(Disclaimer: This transcript is auto-generated and may contain mistakes.) In Isaiah chapter 42, we are continuing our study through the book of Isaiah and in chapter 42 here, we start off with actually something that is dealing with the Lord Jesus Christ himself. Some scripture that's actually quoted in the New Testament, but let's start off reading there in verse 1. It says, Behold my servant whom I uphold, mine elect, in whom my soul delighted. I have put my spirit upon him. He shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench. He shall bring forth judgment unto truth. He shall not fail, nor be discouraged, till he have set judgment in the earth, and the aisles shall wait for his law. So this is clearly talking about the Lord Jesus Christ and the reason I say that is because, you know, this is quoted in the New Testament talking about the Lord Jesus Christ. So let's go to Matthew chapter 12 where it's quoting this, but we see that Jesus is called mine elect, you know, it says that, you know, he is mine elect. Now you know what's interesting about that word because a lot of people say, well the elect, that's the Jews. Well actually when you look at that term elect in the in the Old Testament, it's either talking about Israel or Jacob, the person himself, or it's talking about the Lord Jesus Christ. And then the New Testament is really where it uses that word a lot as far as me talking about the elect of God or in some, and I'll show you in a place here that it is talking about the Lord Jesus in the New Testament, but as far as being elect as far as chosen. And this is a great place to really show when you look at the Old Testament reference and then you look at the New Testament quotation where you can understand that elect and chosen are the same thing, okay. It's just as much as if you were to elect, you know, a president, God forbid I should say that right now. Good night. I'm probably gonna get something underneath there that says the election has already been determined and Joe Biden and, you know, because you say the word election, but obviously if you elect somebody, what are you doing? You're choosing them, okay. Now in Matthew chapter 12, Matthew chapter 12 and verse 15, Matthew chapter 12 and verse 15. Because it's interesting, you may say, okay, what does this mean when it says, he shall not cry nor lift up nor cause his voice to be heard in the street? And you kind of read this and you're like, what is that talking about? Well look what it says in verse 15. So Matthew 12 verse 15, it says, but when Jesus knew it, he withdrew himself from thence and great multitudes followed him and he healed them all. Now he knew what? That they were trying to kill him, okay. So if you read before this, they were trying to, you know, basically take hold of him and kill him. Verse 16, it says, and charged them that they should should not make him known, okay. So notice what it says there. They charged them that they should not make him known that it might be fulfilled. So notice that what is the reason that it's quoting this verse that it's gonna go into is because it says he charged them that they should not make him known. And, you know, and notice that what it says here, that it might be fulfilled which was spoken by Esaias the prophet saying, behold my servant whom I have chosen. Notice that. Now instead of it saying mine elect, it says whom I have chosen. So it's the same thing that we're dealing with here. My servant whom I have chosen, my beloved, in whom my soul is well pleased, I will put my spirit upon him, and he shall show judgment to the Gentiles. He shall not strive nor cry, neither shall any man hear his voice in the streets. A bruise read shall he not break, neither shall, I'm sorry, a bruise read shall he not break, and smoking flax shall he not quench till he send forth judgment unto victory, and in his name shall the Gentiles trust. So this is the quotation giving us clarification as far as why it's saying this. So you say, well why is it saying this? Okay, well, the idea is that he made himself of no reputation. Okay, so this kind of answers the question of, you know, you remember where he would, he would heal somebody and be like, tell no man, right? But every single time he says that, they spread it abroad even more, right? They're like, you know, see thou, tell no man, right, that what you've seen, and then they go and tell everybody. And a lot of it had to do with the fact that he wasn't trying to make it known who he was openly, and the reasoning for that is that he was a man of no reputation, okay? He came meekly, he was not coming there to basically be set up as a king and to receive all this glory. He was coming there to be a servant, to be of no reputation, to not be famous, right? Now obviously there was, there's whole reasons for that, because the multitude would throng him every time that he would do a miracle. He'd be like, don't tell anybody, and then they throng him and he wouldn't be able to stay in the town. Because either they try to kill him, or they would try to set him up as being a king, you know? And that's obviously not why he came the first time. The first coming was not to basically set up his kingdom, but to die for all of us, right? To die for our sins. And so this kind of answers that. This also shows that he wasn't a street preacher, okay? So this idea of getting on the street and just yelling belligerently to people. Notice that when Jesus would preach to multitudes, they came to him, right? They'd always follow him out there. Even in this case, what did it say happened here, you know, when they were trying to kill Jesus, it says, but when Jesus knew it, he withdrew himself from thence and great multitudes followed him, okay? And, you know, when he feeds the 5,000 or when he feeds the 4,000, in all those cases, they're the ones that followed him out into the desert place, right? He didn't, he didn't just like bust into an area and just start preaching. And here's the thing, even Paul, when he would meet the people in the marketplace, it says that he would speak to those that met with him, okay? So that's why when we go out sowing, we don't just belligerently just start getting a big meghorn and just start yelling at people to repent. Of course, we wouldn't say repent of your sins anyway, but that's usually, the people that are doing the street preaching are usually saying you got to repent of your sins, turn or burn, that type of stuff, which is false anyway, but we also don't do that because it's just not productive, you know? People don't adhere to that, they're not, I mean, just imagine someone doing that to you on anything, right? Are you gonna be like, yeah, I really want to listen to this guy, he's just like yelling at me right now. No, what we're supposed to do is in meekness, instruct those that oppose themselves, and we're supposed to, you know, the one-on-one conversation, you know, just, just breaking it down and saying, hey, let me show you, let me show you what the Bible says, would you like me to show you? The invitation, right? We don't just bust through the door and be like, you're gonna listen to me whether you like it or not, and Jesus didn't do that, you know? He didn't just barge in, and even when we get saved and after we're saved and he wants to have fellowship with us, he's knocking, right? He stands outside the door, knocks, and if you'll have him abide with you, then, you know, let him in, but he doesn't just blow down the door like a Calvinist thing. And that's literally, there was a post, I forget who posted this, but it was some like well-known Calvinist, and it says, you know, Jesus doesn't knock on the door, he blows, he like kicks the door down. I'm like, that's not what, I'm like, there's literally a whole passage on the fact that he's knocking on the door. I'm like, you literally just turned the Bible on its head to try to prove your stupid Calvinist theory, right? Because that's, that is, you know, it's kind of out of the abundance of the heart, the mouth, the speaking, right? Because that's what Calvinists believe. They don't believe that Jesus is standing there waiting for you to accept him, right? They believe that Jesus is just like, you don't have a choice, you know, you're mine, you know, you don't have a choice whether you're gonna go to heaven or hell, you know, there's no free will, nothing like that. And so anyway, this really just shows you that he obviously was meek, but he was also coming to be a man of no reputation, okay? Now, it says that he's the, you know, Go to 1st Peter chapter 2, 1st Peter chapter 2 and verse 4, 1st Peter chapter 2 and verse 4. 1st Peter chapter 2 and verse 4, and I want to, you don't have to turn there, but in Luke chapter 23, when Jesus is crucified, it says, Okay? So to be the Christ, the anointed, the Messiah is being synonymous with the fact that he's the chosen of God. He is the elect, right? And you say, well, if we're the elect, how are we anointed? Yeah, the anointing which you have received of him abideth in you, and you need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, you shall abide in him. And that anointing is obviously the Holy Ghost, right? Now, in 1st Peter chapter 2 and verse 4, notice what it says. It says, So we're talking about the Lord Jesus, because it says if so be that you've, you know, learned that the Lord is gracious, right? Or if so be that you have tasted that the Lord is gracious, right? It says, Basically, it's stating that fact that he's a chosen, he's the chosen one of God. He is precious. He is a living stone, right? It's just stating those facts, but then it's gonna back it up with a quotation, and notice in verse 5, it says, I'm sorry, it's in verse 6, but let's read verse 5 for sake of context here. It says, Behold, I lay in Zion a chief cornerstone, elect, precious, and he that believeth on him shall not be confounded. So who are we talking about? We're talking about the Lord Jesus Christ. So who are we believing on? We're believing on the elect. We're believing on that that chief cornerstone, that living stone. We're believing on the Lord Jesus Christ, the rock, you know, and that rock was Christ, you know, and all this goes into the fact that Jesus is the elect, and if you be Christ, then are you Abraham's seed and heirs according to the promise, right? And the idea here is that if Jesus is the elect and we're in Christ, that makes us the election of God, right? And the election by grace, and that's another sermon for another day. But you also see in this this verse here, I'm sorry, in Isaiah chapter 42 and verse 1, not only is he the elect, but it says, you know, behold my servant whom I uphold, mine elect, in whom my soul delighteth. Now when it's quoted in the New Testament, what does it say? It says, in whom my soul is well pleased. Go to Matthew chapter 3, Matthew chapter 3, and you'll see this being said as well, and this is obviously God the Father talking about God the Son, and the fact that God the Son is is the Savior to come into the world, the anointed, the elect, the chosen one to come in to save the world, and that whosoever believeth in him should not perish but have everlasting life. For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. And it all works together as far as how that goes, but notice what it says in Matthew chapter 3 and verse 16. Matthew chapter 3 and verse 16, it says, in Jesus when he was baptized, went up straightway out of the water, and lo the heavens were opened, unto him, and he saw the Spirit of God descending like a dove, and light lighting upon him, and lo a voice from heaven saying, This is my beloved Son in whom I am well pleased. See the Trinity in that right there? You have the Son that's being baptized, the Holy Ghost is coming upon him, and the Father saying, This is my beloved Son in whom I am well pleased. And what do you see in verse 1 of Isaiah 42? Behold my servant whom I uphold. So who's talking? God the Father, mine elect in whom my soul delighteth. Right? So who are we talking about? And his Son in whom he delighted. I have put my Spirit upon him. So this is literally talking about, you know, the Baptist, I mean, you could equate it to talking about the baptism where the Spirit of God is coming upon him, and the Father saying, This is my beloved Son in whom I am well pleased. Now obviously the New Testament is more clear, right? When you're reading Isaiah 42, you don't see the Son of God mentioned, or, you know, equating that to being God the Father, talking to God the Son, but the New Testament is obviously more clear. Now in Matthew 17 in verse 5, we see the same thing said, so it's not that that's the only place that this applies, you know, as far as him being, you know, my beloved Son in whom I am well pleased, because even at the Mount of Transfiguration, he says that same thing. In verse 5, so Matthew chapter 17 verse 5, it says, While he yet spake, behold a bright cloud overshadowed them, and behold a voice out of the cloud, which said, This is my beloved Son in whom I am well pleased, hear ye him. And so he's making a point, because obviously this is where Moses and Elijah was talking to Jesus, and Peter, it said he didn't know what to say, right? So he said, hey, you know, I know what we should do. We should build three tabernacles, one for you, one for Moses, and one for Elijah, right? And that's where basically, you know, this voice came out of the cloud. The cloud kind of encompassed them, and they all fell on their faces, you know, when they heard this voice out of heaven saying, This is my beloved Son in whom I'm well pleased, because it's making a difference, right? We're not, you know, Jesus is the Son of God. He is God in the flesh. He's not, Moses and Elijah are great, right? But to try to equate them to the Lord Jesus Christ, there's a big difference between Moses and Elijah, and the Lord Jesus Christ, and, you know, the Christ that came into the world. So this is a great passage here in just the first four verses as far as what we see in the New Testament there. And I'll go back to Isaiah chapter 42 and verse 5. Isaiah chapter 42 and verse 5, in these chapters, getting into, you know, once we started in chapter 40 and going on, like I said, I could do a whole sermon on that. You know, I could talk about that for the rest of the evening, but obviously we want to go through here and kind of give a quick synopsis as far as what's going on in these verses as we go through it, okay? So, especially if we're gonna do one sermon, you know, per chapter, which I think is good because it gets you a good overview because if you take too much time on these chapters and you just kind of split it up into, like, five different sermons for each chapter or something like that, then by the time you're done with it, you kind of forgot about, like, what was going on, you know? I think it's good to just get a good quick overview and then have sermons that are gonna pick it apart more later on. So that's just my take on how to do the expository. So sometimes I know you may think we're kind of breezing through these things, but it just has to be that way. And so in Isaiah chapter 42 and verse 5, it says, Thus saith God the Lord, he that created the heavens, and stretched them out, he that spread forth the earth, and that which cometh out of it, he that giveth breath unto the people upon it in spirit to them that walk therein. I, the Lord, have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. Now there's a lot of things you can look at here. First of all, there's a phrase here that talks about he that stretches out the heavens. And this isn't the only place that says this, but it's interesting just in a, you know, if you just look at astronomy and understand that things are expanding out, you know, it just mathematically you kind of see that happening. And I still remember a co-worker of mine, he was really into astronomy. Not astrology. Astronomy. Okay, so not the zodiac signs and all that stuff. But, you know, like obviously the solar system, stars, and all that stuff. And I remember him talking about that aspect of the fact that everything's expanding out. I said, well, did you know that the Bible says that he stretches out the heavens as a curtain? You know, that he stretches, he stretches, stretches out the heavens. So that's actually a biblical concept. Did you know the Bible knew that before they ever discovered it? And so this is just one of those proofs in the Bible where it was ahead of its time, right, as far as what people understood. Same thing with the fact that in chapter 40 it says that it is he that sitteth upon the circle of the earth. The earth is round. It's a globe. The Bible knew that. And, you know, it also says in Job that the earth hangeth upon nothing. And so that stuff is something that the Bible has been teaching, you know, way before, I don't want to say way before they knew because we don't know what they knew back then, you know, but obviously there was discoveries, you know, like Copernicus and, you know, like there were people that were figuring these things out. But that being said, that's just interesting stuff there. Now the thing that I want you to see here is it talks about the idea of opening the blind eyes to bring out the prisoners from the prison and then that sit in darkness out of the prison house. Now I preached a whole sermon on this, but I just want to kind of show you this and the fact that when we're talking about, you know, the prisoners from the prison house and all that, we're talking about a spiritual aspect. Now it led into that, which chapter, or verse 5 there, when it says, He that giveth breath unto the people upon it and spirit to them that walk therein. Then it goes into the fact that we're talking about to open the blind eyes to bring out the prisoners from the prison, okay, and then that sit in darkness out of the prison house. Now go to Matthew chapter 4 because it talks about those that sit in darkness out of the prison house. And I think some of you probably know where I'm going with this, okay, because there's a verse in the Bible in the New Testament that people try to just twist and try to say that, well, this means that, you know, saved people in the Old Testament were in some kind of holding chamber in hell, that they couldn't go to heaven. It was this prison, which doesn't make sense because that's supposed to be paradise, but it's prison, but it's hell, you know, it doesn't make sense. But they try to use this verse, and I just wanted to show you that when it's talking about that verse in 1 Peter chapter 3, this is what it's talking about. It's talking about preaching the gospel, and it's talking about spirits that are bound, obviously, by sin. It's obviously talking about people that are unsaved, that are in darkness, that are dead in trespasses and sin, and in the bondage of sin, and they need to get saved, okay. So with the aspect where it says them that sit in darkness out of the prison house, right, it says in Matthew chapter 4, when Jesus started his ministry, okay, so if you know Matthew chapter 3, he's baptized. Matthew chapter 4, the very beginning, he goes into the wilderness for 40 days and 40 nights. He's tempted of the devil, comes out of the wilderness, and verse 14 here says that it might be fulfilled, which was spoken by Esaias the prophet, saying, the land of Zebulun, in the land of Nephthalim, by the way of the sea beyond Jordan, Galilee of the Gentiles. It says, the people which sat in darkness saw great light, and to them which sat in the region and shadow of death, light sprung up. From that time, Jesus began to preach and to say, repent, the kingdom of heaven is at hand. So the whole aspect of him preaching the gospel, you say, well, it says preaching the kingdom of heaven. Well, in Mark chapter 1, you don't have to turn there, but you can. Parallel passage, in Mark chapter 1, verse 14, it says, now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, the time is fulfilled and the kingdom of God is at hand, repent ye and believe the gospel. Okay, so Jesus was preaching the gospel, or the gospel of the kingdom of God, right, which is all the same thing. So, you know, you dispensationalists out there that think that there's like, I don't even know how many different gospels they say, there's like the gospel of the kingdom of God, there's the gospel of the kingdom of heaven, there's the gospel of Paul, there's the gospel of Jesus, there's the gospel, I mean, it's just like there's a gospel for everything. No, it's just the gospel, okay, it's always been the same, always will be the same, it's just giving you different aspects of what the gospel is about, right, you know, entering the kingdom of God by believing on the Lord Jesus Christ, that's what it's talking about. Now, go to Isaiah chapter 61 just to show you another place here dealing with these, dealing with prison or, you know, prisoners in prison, and I believe Isaiah 42 is really, really clear that you're dealing with preaching the gospel, okay, preaching the gospel to those that are in prison, okay, not physically in prison, although that could apply, right, but in Isaiah chapter 61 of verse 1, Isaiah 61 verse 1, it says, Because the Lord hath anointed me to preach good tidings unto the meek. So what's good tidings? To bring good tidings of great joy, right, or the good tidings, you know, it talks about how beautiful are the feet of them that preach the gospel of peace and bring glad tidings of good things, okay, so we're talking about preaching the gospel, and notice, keep reading there, it says, He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives and the opening of the prison to them that are bound, okay, very similar language, right, that we're dealing with in chapter 42, to proclaim the acceptable year of the Lord and the day of vengeance of our God to comfort all that more. You say, well, why are you taking us to this passage? It's pretty much saying the same thing it says in chapter 42, because I'm going to make a point here, go to Luke chapter 4, Luke chapter 4, because in 1 Peter chapter 3, they want to say that this is talking about when Jesus died, He went down into this lower chamber or this prison called Paradise, where there's Old Testament saints, and He preached to those Old Testament saints, and then He took them up to heaven, okay, I'm just telling what they believe, there's nothing in the Bible that says this, okay, this is just, I'm just telling you that that's the doctrine, okay, but notice what it says in Luke chapter 4 and verse 18, because it's a quotation, it's quoting Isaiah 61, okay, so verse 18, it says, The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel to the poor. See how it's equated? It says, He hath sent me to heal the brokenhearted, to preach deliverance to the captives and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, period. Now, when you are looking in Isaiah 61 and verse 2, it goes on to say, and the day of vengeance of our God, right, well, that hasn't happened yet, and you say, well, why does He stop there? Okay, well, I'm going to tell, He's going to show you why He stopped right there and He didn't go any further, because it says, and it's making a big point, that not only did He not go any further, notice what it says in verse 20, it says, and He closed the book and gave it again to the minister and sat down in the eyes of all them that were in the synagogue were fastened on him. So He literally stopped right there, closed the book, handed it back, sat down, and they were all looking at Him, and it says in verse 21, it says, and He began to say unto them, This day this scripture is fulfilled in your ears. This day. Now, Jesus had not died yet, okay, but He's saying, this is fulfilled in your ears this day. Why? Because He is that person that's being talked about in Isaiah 61. Would anybody say that Isaiah 42 is not talking about the Lord Jesus Christ? Because I just proved that to you already. So when it's talking about Isaiah 42 and verse 7, it says, to open up the blind, open up the blind eyes, and to bring out the prisoners from the prison, and then that sit in darkness out of the prison house, that's the same exact language is used in chapter 61, and He's saying this day is this fulfilled, okay? So get that in your head. That is being fulfilled, meaning that the prisoners being brought out of the prison house, right, the captives are being freed from the prison, that was fulfilled in their ears that day. That day, right? Now go to 1st Peter chapter 3. 1st Peter chapter 3. Like I said, I've already preached a sermon on this, but it's always good to go back to this and look at it, review it. I think it'll help you understand this passage, okay? Because, no lie, this is a more cryptic passage, you know? Like, when I first read this, you know, when I got saved, and that first time I ever read through 1st Peter, I was just like, what is this talk about, okay? And you just kind of go on and just say, I'll figure that out later, as far as what's being said. But with this in mind, that the prisoners being released from the prison house is dealing with them in the gospel, right? Dealing with the preaching of the gospel, which is, if you were to get free from the prison house, what does that mean? You believe the gospel, right? You know, talking about those that sat in darkness, saw great light, and, you know, even talks about it in 1st Peter chapter 2, and the fact that brought us out of darkness into his marvelous light, okay? So, notice what it says in 1st Peter chapter 3, in verse 18. It says, For Christ also hath once suffered for sins the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, by which also he went and preached unto the spirits in prison. Now, that's the verse right there, and they'll say, well, this means that when Jesus died, he went down into this holding chamber where there was Old Testament saints, because they couldn't go to heaven because the blood wasn't shed yet. And I want to say to you, none of that's in the Bible. None of this idea that, well, he hadn't died yet, so they couldn't go to heaven. Actually, quite the opposite. He's the Lamb slain from the foundation of the world. Actually, Elijah was caught up in a whirlwind into heaven. So, and Job talks about the sons of God presenting themselves before the Lord. So, tell me again that there weren't saved people in heaven before that. But, that being said, that aside, right, they're saying, well, this is saying that he went down at that time to preach to the spirits in prison. But, just from what I showed you, do you see that preaching to the spirits in prison, Jesus said that was fulfilled when he was standing there, he was sitting in the synagogue after he read that passage. Because he's talking about preaching the gospel. Now, they don't want to read the next verse, okay, or at least they don't want to understand what the next verse is saying, okay. So, what is it, what's the context here? Well, it's basically stating that he was put to death in the flesh, but quickened by the Spirit. So, when it says by which, that which has to go back to something, right? It's a pronoun, or you know, it's basically calling back to something as far as if you were to say who. By who, or by which. In a lot of cases, which is used in a case where we would normally say who. You know, I can do all things through Christ, which strengtheneth me, right? Maybe the same thing as who strengtheneth me, but the King James Bible says which, and the same thing is here, that when it says by which, it's talking about the Spirit, okay. So, it's saying by which, or by the Spirit, right, also he went and preached unto the spirits in prison. Now, what is this talking about? Well, read the next verse because there's a semicolon there. The verse isn't done yet. And the next verse it says, which sometimes were disobedient. So, who's disobedient? The spirits in prison, right? We're disobedient. When once, so notice when this is happening, okay. So, I want to get this very clear, okay. When it's talking about him preaching to the spirits in prison, when did that happen? They want you to think it happened when he died on the cross, right. After he died on the cross, that's when he preached to the spirits in prison, but it says by which also he went and preached unto the spirits in prison, which sometime were disobedient, right. So, it's just giving you some information that, you know, they were disobedient at this time. When once the long-suffering God waited in the days of Noah while the ark was a-preparing, wherein few that his eight souls were saved by water. So, when did he preach unto the spirits in prison? Was it when he died on the cross or after he died on the cross or was it when it was in the days of Noah, okay. Now, you say, well, how does that make sense that Jesus was preaching, you know, to the spirits in prison by the Spirit? Well, there was Old Testament appearances of Jesus all the time in the Old Testament. Melchizedek was one of those. And especially before the flood, there was, you know, obviously this is dealing with where you think about the Lord appearing to Abraham even after the flood. And those are all pictures of Jesus, you know, talking to them. And you say, well, you know, Jesus was preaching to them. Well, it talks about how the scripture for seeing that God would justify the heathen preached before the gospel unto Abraham. Who preached the gospel unto Abraham? It says the scripture, right? So, the word. And so, but just to kind of nail that down, that when it's talking about preaching unto the spirits in prison, all you're dealing with here is that people before the flood were unsaved and needed the gospel preached unto them. And you know what this is showing you? It's the same spirit, the same gospel being preached back then, okay? And, you know, if you read Hebrews chapter 4, you'd know that, you know, let us fear lest the promise being let of any of you should come short of it. For the gospel preached. I'm gonna mess that up. I'm really gonna mess that up. I don't want to mess that up. Because I just want to show you that the gospel that was preached unto Paul is the same gospel that was preached unto them in the wilderness. I'm just really screwing that up right now. Hebrews chapter 4. Verse, it says, let us therefore fear lest the promise being left us is venturing into his rest. Any of you should seem to come short of it. For unto us was the gospel preached as well as unto them. But the word preached did not profit them not being mixed with faith. And them, you know, as well as unto them was talking about those that were in the wilderness that died in the wilderness, right? And he's saying that, you know, they did not enter in because of unbelief. And he's saying, listen, just because the gospel is preached unto you, that doesn't profit you unless you believe. But he's stating that the gospel that was preached unto us is the same that was preached unto them. And the same thing he's saying here is that the same spirit that raised Jesus from the dead was the same spirit in which he was preaching unto the spirits in prison in Noah's day. Why? Because Noah was a preacher of righteousness back then. And the gospel was being preached back then. And you say, well, okay, what is that talking about? Because we only, we know that it just, it's stating the fact only eight souls were saved by water, physically saved, okay? But that doesn't mean everybody was just lost as far as spiritually speaking. Go to chapter 4, 1 Peter chapter 4 and verse 6, and I think this will help you understand what's being said here. Because obviously chapter 3 is leading into chapter 4. And chapter 4 here, notice what it says in verse 6. It says, for for this cause was the gospel preached also to them that are dead. Okay, so who's he talking about? Well, I believe he's calling back to those that perished in the flood, okay? Context of what was just said. He's calling back to those that perished in the flood, and he's saying, for this cause was the gospel, for for this cause was the gospel preached also to them that are dead. And he's giving the reason why it was preached unto them that died in the flood, that perished in the flood. That they might be judged according to men in the flesh, but live according to God in the Spirit. So people got saved, I believe, during that time, but it doesn't mean they were going to be spared from the judgment of God physically, okay? And it's just showing you that the preaching of the gospel, and you say, well what does it mean by, you know, which were sometimes disobedient? Literally when he flooded the earth, the whole reason he was flooding the earth is because the whole earth was full of violence, okay? So those that were, and you know, it's interesting too, and I don't want to stay on this point because I know I preach a sermon on this, but I don't know if I hit on this point right here. In Genesis 6, you know, homework, go back to Genesis 6, what does the chapter start off with saying? My spirit will not always strive with man, for his days shall be a hundred and twenty years. And it's talking about leading up to the fact that he's going to flood the earth, and then he gets into the fact that the earth is filled with violence, and then he gets, he talks to Noah and says, you know, Noah found grace in the eyes of the Lord, they built an ark, all that, right? It's interesting because this starts off saying by which, what? By the same spirit, right? By that spirit that raised up the Lord Jesus Christ, he's preached unto the spirits in prison, meaning he was striving with men for 120 years, right? He said he's not always gonna strive with men. Why? Because he cut them off. Now he saved Noah and his three sons, and their three wives, and obviously his wife, Noah's wife, and all that. So let's get off that, so we won't get through the rest of the chapter here, but I do think that chapter 42 puts the nail in the coffin, you know, that that passage in 1st Peter chapter 3 is talking about preaching the gospel to those that are unsaved, those that are spiritually bound, and I'll say this, you know, just for, you know, you don't have to turn there, but in Hebrews chapter 2 verse 15 it says, and deliver them who through fear of death were all their lifetime subject to bondage. Okay, so before you're saved, you are bound. You're bound by the law, you're bound by sin, but when you get saved, you're free from the law, you're free from sin, spiritually speaking, right? But you're still gonna be judged according to men in the flesh, right, but live according to God in the spirit. So, you know, it's not I that liveth, but he that liveth in me, and the life that I now live in the flesh, I live by the faith of the Son of God, you know. I need to get off this point, so I think I might get through the rest of chapter here. But in verse, go back to chapter 42, so Isaiah chapter 42 and verse 8. If you can't tell, I just can't stand that doctrine of Abraham's bosom, okay, and I used to believe it, okay. I'm just gonna be honest with you, I used to believe that doctrine because that's what I was taught. It's not what I read, it's what I was taught, and it's one of those things that I didn't understand, and here's the reason why they believe that doctrine. Well, one reason is they, for some reason, don't want to take the Bible for what it says when it says that Jesus' soul was not left in hell, neither is flesh to see corruption. But ultimately, why they want to believe this is because they want to believe in dispensationalism, and they want to believe in dispensationalism because dispensationalism will help explain the pre-treat rapture, and they want to believe in the pre-treat rapture because they want to be lazy and not do anything, okay. All right, I'm done. Now chapter 42 and verse 8 here, and it says, it says, I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images. Behold, the former things are come to pass, and new things do I declare. Before they spring forth, I tell you of them. You know, what's interesting is because, you know, we were, I believe it was last week, where it's talking about graven images, and it's basically saying, you know, let them reason with us, right. You know, tell us things to come, you know, and he's basically giving me a point. He's like, I tell you of former things, and I tell you of things to come. So he's basically showing, I'm not a graven image, I'm not like these dumb idols. Now the thing that kind of sticks out to me, or you know, you kind of notice there, it says, my glory will I not give to another. Obviously, so he's not going to give it to graven images, but go to John chapter 17. I just want to make a short little point here, dealing with the Trinity, or dealing with the Lord Jesus, is the fact that, you know, Jesus, it says that, it says, let this mind be in you, which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God. Okay, so obviously, if God doesn't give his glory to another, but we have the Lord Jesus asking to be giving the glory with the Father, right, what are you dealing with? It's God, right. In the beginning it was a Word, and the Word was with God, and the Word was God, and that perfect unity of God, of the Trinity, the Father, Son, and the Holy Ghost. And so in verse 5, so John chapter 17 verse 5, it says, And now, O Father, glorify thou me with thine own self, what the glory which I had with thee before the world was. Now, this is a great verse, because it shows you that Jesus was before the world was, right. He's like glorifying with glory that I had with thee before the world was, so he was obviously there, but it's also showing you that he's giving glory unto the Son. He's giving his glory unto the Son, right, and obviously the Son gives glory unto the Father. He says, you know, I glorified thy name, and you know, basically there's this whole conversation where Jesus is talking about, you know, I want to glorify your name, and I have glorified your name, and the Father's voice comes down to basically say, you know, it's glorified, and it will be glorified, and going on and on with that, right, but just showing you that with the Trinity. So that's kind of really just what I wanted to say with those verses there. It's just showing you that, you know, you can kind of see that in the New Testament when Jesus is talking to the Father, and the fact that, okay, well, he doesn't give his glory to another, right, either Jesus is God, or that's not a true statement, right. Now, go to Isaiah chapter 42 again in verse 10. Isaiah chapter 42 and verse 10. Isaiah chapter 42 and verse 10. It says, Now, when you're dealing with isles, islands, a lot of times you're dealing with the isles of the Gentiles, right, and you can obviously think of Greece as being that, you know, when you think of an island, obviously you could think of like the UK as being an island, or Ireland being an island, but when you think of isles, think about when you're looking over in the Mediterranean, right, you have like Cyprus, but then when you're looking at Greece, there's little tiny islands all around that thing, right, so you can kind of think of like the isles of the Gentiles going off and how there's like these islands and all that stuff that's going out there, but anyway, the thing I want you to see here is that it says, Now, we see this in Revelation in chapter 5. It talks about how they were singing a new song. It talks about how the 144,000 are gonna sing a new song. It talks about us singing the song of Moses and the song of the Lamb, you know, in Revelation chapter 15, but what I want you to see is go to Psalm 149. Psalm 149. So when it's talking about praising the Lord, singing to the Lord, obviously the book of Psalms is where you go, right? As far as if you're gonna say, Well, where are some songs about praising the Lord? The book of Psalms, right? You know, you think Psalm 150 is like, Praise you the Lord, praise you the Lord, praise you the Lord, and just, you know, actually the last five Psalms or so, even maybe more than that, it's just like, Praise you the Lord, praise you the Lord, let everything that hath breath praise the Lord, right? It's just, it's all about praising the Lord. But this Psalm right here, the reason I go to this, okay, because there's a certain thing that you see there, and when you're reading through the Bible, at least when I'm reading through the Bible, I see certain things that pop out, right? Certain phrases, words, whatever it may be, and the thing that pops out is a new song, right? Singing a new song. And notice what it says in verse 1 here of Isaiah 49. It says, Praise you the Lord, sing unto the Lord a new song, and his praise in the congregation of the saints. Sound familiar? Now in Isaiah 42 and 10, it says, Sing unto the Lord a new song, and his praise from the end of the earth. Okay, so it's very similar. Now in this passage, it's talking directly to the saints, right? And congregation literally means church, so you can say the church of the saints, right? So you're dealing with the congregation of the saints, and I want to read this because it's interesting because once I read this and then I continue reading on through Isaiah 42, you're gonna see how this meshes perfectly. So Isaiah 149 with Isaiah 42 all the way down to verse 17 is really, you know, kind of what we're talking about here in Psalm 149. So we see in verse 1, it says, Praise you the Lord, sing unto the Lord a new song, and his praise in the congregation of saints. Let Israel rejoice in him that made him. Let the children of Zion be joyful in their king. Let them praise his name in the dance. Let them sing praises unto him with the timbrel and harp, for the Lord taketh pleasure in his people. He will beautify the meek with salvation. Let the saints be joyful in glory. Let them sing aloud upon their bed. So at this point we're just talking about singing, singing, singing, singing, and actually in verse chapter 42 of Isaiah, in verse 10 down to verse 12, it's talking about singing, giving glory, singing, shouting, you know, all that, right? Now notice what it says in verse 6. It says, Let the high praises of God be in their mouth and a two-edged sword in their hand. Okay, so now we're kind of switching gears. Okay, a two-edged sword in their hand to execute judgment or to execute vengeance upon the heathen and punishments upon the people, to bind their kings with chains and their nobles with fetters of iron, to execute upon them the judgment written, this honor have all his saints praise you the Lord. Like whoa that took a turn. Well it's interesting because actually this is talking about the Battle of Armageddon. This is talking about the marriage supper of the land because this is where we all come down on white horses. Now when you read that passage in Revelation 19, Jesus comes out on a white horse and his armies come down. We all come down on white horses and white linen, right, which is the righteousness of saints. But it talks about Jesus having a two-edged sword that proceedeth out of his mouth, right? But it doesn't say that about us. It just says we come down on white horses, right? Here it's saying, and a two-edged sword in their hand, right? So that's talking about who? All the saints. And it says that we're gonna execute vengeance upon the heathen to bind the kings with chains and their nobles with fetters of iron. And that's literally, we basically, the armies of the beast are the false prophet, right? The beast and the false prophet, their armies are completely annihilated by what? The two-edged sword, right? And we know what that is, right? The Word of God is quick and powerful and sharper than any two-edged sword. And now go back to Isaiah 42 and verse 13. So remember what I said. Verse 10 down to 12, talking about singing, giving glory. Kind of the same thing that you're dealing with all the way down to halfway through verse 6 of Isaiah 49. Then it goes into the fact of basically destroying wicked people or having vengeance, right? In verse 13, so Isaiah 42 and verse 13, it says, the Lord shall go forth as a mighty man. He shall stir up jealousy like a man of war. See how it's changed? Same thing. You go from praising the Lord, praising the Lord, everybody praise the Lord, and now it's talking about the Lord shall go forth as a mighty man. He shall stir up jealousy like a man of war. He shall cry, yea roar. He shall prevail against his enemies. It says, notice in verse 14, I have long time holding my peace. I have been still and refrained myself. And this, if you were to think about that marriage supper to lamb in that battle of Armageddon, that's what you're thinking about. It's like you've been waiting, you know, like you've been long time holding your peace and you could say that today that the Lord is long-suffering. And why? Because He waited for the precious fruit of the earth, that's why. That's what it says in James chapter 5. And the idea here is that he's holding his peace, he's a long time has held his peace and been still and refrained himself. But notice what it says. Now will I cry like a derailing woman. I will destroy and devour at once. I will make waste mountains and hills and dry up all their herbs. And I will make the rivers islands and I will dry up the pools. I will bring the blind by a way that they knew not. I will leave them and paths that they have not known. I will make darkness light before them and crooked things straight. These things will I do unto them and not forsake them. So in verse 16, he's talking about us. He's talking about the saints. Then in verse 17 it says, they shall be turned back. They shall be greatly ashamed that trust engraven images that say to the molten images ye are our God. So he's basically showing you the dichotomy of the saints and how he's not going to forsake us, right? He will not neither leave us nor forsake us. But those that trust in molten images and that's their gods, then he's gonna bring them to shame. Whosoever believeth in him shall not be ashamed. But if you believe in those molten images and those as your gods, you will be ashamed. And so I think that's pretty cool how Isaiah 42 verse 10 down to verse 17 is really a perfect parallel when you're dealing with Isaiah, I'm sorry, Psalm 149. And if you haven't maybe noticed that Psalm 149 really does couple with the marriage supper lamb, I challenge you to read Revelation chapter 19 and then read this right here right beside it. And you'll see that Psalm 149 is giving you a little more information as far as what's going on there as far as what we are involved in, right? Because when you read Revelation 19, we're there and we're on white horses, but it doesn't really tell us what we're doing, okay? It talks about the Lord Jesus, how he takes the beast and the false prophet and he destroys them with the word of his mouth and, you know, it talks about how you cast them into the lake of fire and then the rest of the armies are destroyed. Well, it's saying to execute upon them the judgment written, this honor have all his saints, okay? So it's interesting because we'll actually have a part of that, you know? I think I remember this actually and I don't know, brother Richie, you remember this, but every time I read this passage I think of you because I remember I showed this to you and if you don't know brother Richie, he wishes he grew up in the medieval times. He wants to ride a horse and have a sword and so it's just, you know, I think it's cool. I think it'll be awesome to be coming down on white horses with the Lord Jesus Christ with two edged swords in our hands executing judgment upon the ungodly and especially when you think about all the ungodly things that people do. And this goes into Jude where it talks about Enoch prophesying of the Lord coming with ten thousands of the Saints to execute judgment upon all and all the ungodly and all that. That's what it's talking about here when it comes to that. Now another thing that I see there, it talks about the crooked ways being made straight. Go to Ecclesiastes chapter 1, Ecclesiastes chapter 1. I just kind of want to put this in there. Ecclesiastes chapter 1 and verse 14. Now if you know the book of Ecclesiastes, the book of Ecclesiastes is really hitting on the fact of what we do under the Sun, what man does, the labor of man, the labor upon this earth. So everything's really dealing with a human perspective, right, as far as what's done. And Ecclesiastes chapter 1 verse 14 it says, I have seen all the works that are done under the Sun and behold all is vanity and vexation of spirit. That which is crooked cannot be made straight and that which is wanting cannot be numbered. So it's basically saying that which is crooked cannot be made straight. Go to Ecclesiastes 7 verse 13, Ecclesiastes 7 verse 13. Ecclesiastes 7 verse 13 it says, consider the work of God for who can make that straight which he hath made crooked. Okay, so it's basically a rhetorical question meaning like you can't, okay. If he made it crooked you're not making it straight. And the thing that I want you to see is in chapter 42 it talks about him making the crooked way straight. Go to Isaiah 40. We had already hit on this but we didn't really, I didn't really talk about it, you know. It's really a prophecy of something that John the Baptist preaches and it's obviously written in Isaiah here but Isaiah 40 in verse 4 here says, every valley shall be exalted and every mountain and hill shall be made low and the crooked shall be made straight and the rough places plain. The glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it. So the crooked shall be made straight. Ecclesiastes is saying that which is crooked cannot be made straight. Okay, it says in Isaiah 45 in verse 2, Isaiah 45 verse 2, it says, I will go before thee and make the crooked places straight. I will break in pieces the gates of brass and cut and sunder the bars of iron. So who's doing it? Who's making straight that which is crooked? God. Okay, and this is a great example that with men it's impossible but with God all things are possible. You know, Mark chapter 10, you know, when he was dealing with the rich young ruler, Mark chapter 10 in verse 26, you know, basically he's stating that it's harder for a camel to go through the eye of an eagle than for a rich man to enter the kingdom of heaven and he's saying, for those that trust in riches to enter in the kingdom of heaven. Why? Because that rich man did not want to admit that he'd ever sinned before. He did not want to admit that he wasn't good. And that's the whole point that what Jesus was trying to get across from the very beginning. He said, why call us not many good? There's none good but one that is God. And obviously Jesus is good because he's God but he's making a point that no man on earth doeth good. No, not one. There's none righteous. No, not one. And this guy is saying, I've kept all the law for my youth up. Right? And he went away sorrowful and Jesus is saying, yeah, keep the law and you'll live. Problem is, no one can do that. So, and he's making a point because then they're saying, they're being astonished. They're like, who then can be saved if, you know, you got to keep the whole law? Right? And it's not that they didn't understand salvation but if you understand salvation to be by grace through faith, not of works, and then you hear someone saying, keep the whole law and go to heaven, you're gonna be like, whoa, who in the world can be saved? Wouldn't you have the same response? Right? And notice what it says in verse 26, it says, And they were astonished out of measure saying among themselves, who then can be saved? That should be all of our questions, right? If you're saying you got to keep the whole law to be safe, who then can be saved? No one. Right? And verse 27, and Jesus looking upon them said, with men it is impossible. So if you want to try to get there by the law and by being a good person, Jesus said, it's impossible. But not with God, for with God all things are possible. It says the same thing in Luke 18, it says, the things which are impossible with men are possible with God. And in Mark chapter 9 and verse 23 it says, If thou canst believe, all things are possible than him that believeth. See, those crooked things cannot be made straight by men. Okay? When it comes to our sin, you know, as far as being sinners, we're crooked, we're, you know, we're sinners, nothing, we can't make that straight. Does that make sense? We can't straighten that out ourselves. No, only God can do that. And so it's not a contradiction. It says the crooked things cannot be made straight by man. That's what it's stating. Okay? And it, but it's saying that God will. And so it's interesting that throughout Isaiah it keeps stating that God's gonna make straight that which is crooked. And just kind of showing you that, you know those things that are impossible? You know those things that cannot be done by you? He can. Okay? And so I just think that's an interesting thing to see there. Go back to Isaiah chapter 42, Isaiah chapter 42, and the last portion of the passage or the the chapter here I want to hit on. Isaiah chapter 42 and verse 18. It says, Hear ye deaf, and look ye blind, and ye may see. I'm sorry, that ye may see. Who is blind but my servant? Or deaf, as my messenger that I sent? Who is blind as he that is perfect, and blind as the Lord's servant? Seeing many things, but thou observeth not. Opening the ears, but that but he heareth not. The Lord is well pleased for his righteousness sake. He will magnify the law, and make it honorable. But this is a people robbed and spoiled. They are all of them snared in holes, and they are hid in prison houses. They are for a prey, and none deliver it. For a spoil and none saith restore. Who among you will give ear to this? Who will hearken and hear for the time to come? Who gave Jacob for a spoil and Israel to be to the robbers? Did not the Lord, he against whom we have sinned? For they have not walked in his ways, neither were they obedient unto his law. Therefore he hath poured upon him the fury of his anger, and the strength of battle, and hath set him on fire around about, yet he knew it not. And it burned him, yet he laid it not to heart." Now this is a little more of a cryptic passage, okay? Meaning this is that when you first read this you're kind of like, okay, right? Because when you read this way it says this, who is blind but my servant? Or deaf as my messenger that I sent? Who is blind as he that is perfect and blind as the Lord's servant? It's kind of cryptic, right? You're like, okay, well if you're saying to be blind is to be perfect, right? And to be blind, you know, who's blind but my, but the Lord's servant. Now you can look at this and be like, okay, he's saying that you're the Lord's servant but you're obviously not really the Lord's servant, or you're you know, you're saying you're the Lord's servant or whatever. Okay, so here's what I believe is the same because this automatically made me think of this passage in John chapter 9. Go to John chapter 9. John chapter 9 is dealing, the beginning of the passage is dealing with this man that was born blind, okay? So the whole context of this chapter is about a man that was blind that was made to see, right? And remember, they were like, how do you make you see, right? And they're just going back and forth with this guy and he's just like, I don't know. He just made me see, you know, like and he goes through the whole process but, and then they end up kicking him out of the temple or whatever and Jesus, you know, comes up to him and all that but he's basically rebuking them, you know, because the whole point is like, you know, who is this person? You know, who do you say he is? He's like, I don't know but he made me see, you know, can a sinner do that? And they're just like, you're born of sins and this whole dispute goes back and forth but this made me think of this passage as far as who is blind but my servant or death but my messenger that I that I sent. Who is blind as he that is perfect and blind as the Lord's servant? That's what it says in verse 39 and Jesus said, for judgment I am coming into this world that they which see not may see and they which see might be made blind. Now the passage in Isaiah 42 starts off in verse 18, hear ye deaf and look ye blind that ye may see, okay? But then he goes back and forth and then he will say like seeing many things but thou observeth not, opening the ears but, you know, he heareth not. So this idea of like, he wants people to see that can't see and those that can see they're closing their eyes to it and they're closing their ears to it, right? So in this passage is dealing with seeing and hearing in the passage in John chapter 9 is really just dealing with the sight, right? Which makes sense because that's the whole context, right? The whole context is this man that was blind but keep reading there. In verse, John chapter 9 verse 40 it says, And some of the Pharisees which were with him heard these things and said unto them, Are we blind also? So what's he saying? He's saying that they which see not might see, okay? And they which see might be made blind. And they're like, are we blind? You know because we can see, right? And that's what it says in verse 41. Jesus said unto them, If ye were blind you should have no sin. So who's the good guy here? Who's the good one? Who would you rather be? The person has no sin? That's the blind person, okay? But now you say, we see. Therefore your sin remaineth. See what he's saying here in Isaiah 42? Now it's kind of cryptic because you're reading you're like, it sounds like it's the good person, right? But it's like they're blind, you know? It's how's that good? How does being blind make you perfect? Because it says that if you're gonna be wise, then become fools. It sounds backwards, right? But we're talking about being a fool to this world, right? But being wise in God. And the idea is the fact that to be able to see is you you have to say that you don't know, right? To understand the Bible, the first thing to understanding the knowledge of God is the fear of God, right? Humbly coming to God and saying, I don't know. And the idea here is that those that are blind or those that are saying, I don't perceive. Because when you think of sight, okay, a lot of times sight is equated to knowing, right? Let's say you said something to me and you're like trying to explain something to me and I say, oh I see, right? You're not saying like I see like in sight, right? But you're saying I see, meaning I know. I understand, right? And what he's stating here is that those that don't understand, they're the ones that are understanding. They're the ones that, and this is true as the day is long, this is true when it comes to people getting saved. Those that are proud that think they know everything, that think they have everything figured out, those are the ones that will remain blind, right? They will just, their sin will remain, right? Because, why? Because they say we see and this is why you're seeing remaining, right? Like they say, oh we know. You don't know, okay? But the people that are like, yeah I don't know, you know, who's the best person to give the gospel to? I have no idea how to go to heaven, right? That's the easiest person to deal with, right? Because you're like, all right, great, all right, let me show you. But the person's just like, oh I know. I've known for years. That's the hardest person to deal with. And that's what you're dealing with in this passion. Now, on a Christian level, see it doesn't, it shouldn't just stop at the fact that when you get saved you need to have a humble heart and say, listen, I don't know everything, okay? I need someone to show me. I need the Bible to show me. I need to basically recognize that I'm blind, right? And that this is my path, okay? So the best way to be a Bible student is to say, I don't know which way to go, right? Because the way we seem is right unto a man, the end there of our way is death. But the words of the Bible are a path, a light unto my path, right? A lamp unto my feet. And the idea is I'm blind, lead me, okay? That's the attitude you should have even after you get saved. And I'm gonna prove that to you because go to Revelation chapter 3, and this is the last thing I'm gonna show you here, because even as a saved person you should still have this attitude that you don't perceive everything. You don't know, right? The idea is the fact that knowing God, do you know God completely? Now the person that says, I don't know, is probably the wiser person in the group in most cases than the person that says, I know everything. Actually, I know that they're wiser than the person that says, I know everything. Anybody that says they know everything is definitely the fool in the group, okay? But in Revelation chapter 3 and verse 15, dealing with Christians here, we're dealing with a church, a real church, the Laodicean Church of Christians, and it says, I know thy works, in verse 15, that thou art neither cold nor hot, I would thou work cold or hot. So then, because thou art lukewarm, neither cold nor hot, I will spew thee out of my mouth. So he's basically giving you an example that if you're gonna drink something, you want it cold or hot, it's not that cold or hot, it's not that cold's bad and hot's good, you know, it just depends on what you want, right? It's just the fact that lukewarm is not what you want, right? It's disgusting, and it's kind of like lukewarm coffee just makes you want, ugh, throw it out. Anybody that's done that, right, you're just like, I thought this was hot, you drink it, you're like, ugh. And he's just giving an example of that, but then he's gonna clarify, what does it mean to be lukewarm? What does it mean to basically disgust God, okay? In verse 17, because thou sayest, I am rich and increased with goods and have need of nothing. These are Christians saying this, that I'm rich, increased with goods, I have need of nothing. This is what makes God want to spew you out of his mouth. When you say stuff like that, when you think that, and what are you saying? I know everything. I perceive. Notice what it says in verse 17 there, as you keep reading, it says, and knowest not that thou art wretched and miserable and poor and, what, blind and naked. And it says, I counsel thee to buy of me gold tried with the fire, that thou mayest be rich, and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye salve, that thou mayest see. Right? The idea of the church and those in the Laodicean church is the fact that God was disgusted with them because they're saying, we have need of nothing. We see. We understand. We know. We know it all. And what is he saying? You don't know that you're wretched and blind. Right? He that, you know, thinks that he knoweth anything, knoweth nothing as he ought to know. That's what the Bible says. And so we need to not have that attitude. You need not to have the attitude that you know everything, and you do not have the attitude that you can never fall, because wherefore let him that thinketh he stand to take heed lest he fall. If you think that you're above going into certain sins as far as things that are common on demand, then you're gonna end up falling if you're not guarding yourself on things because you think you're above that, because you think you can't do that. But if you also think that you know everything about the Bible, then you're gonna be like this right here. God is disgusted with you. And if you're unsaved and you're like that, woe unto you, because how you gonna get saved? How you gonna get saved if you are literally saying, I know everything? Because you're not gonna receive the truth then. And that's what he's saying there. So I hope that helps that makes sense when you read that last part of that passage, because I know when I read I'm like, okay, and you're kind of taking a step back, but then I remembered that passage where he's talking about, you know, being blind and seeing, and he's basically saying, no, it's because you say you see, right? And that's why you're blind. But my servant, you know, that's perfect, is blind. Why? Because they're blind to their own volition. They're blind to their own will. They're blind to their own understanding. And what are they doing? They're following the Lord in all his paths, right? Trust not in thine own understanding. You know, lean not unto thine own understanding, right? And the idea is to, you know, heal direct thy paths and all that. And I don't want to get into all the verses on that, but the idea is just that the Lord is leading you. You're basically a blind man just holding on to the Lord, take me where you need me to go, you know, and that's the way it should be. And so that's Isaiah chapter 42. Great passage, and I'm really excited to get into these chapters. There's so much good stuff in here when you get into these chapters. So it's not hard writing a sermon, is what I'm trying to say. It's making my Wednesday nights a little easier because there's just so much good stuff in there. I'm just like, I don't know how I'm gonna fit it all in there, and that's always a good thing to have than saying, like, okay, I don't want to just cover it. Because I know that you, I know you get on me for preaching too long, but I also don't, you know, when you're coming out here, I don't want you just to come out here and be like, I preached a 10-minute sermon and it was, like, kind of nothing in it. Like, I want it to be worth your while to come out here. I want it to be, like, something you're actually learning something when you come out here. And so I always try to get some kind of truth in there that's gonna be like, oh, that's good to think about, or that's good to kind of ponder about later on. So let's end with a word of prayer to the Heavenly Father we thank for today. Thank you for your word. Thank you for the book of Isaiah, and just an exciting book to be going through, and so much cool stuff that we're seeing in here, and things that I'm learning just studying through this and preaching it, Lord, and just thank you for that. I pray that you continue to do that as we go through this book to just show us some things that maybe we haven't seen before in here, and to ultimately apply it to our lives. And Lord, we love you. Pray also in Jesus Christ's name. Amen.