Sunday, June 9, 2024 PM

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Sunnyside Baptist Church Michael Dirrim, Pastor

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Isaiah chapter 1, we'll be looking at verses 2 through 9 again, especially at verse 2.
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And let's begin with a word of prayer. Father, we thank you for this day. We thank you for the many blessings that you have given to us.
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We thank you for the fellowship that we have here. We thank you for the clarity of your word, its reliability, and its testimony to your
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Son Jesus Christ. We thank you that it is living and active and sharper than any two -edged sword and it gets right to the heart of the matters in our lives.
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And I pray that you would take it and use it for our good tonight and for your glory. We pray these things in Jesus' name.
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Amen. Okay, Isaiah chapter 1, and we'll begin reading in verse 2.
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It says, Hear, O heavens, and give ear, O earth, for the
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Lord has spoken. I have nourished and brought up children, and they have rebelled against me.
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The ox knows its owner, and the donkey its master's crib, but Israel does not know.
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My people do not consider. Alas, sinful nation, a people laden with iniquity, a brood of evildoers, children who are corruptors, they have forsaken the
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Lord. They have provoked to anger the Holy One of Israel.
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They have turned away backward. Why should you be stricken again? You will revolt more and more.
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The whole head is sick, and the whole heart faints. From the sole of the foot even to the head there is no soundness in it, but wounds and bruises and putrefying sores have not been closed or bound up or soothed with ointment.
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Your country is desolate. Your cities are burned with fire.
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Strangers devour your land and your presence, and it is desolate as overthrown by strangers.
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So the daughter of Zion is left as a booth in a vineyard, as a hut in a garden of cucumbers, as a besieged city.
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Unless the Lord of hosts had left to us a very small remnant, we would have become like Sodom.
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We would have been made like Gomorrah. So as we're looking at our outline here in the first section of Isaiah, these are sermons for a difficult present.
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And the Lord will be showcased as the true Redeemer. There's only one hope of salvation for Israel, and it's going to be their covenant
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Lord. But he addresses his children who are rebellious, who are backwards, who are ungrateful and unknowing.
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And he addresses them as children of woe because they are under the judgment of God. They are facing a difficult present because the judgment of God is coming upon them more and more.
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And the question in the first five chapters is, what hope is there? That question is answered.
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We hear about what hope they do have, but the question is, what hope is there for the rebellious children as they are described in the first chapter?
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And these rebellious children are addressed in verses 2 and 3.
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God grabs a hold of them and says, hey, pay attention. I've got something to say to you through my prophet
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Isaiah. And we see that he does not speak to his children first.
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He speaks to something else, to witnesses that he calls to bear witness about his children.
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It's a kind of addressing of the people who need to be spoken to, but talking about their needs first to someone else, in their hearing, so they can overhear a conversation that goes on.
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And if you ever hear someone talking about you, you kind of lean in.
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Oh, what are they going to say? I feel like I'm going to get an honest opinion when
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I hear somebody talking about me to somebody else. And so God is talking to the heavens and the earth.
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These are the witnesses that he calls. Now, you may recall from our illustration last time that these two witnesses are in parallel to the witnesses he calls in chapter 5 concerning his rotten vineyard.
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A similar metaphor with similar meaning, but different in the picture.
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Rebellious children, you invest and you invest, you care for, you love, you train, you speak to, you've done so much for these children, and then they are rebellious.
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It's like they don't even know you. They don't even remember who their mother and father is, and they just do whatever they want without any thanksgiving, without any respect and honor.
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So also the gardener, the vine dresser who invests so much into this vineyard, and yet all that ever comes out of it is rotten and sour wild grapes.
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And so in chapter 5, Jerusalem and Judea, the men of Judah, are called to be the witnesses to the vineyard.
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In this passage, the witnesses are heaven and earth.
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Israel is declared to be God's children, but they are rebellious and reduced to an ignorant and idolatrous stupor.
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Remember that idols have no eyes. They have eyes but do not see.
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They have ears but do not hear. They have hands but they don't do anything.
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They have feet but they don't go anywhere. They have throats but make no noises.
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Their noses don't actually smell. Their mouths don't actually taste or speak and so on.
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Those who make them and trust in them become like them.
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What was the very first idol that we find that the children of Israel made out in the wilderness?
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Golden calf. A golden calf, you have this ox looking creature and it's just sitting there.
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The thing about a golden calf, an idol made in the shape of a domesticated animal, is that it just can't do anything, can it?
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It just stands there. When God wanted to describe his people as being rebellious and idolatrous at the same time, he used a metaphor called stiff -necked.
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Do you remember that? A stiff -necked people. Idols have necks but they do not turn.
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So also all who trust in them, they become like them. Israel in their idolatry was stiff -necked.
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They couldn't turn their neck because they were worshipping idols and idols can't turn their head to move where they're supposed to go like a profitable animal would.
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So, God is addressing, in this case, children who are ignorant. They have forgotten their own father.
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They have forgotten God. Now in this section, after the children are addressed in verses 4 through 31, the arenas of their rebellion are all identified, political, religious, and social, and so on.
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In each one of these sections in chapter 1 verses 4 through 31, you have a little pattern in which there is a brief address that organically flows into heavy rebuke and then concludes with a glimmer of hope.
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That happens three times, addressing the three arenas of Israel's rebellion, the political, religious, and social arenas.
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We are treated to a rather sad type of tapestry as we're taken as a survey over Israel.
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Hey, look at this rebellion. Look what it does here. Look what it does here. Look what it does here. But all the while, we're to understand, despite all the rest of the metaphors, these are
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God's rebellious children whom he has loved, whom he has taught, whom he has blessed, but they don't remember him at all.
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So when he addresses these rebellious children, we find here, these are the first words of the
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Lord by his prophet following the introduction. We have the introduction that says, hey, this is what this book is all about.
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And here is the very first sermon. Very first. And right out of the gate, the very first sermon we are looking at here in Isaiah is going to be vitally important for us to pay attention to.
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Incredible significance is tied into here. Now notice what is said in verses 2 and 3.
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Hear, O heavens, and give ear, O earth, for the Lord has spoken.
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I have nourished and brought up children, and they have rebelled against me. The ox knows its owner, the donkey its master's crib, but Israel does not know, my people do not consider.
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Now each one of these elements in this address has a vital connection to the rest of Isaiah as the hope of Israel is explained in terms of the new covenant.
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The heaven and earth are called to give witness. You hear that at the beginning of Isaiah. At the end of Isaiah, you hear about the new heavens and the new earth.
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Here at the very beginning of Isaiah, we have the word of the
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Lord, and it says the Lord has spoken, and it's by the word of the
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Lord that salvation comes, as we see throughout the rest of Isaiah.
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Then we have the wickedness of the children is that they don't know
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God. The problem with these members of this old covenant is that they were born of Abraham, Isaac, and Jacob.
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They were of the children of Israel. They were circumcised, and they were living under the covenant obligations that God set forth, but they didn't know
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God. They didn't know God. And so in the old covenant, you could have all manner of covenant members who didn't know
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God. They weren't circumcised of heart. They did not groan over the wickedness.
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They were 100 % a covenant member and 100 % spiritually dead. Now there, of course, was a remnant who were spiritually alive.
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We read about the prophets. We read about righteous men who would sometimes defend the prophets and who would groan when wickedness was done, and there indeed was a remnant who were alive, spiritually alive.
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But when we have times in Israel where the majority of the leaders, especially the king and the people, they don't know
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God, well, this is going to be reversed by the new covenant in which everybody in the new covenant does know
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God. That's going to be a great contrast. So right off the bat, when we have these first two verses, the three elements that we have here, each one of them is connected to a grand reversal that's on its way.
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It's connected, but there's an answer to it. I want to think about these witnesses that we have here in verse two, heavens and earth.
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Hear, O heavens, and give ear, O earth. This call to the heavens and the earth places these two expressions of hearing in parallel with the two expressions of seeing in verse one.
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In verse one, we read, the vision, something you see, the vision of Isaiah, the son of Amoz, which he saw, and then the very next verse, hear,
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O heavens, and give ear, O earth. So, in these interjections,
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O heavens, O earth, convey upon us the intensity, the urgency of God's word, which
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Isaiah saw. Now, the idea that by the word of God we see, we understand, right, is combined together.
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It's a theme that's very broad in the Old Testament, even beginning with, in the beginning,
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God created the heavens and the earth, right, and what was the first thing that God said?
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Let there be light. The very first thing that God said made sight, vision, possible.
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Now, all the way throughout the rest of the Old Testament, you have these themes that are interposed and very often brought together.
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The word of God brings light or sight, okay, and these things are continually repeated until you get to John chapter one, in which we hear that the word of God, the word is in the beginning with God, was
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God, was the beginning with God, and the beginning was the word, and the word became flesh and dwelt among us.
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Who is the word of God? He's also the light of the world. The word is the light.
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The word of God is the light of the world. That's Jesus Christ. So, once again, we have the word and sight being combined together.
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So, this is not the only place in the Old Testament or the only place in the Bible that we see that, but it's worth noting, vision and sight are made possible by the word of God, and God says, hear,
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O heavens, hear, O earth. It is not Isaiah in his own prophetic office who calls to the heavens and the earth to attention, but it is the
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Lord speaking through his prophet. The Lord is the maker of the heavens and the earth. We read that in Genesis chapter one, chapter one, verse one, chapter two, verse one.
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God made the heavens and the earth. God owns the heavens and the earth, and if he wants to tell them to sit up and take notice and pay attention, that's his prerogative.
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He owns all of it. But it's awfully grand. Israel is such a small nation.
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They're certainly not the most numerous. They're not the most politically important, not the most militarily fantastic.
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As we read in Deuteronomy chapters six and seven, it is made clear,
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God did not set his love on you nor choose you because you were more in number than the rest of the nations, but because he loved you.
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So the logic is, God loved you because he loves you, hence the grace of God.
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But he calls all of heaven and all of earth to stand in as witnesses to the covenant -breaking children who have forgotten their heavenly father.
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So, why does he do this? Why does he call all of heaven and earth his grand witnesses?
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What God has to say about Israel's rebellion pertains to heaven and earth, would be one reason.
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There's a connection that we need to find out. Second, Israel's covenant obligations to God somehow impact the heaven and the earth.
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Remember that in chapter five, when God calls witnesses of Jerusalem and Judah to pay attention to his vineyard, it's because it directly pertains to them and greatly impacts them.
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And third reason, heaven and earth were the original witnesses to Israel's covenant obligations.
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So, when a husband and wife or a bride and groom stand at the front of a church and then for all these witnesses and before God they are married, then there is going to be a calling upon those witnesses who were there.
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It's like, look, you need to, husband you need to love your wife, wife you need to love your husband, you promised before God and all those witnesses that you would be faithful to each other, right?
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In fact, there was a best man and a maid of honor that signed off, right?
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So Israel had these covenant obligations to God and heaven and earth, heaven and earth was maid of honor and best man.
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They signed off on this, they were the witnesses that were called to observe Israel's covenant obligations.
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So, to put all that into perspective, why God brings heaven and earth to bear, we remember that God created man in his own image and he placed him in the
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Garden of Eden. This was the culmination of the creation. When you count the amount of information, the words that are used to explain the first five days of creation versus the sixth day, it's about even.
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There's so much importance placed upon Adam and Eve being made in the image of God.
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God created man in his own image with these obligations to love God supremely, love each other rightly, steward the creation righteously, it's all there built in to the image of God.
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He placed Adam in the Garden of Eden, remember that this was the place where God communed with man.
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He walked with man in the cool of the Garden, remember this? They communed together in fellowship with before there was sin.
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And we know that the Garden of Eden was on a mountain because of Genesis chapter 2 verse 10, where it says that the river came out of Eden and from it came four rivers which water all the earth.
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Water flows downhill. Out of Eden came a river which then became four rivers and then watered the earth.
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That's why when we read the description of the New Jerusalem in Revelation 21 and 22, there's water that flows from the throne and it goes out to all the earth.
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Same with the brazen labor, the brass sea in the temple construction under Solomon.
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All that water sitting up on the back of oxen facing all four directions.
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So the water flowing out. So God communed with man, the image of God made to live by the word of God for the glory of God and on a mountain, betwixt heaven and earth, shall we say.
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After the fall, when the sin of man brought death to the image of God, mankind was exiled from the
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Garden, separated from God. After this, God began making covenants with those who were made in his image.
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Covenants express the image of God and address the sin of man. Covenants always affirm that man is made in God's image, made for relationship with God but address the sin of man.
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So here's how we're going to have to have relationship because of the realities of sin and that involves promises of redemption and salvation.
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But those covenants that God made were made on mountains. Noah, Abraham, Israel, David.
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These mountains were made and ratified on mountains. Mount Ararat, Mount Moriah, Mount Sinai, Mount Zion.
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Where were the covenants forged and ratified on mountains because these are the intersections of heaven and earth?
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In Revelation 21 where the emphasis is on the new heavens and the new earth, where does the angel take
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John? To a high mountain so he can see what? The new Jerusalem descending down out of heaven, suspended between heaven and earth.
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So the fall of man impacted all of creation and thus heaven and earth are called to bear witness to the covenants which ultimately resolve in Christ and his making of the new heavens and the new earth, which again is in Isaiah, the last part of Isaiah.
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So the first part of Isaiah, heaven and earth is called to bear witness to the covenant breaking of Israel. At the last we find the new heavens and the new earth brought about by the
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Messiah. So behind all of this, to be more specific, when we go to Genesis chapter 19, you can a good place to turn to,
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God in particular you see in Isaiah is saying, hey you Israel, I'm calling heaven and earth as witnesses against you.
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So he's talking to Israel in particular. He's not talking to all mankind. He's not talking to all the descendants of Abraham, which are many nations.
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He's not talking to the house of David. He's talking to Israel. So we think about the covenant
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God made with Israel on Mount Sinai to focus our attention.
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Now in Exodus 19, verses 16 through 22, we see
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God invoking his covenant at Mount Sinai, this intersection of heaven and earth, and we see all these elements.
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So look at verse 16, then it came to pass on the third day in the morning that there were thunderings and lightnings and a thick cloud on the mountain, and the sound of the trumpet was very loud so that all the people who were in the camp trembled.
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And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain.
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And Mount Sinai was completely in smoke because the Lord descended upon it in fire. Now where are the people?
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They're at the foot of the mountain. Where is God coming down on top of the mountain? There's an intersection of heaven and earth.
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Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly. And when the blast of the trumpet sounded long, it became louder and louder.
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Moses spoke, and God answered him by a voice. Then the Lord came down upon Mount Sinai on the top of the mountain, and the
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Lord called Moses to the top of the mountain, and Moses went up. So here's the intersection between heaven and earth.
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The angel of the Lord met Abraham on Mount Moriah and intervened right when
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Abraham was about to kill Isaac as a sacrifice. Intersection between heaven and earth.
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When Jacob had his dream at Bethel, which he later called Bethel because he called it the house of God.
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Hey, here's a place where man and God may meet in the same house. What did he see? What was his vision?
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He looked up and he saw what's translated as a ladder, where it means a very steep staircase.
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Probably saw something along the lines of a ziggurat, which was first built at Babel and then later on built by the nations all over planet earth.
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Hard -wired memory of the tower of Babel. What did he see? A very high staircase leading up a man -made mountain.
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But this was not a man -made mountain. This was a spiritual staircase between heaven and earth, and there was communion there between heaven and earth, and Jacob says, this is
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Bethel. This is the house of God. Later on, Jesus would tell Nathanael that you will see amazing things.
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You will see the angels ascending and descending upon the Son of Man, talking about himself. He's Jacob's ladder.
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There's one mediator between God and man, the God -man, Jesus Christ. So there's this intersection between heaven and earth at Sinai, and God says in the
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Ten Commandments, he mentions heaven and earth twice. He says don't make any idol by anything in heaven or on the earth, and he also says remember the
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Sabbath day because I made heaven and earth. Now both of those commandments emphasize that God is greater than all of heaven and earth, and when
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Israel forgot God in their history, what were the two things that they did? They made idols and they broke the
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Sabbath all the time. So when God is invoking heaven and earth against them, it's because they've forgotten that God is the maker of heaven and earth, and they're idolatrous, and they're breaking the
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Sabbath. That's why he brings those witnesses to bear. In verse 22 of Exodus 20, the
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Lord said to Moses, thus you shall say to the children of Israel, you have seen all that I have talked with you from heaven.
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You shall not make anything to be with me, gods of silver or gods of gold. You shall not make for yourselves an altar of earth.
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You shall make for me, and you shall sacrifice on it your burnt offerings and your peace offerings. You build it of stones.
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You build it of the earth, and then God from heaven receives it. Every little altar they make is made out of what?
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Stones. What were they building? Little mountains. Little mountains, right?
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So heaven and earth, heaven and earth, heaven and earth. When God says to Israel, here's what's going to happen when you break covenant with me, he would talk to them about judgments from heaven and judgments upon the earth.
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Here's what's going to happen in the heavens, here's what's going to happen on the earth. He does that in Liticus 26, and he does that in Deuteronomy 28.
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But remember that the first generation was rebellious. They were complaining all the time, murmuring and disputing, and they died in the wilderness.
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So Moses had a second generation that he was preparing for their entry into the promised land.
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So there was Deuteronomy, Deutero, second, namas, law, the second giving of the law to the new generation.
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Deuteronomy chapter 4, Moses is explaining to the new generation, here's how it's going to go, because here is how it has gone.
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So in Deuteronomy chapter 4, and in verse 22,
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Moses says, But I must die in this land. I must not cross over to the Jordan, but you shall cross over and possess that good land.
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They go under Joshua, or Yeshua, to the promised land. Verse 23,
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Take heed to yourselves, lest you forget the covenant of the Lord your God, which he made with you, and make for yourselves a carved image in the form of anything which the
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Lord your God has forbidden you. For the Lord your God is a consuming fire, a jealous God. Now watch what happens in verse 25 and 26.
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When you beget children and grandchildren and have grown old in the land, and act corruptly and make a carved image in the form of anything to do evil in the sight of the
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Lord your God to provoke him to anger, I call heaven and earth to witness against you this day, see, heaven and earth, that you will soon utterly perish from the land which you cross over the
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Jordan to possess. And then throughout the rest of Deuteronomy 4, heaven and earth, those terms keep on getting invoked throughout the rest as echoes that go forward.
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So when Isaiah is preaching and he says the Lord speaks to heaven and earth rather than to Israel, what's happening?
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He's talked to Israel. He's talked to Israel. He's talked to Israel. They're not listening.
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So now he turns to the witnesses, the witnesses of the covenant and says, All right, heaven and earth, do you see these children?
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What's he getting ready to do? He's getting ready to tell the heavens, give no rain. He's getting ready to tell the heavens, bring hail.
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He's getting ready to tell the earth, break apart. He's getting ready to tell the earth, send the plagues, send the locusts.
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Everything he said about the judgments that come from the covenant breaking, he's calling to the witnesses and he's saying,
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Here comes the judgment. This is designed as an opening for Isaiah's sermon to rattle his hearers to sit up and pay attention.
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It's one thing for a prophet to say, O house of Israel, thus says the
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Lord. We've heard this one before. But this time, the prophetic voice comes thundering out,
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Hear, O heavens, hear, O earth. And now they're listening to a conversation about them between God and the witnesses he brought to bear upon their covenant.
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So this is the thunderous opening. This invoking of heaven and earth is not a literary flourish, but it is a serious covenant matter.
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Now, one additional note or two additional notes as we close is this.
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The covenant that God made with Israel invoking heaven and earth in Exodus is followed up by not only the giving of the law, but also the instructions about how to build the tabernacle.
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And in the building of the tabernacle, the different elements that are so detailed, you read all those detailed instructions about the building of the tabernacle.
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They have the elements of heaven and earth in them. There are the stars, the angels, the heavens are depicted in the tabernacle.
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The earth is depicted in the tabernacle, the olive tree -like menorah, the altar with the four corners pointing to the four corners of the earth.
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So heaven and earth are depicted in the architecture of the tabernacle.
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Every stitch of the tabernacle had something to say about God and his covenant with Israel that was shaped in the image of God, remembering
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Eden, anticipating Calvary. So, it's a very rich area to study.
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That tabernacle was seen as the heaven and earth was embodied in it.
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To say that heaven and earth, for the Israelites to hear that heaven and earth were going to be unraveled and come apart like a moth -eaten garment and vanish away like smoke and so on, was to hear something about the temple being destroyed.
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Because it was in the context of Jerusalem going down, in Isaiah, you're going to hear about this, heaven and earth are going to pass away.
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Jesus says heaven and earth will pass away. What did he mean by that? He's talking about the old establishment of the heaven and the earth where the witnesses of the old covenant and this whole apparatus is going to pass away.
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He doesn't mean, for instance, that Israel is going to go out of existence.
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The Jews will cease to exist. This is Paul's point as he talks about the
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Jews. No, they're not going to go out of existence, they're going to get folded into the new covenant.
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The old heavens and the old earth pass away, but they didn't go out of existence as if they never were.
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They're brought into the new covenant. So in the new covenant, we hear about, hey, we keep the feast and we offer sacrifices and we have a high priest.
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All that language that's ultimately about Jesus Christ, where did that come from? It came from the old covenant. Well, if the old covenant passed away, shouldn't we just not ever use those terms like sacrifice?
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We shouldn't even say high priest anymore. We shouldn't even call the church
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Jerusalem. We shouldn't use those language, right? Because that's old covenant. Well, no, no, no. The old covenant passed away, but it was brought into the new covenant.
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It was satisfyingly fulfilled in the new. The picture in the
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Old Testament that we have of that is David and Solomon.
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David and Solomon is a good picture of this, and we'll leave off on this because we think about the old heavens and the old earth passing away, but the new heavens and the new earth have come.
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In the Old Testament, you remember that David wanted to build a temple, but he was told no.
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But then he sat around and he started buying up all the supplies for the temple. He made blueprints for the temple.
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He got all the wood for the temple. As much as he could, he went and got stone for the temple. He started clearing off the space for the temple.
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He did everything he could except build the temple to get ready. And all the parts were here, there, and everywhere, all kind of scattered, but gathered and ready to go.
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And then the son of David came and took all the various pieces that were compiled together and then he brought it all together and then made a temple out of it.
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That's a good reminder of how things work between the Old Covenant and the New Covenant. The Old Covenant is like all the supplies, just kind of lying around, getting ready, the space is cleared, everything is just about ready to go, but it's only
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Jesus who puts them all together into a beautiful thing. And when the temple was built, what did they bring into the temple?
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All of the artifacts and scraps of the tabernacle was brought into the temple.
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They didn't call the temple the tabernacle, but all the tabernacle was in there. And we don't have the
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Old Covenant anymore, but all the Old Covenant is in there. It's just satisfyingly fulfilled in Jesus Christ.
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So that's why one reason, very important reason, why all the Word of God is for us.
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We don't write off Leviticus and say, see ya, because all of Leviticus is in Christ.
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We don't say, we don't need judges. No, all of Judges is in Christ. It's all been brought in, so it's all for us in Christ.
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So, hope that's helpful to you. Let's go ahead and close by singing.