40 Minutes In The Old Testament - Isaiah 9:4-7 (Episode 452)

Episode Date: February 5, 2025

Lots of promises are made and the foundation of them all is a baby being born. Four titles are given to this baby, all telling us something about Him. And the passion of God will do what it sets out to do. 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: Bible in One Year with Chad Bird Broken Bonds: A Novel of the Reformation, Book 1 of 2 by Amy Mantravadi Junk Drawer Jesus By Matt Popovits  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. of course go over to 1517.org slash podcast and check out all the other podcasts that are living over there so many podcasts that whole network you know you got like 20 something podcast chad's on several of those podcasts i'm on several of those podcasts maybe you like us both check them all out maybe you just you know like one of us probably chad uh go check out some of those other ones also while you're over there check out all the other things that 1570 is doing maybe you're like dude i ain't got time for more podcasts i mean everybody's got a podcast i can't listen to

everybody's podcast well we thank you that you're listening to this one and so maybe read an article sign up for an academy uh whatever you want to do and then go over to that donate link and become a contributor to help us keep doing what we're doing that's how it's made possible by people chipping in supporting the work keeping everything free uh to go out to the world and we thank you very much if you are one of the people who do that chad we are in isaiah chapter nine and uh we got just barely into it, just dipped our toe into chapter 9 and didn't get to, you know, the real famous

parts of chapter 9. Isaiah chapter 9 is pretty well known. We ended with, you know, on the heels of the way that Isaiah works is in this law gospel dance it's sort of like a lot of law, a little bit of gospel, a lot of law, a little bit of gospel.

We got a lot of law and then he says, hey, there's a promise coming. Some of you are going to stumble over this promise you're going to be shattered to pieces over this promise you're not going to probably like that but there's these gentile lands and uh they're just wandering around in darkness and they're going to see a great light and some of them uh are going uh to like it in fact this is the nations are going to be multiplied the joy is going to be increased that's how we ended and and i think that it's my opinion uh the what he's talking about there is that this joy increasing

isn't just that each individual will have their joy increased, but in fact, more individuals outside of who you might think would be joyful about this promise are going to be included in it. Yeah, you know, that's one of the major themes of Isaiah. In fact, I'm reading Augustine's Confessions right now, I think for the second time, and he was talking somewhere in there about, I kind of laughed when I read the line,

he said, I tried, this is early in his conversion years, He said, I tried to read Isaiah, but the first verse kind of threw me off, so I stopped. I thought it was kind of funny. But he went on to say that Isaiah was well known for speaking about the Messiah and, this is what caught my attention, and about how the gospel spreads to the Gentiles. So I thought, oh, I guess he went on to read Isaiah in totality later on, Augustine. Because, of course, that is one of the major themes of Isaiah. I mean, it's not restricted to Isaiah alone, of course, but you see it prominent.

It's displayed over and over in Isaiah. And we'll encounter this a lot of different times, especially when we get to the servant songs. But what we're seeing here already in chapter 9 is this broader perspective. I mean, a lot of people have kind of a narrow perspective on the Old Testament. It's a caricature. They think, oh, God is only concerned about Israel, only addresses Israel. So, but, it's just not true. I mean, in Genesis 12, Abraham is supposed to be a blessing to all the families of the earth.

So, the gospel promise has always been cosmic. It's always been all the peoples. It just, you know, in the ups and downs of history in the Old Testament, there's sometimes more of a focus on Israel, sometimes more of a focus on Israel and the nations. But certainly, Isaiah is famous for the gospel being spread to the Gentiles as well as to the Israelites. Well, I mean, the way this—it makes total sense if you think about it. Over and over, what God is saying to, you know, the leaders, whether that be prophets or kings or, you know, Abraham, whatever it is, is, hey, I'm trying to use you to bring about a thing for the world.

I mean, this is the message over and over again. And so you're like, is it focused on Israel? Well, yeah, of course, because God is focusing on Israel, but the language is always there. I'm focused on you because I'm trying to do something through you, right? And so if you were to, I don't know, if you're going to build something, you're going to build a house, and someone's like, why are you so focused on the lumber? And you're like, well, because I'm trying to do something with this lumber. See, like the point is not the lumber.

It's I'm trying to build a house here. And this is sort of what the Old Testament is. God's like, I'm focusing on this wood because I'm trying to build a house for the world out of this wood. And that's how you should read it is that, yes, does it narrowly focus in a lot of the time? Yeah, it does. because the promise is that it will come out of this, this people. And so, yes, we're dealing with this people. But the goal is always all nations, the world, all that kind of stuff.

The gospel is, for the Gentiles too, isn't some idea that Paul came up with. Like it didn't originate with him. Yeah, he makes that clear over and over by quoting Old Testament passages that prove this. yeah so we're gonna it's that's going to be one of the fun things about isaiah as we work our way through it's to see see those kind of promises prominently displayed so we left off with a lot of rejoicing at harvest and dividing the spoil those are the last two images in verse three of isaiah 9 now we're going to position we're going to switch to check to verse four which is a verse i've talked a lot about especially when i do when i'll do christ in the old testament

presentations uh not every time but a lot of times i'll actually use verse four as an illustration of what you can call the the patterning of history or the typology of history in the old testament and i'll explain why in just a minute i'll just read four and five and then i'll explain what i'm talking about for the yoke of his burden and the staff on for his shoulder the rod of his oppressor you have broken as on the day of Midian. For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. So when you go back to verse four, you got three images, all of which are connected with oppression, a yoke, a staff, and a rod. Now we, we may, we're probably more accustomed to hearing about, you know, your rod

and your staff, they comfort me, which indeed they do when you're looking at Psalm 23, but that's not what it's talking about here the yoke and the staff and the rod all three images are for oppression and if you go back to their usage earlier in the scriptures all three of these are connected with egypt and the domination of egypt over israel when they enslaved him in uh those early chapters of exodus a yoke especially when when you hear yoke use i just did a video about this a couple days ago for bible in one year and i was looking at all the occurrences of yoke in the old testament and almost without exception a yoke is a negative image because it's the image of someone is laying an oppressive burden upon your neck it's not just

they're not just a pain in the neck they're actually you know heaving burdens upon you you're being forced to do something against your will that is painful that is oppressive that is putting you in bondage whatever it is so a typical expression for being under someone's power is under their their yoke and as an aside that's what makes what jesus says in matthew 11 so ironic because when he says take my yoke upon you and learn from me he's using that in an ironic sort of way he's like yeah you're going to actually enjoy my yoke because it's easy and my burden is burden is light because typically yoke has this you know real negative connotation so all that's kind of a lead-in when we hear about the yoke of his burden and the staff for his shoulder and the

rod for his oppressor what we're expecting in the very next verse is some reference back to what god did for israel in egypt so you have you have broken as on the day of pharaoh or has on the day of egypt or something like that that's what we would anticipated with this kind of introduction but that's not what he says he says you have broken as on the day of midian and what this is talking about is something we covered way back in the book of judges judges six through nine when you have Gideon being called by God to rescue the Israelites from the oppression of the Midianites, as well as the Amalekites and the sons of the East. So I like to compare, like, as on the day of Midian,

that's kind of shorthand in Egyptian parlance if you and I were to talk about D-Day or something like that. You know, we don't have to explain, like, no, you know what D-Day means? You know, let me get you the whole context. He's like, of course. This is one of these military conflicts where you know what they're talking about. So the yoke and the staff and the rod, even though they're Egyptian in tone, actually lead us into the Midianite oppression of the Israelites during the days of Gideon. So what Isaiah is doing here is something pretty cool.

And you see this a lot of times in the Old Testament where Isaiah is basically, you might say, preaching on Judges 6 through 9. He's looking back to what God did for Israel in the days of Midian in delivering his people from that yoke, staff, and rod, and saying, you know what? Just like God used Gideon as a rescuer of his people against overwhelming odds. Remember, there was only 300 of these guys,

and they had silly weapons like trumpets and torches and all that. So just like God did for his people back then. So, he's got something in store that's going to be analogous to that in the days of the Messiah. And so, Gideon and his victory over the Midianites serves as a template or a foreshadowing or a type of the ultimate victory that is going to come through Christ, who again is facing overwhelming odds, who uses the foolish weaponry of the cross to bring about a victory for us. So that's one of the reasons I love that verse so much is because it has, even though it's real short, as on the day of Midian, it opens up to a bigger view of how the scriptures are preached in the prophets. Yeah, one of the things that's cool about this is that I like the three, the sort of threefold four or three becauses, right? So you have this verse where the nation is going to be multiplied, and the joy is going to be increased, and you're going to have rejoicing, enjoying the harvest, and you're going to be glad, and all this stuff.

And you can kind of read this as, why? Because yokes and burdens are lifted, and the rods of oppressors are broken. Okay, why is that? Because war is going to end, and bloodshed is going to cease. That's why. Why is that going to happen? because and then you get into verse 6 I like the sort of way

it is written because it sort of it doesn't have the why in there obviously but that's the kind of implication is well why this well because of this why is that happening because of this and then the final sort of

well why is all that going to happen and you get to this really famous verse in Isaiah 9 6 all of the the final because, right? So this is all good things that are happening because other good things are happening. And you get to the final, like, what's the root of all this?

Like, what precedes all of these things happening? And you're like, right there at the foundation of all of these things, you get this because to us, a child is born. To us, a son is given. That's why. Yeah, it's a fantastic lead into that. uh the whole breaking of the yoke and then the like the burning of the military accoutrements you know the the boots of the warriors and the garments rolled in blood

that's kind of like that was reminds me of like they'll hammer their swords into into plowshares you know it's just it's this transforming of the implements of warfare into something else yeah so all of that leads up to uh the reason that we can rejoice the reason that this rod is going to be broken the reason there's going to be a destruction of military warfare is all because of what verse six and the next few verses tell us so you might not suspect either like if you were just reading this for the first time uh you're like wow so is it going to be like because a king like takes power like or whatever like is it because uh god is going to to show up in his might and and do all these things like check it out man like the the cause of all of this like

the the thing that happens in history that makes all of this possible is a child wait a minute what like what do you mean a child is born like a child is born every minute of every day so like what like what's what's so great about that and of course that's how god does it right like hey i have all these all these wonderful things are going to happen because why because a baby exists like a baby is born which is pretty cool that is it's very cool yeah that's that's god's way of uh surprising you at the very end yeah uh with the uh you know the just what seems ordinary and yet his extraordinariness is hidden in that ordinary thing well it seems like you could ask someone like this and they'd be like so so why is all this happening i tell you

Well, I'll give you three guesses. Like, is it a king? No. Is it a general? No. Is it some kind of populist politician? No, no, no. No, it's a baby.

See? Okay. That's great. That's the answer. That's the everything. Yeah. Yeah. So I'll read six and seven.

Even though people have heard this many, many times, it's worth hearing again. For to us a child is born, to us a son is given, and the government shall be upon his shoulder. And his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end. On the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness. from this time forth and forevermore. The zeal of the Lord of hosts will do this. Man, that's such a powerful couple of verses there.

I love those. It's so good. Because you do have this because, because, but also this four and six is like, yes, because, but also this four, I mean, this is like, we do this all the time here at 1517, But, like, this is, you want, like, your Old Testament Christ for you verse. Here it is.

Like, it's for to us, a child is born. To us, a son is given. And so who is Jesus born for? He's born for you. He's born for you. He's born for me. And who's he given to? Like, God has given you.

He's gifted you his son that you might be saved. This is, I mean, it's one of the great passages in all the scriptures. Yeah. I mean, of course, this is echoed at the birth of Jesus. Yeah. For you, this day is born in the city of David, a Savior who is Christ the Lord. Yeah. Yeah, so we had this baby.

A baby's been born, okay? What kind of baby? Well, he's a son. as is typical in hebrew poetry you begin the first line is kind of a more general okay he's a child and the second line is more specific he's a male child he's a son and let me tell you about him the government is going to rest on his shoulders and his shoulders alone so right away you you realize okay so he's a baby he's a son but he's destined for something pretty pretty amazing he's going to he's going to carry everything on his shoulders well you that can be taken so many

so many ways and they're like they're all right you know you can i've heard this he bears a cross uh or he bears the kingdom of god i mean there's just so many different ways you could you could think about this but certainly it's the kingdom that rests upon him he is the one who bears the that bears the kingdom. He's the one who reigns and rules. He is the kingdom itself, present among us. I don't think it leaves room to interpret this as, he's going to show up and he's going to help you lift this.

It's not, the government being on his shoulders means it's not on yours. Yeah. I don't think I've ever thought about this, but this is a nice contrast, too, with the earlier image of the yoke, isn't it? Yeah. You know, he's going to break that yoke that's been on you, that's weighing you down, that's so oppressive, that rod that's been beating you on the back. He's going to break that, and he's not going to say, here, I've got another rod and a real heavy yoke I'm going to throw on top of you so you can bear this burden along with me. No, it's all on his shoulders.

He's going to bear it up. Well, if you've got this kind of guy, I mean, what are we going to call him? What's his name going to be? and that's when we we go into the uh i number a bit four now there was a time when i thought we should have read this as his name should be called wonderful counselor mighty god so and so forth so i used to separate wonderful and counselor but i've changed my view on that primarily because i mean you so grammatically you can you can't do it that way you can have wonderful as a title you can have counselor as a title and that's fine i mean it's grammatically

certainly possible but the reason I stick them together now is because it matches the other ones so all the other ones are dual names so Mighty God, Everlasting Father, Prince of Peace so it makes sense the first one is going to of course coalesce with that

as Wonderful Counselor yeah it seems that he does four names here each one is preceded by a descriptor so like he's a counselor but he's not just any counselor He's the wonderful counselor. He's the best counselor you could possibly have.

And he's God, but he's not just like any old God. He's mighty. And he's a father, but not just any father. He's different. He's an everlasting father. And then you have Prince of Peace, which this is probably the one that sticks the most, right, when you're thinking about Jesus? Yeah, for sure. Yeah, so, I mean, each of these is telling us something about Christ.

And I love the fact that, I mean, every single one of these is telling us, already in the Old Testament, all this, it's given us all this Christology. Yeah. I mean, so typically if someone says, who's Jesus? Oh, we're going to go to Matthew, Mark, Luke, or John, obviously. You know, that, of course, is the best place to go. You're probably never going to say he's everlasting father. You should probably not. You'll never hear that one.

You know, if you're, so somebody asks you who Jesus is, I mean, certainly you can go to the Gospels. I mean, we do all the time. But you can also open up Isaiah, or you can open up Daniel chapter 7. I mean, there's a lot of places you could open up Psalm 110. We have the Christology of the New Testament is building upon the Christology of the Old Testament. So what's there, there's simply, I mean, where does John get the idea that in the beginning it was the Word? Well, from the Old Testament, of course. I mean, where do we get this idea that Christ is the Son of Man?

Well, from Daniel chapter 7. So, in talking about who Jesus is, especially his divine nature, well, you can go right here to Isaiah chapter 9, verse 6, and find that out. So, one of the commentators that I like, Matir, Alec Matir, he points out that, I hadn't really thought about this, but he was talking about the Hebrew word, which is translated here as wonderful. and he says it's the nearest word Hebrew has to the idea

of supernatural which once I read that I was like yeah you know that really is true it's wonderful not just in kind of the bland way that we say man that was a wonderful breakfast this is bigger than that

so you can think of him as like a supernatural counselor a wonder of wonders kind of counselor you almost had to flip that right So it's right there in the word if you think about it. So you could say, oh, wonderful. And I would say wonderful if you're coming to hang out and I'm like, hey, what time is your plane arrive?

And you're like, I don't know, it's 2 o'clock. I'm like, okay, well, I'll make a dinner reservation at 5 then. And you say wonderful. Okay. All right. Well, maybe it is wonderful. Sure. But what does this word really mean?

It means full of wonder, right? Now, when you say, like, he's a counselor full of wonder, that's a little different. Like, me making a dinner reservation is not full of wonder. That's not – you're not like, man, that's sort of – because you're not in disbelief or awestruck by my ability to do this. So, yeah, so I think it's right there sort of in the word. We just have taken that word and used it differently. But that's what wonderful means, right? full of wonder and there's not a lot of things uh in life we use that word a lot but there's not

probably a lot of things in life that leave you full of wonder yeah to make the point in english you almost have to make it into two words you know yes it's like the word uh you know uh awesome or awful i mean there's a lot of words like that where you almost have to break it down So it's, you know, this is full of awe. You know, this is awe-inspiring to really get the point across. So that's his first title. He is the counselor who is full of wonder. And then in Hebrew, he is El Gabor, which is translated here as mighty, mighty God.

I mean, it's right there. Someone asked you, so is Jesus a creature? I mean, is he like sort of divine? is he uh you know how does he like rank as far as like on the divinity scale well here's one answer how about mighty god that's who that's who he is and in fact uh later in chapter 10 i don't have the reference here in front of me but in chapter 10 this same expression elgabor is going to be used in an unqualified unqualified way in reference to yahweh so this isn't one of these phrases you You can be, ah, it could be human, could be, could be a divine.

No, it's, this is God we're talking about here. This is, he, the Messiah is mighty God. End of, end of discussion. So he's a council full of wonder, but this child who's born to us and son is given to us. He is also at the same time, mighty God, two natures, one person. And then he goes on, everlasting father. Now this might throw people off a little bit, but I think if it helps, because of course the son is not the father

the father is not the son if we're talking about the Trinitarian life but if you look at this in context the overarching image that's being used here is of a ruler so the government's on his shoulders he is the prince of peace he's the one who's going to reign the throne of David and over his kingdom is being established in him

so when it calls him an everlasting father It's talking about how he is the father of the kingdom, which is a typical term for kings. They are to be the father king who cares for the family of the citizenry. So he's the everlasting father, and that he exercises paternal love, concern, and rule over his people. Not for 20 or 40 years, of course, but as it says here, in an everlasting sort of way. yeah you can see this in the in the gospels the way in the language of jesus i mean because you might be like okay so what what's going on he's got like jesus being god like anybody who's got like you know a solid uh triune theology we like yeah okay that's that's good like and he's

everlasting father you're like and he's the prince of peace you're like i don't know can you be the prince and the father though like i mean what pick one like you can't be prince and the father and uh and you just got to get comfortable with uh the way that the bible talks because jesus does the same thing so jesus will take like his disciples and he'll call them his brothers but he'll also call them children all the time right and so which is it man like are these are these your brothers or are these your children and the answer is like both because of course christ is our elder brother uh but we are also all made children of god through christ and if you're made a child through somebody i don't know that's kind of that's kind of your father at that

point so this you can't like sort of box this language in and be like and then say this term can only be applied in this way uh that's not how the bible talks and so uh and especially if You're talking about something like this triune God who's like, yes, there's Father, Son, and Spirit, and they are all different persons but one God. But what are you going to do with the fact that Jesus says, and this is how you get yourself killed, when you just say, hey, I and the Father, we're one. Or if you've seen me, you've seen the Father. You've seen the Father. Well, go figure that out and come back to me. Yeah, yeah.

Yeah, absolutely. So what's happening here in Isaiah is something that the gospel writers record Jesus doing all the time. Yes. Nothing new whatsoever. And before you start being like, oh, sounds like maybe it's just some modalism or something. You can look that word up if you don't know what it is. But it's not that either because Jesus at the same time would be like, I only do what my Father tells me. You're obviously separate, but you're obviously the same.

And this is human language to describe things that are probably pretty tough for our fallen and finite minds to wrap around. But this language is all interchangeable when talking about God. Yeah, you see this in—we've talked about this more than once. You see this when the messenger of the Lord appears. I mean, if I send a messenger, the messenger is distinct from me, of course. So when the messenger of the Lord is sent, the Lord sends the messenger. And when he shows up, he's like, I'm the Lord. Yeah, so he's sent by the Lord.

He is the Lord. God sends him, and he is God. Because it accords with exactly what Jesus says. He who has seen me has seen the Father. And yet, I'm not the Father, because the Father has sent me. Yeah, and the other thing that's interesting about this is like, hey, this all happens because this child is born. and you're like okay like and also he's everlasting what like what which is it is he is he everlasting or do you have an actual birthday yes yes both are true so so this

so this is like an eternal thing like yeah it's eternal but also he's born for you yeah i mean that's this is multiple layers of christology that are going on here i think i I think it's going to do the same thing when he calls him the root of Jesse. All right. Okay, so if he's the root of Jesse, he's obviously, you know, Jesse's springing from him. And then he calls him the stem of Jesse. But wait, I thought it was a root. Is Jesse coming from him or is he coming from Jesse?

Yes. Yeah. He's both. I mean, he's the source of Jesse's life. At the same time, he is from Jesse's line. He's the creator of his own mother. Yeah. I mean, who created Mary?

Well, Jesus did. And he was also born of her. Well, this is what Jesus does, the most unanswerable question, right? When he nails the Pharisees with, like, all right, is the Messiah the son of David or the Lord of David? The Lord of David. Yeah. The answer is both. That's such a great section because they, I mean, they obviously already agree that Psalm 110, which he's quoting there, is messianic.

Like, well, yeah, of course. I mean, so when he throws that at him, they're like, oh, yeah, I never thought about that. Hmm. Well, maybe you should think about it. Yeah. Because there's your answer right there. Yeah. A lot of good stuff.

So he's, at the very end there, he's Prince of Peace, which in Hebrew is Sar Shalom. So he is the usually translated prince. You can translate commander official. I like prince sounds a lot more rhetorically beautiful. so he's the prince of shalom in other words he's the one who well he brings his government is his one of peace uh his he himself is peace he's the one who rules over a peaceful kingdom uh with show shalom being of course bigger than just peace it's you know of course this idea of everything is whole it's not uh broken up it's just the way that god wants it to be

you know that's who he is one of the things about peace too is that it is i know like in our world we're like you know pray for world peace yeah i guess with that peace uh and everyone kind of acknowledges that like peace would be is a good thing i mean i think we acknowledge it seems like also sometimes we like it seems a little too peaceful let's go start something with someone but yeah but the truth is like uh the lack of peace whether that's whether that's war and bloodshed and all that kind of stuff which the bible talks a ton about um but since the fall there would be nothing but war and if there isn't war there's gonna be people talking about war right so it's wars rumors of wars and and all this kind of stuff um and just chaos all the time

and the the contrast to all that is is peace which is ultimately what god wants and so like all all everything that isn't peace when they when you're like man there is no peace uh which peace in the scriptures also seems elusive like it's it's very difficult to get you and if you do get it you get it for like a second and then it's gone uh it's fleeting and so when jesus is referred to as a the prince of peace is that he's he's here to establish a kingdom of peace which is like maybe um you haven't thought about it but is in complete contrast to the world that you have yeah yeah because the world that we have is i mean not even just thinking about you know between nations or whatever but families marriages at work uh your local community i mean

Our life here is characterized by strife and not by peace. And so the peace that Christ comes to give is going to supersede all of that. And in its way, integrate itself into marriages and families and every other aspect of life as well. So it's one of those words that we like to throw around. But when you have the reality of peace, then you know it's one of these precious gifts of God to hang on to. Yeah. And in his case, as it goes on to say in verse 7, so of the increase of his government, so the government that's on his shoulders that he's bearing, and the increase of peace, him being the Prince of Peace, there's not going to be any end to it, which is just... Which is nice, because peace always ends.

Peace always ends, that's right. I mean, how many times have you heard about a peace accord that's signed, and then like the next year, somebody that was in that peace deal breaks the peace, right? That's just the way this works, because people are always rebelling or undermining peace in one way or another. But in this kingdom, this government, the peace will never, never end. It's always going to keep expanding. That's why we tell, like, that's what rest in peace is about, right? So you tell someone, if someone dies, and then you say to the other one, you know, they're like, oh, rest in peace. And what are you saying? Well, maybe the only upside to death is that maybe you're finally, at long last, is it possible that you are now at peace, right?

Because you certainly, nobody is while they're here. So that's how elusive it is. Like, I don't know, like maybe you get it when you die. Yeah, I often think about that when thinking about my, you know, people I've lost, whether it's Luke or my dad or anybody close to me. I'll not just think about it but I'll sometimes say well they're now at peace because it doesn't matter how long we live there's always going to be strife, there's always going to be stress there's always going to be worry, anxiety

warfare all kinds of stuff that just characterizes life in a fallen world so you almost got to get out of this world if you're really going to rest in peace because you're finally face to face with the prince of peace

himself and so you can finally know that you're in a place where peace will never end yeah and so he's gonna where's he gonna do all this uh you know how's he gonna make all this happen well it's gonna be on the throne of david and over his kingdom he's going to establish it and he's going to uphold it with justice and with righteousness from this time forth and forever so i mean isaiah lives quite a while after David, but from the time that God gave the promise to David, going back to 2 Samuel 7, that he was going to put one of his sons on the throne, and that he's going to establish that son on the throne, not for a temporary reign, but forever. From the time that that promise came to David through the prophet, then there's this

been this anticipation? You know, is it going to be Solomon? Eh, not really. Is it going to be a Rehoboam? Definitely not. That guy with the young guy with the big head. No, it's not going to be Rehoboam. Was it going to be, you know, any of the other kings that came after him? I expect there was this anticipation every time a new son of David came along or a great grandson or a great, great grandson. Well, maybe he's going to be the guy. A lot of, a string of disappointments for sure. But we do know the throne sits there. It's occupied time and time again by sinners. But eventually that throne of David is going to have an occupant who indeed will be the wonderful counselor, the mighty God, the everlasting father, the prince of peace, the one who bears the

government on his shoulders. And it's because of that then that when the angel Gabriel comes to Mary and says what he says in the Gospel of Luke, one of the things that he says that he is going to, I don't have it here in front of me, but he's going to sit on the throne as Father David, right? This is the one who finally is going to be the descendant of David, who is going to fulfill everything that God promised to David, everything that God promised through Isaiah. So he's going to sit on the throne of David, which of course why he rides into Jerusalem the way he does. He rides in as a king he's come as the son of david it's like solomon rode into jerusalem on the day of his coronation so this true son of david greater than solomon rides into jerusalem on

the back of a donkey and uh there he establishes his kingdom but you know not not the way anybody anticipated he he rides in to die i mean that's uh you could say he takes the throne when he's nailed to the cross right in some ways and that's the beginning he's gonna be seated at the right hand of his father in uh in his ascension and he's gonna rule from there uh but he's already in a salvific way taking his seat on that throne by being nailed to the cross well there he's reigning the cross is where god uh if you if you're going to establish a throne and you're going to uphold this

throne with justice and righteousness Christ on the cross is about justice and righteousness that's the whole thing right there those are the things going on it's justice

for your sins righteousness for your salvation that is what is happening there and And that's the end of it, too. Like, from that time and forever, that's the throne of God. Like, that's it. There is no more.

There's not going to be someone else riding in on a donkey after this. Like, this is the last one. And one of the things I love about this text, and I know, guys, we only got through, like, four verses or whatever it was we did. But this is just a packed section, so it's bound to happen sometimes. but the last line here like the zeal the lord of the host will do this i love it because it it gives you the um like what is the what is the cause of this uh what like what is it that makes god do it right so we know that like so he's got it's all the foundation of this is like this baby being born and that's why all these other things are going to happen but like what

may god decide to do that and and this word zeal uh which is just like passion right well nothing else other than like the passion of god like that's that's what's behind it all yeah and that's what accomplishes it all it's not it's not just like it's it will like that's what will do it it's uh this is uh reminds me so much of jesus talking to cademus and dropping you know probably the most famous line of all time he says for god so love the world that's what this says like the love of God did this. Man, I got nothing to add to that. You said it all.

You said it perfectly. That's what's going to do it. The passionate, zealous love of God. That's what's going to accomplish it. Yeah. All right. Well, that's it. We'll be in this podcast for 20 more years

if we don't pick up the pace, but I think we'll pick it up. Sometimes you got some dense stuff that you just can't get off of. You just got to savor it. We probably just spent 80 minutes in those verses. Easily. But we will be moving on.

Isaiah's got more to say. Make sure you come back next episode for that. Chad, I'll see you then. See you then. you