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Isaiah 3-6

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3/4/1990
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Isaiah 3-6
Isaiah 3-6
Skip Heitzig
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23 Isaiah - 1990

Isaiah is perhaps the best known of the prophets, and he was frequently quoted by Jesus Christ. Pastor Skip Heitzig guides us through this study of Isaiah's warning to the people of God.

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I'm going to open up tonight, in the Book of Deuteronomy, and read you something, something we kind of spoke about last week, but I'm going to read it to you here. It says, "Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in Heaven, so that you have to ask who will ascend into Heaven to get it and proclaim it to us, so we may obey it. Nor is it beyond the sea, so that you have to ask who will cross the sea to get it and proclaim it to us, so that we may obey it. No, the word is very near you. It is in your mouth and in your heart, so you may obey it. See, I set before you today life and prosperity, death and destruction, for I command you today to love the Lord your God, to walk in his ways, to keep his commands, decrees, and laws. Then you will live and increase, and the Lord your God will bless you in the land that you are entering to possess.

But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land that you are crossing the Jordan to enter and possess. This day, I call Heaven and Earth as witnesses against you, that I have set before you life and death blessings and curses. Now choose life so that you and your children may live, and that you may love the Lord your God, listen to his voice, and hold fast to him, for the Lord is your life. And He will give you many years in the land he swore to give to your fathers Abraham, Isaac, and Jacob."

It is because of this decree that the Book of Isaiah opens up in chapter 1, saying in verse 2, "Hear, oh heavens, listen o' Earth, for the Lord has spoken, I reared children and brought them up but they have rebelled against me." He calls upon the heavens and the Earth which he has created to testify against the people who are in the land, because he made an oath. He said, the choice is really up to you. You can increase and you can prosper in the land. You can stay in the land. All you've got to do is obey these principles that I lay before you. Be open-hearted, don't be rebellious. If you turn away from me, if you do your own thing, I'm going to spank you by sending you into exile, booting you out of the land until there is repentance. And then later on in that chapter, God says, "Althought you strayed from me, I will bring you back to the land that I swore to give to Abraham, Isaac, and Jacob."

Isaiah's name means, literally, Yahweh is salvation. He lived in Jerusalem and no doubt had access to the royal court, because we always see him standing before kings in the royal court. He was one of those prophets with special privileges. He ministered during the reign of four kings that are spoken about at the beginning of the book. He was married, we know. His wife is given. And his two sons' names are also given in the book. So he had a wife and two kids. The names of his sons are very difficult to pronounce. We'll try it when we get to them, but we know that he ministered 58 years, from the death of Uziah, which we read about in chapter 6 tonight, to the time that Sennacherib began his invasion in Judah. By way of refreshing your memory, the purpose of Isaiah is twofold, to remind them of two covenant relationships that God established with them.

One is the covenant that God made with Abraham, an unconditional covenant-- I will give you the land of Canaan. It is yours, it is an everlasting possession for you and your posterity to inhabit forever. It is unconditional. It is not predicated on your disobedience or obedience, it's going to be yours. However, there was another covenant called the Mosaic covenant, and there were a lot of if's in that covenant. If you obey, then you will inhabit. If you disobey, I'll boot you out of the land. He's saying, now wait a minute, I see an inconsistency here. On one hand, God makes an unconditional deal saying, it's yours unconditionally. And the other hand, he makes a new law, or covenant, and it's conditional. It seems a little bit inconsistent here.

Well this is how it works. The two covenants mesh together. God swore to Abraham and to his descendants a land. He also told Abraham that Abraham's descendants would go to Egypt and would suffer there for 400 years. And God would bring them back into the land. As they are going into the land, after Egypt, God makes this covenant with Moses. Tells Moses, if you obey you'll stay there. If you disobey, I'll boot you out. However, even if you disobey, I will eventually bring you back into the land so that I will keep my promise that I made to Abraham. I will not break the promise. I will simply, in your disobedience, bring you out of the land to teach you a lesson, so that while you're in captivity, you'll realize that you had it really good when you were obeying me.

That will cause you to wake up as you are living a life of subservience to your enemy. Light will go on. You'll say, let us return to the Lord, as it says in the book of Hosea, and as you return, I'll bring you back into the land. God said, that's going to happen twice. The first time they were booted out of the land was the exile, which we have read about in Isaiah. God brought them back into the land under Nehemiah, Ezra, and Zerubbabel. The temple and the city was rebuilt. God said that they would be booted out, however, twice, and they would go into exile. And God would bring them back the second time, Isaiah, chapter 11.

The second time that they were booted out of the land was around 70 AD. Jesus had come on the scene, been crucified, resurrected, and in 70 AD, as Jesus predicted would happen because they failed to recognize their messiah, the Roman army swept into Jerusalem, clobbered the city. The walls fell down, the people got scattered, a lot of them killed. And they had been in exile for 2000 years until 1948. '47 and '48, the Jews started going back into Israel. And we see them there. They're there in very precarious circumstances. However, God promised that when he brought them back the second time, they would stay. And we see the fulfillment of that in modern history.

So God is reminding the children of Israel in this book of the covenants that he has made with them. And as we have said, the first part of this book emphasizes judgement. Because of that, we're going to go through up to chapter 6, which are all principal chapters in Isaiah. And then there will be sections of Isaiah that we're just going to, kind of, fly over. Make a little bit of a touchdown, hit the runway, and fly up again. We'll just do little stops as the Bible bus, or in this case the Bible airplane, touches down. We don't want to go through every single verse. There are 66 chapters in this book. I recommend that you read it on your own. In fact, your homework for next week will be the next 10 chapters of Isaiah. You can read that, maybe read 10 chapters a day. Read them over and over again in your quiet time for the next week.

The second part of the book deals with salvation and restoration. So on one hand, you see a God of retribution. On the other hand, you see a God of restoration. And Isaiah knows how to mingle these. He will speak as in a lawsuit bringing an indictment against the children of Israel, while He himself, God himself, becomes the judge, as well, in the court case. And then, in a few verses he'll turn it around and say, yet I will restore you, I will love you, I will set you on high. And Isaiah was one of those prophets who spoke about the depth of sin as well as the heights of glory, which ultimately is fulfilled in His perfect servant, a term that you hear often in the book of Isaiah, the servant of the Lord which we see is Jesus Christ.

We see a beautiful picture of the servant in Isaiah, chapter 53. The people were in a spot where they believed they could live any way they pleased, as long as they went through some outward, religious, ritualistic system. And as I read Isaiah, I am reminded of myself in my earlier years, before I became a Christian. I was brought up in a religious home, I was given religious values, I was even given religious rituals. And I felt that as long as I performed the rituals and attended the services, that I could kind of do anything I wanted to do. So I would sin. And I'd go out and I'd sin hard. If I'm going to sin, I'm going to be an expert. I did pretty well. And every other week, I could go and confess my sins and kind of get the slate wiped clean, only to fill it up again.

The children of Israel were going through all of the religious systems that God had instituted yet their heart was not in it. And he brings that indictment against them in chapter 1. Basically, God is dealing with hypocrisy. They were hypocrites. They were saying one thing, and yet living another way. The strange thing about Isaiah is that, although God through Isaiah brought this message for 58 years, the nation did not do much turning. It was basically a statement of what is going to happen. Now, Isaiah told them to turn, but they wouldn't turn. They were already entrenched in their sin.

Hypocrisy has a way of blinding people. And hypocrisy has a way of blinding ourselves to our own deficits. I heard of two brothers who were in a town, both of them rabble rousers, both of them partiers, ran out with women, got drunk. One of them died. The one who remained went to a pastor of a local church, said, I'd like you to conduct my brother's funeral. The pastor said, I'll do it, excellent opportunity to preach the gospel. And everybody knew the reputation of both these guys. And the surviving brother said, there's only one catch. I want you in the funeral to not mention my brothers past much, except I want you just to say that he was a saint.

Everybody knew that he wasn't a saint, everyone knew in town that the guy was just a wild rabble rouser. Before the surviving brother left the conversation with the pastor, he said, now I know that you're in a building project right now, pastor, and you need a lot of money to complete this. Now if you will do what I say and call my brother a saint at his funeral, I'll pay off your building. Guy was wealthy as well as lewd. Pastor said, we got a deal.

Came the day of the funeral. Minister stood up and said, this man who has passed away, we've all come to honor, was a drunk, a louse. He ran out with women. He was no good for nothing, but compared to his brother sitting right here, he was a saint. Fixed his wagon. God is a little more forthright in his denouncements. Both Israel and Judah, whom God calls sisters, both of them had sinned. And God does not hide one sin or the other sin nor does he really compare them to one another, except saying both of them have sinned against the Lord. And he doesn't hide a thing here.

Before we jump into chapter 3, I want you to look back a little bit, chapter 2, verse 6. Again, God says, you have abandoned your people, the house of Jacob. And notice they are full of superstitions from the East. They practice divination. Like the Philistines, they were following the practices of the Assyrians, divination. They were casting spells. And this is kind of interesting. The children of Israel did not outrightly shove aside their religious systems. They didn't quit sacrificing, they didn't quit praying, they did not quit being Jewish. What they did is practice ritualistic Judaism, while at the same time practicing other pagan religions.

That is what we call syncretism, trying to combine two methods, two systems, often opposite systems. But you want to become all things to all men in a wrong sense, and so you incorporate all of the pagan practices to make everybody happy. Well I kind of love the Lord, and he is good and I want to do those things. But I kind of get off on doing that as well. Syncretism. There's a real push today for religious syncretism. Go ahead and be a Christian, they say, but you can go ahead and ask for [? prejet. ?] Or, you can join all of the Zen Buddhism, and on and on and on. I've been to meetings where people have said, you can enjoy Eastern mysticism and it'll make you a better Christian.

And there's a church in town, up in the Northeast Heights, called Hillside Community Church. Why do I name them? Because, well you'll see. As you open up their bulletin, their brochure, it says, combining the best of the East and the West. Knowing that no system of truth is absolute, we can learn from every system of truth. So we'll read the scriptures while we do yoga, and meditate, and do all these Eastern mystical religions combining with Christianity. Because we can learn, they say, from all avenues of religion, for no one holds absolute truth. Relativism mixed with syncretism gives you nothing, really, no potency at all. Just trying to make everybody happy so you don't offend anybody. Oh, you want to believe that, come on in. Oh, you believe opposite? That's OK, we'll all learn from each other.

Now Jesus said, I know many ways in truths, but I am the way, the truth, the life. Let's not forget that. He made the exclusive claims. All we're doing is upholding what he said. We don't have the right to be exclusive. He has the right to be exclusive, and we're following him. The children of Israel left the exclusivity of worshipping God in the way he prescribed. And they thought, well, we can combine Eastern mysticism, divination, and the like. Now in chapter 3, see now the Lord. The Lord Almighty is about to take from Jerusalem and Judah, both supply and support, all supplies of food and all supplies of water. The hero and warrior, the judge and prophet, the soothsayer and elder. The captain of 50 and man of rank, the counselor, skilled craftsmen, and the clever enchanter. I will make boys their officials. Mere children will govern them. People will oppress each other, man against man, neighbor against neighbor. The young will rise up against the old, the base against the honorable. A man will seize one of his brothers at his father's home and say, you have a cloak you be our leader. Take charge of this heap of ruins. But in that day, he will cry out, I have no remedy. I have no food or clothing in my house. Do not make me the leader of the people.

God is telling them that he will remove all of the supplies within the city of Jerusalem, and the leaders. There will be no more sensible semblance of government. But that the foolish, the youths would be raised up, those who are incapable of governing, those who have no experience. And there will be such a lack of leadership that the city will be confused. And the only qualification for being the governmental leader is that you have a cloak. You know, you've got a nice set of clothes, you be our leader. Guy says, don't make me your leader. I have no food or clothing in my house. Do not make me the leader of the people.

God also says in these verses that these leaders, in their inexperience and their lack of devotion to God, will find no solution for their problems. God says, he will take away the hero, the warrior, the judge, the prophet, the soothsayer, the elder, the captain of 50, the man of rank, all the important government officials, military officials, those leaders of the people, will be gone. Jerusalem staggers in verse 8. Judah is falling. Their words and deeds are against the Lord, defying his glorious presence. The look on their faces testifies against them. It says, they parade their sin like Sodom. They do not hide it. Woe to them, they have brought disaster upon themselves.

The last few years, as you and I have watched some of the Christian leaders, the media, televangelists, fall before the church in the eyes of the world, I have listened to the Christians get very angry at the media, kind of shake their fist at the media as if the problem is the media's problem. And granted, the media always looks for mistakes that we make. They're looking for them all the time. But when they're that blatant, we can't blame the media. They didn't create the crisis, the church did. And I see so many Christians getting angry at the media for what they're doing to these poor televangelists. Listen, don't blame the media for something the church has created. The church is self-destructing. They've brought it upon themselves.

And it's just that, yes, I know that the media tries to blow those things up and sell them while you see Ted Koppel talking about a faithful minister, a faithful Christian man who stays with his wife, and raises the children, and gives to the poor. However, as Isaiah said here, and I think it's very, very interesting, "woe to them, they have brought disaster upon themselves." Now, there's a reference here to Sodom, and we've already seen a couple. God speaks of Judah and Jerusalem, saying that they are like Sodom and Gomorrah. In fact, he even calls them that. And God says here, you are parading your sin like Sodom. You have no shame for what you've done. You openly flaunt your sin.

In the Book of Genesis, we get to the story of Sodom. And it could be that God is either speaking of the fact that they had no shame at all, or that their sin was much like that of Sodom. Because we know that in some of the Canaanite practices, there was a lot of sexual immorality. There were priests and priestesses of the Temple of Bel who were there for worship. You'd join yourself to a male or female prostitute and that would be part of the act of worship. And people were flaunting, perhaps, not only that kind of open sexuality, but perhaps homosexuality.

Now let me read you, since we're talking about the sin of Sodom here, and God accuses Jerusalem of being like Sodom-- let me just read you, out of the Book of Genesis, the little story of Sodom, and just how open they were with their homosexuality. It says in Genesis 19, the two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground. My lords, he said, please turn aside to your servant's house. You can wash your feet, and spend the night, and then go your way early in the morning. No, they answered. We will spend the night in the square. But he insisted so strongly that they did go with him and entered his house. Now as you're reading this, you think, why did Lot insist so strongly that these guys not hang out in the public square? Read on and you understand why.

He prepared a meal for them, baking bread without yeast, and they ate. Before they had gone to bed, all the men from every part of the city of Sodom, both young and old surrounded the house. They called to Lot, where are the men who came to you tonight? Bring them out to us so that we can have sex with them. Lot went outside to meet them and shut the door behind him, and said, no, my friends, don't do this wicked thing. Now this Lot had obviously been influenced by the perversion of the city, because it says, as he goes on, look, I have two daughters who have never slept with a man. Let me bring them out to you and you can do what you like with them. What kind of a dad is that? Don't mess with my visitors, take my daughters. Absolutely degrading and perverted.

But don't do anything to these men, for they have come under the protection of my roof. Get out of our way, they replied. And they said, this fellow came here as an alien and now he wants to play the judge. We'll treat you worse than them. And they kept bringing pressure on Lot, and moved forward to break down the door. Blatant, active, aggressive, homosexuality without shame. It was their standard. But the men inside reached out and pulled Lot back into the house and shut the door. Then they struck the men who were at the door of the house, young and old, with blindness, so that they could not find the door. You kind of wish that you'd have some angels following you around, don't you? Times like this, would you just smite those people over there?

Now to the children of Judah and to the people who live in Jerusalem, through Isaiah the prophet, God says, they parade their sin like Sodom. And it could be that homosexuality had gotten to the aggressive point where God judges it. I remember Billy Graham saying often, in the old days, he said, if God does not judge America, then he owes an apology to Sodom and Gomorrah. And when the sin, like that of Sodom, becomes aggressive, and open, and without shame, then our nation too is set up for judgement, wide open, no shame.

It's open, it's become the standard. And we start to call good evil, and evil good. And God mentions that in the very next chapter. So he says, woe to them. That's a word that you find 22 times in this book. You know what woe is, literally, in Hebrew? The word is oy. Ever heard the term oy vey? That's where it comes from. Oy means whoa, it's an interjection of distress or of announcement. Woe to the wicked, disaster is upon them.

Or in verse 10, tell the righteous it will be well with them, for they will enjoy the fruit of their deeds. Woe to the wicked, disaster is upon them. They will be paid back for what their hands have done. Youths oppress my people. That could either mean that they are minors, young kids in office, or better yet, people that are foolish, that are naive like a youth, that can't discern or make good judgments. And these youthful, naive leaders oppress my people. Women rule over them. Oh my people, your guides lead you astray. They turn you from the path.

Here's the courtroom scene again. The Lord takes his place in court, he rises to judge the people. The Lord enters into judgement against the elders and the leaders of his people. It is you who have ruined my vineyard. The plunder from the poor is in your house. What do you mean by crushing my people and grinding the faces of the poor, declares the Lord, the Lord Almighty. God brings two charges against the leaders of the children of Israel. It's found in these verses. Number one, they have ruined God's vineyard. The vineyard is the people of God. You read about that in chapter 5. It's the children of the land. You have ruined my vineyard, you should have tended my people, you should have fixed their wounds, helped them, fed them. But you've ruined them.

And number two, their treatment of the poor. Now if you read the Old Testament, you are aware that God has a special place in his heart for the underprivileged. When he sees someone who's under-privileged, God doesn't fold his arms and say, get a job, although there are times when people who are lazy need to work, or God said, they themselves will bring themselves to ruin. But God said, because you will always have poor people with you, you're to take care of them.

You're never to oppress the widow, never to oppress the underprivileged. If you're a farmer, don't harvest all of your fields. Leave the corners of it so that the poor people can come in and glean the corners and bring the food home. And when you plant your crops, you are to plant them, you are to water them, and you're to harvest them for six years. The seventh year, you don't touch it. You kick back and take a vacation for one year. What a deal. During that year, whatever grows, let it grow and let the poor people have it. Part of the tithe system, a third of it, went to the people who were poor. God has a special place in his heart for the poor. Here it says, what do you mean by crushing my people and grinding the faces of the poor, verse 15, declares the Lord, the Lord Almighty.

The nation of Israel had become materialistic. They had turned to themselves and they were only after their own betterment. Because they saw judgement coming upon the Northern Kingdom of Israel, and that the Assyrians and the Babylonians were soon to sweep down into Judah, they wanted to make the little bit of time that they had left, perhaps, very enjoyable, very plush, very posh. And so God is indicting them, in fact condemning them, for their materialism.

Now let's clear the air just for a minute. There's nothing wrong with being rich. The scripture does not condemn wealth, it condemns the attitude that pushes for wealth and discontentment. We often misinterpret the scripture that says, that's it. People say money is the root of all evil. I had heard that quoted for so long until I thought that was in the scripture, money is the root of all evil. Then I looked for it, couldn't find it. I found a scripture sort of like it. It says the love of money is a root of all kinds of evil. It's not the root of evil. Money is neutral. But the love of money is a root of all kinds of evil. What God condemns-- two things, covetousness and discontentment.

Jesus said that we should beware of covetousness, for a man's life does not consist in the abundance of things that he possesses. The word covetousness means you stretch yourself out, stretch yourself out to obtain something. You work extra hard and you push all of the priorities, all of the things that should take precedence in your life, you push them out of your way, you stretch yourself out to obtain. You can't be happy till you get it. Covetousness and discontentment are both condemned in the scripture.

There was a London newspaper years ago. It's interesting to see what other people think of the United States. We are known as a very materialistic nation, and a little article in a London newspaper had said this, you shock us, America, by your belief that the almighty dollar and military might alone can save the world. That's their perception of Americans, because what is characteristic of Americans is covetousness and discontentment. [? A pulse ?] that I've learned to abase, I've learned to abound, but in all things I have learned to be content. And that's the real secret, it's contentment. These people were not content, they were covetous. They were oppressing the poor by hoarding everything for themselves.

The Lord says, the women of Zion are haughty. One of the characteristics of these people before God judged them was their pride. They were haughty. They have everything, they don't need anything from anybody. They're self-contained and because of that, they walked in pride. And God kind of picks on the women as an example of the pride of the entire nation. The women of Zion are haughty, walking along with outstretched necks, heads up high, not giving eye contact, flirting with their eyes, tripping along with mincing steps, with ornaments jingling on their ankles. Therefore the Lord will bring sores on the heads of the women of Zion. The Lord will make their scalps bald. They're into their hairdos, God will make them bald.

"In that day, the Lord will snatch away the finery, the bangles and the headbands and the crescent necklaces, the earrings and bracelets and veils, the headdresses, the ankle chains, the sashes, the perfume bottles and charms, the signet rings and the nose rings." See now, that's kind of a fashion you girls haven't thought of, is it, nose rings? It was very common in the Mid-East, it's very common in India. I don't like the way it looks but-- Fine robes and the capes and cloaks, the purses and mirrors, even back then, in the Old Testament, they had shiny brass or shiny pieces of metal that they would carry around with them. And they kind of checked themselves out. Mirrors, I guess, have always been important to every society.

I'll tell you what, it's funny to walk into a health spa. I mean, they just put mirrors everywhere because they know something very interesting about human beings, they love to check themselves out. And guys, don't think it's all the women. It's usually the guys who are in front of the mirrors going-- flexing. "And the linen garments, the tiaras and the shawls, instead of fragrance, the perfumes that they would wear, there will be a stench. Instead of a sash, a rope." Instead of the decorative belts that they would wear, he is prophesizing that the Babylonians will come in, lead them captive, take away all of their jewels, and in the process, put a rope around them and drag them into captivity. That's what it means here.

Instead of well-dressed hair, baldness. Instead of fine clothing, sackcloth. Instead of beauty, branding, because the Babylonians would take their captive people, and they would brand them, just like you would brand a cattle, signifying that you belong now to the Babylonians. "Your men will fall by the sword, your warriors in battle. The gates of Zion will lament and mourn. Destitute, she will sit on the ground." It got so bad, listen to the next part of chapter 4. Actually, chapter 3 and the first verse of chapter 4 go together. "In that day, seven women will take hold of one man and say, we will eat our own food and provide for our own clothes."

Now most guys today would think this is a pretty good way of dating. I mean, I don't have to provide for her, I don't have to buy her clothes. She says, look, you don't have to buy me anything, you don't have to give me any food. I'll take care of myself. Only let us be called by your name. Take away our disgrace. The people, or the men of Israel, would be so few, because they were killed in battle and taken away exiled, that the women, to take away the disgrace of being single, so that they could be united with a man and have kids, seven would go for one man.

Now this almost sounds humorous until you see the devastation that goes on. Because the captivity got so bad, remember it says over here, God says in the beginning of chapter 3, that he will take away the supplies of food, the supplies of water, Jeremiah in his book Jeremiah and Lamentations, describes Jerusalem being taken captive by the Babylonians. And it was a very sad, pitiful sight.

Because the Babylonians would take over a city, and the city was under siege. And battles in those days don't happen like battles today. You don't fire a few shots, shoot a cannon, a bazooka, a nuclear bomb, and just level the place. Battles took years because you siege a city. And when you siege the city, what happens is the city closes its gates. And because the city closes its gates, it can't get to the farm land. And the armies will camp around the city for one month, for two months, for three months, for four months, until the people inside the city have to eat what they have stored up over the years, the reserve grain.

Pretty soon, the reserve grain is eaten up. And if the city doesn't have any water supply within the walls, they start starving and thirsting to death. It gets so bad in the city of Jerusalem that Jeremiah depicts the most awful scene of women resorting to eating their own children to stay alive in the Book of Lamentations, chapter 2. Because they were under siege for so long, they went nuts, they went insane, because they rebelled against the Lord.

Now there is a switch in chapter 4 of verse 2. It says, "In that day, the branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and the glory of the survivors in Israel. Those who are left in Zion, who remain in Jerusalem, will be called holy. All who are recorded among the living in Jerusalem, the Lord will wash away the filth of the women of Zion."

You see the twist on this, God isn't just pointing his finger and saying, I'm going to get you women back, and I'm going to get you guys back. God says, I'm going to wash away all of the filth of the women of Zion. He will cleanse the blood stains from Jerusalem by a spirit of judgement and a [? spear ?] the fire. And then the Lord will create, over all of Mount Zion, and over all who assemble there, a cloud of smoke by day and a glow of flaming fire by night. Over all the glory will be a canopy. It will be a shelter and shade from the heat of the day, and a refuge and a hiding place from the storm and from the rain.

No doubt, Isaiah's initial audience, in reading this prophecy or hearing this prophecy, believed that Isaiah was speaking of the survivors of the exile. However, it seems more logical that he was speaking here of the great tribulation and the people who would survive it. Because it speaks of the branch of the Lord, it speaks about this canopy over Jerusalem, the glory that was in the Tabernacle and in Solomon's temple, actually being restored to the city of Jerusalem, in the worship system.

One thing, and it's kind of tough as you read the prophets, is that there often is a double witness in prophecy. Often, it refers to a local scene, and at the same time it refers to a scene yet down the road. For instance, David speaks of his own sufferings, his own trials, but in the same psalm, he shoots farther out and uses what we call typical predictive prophecy and speaks of Jesus dying on the cross. Why have you forsaken me? I count my bones. I can stare at them. None of them is broken. My life is poured out like water. And so much of the description of the crucifixion is written even in Psalm 22. Although David speaks about his own life, he shoots way ahead and speaks of the messiah. Isaiah does the same thing. In fact, Isaiah sees more than any other prophet.

When you read the prophets, it's as if the prophets viewed mountain peaks. And I've given this illustration before. Let's say you're standing from this vantage point and you look at the Sandia mountains. As you look at them, they look, on a sunny day when the sun's overhead and a little bit to the west, the mountains look flat. Looks like one solid piece of rock. However, you take the tram up there, and as the tram's going up and up, you see that the mountains aren't flat, but they're actually spread out. And there are peaks and valleys, peaks and valleys. The prophets in the Old Testament often saw only the peaks. They saw the little peak, the bigger one behind it, the real big one behind that one.

And those peaks were things like-- immediate fulfillment, you could label peak number one, something that would happen in the local setting of which he prophesied. Peak number two, the first coming of Jesus. Peak number three, the second coming of Jesus. What makes it difficult is that the prophet saw it all in one flat plain without seeing the valleys between it. Now you and I are living in one of those valleys. We call it the church age, the age of grace. In between the first coming and the second coming of Jesus lies a large valley that's lasted 2000 years. The prophets never saw it. In fact, Paul the Apostle said that none of the church or of the glories of the church age were revealed to the Old Testament prophets, like we know them today.

So they saw the flat plain. We see it opened up. Now it says here, in that day, the branch of the Lord will be beautiful. There are some who look at the branch of the Lord as speaking about the remnant that would return from the exile. However, the branch is speaking of who? Jesus. You say, how do you know that? How do you know the branch isn't the remnant? Because it says in the Book of Jeremiah-- this is just one of the places, it's found in many other places-- it says, "In those days and at that time, I will make a righteous branch sprout from David's lineage. And he will do what is right and just in the land."

And so often, you speak about this branch, this person, who emerges out of the lineage of King David. He's a king, he rules over the Earth. And it's a prophecy concerning Jesus Christ. And in verses 5 and 6, it speaks about the future glory of Mount Zion. "The Lord will create, over all of Mount Zion, over all who assemble there, a cloud of smoke by day, a glow of flaming fire by night. Over all the glory will be a canopy. It will be a shelter and a shade from the heat of day, and a refuge and a hiding place from the storm and from the rain."

Now chapter 5 is a song, and the song writer is none other than Isaiah. You didn't know that he was a song writer, did you? And he says, I will sing for the one I love, or my beloved, a song about His vineyard. My loved one had a vineyard on a fertile hillside. He dug it up, cleared it of stones and planted it with the choicest vines. He built a watchtower in it. He cut out a wine press as well. Then he looked for a crop of good grapes.

Speaking of the Lord, the vineyard, the people of Israel, God is saying through the prophet, I really expected a lot more out of you than what you produced. I built a wine press. I expected choice delicate wine. All I got were these wild sour grapes. It yielded bad fruit.

Now, you dwellers in Jerusalem and men of Judah, you judge between me and my vineyard. What more could have been done for my vineyard than I have done for it? When I look for good grapes, why did it yield only bad? Now I will tell you what I am going to do to my vineyard. You see the question, and then the answer? He says, this is what I have done. What more could I do? Now this is what I'm going to do. I've done everything I can. You know there's nothing left for me to do.

Except what I'm going to do is, I'm going to let the hedge, that protective hedge, be broken down, speaking of the captivity. Now I will tell you what I'm going to do to my vineyard. I will take away its head. It will be destroyed. I will break down its wall. It will be trampled. I will make it a wasteland, neither prune nor cultivate it. Briars and thorns will grow there. I will command the clouds not to rain on it. The vineyard of the Lord Almighty is the house of Israel, and the men of Judah are the garden of his delight. And he looked for justice, but he saw bloodshed, for righteousness, but he heard cries of distress.

Now just as a little aside, for those of you who are interested in language, there is a beautiful example here of assonance, that is, two words that have a similar sound. In verse 7, it says, "He looked for justice but he saw bloodshed." The word in Hebrew for justice is [? mispote, ?] the word for bloodshed is [? mispoll. ?] And it's sort of a play on words. God looked for [? mispote ?] but he got [? mispoll. ?] And then it says, for righteousness, which is the Hebrew word [? se-da-ka, ?] but he heard cries of [? se-a-ka. ?] So it's this play on words for effect, for what they have done. Woe to you who add house to house and join field to field till no spaces left. And you live alone in the land, the Lord Almighty has declared in my hearing.

Now when we hear this little song that Isaiah composed, the children of Israel, the children of Judah, it's the vineyard of the Lord. Here's a couple of things that we remember. Jesus spoke a parable to the leadership of Israel. And he used, almost verbatim, this song. Let me read it to you, or you can turn with me to Matthew, chapter 21. Jesus takes this whole idea of the vineyard. He takes it a step further, however, Matthew, chapter 21.

Is it hot in here tonight? Yes, I thought it was too. Could somebody turn on the AC? Thank you. Verse 33, Matthew 21. Is anybody cold? You're kind of afraid to do that right? It's like, everybody will shoot me if I raise my hand. How many are really hot? How many are comfortable? Oh, forget the AC.

Well look, this is how you get around this. If you have a propensity toward coldness, you wear a sweater. And you peel it off when it's warm. And if you kind of sweat a lot, you bring a little sweater and a t-shirt underneath, and you take off the sweater when it's real hot. It works really well, layering.

Verse 33, listen to another parable. There was a land owner who planted a vineyard. He put a wall around it, dug a wine press in it, and built a watchtower. Sound familiar? Then he rented the vineyard to some farmers and went away on a journey. When the harvest time approached, he sent his servants to the tenants to collect his fruit. The tenants seized the servants. They beat one, killed another, and stoned the third.

Then he sent other servants to them, more than the first time. And the tenants treated them the same way. Last of all, he sent his son to them. And he said, they will respect my son. You get the drift, he sent prophets to the children of Israel. They stoned them, they booted him out. God says, I'm going to send my son to them, but when the tenants saw the son they said to each other, this is the heir. Come, let's kill him, and take the inheritance. So they took him, threw him out of the vineyard, and killed him.

Therefore, when the owner of the vineyard comes, what shall he do to those tenants? He will bring those wretches to a wretched end, they replied, and he will rent the vineyard to other tenants. He will give him his share of the crop at harvest time, and Jesus said to them, have you never read in the scriptures? The stone the builders rejected has become the capstone? The Lord has done this and it is marvelous in our eyes. Then we remember, also, something Jesus said in John, chapter 15, speaking of you and me. He said, "I am the true vine. My Father is the gardener or the husbandman. You are the branches. If you abide in me, and stay close to me, and maintain a constant living communion with me, you will bear forth fruit, for that is the father's purpose in your life, is that you be fruitful, not stagnant, but fruitful."

And so, in much the same way, but in the New Testament way, we are connected to the Lord. The purpose for Israel was to bear forth fruit. The purpose for the Christian is to bear forth fruit, not to always be on the receiving end, but receiving the life of Christ so that we can be on the giving end, and give out the fruit that is given to us. Now, back to Isaiah, 5, there's a series of oy's, oy vey's. First of all, verse 8, he's saying, woe to the materialists. He says, "Woe to you who add house to house and join field to field till no space is left, and you live alone in the land," speaking about people who are acquiring land and taking away the land that even the poor own.

And they added this acre and that acre to their land, even though the poor were living on it and gleaning from the fields, kicked them off, booted them off, took over the houses. And they were acquiring land at the expense of those who were poor. That's what it says when it says, house to house, field to field. When I first read this when I was a young Christian, I thought that God was condemning living in apartments or housing tracts they were too close together. But that's not what he's speaking about.

"The Lord Almighty has declared in my hearing, surely the great houses will become desolate, fine mansions left without occupants. A 10 acre vineyard will produce only a bath of wine," which is a half a bushel. A homer of seed, only [? an ipha ?] of grain, a 12th of what is sown. Woe to those who rise up early in the morning to run after their drinks, who stay up all night. Now this is woe to the party animals, those people who pursue getting loaded, getting drunk, drinking all day, all night, till they are inflamed with wine. They have harps and lyres, and banquets, tambourines, and flutes, and wine, but they have no regard for the deeds of the Lord.

You could put this in modern kind of a setting. They're drinking all day, they're smoking all day, they're getting loaded all day. They have their stereos blaring, their CDs blaring, the TV blaring. They have all of their entertainment around them and they totally disregard the word of God. They have cut out all communication with God by virtue of the fact that they're letting themselves be stimulated with all of these false stimulants. They have no room, no time, to listen to God. No respect for the work of His hands, therefore my people will go into exile for lack of understanding. Their men of rank will die of hunger, their masses will be parched with thirst. Therefore, the grave enlarges its appetite, opens its mouth without limit. Into it will descend the nobles and the masses, on and on and on.

Verse 18, "Woe to those who draw sin along with cords of deceit, and wickedness as with cart ropes. To those who say, let God hurry, let them hasten His work so we may see it, let it approach. Let the plan of the Holy One of Israel come so that we may know it." They wanted God to deliver them but they didn't want to change their lifestyle. Now verse 20, "Woe to those who call evil good, and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter. Their values were so perverted that things like adultery, idolatry, materialism were seen as the norm. Sounds familiar, doesn't it?

I mean today, if you're celibate, they think there's something wrong with you. You must be kind of wicked, or wrong, or evil. They call good evil, and evil good. It's interesting, the vocabulary that we grew up with as kids, and it's very, very popular today-- when somebody in high school wants to say something's really great they go, oh that's wicked, man, wicked. That's bad. What they mean is, that's good, it's great. But they use the terms flip-flop. And a lot of people actually think that way today. They think it's evil if you live godly, and it's prosperous and good if you sin.

"Woe to those who are wise in their own eyes and clever in their own sight." There were those people in Jerusalem who thought, you know, these religious fanatics like Isaiah, oh these drunks that are over here, all these people-- now me, I'm clever. I'll figure out a way to stay alive. I'll figure out a way to not go into captivity because I'm educated, clever in my own sight. Woe to those who are heroes at drinking wine, and champions at mixing drinks, who acquit the guilty for a bribe but deny justice to the innocent. Therefore, as the tongue of fire lick up straw, and dry grass sinks down in the flames, so their roots will decay and their flowers blow away like dust, for they have rejected the law of the Lord Almighty and spurned the Holy One of Israel.

And God basically says to the end of the chapter that he will bring in the Assyrians, the Egyptians, and the Babylonians. They will be wiped out. Chapter 6 is kind of refreshing, because it's Isaiah's commission. It says, "In the year that King Uzziah died, I saw the Lord seated on a throne high and lifted up, or high and exalted, and the train of his robe filled the temple. Above him were seraphs, seraphim, each with six wings. With two wings, they covered their faces. With two, they were flying. And they were calling to one another, holy holy holy is the Lord Almighty. The whole earth is full of His glory. At the sound of their voices, the door posts and the thresholds shook, and the temple was filled with smoke." Must have been some loud singing, had at the volume cranked up to 10, and the whole place was just shaking here.

Problem that people see with chapter 6 is the chronology, because it's Isaiah's marching orders. It's his commissioning, and yet he's already prophesied for five chapters. It could be that Isaiah had already prophesied against the children of Israel, but this was his official commencement. It's his marching orders. As we go on, it says, "Woe is me, I cried. I am ruined, for I am a man of unclean lips. I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty. Then one of the seraphs flew to me with a live coal in his hand, which he had taken with the tongs from the altar. With it, he touched my mouth and said, see, this has touched your lips. Your guilt is taken away, your sin is atoned for. And then I heard the voice of the Lord saying, whom shall I send, and who will go for us? And I said, here am I, send me. And he said, go tell this people. Be ever hearing, but never understanding. Be ever seeing, but never perceiving. Make the heart of this people calloused. Make their ears dull and close their eyes, otherwise they might see with their eyes, hear with their ears, understand with their hearts, turn and be healed. And then I said, for how long, O Lord? And he answered, until the cities lie ruined without inhabitants, until the houses are left deserted and the fields ruined and ravaged, until the Lord has sent everyone far away and the land is utterly forsaken."

This chapter is one of the most famous chapters in the Bible. It's one of many people's favorite chapters. It's one of my favorite chapters. Isaiah here does not only receive information about what is going to happen, but the experience is one of transformation. Because he knows what's going to happen, because there is needed a representative to stand in the gap for the children of Israel, he's transformed. He takes the information and his transformation. He changes, he says, Lord, I'll go. I see the need, you're asking for volunteers. I'll go for it.

When Dwight L. Moody was just a young kid, he went to a worship service, an evangelistic service, and he was sitting at a set up in the balcony of this large auditorium. And he heard a speaker, a person who stood up in the meeting and said, the world has yet to see what God can do through one person totally devoted to him. And that thought struck an arrow in his heart. And when Dwight L. Moody heard that, he said, that night by the grace of God, I will be that man. And some of you know the story of Dwight L. Moody, one of the greatest evangelists this country ever saw. He was transformed. He marched at the command of God, and many people were changed because of it.

I want you to notice, in closing-- we have just a few minutes-- when this occurred, it says, in the year-- verse 1-- "In the year that King Uzziah died, I saw the Lord seated on the throne." The year of 739 BC, Uzziah was a good king of Judah. He had reigned 58 years. He brought reforms on the land, decreased taxation, increased and expanded the borders of Israel. People loved him. In fact, a revival occurred during his reign. Isaiah was cheering him on. Now he's dead. No one's on the throne. And people are starting to panic. The good leader has gone, someone that brought such reform to our country. Now what are we going to do? Nobody is on the throne to govern us.

In that year, when the throne was vacant, Isaiah saw the Lord seated on the throne. You see, the message that God is getting across to Isaiah, in a year that you panic, you think, oh no, what's going to happen to the nation? Nobody is controlling it. It's as if God says, excuse me, Isaiah, but I'm on the throne, and don't you ever forget that. That's an important lesson for us. As you turn on CNN World News Tonight and get 30 minutes of the worst news you can ever imagine-- the world's going to pot, this is happening in that country, in this country, on and on-- you think, goodness, it's depressing. We often forget that God is on the throne. He hasn't taken a vacation. He's still in charge. Even though it looks like it's havoc, even though it looked like there was havoc in the nation of Israel, God reminded Isaiah that he was on the throne. And Isaiah gets this vision of the glory and the power of God inhabiting the temple of Jerusalem. And notice his response as he saw that.

By the way, the children of Israel were thinking of God in terms of very small, very limited-- remember, God said, I, the Lord, your God dwell between the cherubim on the Ark of the Covenant. That's where I will meet with you. That's where I will speak with you. And the pillar that was above the Tabernacle in the temple was a testimony to the fact that God was present among his people. And the children of Israel were focusing on the fact that that's the extent of God, he's right there in that Ark of the Covenant, it's very local, very limited. God in the temple is giving Isaiah the perspective that he's not confined to this little box called the Tabernacle or the Ark of the Covenant, but that God consumes, inhabits, the entire temple.

One of our problems, and I include myself among the ranks, is that we have a very limited perspective of God. It's as if we take a telescope that's meant to magnify and we turn it around. We look at God, real tiny out there. Golly, not very big, huh? Well turn the thing around, would you? And we often shrink God down because of our perspective. You know that the children of Israel limited God. Didn't that sound impossible? God is limitless. He's omniscient, omnipresent. How can you limit a limitless God? The scripture says, "And they limited the Holy One of Israel by their unbelief."

When Jesus went to Nazareth, his hometown, it says, "And he could do no mighty work there because of their unbelief." It limited God. Now God is giving Isaiah the real perspective. Hang on Isaiah, I'm in charge and bigger than you think. And what did he say? "Woe is me. I am ruined. I am a man of unclean lips. I live among a people of unclean lips. My eyes have seen the King, the Lord Almighty." The effect of being in the presence of a holy God is that you see yourself. Man is filled with pride until he has an experience with the holiness of God.

You can always tell if a person has been in the presence of God and experienced the true holiness of God, because man will not be filled with esteem and righteousness and self-respect as much as, woe is me. You know, it's like if you wash your shirt and you think it's white, and then you stand next to somebody who has a really bleached white shirt on. And all the time you thought it was white till you stood up to them. You think, kind of dingy in comparison to the brightness of that other person's shirt. Or have you ever been in church and you're about to sing worship song, and as you sing, you sit next to someone who has a gorgeous voice. And you sing anyway, because the Bible commands you to sing. But in comparison to that beautiful angelic voice, it sounds kind of--

Man may be educated and full of esteem and righteousness, and on and on. Put him next to the holiness of God, and-- That's why Jesus said, blessed are the poor in spirit. Blessed are those who mourn, the meek, and then they hunger and thirst after righteousness. If you have never come to a place where you see your own abject spiritual poverty before God, if you're sitting there tonight, and you think, you know, I'm OK, I'm religious enough. I'm upstanding enough, I contribute to the community enough. I'm swell. I don't need to get any closer, I don't need to get any further. Perhaps you don't even believe that you're a sinner in need of God's grace. You have never encountered God before. You're not a Christian because a Christian, to come, has to bow low, because in seeing God, he sees himself.

Peter, the Great Fisherman, after Jesus said, launch out into the deep, and because of Jesus' word, a great catch, a net was filled with fish. Peter didn't say, pretty good for first time. He fell to his knees, and he said, depart from me Lord, I'm a sinful man. Because he recognized that he's in the presence of the living God. And there's that poverty of spirit.

And then God gives him a task. And basically, God says, you know what Isaiah, I'm commissioning you to speak to the people of Israel, but you're not going to have much success. I'll tell you that right off the bat. Because he said, Lord how long am I going to do this? And he says, until the cities lay ruined without habitation, until all the houses are left deserted, the fields ruined and ravaged, verse 12, until the Lord has sent everyone far away. In other words, you keep giving this message until I send them into exile. Knowing that he's not going to have the fruit of them turning, that they're going to actually go into exile, what a tough job. Go do this, but you're not going to see a whole lot of fruit.

A couple of years ago, I was in India. I did a conference in the north part of India, in Rajasthan. Conference lasted a week. Toward the end of this conference, a group of missionaries came up to me. They said, we are from the province of Orissa. I said, great, how's the work going down there? They said, the work's going great. However, the radical Hindus and the Muslims have torched and burned to the ground about 30 of our church buildings. We know that when we go back, we're going to get beat up and persecuted and face much of the same. But the conference has lifted our hopes to the extent that we're ready to go. We're ready to die for Jesus. And I was kind of taken aback. I am not used to that kind of a commitment. I'm not used to that in my own life.

We know what we're going to have to expect, but we're going to go for it. How long, o Lord, until there's desolation? It ends on a good note. It says in verse 13, "And though a tenth remains in the land, it will again be laid waste. But as the terebinth and the oak leave stumps when they are cut down, so the holy seed will be the stump in the land." I'm sending the people into captivity, but I'm going to leave a remnant. The remnant will stay in the land. In fact, a remnant will come back from captivity. And it's a little hint of a promise that God still has hopes for the children of Israel.

Well, your homework is reading the next 10 chapters, the Book of Isaiah. And next week we kind of fly in the air, look it over from the air, make a few touchdowns, and we'll keep going. Let's pray. Heavenly Father, what incredible love you must have had for these people, constantly given over to rebellion, constantly making mistakes, backsliding right and left. Although you promised that because of their sin they would reap the consequences of it-- we know that's a scriptural principle, that whatever a man sows, he's going to reap-- but at the same time, we see behind that your compassionate love, the promise of restoration, the promise that they would return.

Lord, you give people so many chances. Your hand is always outstretched, ready to forgive. You set, before all of us, life and death. You spell out very clearly the consequences of a bad choice and the blessings of a good one. And you go even as far as to tell us to choose life. Choose life, you want us to have life so badly. We know that you are willing that none should perish, but that all should come to repentance. That is your desire. Lord, our prayer also this evening is that you might bring, those in this auditorium who don't know you, to that place of repentance. That, Lord, for the first time, in a sense, they could see you in their life high and lifted up, wanting to be overall, wanting to control.

As they see your awesomeness and your Holiness, that they would see that they are sinners in need of a savior, and that tonight would be the evening of their salvation. That they would reach out to you, that they would put out their hand to the only one who can change lives. As we continue in that moment of prayer, I just simply want to give everyone here who hasn't made a personal, vital commitment to Jesus Christ, I want to give you that opportunity to do so tonight.

Additional Messages in this Series

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2/25/1990
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Isaiah 1-2
Isaiah 1-2
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3/11/1990
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Isaiah 7-12
Isaiah 7-12
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3/18/1990
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Isaiah 13-24
Isaiah 13-24
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3/25/1990
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Isaiah 25-28
Isaiah 25-28
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4/1/1990
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Isaiah 29-30
Isaiah 29-30
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4/8/1990
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Isaiah 31-36
Isaiah 31-36
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4/22/1990
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Isaiah 37-38
Isaiah 37-38
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4/29/1990
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Isaiah 39-43
Isaiah 39-43
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5/6/1990
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Isaiah 44-52
Isaiah 44-52
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5/13/1990
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Isaiah 53
Isaiah 53
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6/3/1990
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Isaiah 54-57
Isaiah 54-57
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6/10/1990
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Isaiah 58-60
Isaiah 58-60
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6/17/1990
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Isaiah 61-66
Isaiah 61-66
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There are 13 additional messages in this series.
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