40 Minutes In The Old Testament - Isaiah 30:8-26 (Episode 472)

Episode Date: July 30, 2025

God wants Isaiah to write some pretty harsh words down on a tablet. God will not accept salvation backup plans. And repentance has everything to do with who you are turning to. 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. 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. Take some academies, read some articles, register for an event, you know, all that stuff. Watch some videos. Hey, why don't you, I mean, I know the year is half over, which is wild, way more than half over.

I mean, we're sitting here and when we're recording this anyway, we're in July, and that's crazy. But you can still join Chad for the Bible in a year. he doesn't care when you when you jump on board you can jump on board right now uh so find that over there at 1517 and and join the the journey you know for the last the last uh five months of it you know it's you know never too late to start that chad we are in isaiah chapter 30 we got through uh the first seven verses or so the people uh want to do this move that they've always kind have wanted to do since the since kind of the beginning of being delivered from egypt one of the first things that the people of god want to do is go back to egypt i mean if you go go back to

the pages of exodus and you might find that it's shockingly early in the exodus that they're like hey maybe we go maybe we go backwards uh maybe maybe we do what uh you know the evangelicals would call a little bit of backsliding and by backsliding i mean sliding right back into egypt let's let's maybe do that and uh chapter 30 god says hey i don't want you doing that that's what happens in chapter 30 he says do not go back to egypt that is uh some false security that you're seeking over there so much so that he talks about um egypt's help being worthless and empty and he calls them rahab and we had a little interesting conversation there which apparently chad revealed to us isn't is the sea monster kind of thing like one just like a sea monster that's you know fat

and lazy and doesn't do anything though uh i had always read that it was uh you know they were that the people of israel at this point are looking for a rahab like figure you know that delivered the spies and egypt is a sort of rahab that doesn't deliver you she just sits in her parlor and doesn't show you the way out uh i'm sure chad is correct of course uh on this uh but i like mine better. Does that work? Chad's right, but mine is clever. Just because you're right doesn't mean something

else doesn't preach better, right? There you go. And that's kind of where we ended. God is going to tell Isaiah that he needs to write some stuff down, and whenever God tells the prophet to get the tablet out, that means he's

serious. This had not really hit me until you were introducing this, but one of the crazy things in history is that by the time you get to the birth of Jesus, the largest Jewish population outside of Judea was in, any guesses? Egypt. Isn't that crazy? A lot of Jews ended up in Egypt. That's where you have, for people who know the name Philo, Philo of Alexandria, Egypt, contemporary of Jesus, Jewish philosopher. The Greek translation of the Old Testament, the Septuagint, was produced where? In Egypt.

So you got a lot of Jewish influence in Egypt. So, you know, God got them out of there. And then throughout the course of history, a lot of them ended up back there as well. But in Isaiah's day, they weren't going to Egypt, you know, to translate the Bible. They were going into Egypt for work or something like that. They were going to Egypt in order to basically seek political salvation, because you have the Assyrians who are threatening them. And you got basically, well, I guess you could say three options.

I mean, you could try and fight the Assyrians by yourself. Well, good luck with that. You could either, you could turn to maybe other nations, which happened during this time period. But you could also, and this is the option which, of course, Isaiah is constantly telling the people to do, to put your trust in the Lord and his promises. Well, you know, if they have an option is to put their trust in the Lord or to put their trust in something else, what are the Israelites typically going to do? They're going to put it in something else. So we find them going down to Egypt. We would never have the option of just trusting the Lord,

but then having maybe a little backup plan in case the Lord doesn't come through. We wouldn't do that. That's part of kind of what I think Israel always wants to do. They have this like, yeah, yeah, of course, trust the Lord, yeah, But also, you know, luck favors the prepared here. Like, we're going to also do this other thing, which, you know, you might say, like, well, that just sounds like wisdom. But it's actually an affront to the Lord because the Lord is like, hey, I have a record, okay? And my record is really good.

Like, when your trust is in me, when I'm all you've got, I come through. and when i'm not all you got and you got something else i don't count that as faith like i don't that's not faith faith is only is directed at me and me alone and so yeah this um this going and another thing is that as you were going through the options which you notice there is an option that chad didn't mention which is a non-option which is like well maybe you could just like surrender or negotiate no like that's not how this particular warfare works like that's that's not even on the table to surrender is to either be uh best case made into slaves right uh worst case uh and likely you're just going to all get killed anyway yeah and the assyrians will be

behind art for millennia to come so people can see what they did to you yeah there's no negotiating here, right? No, no. No, you're not going to, you know, get together the United Nations and make a deal. And they're going to tell the Assyrians, here's how you're going to handle these people who have, uh, uh, surrendered to you. It didn't work that way in the ancient world. Okay. So Isaiah has, uh, led up, led us up now to verse eight, and he's going to make sure that all this is written down, which, you know, ironically is fits perfectly with what we're doing here. So we are looking at what Isaiah has written down all these centuries later. So I'll begin with verse eight, read the next two or three verses.

And now go, write it before them on a tablet and inscribe it in a book that it may be for the time to come as a witness forever. For they are a rebellious people, lying children, children unwilling to hear the instruction, that's Torah in Hebrew, children unwilling to hear the Torah or the instruction of the Lord, who say to the seers, do not see, and to the prophets, do not prophesy to us what is right. Speak to us smooth things, prophesy illusions, leave the way, turn aside from the path. This last line always gets me. Let us hear no more about the Holy One of Israel.

Now this is a brutal thing to have written down for all generations, man. You get called lying children and rebellious people unwilling to hear the instructions. I mean, yeah, that's, like I said, when God says get the tablet out, it's not good. Usually it's like I want people to know exactly how bad these people are being right now. And to say, hey, give us some of those smooth words. That's not a way that we would talk, but it's so the right word. I need something that's – I don't want anything rough or hard. I just want a nice, smooth word.

If you were looking at going out in the lake and you were like, yeah, nice and calm and smooth, that's perfect. That's what I want. I don't want anything that would be difficult or upsetting. so say those words definitely could we ease up on hearing about the Holy One of Israel could we please

hear a little less about that that's a pretty big indictment and also doesn't sound like there's a modern context for this where you're like yeah we still do this oh yeah big time big time in fact

I love what you said about smooth things so uh that is actually uh it's a pretty famous verse in the dead sea scrolls so with the with the dead sea community uh probably the essenes when they wanted to really uh cast throw some shade on their opponents who were like the pharisees and other people they said that they were those who sought after smooth things halakot in hebrew and they took that from this particular the verse so you'll read often in their their commentaries and other works of the death sea scrolls about those who speak smooth things by which they meant yeah it's deceptive flattering teachings uh making it easy on people so it's it's a it's pretty good uh pejorative term to

use to characterize that and we still we still use it like if i if i said to you it wouldn't sound weird if i if i you were saying how did you go and you know i don't know look into this thing and i was like yeah man uh tell you what that guy is a smooth talker yeah you wouldn't think negative connotation you wouldn't think i was complimenting his you know his vocabulary sure sure yeah i mean we still use it that way we can use smooth positively but when we're talking about a person and we say oh he's smooth it's like he's really good at what he does but it's not good so look out yes yeah so and this is a this this whole thing we've talked about this i think twice now and i'm i'm picking this up more and more in isaiah and other parts of the scriptures

to, I just have a name for it now. This is a mock quotation where, you know, it's a rhetorical device. So I'm quoting someone, but I'm not really quoting them. I'm like quoting the implication of what they meant, or I'm casting their words in a negative connotation. I mean, it depends on the context of course here what isaiah isaiah is not telling us that the people were saying these exact words but what they meant were these exact words basically hey we we want you to keep you know teaching to teaching us and preaching to us but make sure that when you do you know you're not ruffling any feathers uh kind of keep things smooth uh talk about you know whatever it might be but let's kind of leave the the holy one of israel on the periphery here let's focus on some

other things yeah i was thinking about uh some some situations i've heard of uh just over the course of the last few years where uh pastors were uh asked to resign because they just i can't believe it can't believe it even saying the words that it's true they were focusing too much on the gospel in the proclamation i had a buddy i have a pastor buddy who shall remain nameless uh who just the other day was like dude these elders are killing me like he's like he's like i just got out of a meeting where they were saying listen man the congregation is like they they love the gospel and stuff but they really are ready to move on to something else and he's like i just hear you say those words it's just like this is just the other day and

i was like i don't know what to do and i was like man that's crap that's like hey can we uh we get it like the one that hey the holy one of israel we got it man let's let's we're tired of it you know there's a lot of other topics we could talk about right yeah man yeah yeah and Typically in churches when this happens, what people are wanting you to talk more about is either social issues, ethical issues, political issues. They usually want you to talk – Whatever's happening. It's all the law, in other words. Yeah, but it's different because what they're asking for in their situation is not a law that convicts or kills them.

like whenever people are like hey we get it like can we move on from the gospel like we want you to talk about uh other things they want you to do one of two things or both which is and i know this is kind of an aside but it's important uh it fits with the text yeah yeah so one of the things that people love is doable application and so they would love for you to like move on from the gospel to preach a law in the form of application that is supremely applicable. In other words, I could easily apply the things that you're saying. It's not God's law. It's not like this law, this incredibly high standard that I could never hope to meet

that's going to tell me that I am lost and nothing without Christ. It's the Jordan-Peterson law is what it is. Yeah, it's like give me some doable things that – and here's the thing. I am, in fact, going to ascribe motive to this because this is human nature. This is what the sinner does. That way I can do these things that are doable, and that way I can feel good about how I'm doing. Oh, absolutely. That's why I want you to do that.

I want you to give me something that I can do so that I can do it so that I can then feel good about the doing. That's the whole thing. The other thing that they want you to do is they want you to preach some really hard law against the people out there. And so could you please preach against sins that no one in this congregation is committing? People love that. And so let's speak words of condemnation. These could be social issues or cultural issues or whatever. We can amen it, but it doesn't apply to me, whatever the thing is.

We don't want you to go hardcore on pride and gossip. We want you to talk about something out there that we can be like, that's right, that's right, and you're speaking to nobody. uh you're you're just getting to but like we want some of that law uh what the law they don't want is this universally condemning killing law of god uh that's not what you're asking for i think we have a we have a new phrase now that we can use smooth law speak to us smooth smooth law a keepable law and a metric law whereby i can look at this and say look look what i've done look how i've achieve this uh i can now measure my my righteousness before the eyes of others i feel

like this is a forth a forthcoming article or video from chad is this smooth preaching the smooth law yeah there you go yeah so listen to this this is verse 11 therefore thus says i love this thus says the holy one of israel it's like oh you you've you heard a little bit too much about the Holy One of Israel? Well, he's got something to say. Thus says this Holy One of Israel, because you despise this word and trust in oppression and perverseness and rely on them, therefore, this iniquity shall be to you like a breach in a high wall, bulging out and about to collapse, whose breaking comes suddenly in an instant. And its breaking is like that of a potter's vessel that is smashed so ruthlessly that among its fragments not a shard is found

with which to take up fire from the hearth or to dip up water out of the cistern yeah that's that's that hard law there you go nothing smooth about that nope nothing smooth about that yeah so it's since you you don't want to hear from the holy one of israel he's gonna he's gonna say something to you you don't get to decide when you get to hear from him he's uh he's i love this quote from alec matier to reject the word of the lord is to become an enemy of the lord of the word it's pretty good so he's got something to say to you this lord of the word and what he says is basically well because you don't want my word something's going to happen to you and it's going to be like this you kind of picture yourself standing at the base of a wall and you're looking

up and things are not looking good because it's bulging out and you realize the whole wall is about to collapse and when it comes down it's going to be so uh the shattering is going to be so intense that you're going to look among the fragments like this potter's vessel and there's not even going to be a shard big enough to like scoop up a little coal from a fire to transfer it over somewhere else and certainly nothing big enough to make into a little cup where you can dip some water out of a cistern. In other words, the devastation is going to be complete because

you have rejected the word of the Lord. Yeah, I mean, well, this is how God is. You say, hey, I don't... He's trying to tell you to trust in Him, that He's for you. All you've got to do is rely on Him. He'll take care of it.

And you're like, I don't like that word. And it turns out, God does have another word. There is only two. this is how God is he's got two words when he's giving you this gospel word and you decide I don't like that word

can we stop with that word then you get the other word and that's this word right here I'd stick with that gospel word if I was you I recommend it God's not speaking some smooth law here

he's got some destructive law but as often happens in the scriptures having spoken that now we're going to uh have a bit of a shift back in verse 15 so you know this is the this is the law gospel dance that we have throughout the prophets you dance this way you dance that way so verse 15 says this thus said the lord god the holy one of israel in returning and rest now you could translate that returning also as repentance which is, I mean, either way is accurate. It is the word for repentance, but it's also the word for returning,

because in the Hebrew, that's what repentance means. It means to turn or to return. Well, that's a super important point for people to understand, that that is what—I think people kind of know that repentance—I think they know. It seems like most people know that repentance is turning away from sin. it's not merely just like feeling bad about what you've done or something like that

but it's turning away from sin but one thing that always gets left out it feels like is that's not the really important part it's what you're turning to that makes something repentance so repentance is a turning away from sin but more importantly

it's a turning back to God this is what it is this is why David didn't what he didn't have was repentance for a long time was because he had sinned and didn't turn to God with it. Instead, he tried to deal with it himself. And then he became an idolater

because he acted like a man who has a God that doesn't forgive sin. And so, like, this verse is great because in repentance and rest, you shall be saved. So all you got to do is turn. Like, you turn to me, you're saved. That's it. That's all you got.

That's it. That's the end of it. Yeah. Yeah, if the prodigal son had just moved to another foreign country, that wouldn't be repentance. He had to go back home, right? Yeah.

He's got to go to the Father. So you come back home, and you return, and you rest. So returning, repentance, and rest, in that you shall be saved, because you're with God, of course,

who is our salvation. He even wants you to shut up. I mean, like, quietness and trust. Yeah. This shall be your strength. Like, yeah. I don't need a bunch of flowery words

about it all. You just come back to me, keep your mouth shut rest up i'll this is could you have a more obvious thing like i'll do the work yeah yeah isaiah likes this word he uses it quite a bit this is like an undisturbed restful quiet peace so nothing for you to do not a lot for you to say just be quiet and in that quietness and in that trust well that's going to be your your strength you see that in the in the prodigal son too one of my favorite things is the the prodigal son saying to himself like let me get this speech rehearsed like this is my repentance speech and as he and then the father runs out to

meet him he's like okay let me start my speech and you can almost see the father's like finger go across his lips hey none of that none of that yeah i don't need that yep what's important is your home so uh i mean that that's what god is holding out for for israel here returning rest quietness trust and that will be your salvation that will be your strength but he's not done yet but you were unwilling yeah so this is what god desires for you and but you certainly could have had but there's a uh there's an unwillingness in you there's that unwillingness yeah so this unwillingness was expressed by saying no no we've got an we got plan b here we're gonna flee on horses so in other words when the assyrians are coming and threatening us we got a plan all right

we're gonna we're gonna run away on horses and then god god says oh yeah you're right therefore you shall flee away this is one of these where you get what you want oh you wanted to run away on horses well that's exactly what you're going to do you're going to run away on horses and you said we will ride upon swift steeds and ride on these these fast horses some some thoroughbreds then he kind of switches things around he doesn't say therefore you shall ride upon swift steeds he says therefore your pursuers shall be swift isaiah always kind of keeps us guessing as to what he's going to say. Yeah, you're going to run away, but guess what? Your pursuers are going to run toward you on these swift horses. And then in verse 17, he picks up very common language from

the Torah, from Deuteronomy, from Leviticus, especially where you, you know, in Leviticus and Deuteronomy, you have the covenant blessings and the covenant curses. So if you're faithful in the covenant, man, all these awesome things are going to happen. If you're not faithful in the covenant, all of these terrible atrocities. I mean, the list is hard to read, but all these things are going to happen. Well, part of the promise is that, and this is from Deuteronomy, excuse me, from Leviticus 26, five of you shall chase a hundred and a hundred of you shall chase 10,000 and your enemies shall fall before you by the sword. All right. That's the promise. That's from Leviticus. A threat, and this is from Deuteronomy 32, that one could have been chased by a thousand, and two have put—so one of the enemy chased a thousand of you away, and two of the enemy chased ten thousand of you away.

So kind of reversal. That's what Isaiah is now picking up on this language of the Torah, because he goes on to verse 17 to say, a thousand shall flee at the threat of one and the threat of five you shall flee till you are left. Now there is a remnant theme here till you are left like a flagstaff on the top of a mountain, like a signal on a hill. So that's going to be the outcome of all of this. If you reject returning in rest and quietness and trust, and instead choose these military options,

choose to put your trust in Egypt, choose to turn away from me, to all these other things, well, the curses of Leviticus and Deuteronomy out of the parts of the Torah will befall you until what's left? A remnant. That's it. And there is good news. I mean, verse 18 is tempered a little bit. because there is this idea of God's waiting to do what he really wants to do. But it is good news he's getting to, and there's going to be a lot of good news in the beginning of verse 19 through the rest of this section.

Therefore the Lord waits to be gracious to you, and therefore he exalts himself to show mercy to you. For the Lord is a God of justice. Blessed are all those who wait for him. So we have this twofold. We have a human waiting, and we have a divine waiting. So God, we might say, He can't wait to be gracious to you. But He is going to wait to be gracious to you until you come to your repentance senses and realize that's what you need. Returning and rest and quietness and peace found in Him.

Well, it's great because you have this, and God is obviously upset. We got that distinct impression from everything we read earlier. But unlike us, who, you know, when our patience has run out and we are now upset, we are not simultaneously like, I'm extremely angry, but of course just desperate to be gracious to you. We can't do this very well, where God can say, listen, I have harsh things to say about what's going to happen. And all the while, my goal in doing all of this is to be gracious to you, is for you to come back to me. So even this, I know we talked a couple episodes ago about this sort of alien work of God.

this alien work of god is is in service of his proper work which is what he always wants to do which is be gracious so if if this is what it takes for you to come back to me then i will endure it uh because this is the thing is like lots of the lots of the times like there's he'll speak of the things that the people are going to endure because they've rejected him But you get a real sense that God has to endure it too. It's not what he wants. I don't think any parent can understand this in an analogous sort of way. When your child is whatever, they've hung out with the wrong crowd

or they've gotten into drugs and alcohol or crimes of various sorts. I mean, your heart just breaks, right? And that's kind of the impression you get of God, too. You know, his heart is breaking. He's suffering the repercussions of his own people, wanting them back, willing to do whatever it takes to get them back, and sitting there waiting to be gracious. But unlike, you know, us as parents, he's actively involved also

in doing whatever it takes in order to bring them back, to get them to their senses. So verse 19 is going to continue with this thread, and it's kind of here we're going to see the outcome of what happens when his people do repent, when they come back to him. For a people shall dwell in Zion, in Jerusalem. You shall weep no more. He will surely be gracious to you at the sound of your cry. As soon as he hears it, he will answer you.

And though the Lord give you the bread of adversity and the water of affliction, yet your teacher will not hide himself anymore, but your eyes shall see your teacher, and your ears shall hear a word behind you saying, This is the way, walk in it, when you turn to the right or when you turn to the left. And then you will defile your carved idols overlaid with silver and your gold-plated metal images. you will scatter them as unclean things and you will say to them be gone so uh when i was reading through this i jotted a note to myself that a yes to god always entails a no to non-gods there's kind of a balance here so it's not just you're gonna you're gonna come back to god you're

not gonna weep anymore he's gonna be your teacher he's gonna be your guide he's gonna illumine your path, all of this yes to God and God's yes to you. At the same time, you have verse 22, where that also entails a no to the non-gods. It's just like when you get married, you're saying yes to one woman and you're saying no to all other women, right? This is it. I'm committed to you and to you and to you alone. And therefore, my yes to you is a no to anyone else.

Well, it's this monogamy, a spiritual monogamy that God is calling his people to. Yes to him, no to the other gods. Sounds like repentance, right? Yeah, this is repentance for sure. Like repentance is a turning away from one thing to another thing. And so God is saying, hey, on that day, when you turn to me, you'll also be turning away, turning your back towards all other gods. That's repentance. And, of course, I'll be immediately gracious.

Yeah. We're not going to have a harem of deities here. This is not the way this works, because God is a jealous God. And because, of course, having a harem of gods or spiritually sleeping around is not what is best for us. And God wants what is not just what he wants, but wants what is best for us. This image of not weeping anymore, I mean, most of us recognize that from Revelation. It actually occurs a couple times here in Isaiah also. Isaiah 25, where you have that famous scene of God swallowing up death forever.

that's followed by him saying that he will wipe away tears from all faces and then revelation seven and then revelation probably the most well known is revelation 21 verse 4 where god will wipe away tears from all their eyes but that is also included in revelation 7 as well so it's you know it's the idea that you you've had plenty to cry about you had plenty of occasions to weep but uh that is coming to an end you shall if you're gonna if you're gonna shed any tears They're tears of joy because of everything that God is doing for you. This teacher imagery is kind of unique, right? We don't hear a lot about God as teacher in the Old Testament.

You know, there's plenty of other images of him as he's redeemer, he's king, he's creator, he's all these things. But he's also the teacher. Teacher in Hebrew is morah. it's formed from the the same root yara that we get torah from so to teach is yara the teaching is torah and a teacher is mora so here we have a teacher who's first pictured as he's been hiding himself and this is the same imagery that you were just referring to about god's alien work the god who hides himself well he's not hiding himself anymore in fact it says your eye shall see your teacher so it's uh pretty difficult not to take this and apply it not just to isaiah's day

but also to its true fulfillment when the teacher the rabbi the son of god was literally seen john says right whom our our hands have handled and our eyes have have seen we've we've seen our teacher and he's this is incarnational language for sure very much so yeah very much so and it's it's kind of a it's kind of a cool image too because he'll in verse 21 it's like he's uh usually think of a teacher in front of you but this is kind of almost like he's behind you right your ear shall hear a word behind you like he's he's walking behind you and he's saying this this is the way walk in it when you're maybe you're going to go to the right or to the left it's he's guiding you along this teacher and he's he's whispering in your ear he's he's directing your

path this is the way this is the way where i where i want you to walk so uh yeah it's a great great section incarnational stuff and uh idol destroying stuff where you defile you scatter of them you say to them be gone the implication here kind of is that as you're walking along and you figure out that this teacher is got your best interest in mind and you're and he's telling you go this way go this way what this is gonna result in is you realizing that you can discard all these other idols you can say be gone i've got like i've got what i need right here which is that's how it works that is how it works yeah when you when you have christ then everything else is like it's it's rubbish right yeah throw it away all right verse uh verse 23 i'm going to read 23

through 26 i think we can wrap this up pretty quick so what will god also do well here we pick up a new language a new creation kind of language he will give rain for the seed with which you sow the ground and bread and the produce of the ground will be which will be rich and plenteous and that day your livestock will graze in large pastures and the oxen and the donkeys that work the ground will eat seasoned fodder salted feed is the the idea there which has been winnowed with shovel and fork and on every lofty mountain and every high hill there will be brooks running with water in the day of the great slaughter when the towers fall so you have also destruction of the enemy imagery that's included here.

Moreover, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold as the light of seven days in the day when the Lord binds up the brokenness of his people and heals the wounds inflicted by his blow. One thing that strikes you as you listen to this is notice how there's an upward progression. He starts with the ground. So God's going to give rain for the seed, which is going to grow.

And then he moves up. He talks about the livestock. And then he moves farther up. He talks about the mountains and the hills. And then he finishes by talking about the moon and the sun. So he goes from the ground all the way up to the sun. There's going to be this change that takes place. And this is new creation imagery that is all over Isaiah,

where this is not the first and it will be the last section of Isaiah, where he describes the kingdom of the Messiah, the teacher who comes to dwell among us, in terms of a restored creation. A restored creation which we already experience in part in the sense of being in the kingdom, but which will be fully revealed in the return of Christ and the actual new heavens and the new earth.

But that's what he's getting at here in these words. Awesome. I think that that is all we're going to have time for today. Good place to stop. Good place to stop. There's a lot in Isaiah 30, man. It's pretty dense. And so, as you can tell, we didn't make it through.

So we will wrap up Isaiah 30 and get into 31 next episode. God's got plenty more to say. Chad, I'll see you then. All right, we'll see you then. We'll see you next time.