, he says that that's going to happen in Israel is going to be ultimately be the light.

And the way that they're going to be the light is when they are in the Lord's hands, they're no longer struggling for their own success. They're not, they're no longer politically independent. When the Lord firmly has them in their hands, they're going to be the crown of beauty and royal diadem.

And then he says that they're going to be a delight to them and he's going to love them as a bridegroom rejoices over the bride. Let me ask you a question just briefly. Just you don't have to answer it, but to think about can God be, can God love you more when you sin or not sin?

Commonly we hear that there's nothing more you can possibly do to God to love you more or less, right? God knew all your sins, so therefore God, God has never displeased with you. Is that true? You know, our relationship with God is just like our relationship with other human beings.

God is not a machine, right? So just like with other human beings, if you wrong him, God grieves. He gets angry and he punishes and disciplines. So we see that even with the nation of Israel, he says it's not because God never not loved them. There are periods when he says, these are not my people because in anger, but he says even here when he talks about his judgment, he always says he remembers his covenant that he makes with Moses.

And as a, because of that, he is faithful ultimately to himself and to the promises that he made to their previous generation. So his love is everlasting. But does that mean that in every generation, that no matter what they did, that God's love for them was consistent throughout the whole period?

Clearly not, because that's not what he says. He said there are periods in Israel's history where he was so angry with them that he says, I will not answer your prayers. I'm going to treat you like I become like even in the text that we looked at, he says there, there are periods in Israel's history where God says you are not my people.

Right? So when we talk about God's everlasting love, he's not saying everlasting love to you no matter what you do, no matter what you say, no matter how you live, it doesn't matter because God's love is consistent forever, never changing. When we're talking about God's eternal, everlasting love, he's talking about his nature of love that because of his covenant, that his love is consistent because he chose to love the nation of Israel.

It is consistent. And so God is consistent with his commitment to the nation of Israel. But does he hate sin? Absolutely. Right? So if we continue to sin, does God just kind of like, ah, you know, you know, my, my kids just spoiled. That's just the way it is.

What does he say about how he deals with sins with his children in the new Testament? Discipline, right? God disciplines just like any other parental relationship. Okay. Again, I want to point this out because there's sometimes there's confusion and it leads to again, a very cheap grace type of life where it's just like, you know, God's love to me is consistent no matter what I do.

It doesn't matter. Right? He's talking, we're talking about the big picture of God's love, his nature of love, but God hates sin no matter what. Right? So here he describes his relationship with nation of Israel because at the end, God's going to cause them to be righteous. They're going to be in his hands.

And as a result of that, because of their righteousness, he's going to delight in them. And because of that, he says the love between them is going to be like a bride and groom. The second section of it in verse six and six and seven, who has he put on top?

He says the watchman. What's the primary duty of the watchman? Right? Keep people safe to alarm when harm is coming. Is the watchman, the guy out there swinging the sword? Not necessarily. He is warning so that the soldiers can get ready. Right? So the primary duty of the watchman is to watch and see the wolves and enemies that are attacking.

And that's why I remember in the previous chapters, one of the judgments against the watchman who were the leaders of Israel was that they were like silent dogs. They were meant to be out there to bark, but they can't bark. Right? He calls them, he says not to be silent, verse six and seven.

So the language he uses here is on your walls, O Jerusalem, I have set watchmen all day and all night. They shall never be silent. All day and all night. Right? Why all day and all night? Because they are never going to be at peace until the Lord comes.

Right? And here, the next part is really interesting. He says, you who put the Lord in remembrance, take no rest. Right? What does he mean by that? Is he saying constantly remind the Lord? Is that what he is saying? What do you think? Is that what he is saying?

The duty of the watchman is to constantly remind the Lord. Don't think too deeply. That's exactly what he says. Right? Now why does God need to be reminded? See, it's not because God forgot, obviously. Right? It's not because God forgot. God is basically telling his children to come. And it's just like he said, if you abide in me, my words abide in you.

Ask whatever you wish, it shall be done for you. So if we are abiding in his words, right? And we are abiding in him, why do we even need to ask? But God says to come. He wants us to come continually and say, hey, you made this covenant, remind me.

Right? Keep reminding me. So part of our sanctification and part of our worship to God is to keep coming to him and say, God, this is your purpose. Fulfill your purpose. And not only does he say that, and then verse 7, and give him no rest until he establishes Jerusalem.

Right? Isn't that interesting, the way he puts it? Give him no rest. Who's the him? God. Don't let God rest. Isn't that the parable that he teaches? About the widow that comes and he just knocks and knocks and knocks and irritates the judge to the point, he says, not because he's a good judge, but because you're irritating.

Right? And he tells the parable to come to him in that way, persistently, continuously. And so he says to the watchman that you should not remain silent. You should be vigilant, constantly bring into the Lord his will. Right? You said you're going to establish your church and to keep praying according to his promise.

You said that you desire all men to be saved, to constantly bring to remembrance that this is your will. Not because he forgot, but every time we remind him, what happens to us? We're reminded. And that's how we engage in his purpose. By constantly bringing to him. He says, so never to rest, don't ever give him rest until he establishes what he has promised on earth.

Right? So how do we do that? The first and most obvious thing. Pray. Right? So that's what he's saying. He says the watchman is not only to warn the people, but it's be constantly vigilant in praying. Praying and pleading on behalf of the nation, the church, our generation. So isn't that interesting to remind?

You have to constantly remind him. You said this. Right? In 63 he says, who is this who comes from Edom in crimson garments from Bozrah, he who is splendid in his apparel, matching in the greatness of his strength. Why does he use Edom and he says he's coming from Edom to bring judgment?

Who are the Edomites? What kind of relationship do the Edomites have with Israel? Kind of like cousins. They were the closest kin outside of immediate family. Right? And they were constantly in battle with the nation of Israel. They were the arch enemies. So a few of the, if you guys remember some of the Old Testament history, Edom was characterized by perpetual enmity against the nation of Israel.

When Israel was invaded by the Babylonians, the Edomites rejoiced in their defeat and captivity. In fact, there's a whole minor prophet written about the judgment against Edom because of that. And an earlier date, Edom had refused to allow Israel to pass through their land when the Israelites are on their way to the promised land of Canaan.

So right off the bat, from the very beginning, the Edomites were the closest kin, but they were also the closest enemy. So when he says from Edom he's coming, right, and he's talking about this judgment, typically, if you look at the way God brings judgment upon the nation of Israel, does he just come from the sky and then bring lightning?

Right? I mean, that could happen. He brings famine and disease. He does that too. But predominantly, what does he do? He brings nations, Babylonians, Assyrians, Egyptians. So he's talking about the closest of your kin is going to be the source of judgment. The city of Basra that's mentioned here, it's because it was the capital of the ancient city of Edom.

And the reason why that name is mentioned specifically is because the name literally means great gathering. And Isaiah develops this detailed comparison between treading graves and pouring out blood. So when it's talking about pouring out blood, either it's talking about redemption or what? Judgment. Right? Or both. When the Lord pours out his blood, it's because the Lord had brought judgment upon him.

So that's why he mentions that particular city. What does he mean in chapter 63 verse 5 when he says, "I looked, but there was no one to help. I was appalled, but there was no one to uphold." Sorry, so is it just that nation? Is it like, go beyond that nation?

Yeah. So the Edomites were, they represented all the foreign, outside nation, and the judgment is not limited to them. He begins with them, but it's not limited to them. So when he said he didn't find any help, he's talking about, it doesn't just talk about salvation, but it's also talking about his judgment, but there was no one to help.

Meaning, there's nothing that man could do. Salvation for Israel could not be accomplished together. This was the work of God and God alone. Israel was not going to be playing a part in the salvation of mankind. They are, you know, in one sense, but not what the Lord was going to do on the cross.

It was going to be one man's act. So if you look at chapter 63, 7, it says, "I will recount the steadfast love of the Lord, the praise of the Lord, according to all that the Lord has granted us." So chapter 63, 7 through 14 and on, is a list of things that remind the nation of Israel of their relationship with God.

So the history of Israel is the history of God's steadfast love for his people. Is Israel's history pretty smooth and non-eventful? Majority of Israel's history was filled with turmoil. Majority of it. There are pockets of peace, right? There are periods maybe during Hezekiah's reign, there's periods during David's reign.

There's pockets of peace in Israel's history, but for the most part, when you think of Israel, you're talking a tiny little nation being kicked around back and forth. Every once in a while, God would raise up a king or a judge, and then he would use them to bring them to prominence, but as soon as that happens, Israel forgets about God, and they fall right back into judgment.

When Isaiah in chapter 63, 7 and on, he says, "This is the history, Israel's history, the whole of Israel's history is a record of God's faithful love toward the nation of Israel, during the good and the bad, even when they're being disciplined, even when God's judgment was coming upon them, it was all because God loved this nation." When God's ultimate judgment comes, how is God's ultimate judgment described in the Bible?

When he kind of pleads with his people, he disciplines them, and they don't respond, they remain stiff-necked, what does God do? He turns them over, right? He releases them to their own sins, right? And that's how it's described in Romans chapter 1. They refuse to acknowledge the truth, so therefore God releases them, right?

If that's what you want, that's what you do, right? But here, when Israel history is described, it describes in detail his faithfulness. Even when they are being afflicted, the way it's described, God himself is afflicted because he loves them. So even as they're sometimes being judged and overthrown by greater nations, God's love is clearly evident.

Despite all of God's faithfulness, Israel continues to rebel. Again, this is, we're kind of closing in at the end of Isaiah, and basically what's happening in Isaiah is reminiscing about Israel's history, right? And then talking about the faithfulness of God. So despite all of that, God remains faithful, because the Lord remembers the old days, the covenant that he makes with Moses, right?

So again, a lot of times you read the Old Testament, and people read it kind of like, "That's not relevant, because it's in the Old Testament, it's for the nation of Israel." But every time you read the Old Testament, and you read the covenants, and how God remains faithful, that is a picture of his nature, and that is a reminder to all of us that the reason why God is faithful today is because he was faithful before, right?

Because that's who he is. So if we read in the Old Testament where God just changes his mind, and a flood comes, every generation a flood comes, even though he said he wasn't going to do it, he just, you know, he's God, what are you going to do about it?

Right? Then we should be trembling in fear, no matter what he promised, every time we sin, and every time we fail, we should be afraid that the flood is coming. But we're not, and the reason why we're not is because God made a covenant, and he's faithful to his promise.

So he said even though God was faithful, and they would continue to rebel, he said he would always remember his covenant with Moses, right? The covenant with the previous generation. So he remains faithful. So what does it mean, verse 16, that they do not acknowledge him? Verse 16, "For you are our father, though Abraham does not know us, and Israel does not acknowledge us, you, O Lord, are our father, our Redeemer from of old is your name." What is that in reference to?

There's actually two things, and I didn't write the other thing down. It could be in reference to the Gentile nation, that God is bringing them into the fold, right? I didn't write that one down. The other one, other possibility, that he's talking about the remnant of Israel. The remnant of Israel, who the nation as a whole, remember in the previous chapter, it was the righteous who were dying?

It was the righteous who were being persecuted? So in Israel's history, at the end, there's going to be a segment of Israel repenting, but Israel as a whole hasn't repented. But either way, whether it's a remnant of the nation of Israel, or he's talking about the Gentiles, he's saying that there's a segment of them, that describes verse 16.

What does it mean in verse 16 when it states that Israel does not acknowledge them? Okay, I just wrote what John Calvin wrote concerning this. It says, "The prophet uses a common form of speaking, for it is usual in the scriptures to say that God gives the wicked over to the reprobate mind, and hardens their hearts." So in verse 17, it says, "Oh Lord, why do you make us wander from your ways, and harden our hearts so that we fear you not?

Return for the sake of your servant, the tribes of your heritage." So the question was, is he pleading with God because God is causing them to sin? Is that how you would answer that? Right? Obviously not. The scripture makes it clear that God is not the originator of evil.

So here, again, the language may be confusing, but it says, it's not that God is causing this to happen, right? Remember when he was talking about how he hardens the heart of Pharaoh? The same sun that melts the clay, melts the ice, hardens the clay? So when God appears, remember, he's coming.

Is he going to be, when Jesus comes, is he going to be two separate people? He's going to be this one Redeemer who comes to redeem the church, and then he's going to have this fiery fury that's described in Revelations 1. Is he going to be two separate people?

Same person, right? Depending on where you stand with that, you're going to meet a very different Jesus. You're going to meet the Jesus that's going to come to judge, or you're going to meet the Jesus who comes and sheds his blood to redeem. But not everybody is going to see Jesus the same way, right?

I always think about the police. When police show up, either you're happy or you're not happy, depending on if you're guilty or not guilty, right? If you've gotten robbed and the police show up, you're very thankful, right? And that's why he talks about when the Lord comes, he comes about, he talks about redemption and judgment at the same time.

Retribution is going to come with restoration. And that's like a cop, when a police officer shows up, he's going to punish the bad guys, and punishing the bad guys is part of redeeming the good guys, right? So that's how it's described at the end when Jesus comes, and he comes in his full glory.

Not only are the righteous going to be saved, but the wicked are going to be punished. What does Isaiah confess at the end? And he confesses his own sins, along with the sins of the whole nation. You notice that in scripture, that whenever there is an encounter with God, that always leads to repentance, right?

It always leads to a deeper recognition of sin. So if you remember, Isaiah begins, it doesn't happen until chapter 6, but Isaiah begins with Isaiah's encounter with the holiness of God, right? And what happens to Isaiah at that time? He's purified, he repents. Woe is he, and woe is me.

I'm a man of uncleanness from a people of uncleanness. So the first thing that happens before he is set apart for the gospel ministry, the Old Testament gospel, is that he repents. He sees the glory of God. So in order for him to be the light to the nation of Israel, he needs to first be in the presence of the light, right?

So if you, even though it happens in chapter 6, now that we're getting at the tail end, talking about end times, what happens? Confession. Repentance. So one clear sign that there is a movement of God is that there is a growing movement of repentance, acknowledgement of our sins, and our weakness, and our brokenness, right?

Repentance isn't just singing loud and church growing and people loving each other. All of these things are ramifications of genuine revival, but at the core of revival is repentance. Repentance over our sins, repentance over what we are inside, repentance over how we live, right? Revival always at the core of it is repentance.

It's not like, okay, we haven't been doing this right, so we're going to do this right. I guess that could be repentance, but it's always a deeper sense of our sinfulness. Not deeper sense of other people's sinfulness, but deeper sense of my sinfulness. That's why anybody who has any desire to represent God and is not aware of their own sins, that immediately disqualifies them, right?

Because that's what ministry is. Ministry is declaring the glory of God, and a man who is going to declare the glory of God has to be a witness of this glory of God. And what is the evidence that he witnessed the glory of God? A brokenness over his own sins.

So if a man desires to do ministry and preach the gospel and there is no brokenness over his own sins, that's evidence that he is not aware of the glory of God, right? So we see at the tail end of his prophecy, Isaiah confesses his sins. Is this the last one?

Yeah, I forgot to highlight this. It's right here. Where did I miss it? Is it here? Oh no. Boom. Okay. You guys know this phrase right here, "All our righteous deeds are like polluted garment." Or, what's another way they put it? "Filthy rags." "Filthy rags." Okay? So how is that used?

Every good thing that we do is useless, right? Is that what he means here? In the context of what we've been studying, is that what he means? All our righteous deeds are filthy rags. So therefore, every righteous thing that we do is absolutely useless. Is it absolutely useless? What does he mean here?

It's going back to the "you can't make yourself" part. God was looking for someone to make him right. We can't make ourselves. So we can do righteous things in appreciation of it, but it's to restore our relationship. So where you see your righteousness. Okay. Anybody else? There's a lot of chatter going on in that table when nobody's talking.

Nothing? Okay. What has he been indicting Israel of up to this point in this media context? False religion. So when he says about all our righteous deeds are filthy rags, why are they filthy rags? Because the righteous deeds were tainted with dirty hands. They were oppressing the poor. Right?

They were taking advantage of weak people. And they said all the fasts that they have were fake. All the praying that they were doing was for selfishness. So all this righteous thing that they were doing was for selfish gain. So it wasn't real righteousness. Like they were praying and feeding the poor.

And he said all of that is useless before God. That's sometimes this passage is used to knock any kind of like pursuit of holiness because all our pursuit of holiness is filthy rags. Is that what he is saying? No. Does God call them to pursue holiness? Absolutely. Does God want them to live righteous lives?

He says to plead with him and remind him constantly of his promises. He said do not let him rest. Does that sound like a passive, you know, just kind of let God do whatever he does? Right? Absolutely not. God demands his people to actively, purposefully pursue him. Right? So he's not saying that all your active pursuit of God is filthy rags.

He's saying the nation of Israel in particular in their false religion, right? They're oppressing the poor and doing all these sins behind the scenes. But they're coming to the temple and offering sacrifices in God's eyes. It's meaningless. Was he angry with the sacrifices? No. He was angry with the people who were coming with dirty hands.

They weren't truly repenting. Right? They weren't repenting of their heart. They just thought that if they killed the animal, that would take care of it. Right? Just like at church. If you're coming and doing all these things for other people to see, that's what makes your righteous deeds filthy.

Because it wasn't an act of worship. Instead of truly repenting, you memorize scripture. Instead of truly repenting, you're more active at church. Right? Or you give more. That's what he's referring to. Empty religion. Right? He's not knocking passionate pursuit of Christ and holiness. All right. We have two more sessions and we're going to be wrapping up Isaiah.

Some of you guys who are sat through the whole teaching of Isaiah, you may have a little bit more understanding of Isaiah than before. But that's still better than before. Right? Okay. Brian's not here. Somebody can ...