40 Minutes In The Old Testament - Isaiah 30:27-32:8 (Episode 473)

Episode Date: August 8, 2025

God wins effortless victories. The people are afraid, but God is very opposed to them going to Egypt for salvation. And the King who reigns in righteousness is coming. Have a listen. Show Notes: Support 1517 Podcast Network 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Events Schedule 1517 Academy - Free Theological Education What's New from 1517: Sinner Saint by Luke Kjolhaug The Impossible Prize: A Theology of Addiction by Donavan Riley Ditching the Checklist by Mark Mattes Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi More from the hosts: Daniel Emery Price Chad Bird

Welcome to another episode of 40 Minutes in the Old Testament. 40 Minutes in the Old Testament is a 1517 Podcast Network podcast. You can go to 1517.org slash podcast and check out all the other podcasts that are living over there. And while you're over there, make sure you check out everything else that 1517 is doing. A lot of other podcasts, articles, events, videos. Hey, you can get the Bible in one year. You can take, you know, five academies. You can do a lot of stuff over there.

So make sure you check it all out. And while you're checking all that stuff out, of course, visit that donate page. If you want to become a contributor, help us keep all of that stuff, all that content that I just mentioned, free. you can do that by becoming a contributor thank you very much to those of you who already do that chad we are in isaiah chapter 30 uh we got through a you know partially through a section the header says the lord will be gracious and when the lord is going to be gracious he's going to do some rescuing some delivering some saving and uh and we were going into all that now also what sometimes happens when the Lord is being gracious to you and rescuing you, sometimes that

means that somebody else is getting the reverse side of that. And Isaiah is going to explain how some of that's going to look as well. Yeah, of course, if we're saved, that means we're in some peril, right? If we're rescued, we're in a spot that is not safe. So when God rescues and saves, there's always a two-fold thing happening. I mean, you got this all over the Old Testament. The one that pops immediately into my mind is the Red Sea. Israel is saved of the Red Sea. They are rescued.

And also at the same time, those who created the situation in which they needed to be saved were destroyed. So it's going to be here in the Sept. It's not going to be the Egyptians and Pharaoh. It's going to be the Assyrians who are going to be mentioned by name in verse 31. So we've got a couple of verses of poetry. If you're looking in your Bible, you'll see that's laid out a little bit differently in 27, 28, as opposed to 29 and following. And I don't know why the prophets seem to do this, but they do this quite a bit. They'll slip into poetry and then they'll go back to prose and they'll go back to poetry and prose kind of back and forth.

But I'll read 27-28. This is a storm motif that Isaiah is using, which of course is a very common way in which the Old Testament describes the showing up of the Lord. Behold, the name of the Lord comes from afar, burning with his anger, and in thick rising smoke. The Hebrew there is a little bit iffy, so you'll see different translations of that phrase. his lips are full of fury and his tongue is like a devouring fire his breath or spirit that's ruach in hebrew his breath or spirit is like an overflowing stream that reaches up to the neck to sift the nations with the sieve of destruction and to place on the jaws of the peoples a bridle that leads astray this this morning i was i was reading through this and just kind of chuckling to myself because you know we're taught pretty early in school i don't know what grade

this is to not mix metaphors the bible's like oh you ain't seen nothing yet you want to talk about mixing metaphors i got a i got breath that's like a stream it's about to drown somebody and the same time i got this sieve and i'm sifting the nations and while i'm at that i got a bridle i'm going to put into the jaws of these people that are described sort of as a as a horse or as a donkey i suppose if they have a bridle and i'm gonna i'm gonna lead them astray i mean i'm gonna do it all in one verse so it's like this piling up of metaphors that you have all over all over the scriptures but my mom i don't know if this is mixing metaphors but we give her a hard time about it and have for i don't know it's 30 years now um because there was one time where uh me and

My brother wanted to do something. I can't even remember what we wanted to do. And my mom said, oh, you think that's just going to be a walk in the cake, huh? We were like, what? To this day, we say it to her. Are you trying to say piece of cake or walk in the park? What are you doing? What are you talking about?

What is this walk in the cake? Your mom was actually being very prophetic. She was mixing metaphors there, just like Isaiah does. I mean, she used to do all kinds of things. I mean, like that one time we wanted to do something, and we were like, Eric's going. And she's like, I don't care if the man on the moon's going. We're like, what?

You've got to have a collection. You've got to put a book together. Mom-isms. right yeah yeah so yeah that's but hey it's very very biblical to do this sort of thing yeah well i one thing is for sure the assyrians for the assyrians this is not going to be a walk in the cake it's not going to be a walk in the not going to be definitely so we start out here with a personification of god's name which is kind of a cool thing that you see in a lot of different places a lot of different ways in the old testament we've seen examples of where wisdom

is personified and the the glory is personified i think it was just this morning it was this morning i was reading the opening chapters of ezekiel and he talks about the glory of the lord was standing there so it's this personification of god's glory so here sounds like jesus exactly yeah yeah that's what i was about to say that all these personifications whether it's the name, or the glory, or the power, or wisdom, or whatever it might be. Yeah, there's a great ways of talking about Christ in the Old Testament. So here you have God's name coming from afar. So his name's going to show up, and he's not happy. He's burning with anger, got smoke, and everything about his speech or his organs of speech is focused on.

You've got his lips. Well, they're full of fury. You've got his tongue. Well, that's like a devouring fire. And you've got his breath or his spirit, and that's like an overflowing stream that's going to spill forth and it's going to go up to the neck of the nations. And then you have the other metaphors, a sieve of destruction, and you have a bridle in the mouth of the jaws of the people. Now, at this point, we don't know who these people are,

but we're going to learn in just a few more verses. It's the Assyrians. So God's going to show up. He's going to rescue his people, and he's going to do this in a typical God, Old Testament God sort of way, where you've got storms, you've got water images, you've got fire images.

And the end result, of course, is going to be that his people will be saved. Well, this is going to lead into verse 29, and this is a verse 29 and following fits really well. It's kind of a mix, too, but it fits really well with what's been set up, because we're going to have Passover images in verse 29, like a song in the night and the Holy Feast being kept. Well, what happened at Passover? Well, God rescued his people from the Egyptians, this great act of salvation. Well, now God is going to rescue his people again, not from the Egyptians, but from the Assyrians. It's going to be a Passover kind of event. So I'm going to read 29 just all the way through the end of the chapter, which is verse 33.

You shall have a song as in the night, when the holy feast is kept, and gladness of heart as when one sets out to the sound of the flute, to go to the mountain of the Lord, to the rock of Israel. And the Lord will cause his majestic voice to be heard and the descending blow of his arm to be seen in furious anger and a flame of devouring fire, where the cloud burst and storm and hailstones. The Assyrians, here we are mentioning them by name finally, the Assyrians will be terror stricken at the voice of the Lord when he strikes with his rod. and every stroke of the appointed staff that the Lord lays on them will be to the sound of tambourines and lyres, which is kind of a wild thing.

God's smiting these people and you got like tambourines and lyres playing in the background with God's people rejoicing. Battling with brandished arm, he will fight with them for, well, the ESV has a burning place. I'll talk about that in a minute, but I think we'd be better off just translating that as Topheth, which was a place of idolatry outside of Jerusalem where a lot of the child sacrifice took place.

So I think that's what's really in the background here. Isaiah uses a slightly different spelling, but probably a lot of translations actually do have Topheth here. A burning place for Topheth. What about it? It has long been prepared. Indeed, for the king it is made ready. Its pyre made deep and wide with fire and wood in abundance. The breath of the Lord, like a stream of sulfur, kindles it.

Man, I mean, I know this is the Bible, so it's always impressive, but this is like even more impressive than usual. You got some very graphic images that are used to describe the destruction. You got Passover kind of language that's woven into this. You got the people of God rejoicing at the same time that the enemies of the people of god are destroyed and who's doing all the doing well it's it's all god and it's kind of a he kind of goes back and forth between the uh the physical image of his arm right you got the descending blow of his arm he got his brandished arm he's got the the rod in his hand and he's striking at the same time though you've got an emphasis on his voice. So you've got the voice of the Lord doing this. And this

actually fits really well with images we have elsewhere in the Bible, where you have God's speech likened to a rod, like the rod of his mouth, where God's word, his speech, is doing the thing which is described in very physical kinds of ways. Or, you know, Revelation has the image of the double-edged sword coming out of the mouth of the Lord. What that really means is that what God is going to do, he's not going to physically pull out his rod and his sword, and he's going to attack these people. He's simply going to speak. And when God speaks, he causes all of this destruction to take place against the enemies of God, and then at the same time, he causes the rescue of his people. Yeah, I mean, this is a very poetic and kind of vivid

way of simply saying that God is going to show up, and this isn't going to be, like, you know, a struggle for him. I mean, this is not going to be something, a battle he hopes he can win. It's the way it is all the time, which is that God shows up and it's over, right? I mean, that god shows up says some stuff and that's it you know that's the that's the end of it and and what's and and the reason you you uh you know that this is uh this battle is is won easily is god is basically saying that so you guys are gonna be like singing your song in the night while i just do all the work and it's easy work you know i'm gonna make i'm gonna make quick work of this whole thing you guys you sing your song i'll lay everything to waste there you go yeah

and this fits uh historically that's precisely what god did to the assyrians it was at night and they were besieging the city of jerusalem god shows up wipes out the army everybody wakes up in the morning well the enemy is destroyed and everybody was asleep just god did it same at passover what are what are all the israelites doing in egypt are they helping god you know they're out there with swords they're killing all the firstborn of the egyptians no they're like don't even leave your house get stay inside your house don't open the door eat your lamb eat your unleavened bread you know celebrate your passover sing your songs whatever you're doing inside the house but don't leave it because i don't need your help i'm gonna take care of all

this myself and then when you wake up in the morning and you go outside you'll see oh i guess god did exactly what he said he was going to do yeah the the saying uh if you want something done right you gotta do it yourself has never been like more true than when god's involved with his people where he's like all right listen like stay stay indoors or sing this song let me like i need this done right which means you cannot help because anytime whenever you try to help me like i gotta i gotta fix that too yeah yeah your assistance just creates more work for me so let me take care of all this myself yeah so we start out with uh verse 27 which was the verse we began the podcast with start out with the name of the lord coming from afar and then we end the

section with the breath of the lord showing up so you got god's breath you have his name he's coming he's destroying he's doing all the things need to be done to take out to take out the enemy and i think that's it i can't think of anything else uh for those verses so we will move on chapter 31 which is uh entitled woe to those who go down to egypt we've been hearing about this for a while of course this is this is the political situation of the time you've got at least at this stage in history later on like much later on decades later the egyptians will team up with the uh with the assyrians because now the babylonians are a threat but at this point in history the israelites the judeans the egyptians they're all trying to find

ways in order to rescue themselves from the Assyrians. And so you have this historical situation where people from Judea are going down to Egypt and looking for help from, of all places, the very place they were once delivered from back in the days of the Exodus.

Yeah, it certainly is not as though God has not been telling them to not do this. So this is one of those chapters that comes that has been hinted at over and over is like also um don't go to egypt right um also here's the thing that is gonna well up inside of you it's this uh desire to go to egypt and uh yeah don't do that

and you keep you keep getting sort of these these hints at it and now he's gonna say i mean i told you really really don't go there so now you get the now you get the whoa right you got all these warnings. Now you get the woe pronounced against you. Yeah, woe to those who go down to Egypt for help. In fact, we're going to see, let's see, one, two, three, four. I'm going to read three verses, and in those three verses, four different times, you have the root for help that is going to be used. So listen for help or helpers. Woe to those who go down to Egypt for help and rely on horses, for which the Egyptians were famous horses, who trust in

chariots because they are many and in horsemen because they are very strong but so you're looking to for all this stuff, Egypt horses, chariots, horsemen but, what are you not doing? but you do not look to the Holy One

of Israel or consult the Lord and yet he is wise and brings disaster he does not call back his words but will arise against the house of the evildoers and against the helpers of those who work iniquity. The Egyptians are man and not God, and the horses are flesh and not spirit. When the Lord stretches out his hand, the helper will stumble, and he who is helped will fall, and they will all perish together.

I don't know, I think it's pretty clear that you shouldn't go down to Egypt. What do you think, Dan? It's pretty obvious what's going to be the result of that. The Lord is deeply offended when you go elsewhere for help. This is just obviously true. He's like, you've spit in my face by going to somewhere else for help. And maybe you understand this a little bit. If you were really good at something and you have a child,

and this is the imagery that the Bible uses, So these are God's children. And they keep going to other places to get help with this thing that no one's better at than you. Yeah. Yeah, your dad's a mechanic, and you need your car fixed. And you take it to this shade tree mechanic who doesn't really know what he's doing. And your dad's like, what are you doing? And he's told you over and over again, like, hey, that guy's a shy – like, don't go over there.

Like, I'll fix it, no problem. And you're like, I don't know. I mean, yeah, every time in the past you have fixed it perfectly, but I just feel like I need to go try this other guy out. Yeah, your dad's a doctor, but you visit a quack. I mean, there's just, yeah, all kinds of examples like that. In this text, you can see that God is very offended by this, and rightfully so. Yeah, and rightfully so.

yeah so they're looking for help in in all the wrong places so egypt their horses their chariots of course all this is military military kind of language imagine you're god and you and like you can just change everything with a word and then the people that you want to save are like yeah but egypt has horses right oh wow what's going on here yeah yeah god's like oh sorry i take that all back i forgot but god have you seen the the chariots though have you seen the chariots yeah very impressive i saw the chariots when i covered them in water in the red sea what are you talking about the chariots oh those yeah the yeah i have seen horses and chariots in in egypt before yeah

In fact, you can go down to the bottom of the Red Sea. That's exactly where I put them back in the day. All right, so that's the opening three verses. Pretty clear that what's happening with the people of Jerusalem in Isaiah's day is they're looking in the wrong place and in so doing insulting God. Verse four, going to continue this. For thus the Lord said to me, as a lion or a young lion growls over its prey. so I just pause here for a second this word for growl is haggah and it is that is the Hebrew word

for meditate as I always like to point out when I'm talking about Hebrew meditation is never sitting in silence Hebrew meditation is always speaking things making noises so haggah is used for the growling of a lion or the cooing of a dove or the meditative speech of believers so as a lion or young lion growls over its prey and when a band of shepherds is called out against him he's not terrified by their shouting or daunted at their noise so the lord of host will come down to fight on mount zion and on its hill like birds hovering here we go different metaphor now like birds hovering so the lord of host will protect jerusalem he will protect it and deliver it. He will spare and rescue it. That Hebrew verb for spare is our verb pasach, which is where we

get pesach, which is the Hebrew word for Passover. So just like God spared the Israelites by passing over their homes back in the days of Egypt, he is going to spare and rescue Jerusalem. Kind of a nice Egypt connection too, when we think about how the chapter began. So last chapter we had some storm images for God showing up. Here we have some animal images for God. So he's like a lion or a young lion. He's got a little gazelle, you know, and he's growling over it and a bunch of shepherds show up and they start shouting at the lion. The lion is going to be unfazed by this. And God says, well, that's kind of the way I am. I'm not going to be scared. I'm going to come down to fight on Mount Zion and on his hill. And then he switches to the bird

image. Birds hovering over their nest. So God is going to hover over Jerusalem to protect it and to deliver it, and then he wraps up with this Passover image of him sparing, passing over his people when he rescues them by destroying those who are against him. Yeah, I mean, this is, the fear of the Lord, to some degree, is predicated on, or flows from the fact that God is afraid of nothing, right? So, like, you know, if you belong to this person who fears no things, you're like, oh, that's, like, who's the scariest person you know? Like, I don't know, probably the guy who's not afraid of anyone or anything.

And this is God. So God is like, I fear nothing. There's no situation that Strikes terror in my heart There is no circumstance That I'm questioning Whether or not I can overcome it This does not exist for me

That's kind of what he's saying here And yet still you're like Yeah but What about those chariots and horses Yeah What about those chariots and horses There's a lot of Assyrians coming So that's

Okay, that's verses four and five. Picking up here with six. Turn to him from whom people have deeply revolted, O children of Israel. For in that day, everyone shall cast away his idols of silver and his idols of gold, which your hands have made sinfully for you. And then I'll just wrap up the chapter with eight and nine. And the Assyrian shall fall by a sword, not of man, and a sword, not of man, shall devour him. and he shall flee from the sword, and his young men shall be put to forced labor. His rock, that probably, it is the word for rock,

but probably what is intended here is like a stronghold. In fact, I think that's the way the NIV and the King James translate this. His rock or his stronghold shall pass away in terror, and his officers desert the standard in panic, declares the Lord, whose fire is in zion and whose furnace is in jerusalem so the the people as it starts out here in verse six the people of god have the children of israel have deeply revolted against god so what do you do when you have deeply revolted against god where do you turn well you turn back to god that's the way this works yeah when you have offended god you don't run from god

you run to him. He's always the God who wants you to run to him when you hear a word of rebuke, a word of law. You don't run away and hide. You run toward the very one against whom you have offended, because his mercy and grace are always greater than his speaking of judgment, punishment. So turn to him from whom people have deeply revolted. And when you do that, we saw this, I think in the last episode. So you turn to God, but you can't turn to God without also turning away from non-gods. So you turn to him. And when you do that, you throw away your idols of silver and your idols of gold, which your hands have sinfully made for you. So you turn to the unmade God. And in so doing, you also turn away from the man-made gods. And as this is going on,

what's God going to do? He's going to take out the Assyrians. God's sword is going to devour them. They're young men, could be put to forced labor. Everyone's going to run away. Their officers are going to desert the standard. Their strongholds are going to fall. And all of this, it wraps up with this fire in Zion and this furnace in Jerusalem. It points us to the fact that God is there and he is going to as it were flare forth from zion and jerusalem to wipe out the assyrians who have encircled the city this is the the counterintuitive thing about god is that normally you know if you had like um rejected offended betrayed abandoned cheated on uh a person and then you were in deep trouble and you asked someone like what should i do and they're like

Have you thought about just returning to that person and trusting them for your salvation? You're like, yeah, well, no, I haven't considered that because I've rejected that person and did all these terrible things and I've deeply, deeply offended them. And so, you know, in your life, you probably don't have a lot of examples of doing that, right? Of like, well, this person I've really sold out and made angry, so I think I'll go put all my trust in them. That's what I'm going to do. But this is exactly what you do with God. God is always telling you this. Like, hey, you've deeply revolted against me, so you should – what you should probably do is –

well, what we would say is, hey, you've deeply revolted and offended me, so get ready because you're about to get it. Where God says, hey, you have deeply offended me and revolted and betrayed and abandoned me, so I would recommend you get back over here immediately, which is the great thing about God. he's always saying you know you can always come back that would be the best thing yeah yeah and i'm sitting here trying to think of examples in life where that's happening they're very few very few i mean it's not impossible you know if you think of you've done something really bad against your parents you know or maybe your spouse or one of your really really close friends whoever it might be someone who really does love you you know and you come back to them

And they actually, they meet you with open arms and forgiveness rather than what you, what you expect. Well, that's God all the time. And I think that's why, you know, I mean, I think back in my own life, how many times I ran away from God because I knew I had deeply offended him. And so you think, well, I, I got to come up with some other option, right? I can hide from him. I can try and pretend that, that he doesn't exist. I can lead a life of rebellion, whatever it is. And God's all the time just standing there with open arms.

He's like, yeah, you revolted against me. And I'm standing here waiting to receive you back and forgive you, because that's my very nature, to do that. Yeah, and the thing is, you get glimpses of that, like you were saying in life, like every once in a while you might see a glimpse of that. And it does feel sort of otherworldly when you get it, too, where you're like, that's outside the norm, right? And the thing that – and I've said this like a ton, I'm sure, even on this podcast, but it's in those moments when you experience that or when you're the one doing that. I would say that those are the moments that a person is most like Christ is when they're extending forgiveness and reconciliation and stuff. That's when you look the most like Jesus because that's what he does. And, of course, ours is imperfect.

And so one of the differences too is that when you betray someone in this life, maybe they're willing to give you a second chance, but you've got to build that trust up again and stuff. And you can do it, but it takes time and all of that. With God, there's just – you go back and it's immediately as if it never happened. That's how he works. yeah even in the best case scenarios in human relationships if i man i really do you wrong dan and come back to you and you shock me with this love and forgiveness that's great but if i do it again and again and again well you know you are going to draw the line at some point i'm gonna be like peter i'm gonna say like seven times is surely enough i mean this is surely enough

Yeah. None of this 77. But yeah, that's where God takes our human examples and he just blows them out of the water because it doesn't matter how many times the prodigal goes into the far off country. Every time he comes back, there's going to be a party. Yeah. Every time he comes back, the father will run to meet him. Okay. So, man, we are rolling. We covered, it was a short chapter. I was about to say. It was nine verses. It wasn't. I mean, we're rolling, but, you know, we got to hand it a short one. We finished a chapter.

We completed another chapter, and here we are stepping into Isaiah 32, which in our ESVs that we're looking at says, a king will reign in righteousness. All right, so let's hear about this king. We've heard a lot in Isaiah about this coming king. he's described, especially those early chapters, of course, a lot of messianic sections. We're going to hear more about him here. Behold, a king will reign in righteousness and princes will rule in justice. Each will be, now I'm going to pause here just for a second because

this could be translated the way, it could be accurately translated as each will be like a hiding place from the wind, meaning those we've just talked about, the king and princes. Now, the Hebrew here is vahayah ish, which could be translated literally as, and a man will be like a hiding place from the wind, so on and so forth. So you can translate this where the Hebrew is talking about every individual who was just discussed, the king and the princes. You can also translate this in such a way where it's focusing upon an individual man, which is the way that I would go. where the one being described here is actually this king who is reigning in righteousness. So he, we might say, what's he going to be like? Well, he's going to be like a hiding place from the wind, a shelter from the storm.

He's going to be like streams of water in a dry place, like the shade of a great rock in a weary land. And then he goes on to describe some of the effects of this. Then the eyes of those who see will not be closed And the ears of those who hear will give attention The heart of the hasty will understand and know And the tongue of the stammerers will hasten to speak distinctly So this is one more example of how Isaiah is jumping ahead He's looking ahead and he's forecasting this coming day

when a king, the messianic king, Christ, is going to show up. And he's going to, of course, have those who are his followers, those who are his speaker, his nobility. And here they are described as princes who are going to act in imitation of him. Paul says, imitate me as I imitate Christ. So there's a sense in which Christians are little Christ. So a king is going to come.

He's going to reign in righteousness. Princes are going to rule in justice. And he describes the effect of this coming king In terms of both protection and provision So he is a hiding place from the wind A shelter from the storm He's going to protect you And he's also going to provide what you need

So he's going to be like streams of water Like a shade of a great rock in a weary land And it's going to affect people in their eyes, their ears, their heart, their tongue Their eyes are going to stay open Their ears are going to give attention their heart will understand and know the tongue will speak distinctly this is going to be continued a little bit later on in the chapter where you have this description of a reversal of things new creation kind of imagery that's what isaiah is is getting at here when the messianic

king shows up he's going to protect he's going to provide and the eyes the ears the hearts and the tongue of people are going to be able to to see to listen to understand to know because he is there to disclose to us the wisdom of god yeah and you you have like all these sort of uh reversals going on right and you're going to get more into that where it's like hey and these things that seem like what that they ought not be that way uh those things will those things will get flipped around, and so you won't have corrupt people in power and all this stuff. All of this changes. Yeah, we'll see this again in Isaiah 35, but that's a chapter I often like to point people to, because in the Gospels, when John's in prison, his disciples show up, and they say,

hey, John sent us to ask, are you the coming one, or should we look for another? And you would think that jesus would have simply given them a straightforward answer and said go back and tell john yes i am the coming one period in the conversation yeah but he doesn't he says go back and tell john uh what you've seen and what you what you've heard the the blind see the lame walk the deaf hear all of this reversal is going on well what jesus is doing is he's describing the events that were prophesied in Isaiah 35. He's alluding to that directly, and he's basically saying, go back and tell John the reversal of creation that Isaiah talked about

in the Messianic kingdom, well, that's what you see happening. So there's your answer. I am the coming one, and you can tell I am the coming one based upon my deeds, which conform perfectly to the very pattern of the Messianic kingdom that the prophets all talked about. So this is another example of that kind of stuff. Now the next few verses, 5 through 8, are describing kind of the flip side of this,

where you have fools and you have scoundrels, and the way they are is going to be exposed. So you've got a focus upon the good things that are going to happen, but also upon the bad things that are revealed for what they are. So five through eight, the fool will no more be called noble, nor the scoundrel said to be honorable. For the fool speaks folly and his heart is busy with iniquity, to practice ungodliness, to utter error concerning the Lord, to leave the craving of the hungry unsatisfied, and to deprive the thirsty of drink. As for the scoundrel, his devices are evil. He plans wicked schemes.

the hebrew that's used there for uh wicked schemes is i mean that's okay it's an okay translation but it often has kind of a a connotation of sexual misconduct so maybe lewd lewd schemes or or something like that maybe there's a connotation of something beside just kind of generic wickedness that's being plotted here so he plans wicked schemes or lewd schemes to ruin the poor with lying words, even when the pleading of the needy is right. But he who is noble plans noble things, and on noble things he stands. So you might think of this in terms of the king shows up, and there's going to be a clear division of those who are noble and those who are fools or scoundrels.

And the way this is revealed is in their thoughts, their intentions, their plans, as well as how they treat people. So you've got the scoundrel and you have the fool leaving the hungry unsatisfied, depriving the thirsty of drink. They're ruining the lives of the poor with lying words. So there's going to be not only a reversal, but at the same time a revelation of these different ways of life

that are characteristic of those who are part of the kingdom and those who are opposed to the kingdom. Yeah, and you see this in Jesus' day too. I mean this is – obviously you could be talking about all kinds of rulers here, but even the religious rulers of his day where he talks about like, oh yeah, you've heaped up burdens. You've helped nobody. Like you've created this system that oppresses people, and yeah, this is what he does. He goes and what is the main problem that they have with him is that he's constantly exposing them for being frauds. That undeserving of the honor and respect that they get.

Yeah, yeah. And the more I've read into kind of the socioeconomic situation of the first century that led up to, that was really building over time, the more I realize, man, the Sadducees and the whole priestly system talk about stuffing their pockets at the expense of everyone else. So I began to hear the teaching of Jesus in a little bit different light, a little bit clearer light, just because of the way the poor were being oppressed and taken advantage of in all sorts of different ways by those who were the religious leadership of the day. Well, this is – I mean, this is why – I mean, Jesus brings up the poor all the time. Why does he do that? I mean, all the time he brings them up. Yeah, and it's because those are the masses, and they're being basically stipulated and extorted by this religious leader class. That is really – part of their job is to care for them and to help them, and they're doing anything but that.

Yeah, yeah. well all right we gotta leave it there we're out of time so uh we'll be leave it there we will get back into it uh next episode finish out 32 chad i will see you then all right see you then