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We're there in Isaiah chapter 54, and we are continuing our study through the book of Isaiah. And we just got done with the very famous passage of Isaiah 53. And really this, it goes right into this. So as you saw when we were going through Isaiah 50, 51, 52, that these things are really just tying into each other. So there's no like real break in the story. It really just goes straight into 54, but we get into a very interesting passage here. And this is actually, the first verse here is quoted in the New Testament, it's quoted in Galatians 4, and we're going to see that, and we're going to really see what this is talking about. And so in Isaiah 54, in verse 1, it says, Sing, O barren, thou that didst not bear, break forth into singing, and cry aloud, thou that didst not travail with child. For more are the children of the desolate than the children of the married wife, saith the Lord. Now, first reading this, you're going to be like, what are you talking about? Like what does this have to do with anything? Let's keep reading here, and then that's the verse that's going to be brought up in Galatians, and we're going to see exactly what that's talking about. But in verse 2 there, it says, Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations. Spare not, lengthen thy cords, and strengthen thy stakes. For thou shalt break forth on the right hand and on the left, and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. Spare not, for thou shalt not be ashamed, neither be thou confounded, for thou shalt not be put to shame, for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. For thy Maker is thine husband. The Lord of hosts is his name, and thy Redeemer the Holy One of Israel. The God of the whole earth shall he be called. For the Lord hath called thee as a woman forsaken, and grieved in spirit, and a wife of youth, and thou wast refused, saith thy God. Now go to Galatians chapter 4. Galatians chapter 4, we're going to see what this is quoted at. And we're going to see exactly what this passage is talking about. And this is talking about the New Testament. This is talking about the fact that in the New Testament, it's not just the nation of Israel, but it's all nations, right? It's Jew, Gentile, Greek, barbarian, Scythian, and that's why it's getting to the fact of let them stretch forth the curtains of thine habitations, spare not, lengthen thy course to the right hand, to the left hand, basically it's just, basically the tent is being broadened as far as how things are going to work. And Galatians 4 here really shows us the key to what this is talking about. So the New Testament is always going to give you the clear flashlight of what this is talking about. So anytime the New Testament quotes a passage, it's always good to go back to it and see what we're dealing with, but really the New Testament is going to tell you exactly where does this go? What is this talking about? So in Galatians 4, verse 21, it says this, it says, Tell me, ye that desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons, the one by a bond made, the other by a free woman. So if you know the story, he had Ishmael by Hagar, and then he had Isaac with Sarah. And so God said that he was going to give him a son. And if you remember, he basically didn't just wait for that. And then Sarah gave him Hagar to have a son, and then you know the whole story with that. And it kind of gets into that. But notice what it says here, it says in verse 23, But he who was of the bond woman was born after the flesh, but he of the free woman was by promise. Which things are an allegory? For these are the two covenants, the one from the Mount Sinai, which gendered the bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answereth to Jerusalem, which now is, and is in bondage with her children. But Jerusalem, which is above, is free, which is the mother of us all. For it is written, Rejoice thou barren that bearest not, break forth and cry thou that travailest not, for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise, but as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what saith the scripture? Cast out the bond woman and her son, for the son of the bond woman shall not be heir with the son of the free woman. So then, brethren, we are not children of the bond woman, but of the free. So in this whole passage in Isaiah 54, you're dealing with this woman that's desolate, but married unto God, okay? Now what you're dealing with here is the city or the group of, you know, Christians as a whole, if you will, because the city, New Jerusalem, could be talking about the people as a whole, you know, as far as those that are saved, the saints, but it could also be talking about the physical city itself. And so what you're dealing with here is Jerusalem, which now is, that's the woman that's of the flood, you know, the Hagar, Mount Sinai, and it's saying the two covenants. So what do you see in the allegory of? The Old Testament and the New Testament, okay? That's the allegory of Hagar and Sarah. Do you see that very clearly? The Hagar and Sarah also represent Jerusalem, which is the physical Jerusalem here on earth, and then you have Sarah that represents the heavenly Jerusalem, which is the mother of us all, okay? And so when we're dealing with this fact of this woman that's married to God, you're dealing with the fact that the city and God's people as a whole are married to the Lord Jesus, right? That the church is given to, you know, that they may present the church without spot and wrinkle as a chaste virgin to God, you know, the idea there as far as the marriage supper to the lamb, the lamb's wife had made herself ready, and, you know, being arrayed in fine linen, went to fine linen as the righteousness of saints, and you see all these pictures and see how all this works. So what we're seeing here that when you come out of Isaiah 53, you're dealing with the fact that Jesus died, was buried, and rose again for our sins. What did that start? The New Testament, okay? That started the New Covenant, and when the New Covenant, when the Old Testament, or when Jesus died, the Old Testament stopped and the New Covenant started, okay? That's exactly how it happened. And so it makes sense that when you go in Isaiah 54 that you're talking about this New Covenant, you're broadening the stakes, right? Would anybody say that going from the fact that God was, you know, basically using this one nation in this one spot with this one temple to bring his oracles in and use them to be a lighthouse down to the world, to the fact that he's using all nations now to be a lighthouse to the world. Do you see how that's broadening the curtains, that's lengthening the cords, if you will? Why? Because it's going to the Gentiles, and the Gentiles are brought up a lot in this passage dealing with that, okay? Now, notice also that it, you know, go to Romans chapter 9 because it's talking about the fact that we, as Isaac, are the children of promise, that we are born after the Spirit, not after the flesh, right? So when you deal with the Old Testament, what are you dealing with? Fleshly, you know, basically Old Testament is like flesh, New Testament is like spirit. Old Testament is the law, New Testament is grace. Now obviously salvation's always been by grace, right? Because people were, Noah found grace in the eyes of the Lord, Abraham believed God and computed under him for righteousness, but that's the allegory, right? So obviously under the Old Testament people were saved by grace, but the Old Testament represented the law, okay? And the New Testament represents grace. You know, Moses brought in the law, but grace and truth came in by Jesus Christ. Obviously Jesus was slain from the foundation of the world, and grace, you know, obviously people were saved by grace before that, but, you know, it says that he was before, ordained before the foundation of the world, but was manifesting these last times for you. So this is when he actually brought it in, he actually died for us, actually accomplished what he had to do to save us from our sins. But go to Romans chapter 9 to show you that it's likening those that are in Jerusalem, those that are physical Israelites, in that day, okay, in that day of Paul when he's writing this to the Galatians, he's saying that those that are in Jerusalem are in bondage, and they're in bondage, and they are the children of the flesh, but those that are, you know, whose mother is Jerusalem, if you will, New Jerusalem, those are the children of promise, and it's giving you that allegory, and it's basically saying those that are the children of the flesh in Israel, they're likened unto Ishmael, okay? They're like the Ishmaelites, which is funny because, you know, today the Zionist wants to say, well, no, the Ishmaelites, those are the Arabs, you know, those are those that are, you know, basically, you know, Islam and all the other stuff, those are the Ishmaelites. The Bible says that those that are in Israel are in bondage, and they are in bondage, and it says, well, let's just read it again, it says, the one in verse 24 says, which things are in allegory, for these are the two covenants, the one from the Mount Sinai, which gender it the bondage, which is Agar, and it's talking about the covenant, which is Mount Sinai, what are you talking about? The Old Testament, the First Testament, where Moses brought the Ten Commandments down off Mount Sinai, and he's saying that that is Hagar, and it says, for Hagar is Mount Sinai in Arabia, very clear, you're dealing with Mount Sinai, that's Hagar, and it says, and answer it to Jerusalem, which now is, and is in bondage with her children, okay? So Hagar is Mount Sinai, which answer it to Jerusalem, right, which is in bondage with her children, those are physical Israelites, they're in bondage, they're under the law, they're not saved, and they're not going to be heir with the children of promise, that's what it's saying, okay? But then it says that, but Jerusalem, which is above, is free, which is the mother of us all. So we're talking about New Jerusalem, and it's talking about the fact that, you know, obviously all those in New Jerusalem are not all of the nation of Israel, okay? And Romans 9 is going to hit that real hard, Romans 9 and verse 6 says, it's not as though the word of God has taken none effect, for they are not all Israel which are of Israel, neither because they are the seed of Abraham are they all children, but an Isaac shall thy seed be called. So when you understand the fact that, you know, obviously they're the seed of Abraham, they're physical descendants of Abraham, but that doesn't mean that they're saved. Because he's basically saying that, you know, Abraham had Ishmael, but that just, Ishmael's the seed of Abraham, but it says that, but an Isaac shall thy seed be called, so it has to be by Isaac, you say, well, you know, but they're of Isaac, they're not of Ishmael, keep reading. It says, they which are the children of the flesh, these are not the children of God, but the children of promise are counted for the seed, for they are not all Israel which are of Israel, okay? That's why he said to Nathanael, Jesus said to Nathanael, behold an Israelite indeed in whom is no Baal. That means that he's truly an Israelite. And so, it's not indeed like in works, okay, indeed meaning truly, okay, he's truly an Israelite. Galatians chapter 3 says this, it says, now to Abraham and his seed were the promises made, he saith not into seeds as of many, but as of one, and to thy seed which is Christ, and if you be Christ, then are you Abraham's seed and heirs according to the promise. And it says even before that, for you are all the children of God by faith in Christ Jesus. And there's neither Jew nor Greek, you know, it goes into that whole thing. So what are we dealing with here? We're dealing with the fact that her that was desolate, who were you dealing with? Sarah, okay? So when you're thinking about this story, what are you talking about? You're dealing with Sarah who was desolate, okay? But it says for more are the children of the desolate than the children of the married white. Now, what you're dealing with here is obviously this allegory is basically stating that God was spiritually speaking married to the nation of Israel, right, or to the Jerusalem as far as the covenant was concerned, right? But that covenant was broken by them, right, finding fault with them. He regarded them not, it says in Hebrews. But so he broke that covenant with them and he made a new covenant. And that new covenant, what it's going to say later is that the fact is that he's going to marry this desolate, this desolate woman and it says the children are going to be more with her than with the other woman, okay? You know what that means is that he's taking the kingdom of God from them and bringing, giving it to a nation, bringing forth the fruits thereof, okay? So that means that more people are getting saved this way. The New Testament's better, okay, than the Old Testament. This is a better way of doing it and more people are getting saved. There's going to be more children. Why? Because you know what? It's getting out to the whole world and everybody's hearing it. It's not just in this central location that's going out because they were failing at it, to be honest with you, as far as getting it out to the whole world. That doesn't mean that God wasn't getting people saved throughout the world because people were and there were people in other nations giving the gospel, you know. But at the same time, this is better, you know, the stakes are being broadened, if you will, they're strengthening the cords, they're broadening everything out to reach other places, okay? So you can definitely see the picture of that. Now, the interesting thing about this, okay, is the fact that you're talking about children, okay, that all these children are added and it talks about Jesus, how he suffered and he may bring many sons unto glory and all this. I go to Isaiah 53 and I didn't really talk about this because I wanted to talk about it now as we're getting into this chapter, okay? And honestly, I've never heard, okay, well, I, okay, so I knew the Mormons believed that Jesus had physical children, that he had multiple wives and he had physical children, but there's so much weird stuff that they teach that I just don't look into everything or like why, you know, because a lot of times they'll say something and I'm just like, well, that's not in the Bible, you know, they're obviously getting it from their Book of Mormon or, you know, whatever weird teachings they have over there, right? But I recently found out that their scripture for why Jesus had children, like physical children, like he had wives and he had physical children is because of these verses here, okay? And so I want to talk about this and see what is this talking about, okay? Now, I've never thought of that. To be honest with you, I've never like went through here and be like, well, that's where the Mormons got this, like never came to mind. It wasn't until I heard a sermon recently and I'm like, oh, that's where they, that's what they're trying to say and you're just kind of like face palming as you hear it. But in Isaiah 53 and verse 8 here, it says, who was taken from prison and from judgment, I'm sorry, he was taken from prison and from judgment and who shall declare his generation? For he was cut off out of the land of the living, for the transgression of my people was he stricken. First of all, they'll say, well, who shall declare his generation and they'll say, well, if he didn't have any children, then what's that talking about, you know, as far as declaring his generation? Well, it's very simple, first of all, because generation doesn't have to be after you, it could be before you and to prove that is Matthew chapter 1 where it says, how the New Testament starts off. The book of the generation of Jesus Christ, the son of Abraham, I'm sorry, the son of David, the son of Abraham, Abraham begot Isaac and Isaac begot Jacob and it goes down the line to show his generation. So who's going to declare it? Matthew apparently, okay. And Luke does too, okay. But that being said, I'm going to show you another verse that shows you that even after him, I'll show you how it's going to be declared and who his generation is, okay, because basically, you know, what it's saying is that he dies, okay, and who shall declare his generation? And to me, I always read that as far as the fact that, okay, he's being cut off from the world and if he doesn't have any children, you know, like physical children, that would make more sense actually because you don't have anyone to pass on your name, okay. So to me, it's like you're really putting it on his head to say the other way around, okay. But going down to verse 9 here, it says, he made his grave with the wicked and with the rich in his death because he had done no violence, neither was any deceit in his mouth, yet it pleased the Lord to bruise him, he had put him to grief, when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. Now he shall see his seed. Now that's where they're saying, well, how could he see his seed if he doesn't have seed? So well, here's the thing, obviously, the Bible talks about the seed, you know, if you be Christ then are you Abraham's seed and theirs according to the promise, that those that are the children in Isaac shall thy seed be called, like there's so many verses on this, but I want you to see, go to Psalm 22, okay, because Isaiah 53 and Psalm 22 are like the two go-to passages I would go to and couple these together all the time when you're dealing with Old Testament scriptures, dealing with the death, burial, and resurrection, or just what Jesus went through to pay for our sins, and I'm going to show you, well, how's he going to see his seed? Now obviously this passage is basically saying that, you know, for the joy set before him he endured the cross, that's what it says in Hebrews chapter 12. He endured the cross, despised the shame, right, against such contradiction of sinners, for the joy set before him, so it's basically saying that, you know, he saw his seed, you know, and it prolonged his aid, meaning that, you know, he saw the end game, okay, he saw his seed which was going to be a bunch of saved people, okay, and not only that, but even in the New Testament and how obviously after all this is accomplished how it's going to be many more children than that which was of the married wife, you know, the idea of the fact that it's basically going to just be expounding as far as people getting saved and just how the New Testament is going to be better and him being the high priest, all this stuff and how that's going to work. But in Psalm 22 and verse 27 here, so it says he shall see his seed, he shall prolong his days and the pleasure of the Lord shall prosper in his hand, so they're saying that has to be physical children, okay, but notice what it says in verse 27, it says all the ends of the earth shall remember and turn unto the Lord and all kindreds of the nation shall worship before thee, for the kingdom is the Lord's and he is the governor among the nations, all they that be fat upon earth shall eat and worship, all they that go down to the dust shall bow before him and none can keep alive his own soul, a seed shall serve him, it shall be counted to the Lord for a generation, they shall come and shall declare his righteousness unto a people that shall be born that he had done this. It's almost like that verse was meant for the Mormon that wants to separate that out of the context, right, because they're saying, well, who's this generation he's talking about, who's the seed, you know, he sees the seed, a seed shall serve him, it shall be accounted to the Lord for a generation, that's what you're talking about, you're talking about people getting saved, being born of God, it says unto a people that shall be born that he had done this, and so it's talking about the fact that, you know, yeah, a seed is going to serve him, what seed is that? The seed of Isaac, right, and that seed is Christ, right, so those that believe on Christ are counted for the seed, those that are faithful like Abraham, meaning they believed on the Lord Jesus Christ, they put their faith in the Lord and it was accounted unto them for righteousness and they are part of that seed, okay, and that seed is going to be counted for a generation, Anna, sit down and don't talk, and so that seed is going to be counted for a generation and it's hilarious to me that Mormons would try to rip that out of context, you know, and so I say that, first of all, you know, when it says who shall declare his generation, he just died, you know, it's talking about the Lord dying and, you know, that would be the question, like who's going to declare his generation, if he dies, okay, if someone died without children, you would ask the same question, right, so that's really weird to say that that's proof that he had children, and then the next part is really interesting because all the New Testament scriptures on that seed, you know, the seed which is Christ and if he be Christ and are Abraham seed and heirs according to the promise and how that seed are the children of God, okay, the children of God and that he's not ashamed to call his brethren, you know, like all these things that are going on and chapter 54 is talking about the fact that, you know, we're going to have many more children than she which hath a husband and just going on and on and on, but I believe Psalm 22 30, a seed shall serve him, it shall be counted to the Lord for a generation, so what's the answer? Well, who's going to declare his generation? That right there, so Psalm 22 answers that question. Now, go back to Psalm 49, now, when we were in Psalm 49, I kind of didn't talk about this that much because I wanted to get Isaiah 54 because Isaiah 54, when you understand the fact that you're dealing with Old Testament and New Testament, right, the Old Testament was taken away, it was destroyed, the Kingdom of God was taken away from the nation of Israel and you know what, Zionists don't like that, but that's just what Jesus said, all these parables about the fig tree withering away, all these parables about the vineyard and how he's going to destroy all those miserable, you know, like, husbandmen that are the laborers that killed his only beloved son, you know, that that story obviously was to picture what Jesus was going to do and they even knew that, they knew that they were talking, that Jesus was talking about them and it says, the Kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof, that's what we're dealing with here, okay. Now obviously there's a near future application in the fact that they're going to go into captivity and be brought back, okay, but the big picture is what you see in Isaiah 54 dealing with the fact that you have this change in covenants, you have the old covenants being done away with and the new covenant that's going to be more glorious, there's going to be more children, obviously because you're dealing with more nations, you're dealing with more people, okay. Now read that with this mindset, okay, so I'm just going to read through this and I want you to read that with that mindset as far as the Old Testament being taken away and the children, you know, of that kingdom, if you will, right, because it talks about the children of the kingdom shall see Abraham, Isaac, those from other nations sitting down with Abraham, Isaac and Jacob and they themselves cast out, right, whether weeping and gnashing of teeth. So what does it say in Isaiah, I'm sorry, 49 verse 17, thy children shall make haste, thy destroyers and they that made thee waste shall go forth of thee. This isn't a good thing, okay, he that believeth on him shall not make haste, that's what it says in Isaiah and that's quoted in the New Testament as he that believeth on him shall not be ashamed, he that believeth on him shall not be confounded, okay, so it's saying thy children shall make haste, lift up thine eyes, round about and behold all these gather themselves together and come to thee as I live said the Lord, thou shalt surely clothe thee with them all as with an ornament and bind them on thee as a bride do it, for thy waste and thy desolate places in the land of thy destruction shall even now be too narrow by reason of the inhabitants and they that swallow thee up shall be far away. So it's basically saying that your desolate places, your children are making haste, meaning that your children are basically taken away and but it's saying that it's going to be too straight, right, I'm sorry too narrow, later on it says straight which is the same thing and it's basically saying that it's going to be too small to contain everybody that's going to be in this, you know, these desolate places, right, and what does Isaiah 54 talk about, this desolate woman that's going to marry, you know, be married to God to where there's going to be these children that are basically, there's just not enough place for them, there's going to be so many, okay. It says in verse 20, the children which thou shalt have after thou hast lost the other shall say again in thine ears, the place is too straight for me, give place to me that I may dwell, then shalt thou say in thine heart, who hath begotten me these, seeing I have lost my children and am desolate, a captive in removing to and fro and who hath brought up these, behold I was left alone, these where had they been, thus saith the Lord God, behold I will lift up mine hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their arms and thy daughters shall be carried upon their shoulders and kings shall be thy nursing fathers and their queens, thy nursing fathers, they shall bow down to thee with their face toward the earth and lick up the dust of thy feet and they shall, thou shalt know that I am the Lord for they shall not be ashamed that wait for me, shall the prey be taken from the mighty or the lawful captive delivered, but thus saith the Lord, even the captives of the mighty shall be taken away and the prey of the terrible shall be delivered, for I will contend with them that contend with thee and I will save thy children and I will feed them that oppress thee with their own flesh and they shall be drunken with their own blood as with sweet wine and all flesh shall know that I the Lord am thy Savior and thy Redeemer, the mighty one of Jacob. So when you get this in context of dealing with Old Testament to New Testament, the nation of Israel being God's people as far as under that first covenant to the New Testament where it's God's people that are saved, right? That the people of God isn't just this nation that are basically doing these covenants whether they're saved or lost, okay? Because obviously in Israel there was always a righteous remnant, there was always a remnant that were actually saved, but as a whole if you're a part of that nation you kind of took part in all the benefits if you will, right? You took part of the benefits of being this nation that God was blessing and doing these things for, but you also took part in all the chastisement too if you weren't doing what you should be doing. In the New Testament you're dealing with that holy nation is believers now. It's not associated with a certain geographic location, the temple isn't just like some place, you know, that God chose like this place on this mountain, right? This is where you're going to have it. It's just that the house of God is the church of the living God and those are local churches wherever you want, wherever they may be and the church is the congregation of people, it doesn't have to be, it's not about the building, it's just about the fact that, you know, and even our bodies are the temple of the Holy Ghost, that's a New Testament thing that's going on as well. And so when you go to Isaiah 49 and with in light what Isaiah 54 is talking about and obviously going to the New Testament and knowing what that's talking about, that's very, it's very clear you're talking about this allegory of the two covenants. You're dealing with this allegory of the two covenants and the fact that you have the Old Testament that was done away, it was completely made desolate, it waxed old, but the New Testament there's going to be so more, you know, many more children than she which hath a husband and it's talking about the fact that, you know, it's going to be so much more to the fact that there's not going to be enough room to contain them all. That's what it's stating and it's like where did these all come from? And it's talking about the Gentiles, that's where, okay. Because the Gentiles, that middle wall of partitions being broken down, okay, between the Jews and the Gentiles as far as all these customary laws, as far as you had to come to Jerusalem to do these certain sacrifices, certain feasts, all that's been done away with to where now there's no reason to go back to Jerusalem. You don't have to go back to Jerusalem. There's no need to do any of that now. Therefore, you could just spread out and you're just broadening, you know, the whole tent, if you will, and there's just going to be a lot more children, a lot more people getting saved because of that. So you're still in Isaiah 49. I want to read this before we get into the next portion of Isaiah 54, okay. So Isaiah 49, Isaiah 54, there's a lot of similarities. And really there's a lot of questions in Isaiah 49 and there's more so answers in Isaiah 54, okay. And in Isaiah 49, verse 14, it says, but Zion said, the Lord hath forsaken me and my Lord hath forgotten me. So that's what Zion's saying, that's the city, right, that's Jerusalem, that's saying this, the Lord hath forsaken me and my Lord hath forgotten me. And then God's response here is, can a woman forget her sucking child that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget, forget thee. Behold, I have graven thee upon the palms of my hands. Thy walls are continually before me. So obviously God's response here is like, you know, can a woman forget, you know, her sucking child? You know, she might forget, but I'm not going to forget, okay. But notice what it says in Isaiah 54, Isaiah 54 and verse 6. Isaiah 54 and verse 6, it says, for the Lord hath called thee as a woman, what, forsaken and grieved in spirit and a wife of youth, when thou wast refused, saith thy God. For a moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer. For this is as the waters of Noah unto me, for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, I'm sorry, saith the Lord that hath mercy on thee. And you're saying, well, what is this talking about? Well, you're obviously talking about this woman that's representing New Jerusalem, it's representing the saved, okay? It's representing that city of God. But it's interesting because, you know, it's like, what is this talking about? Well, in Isaiah 49, they're saying, the Lord hath forsaken me, and the Lord hath forgotten me. Now, I've always thought of this verse. Now, this is obviously talking about saved people, and you can definitely see how this could be talking about chastisement, you know, with the Lord. But I also think about, this is talking about like a transfer of covenants, if you will, as far as you're going from the Old Testament to the New Testament. It's interesting because of the language, because Jesus did say, my God, my God, why hast thou forsaken me? And for three days and three nights, he was forsaken with the sins of the whole world on him. And I do think there's a little bit of a correlation there, dealing with the fact that he was wroth for the sins of the whole world, but that was just for a moment. And then there was mercy at the end of that, right? Now, obviously you're dealing with this woman, you're not dealing with a man, you're not dealing, it's not saying like Jesus, this is him that took our sins that he's talking about here. But you can definitely see how that correlates, especially because it's talking about Noah's flood and how he said that he would promise not to do that anymore, right? It says in, you know, verse nine there, for this is as the waters of Noah unto me, for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee. So if you think about the fact that in 1 Peter chapter three, it talks about the fact that Noah's flood, that's the light figure, where into baptism doth also now save us by the resurrection of Jesus Christ and how that could correlate as far as the fact that he was wroth for the sins of the whole world for three days and three nights when they were on the Lord Jesus. You say, well how's that, you know, like where's that context? Isaiah 53, because we just got done with that. And the fact that you're dealing with, obviously, you know, he forsook the son, but really he forsook the son because of the sins of the world, okay? He hid his face from the son, and we've seen verses on that that talk about how God hid his face because of your transgressions. It says that later on in Isaiah. But it's for our sins, right? It's for the sins of those that are saved, you know, for the whole world. He's the savior of all men, especially those that believe, and how, you know, but that mercy is going to be forever, that he's no more going to be wroth, you know, it's just mercy after that. Now obviously Jesus, when he rose from the dead, he rose to die no more, right? The Bible talks about how death hath no more dominion over him. He has the keys of hell and of death. So obviously, you know, the wrath, you know, of God that was put on him, right? It pleased the Lord to bruise him. All that is done, okay? That was for a moment that that happened. But I believe that obviously it's talking about how he is wroth with us, and the fact of, you know, how that applied to us, obviously. Those were our sins. The chastisement of our peace was upon him, you know, and obviously that's for us, that he died for us. It wasn't for himself, okay? And so that's why it would apply to us. So just some deep thoughts there with that, and that verse, okay? Because I've always been in my mind, I'm like, this seems like it's kind of talking about what Jesus did for us, for our sins, you know? And the fact that he said, my God, my God, why hast thou forsaken me? And just kind of thinking of those thoughts. And I think it's more so talking about the saved people, you know, those that are saved, and the fact that we're children of wrath, you know, and just that idea of, but then we got saved, we believed on him, and now we're children of God. But in the fact that he took all that on him and how that was for a moment, and how the flood of Noah does represent the baptism that he did for us, right? So just some thoughts there, but just some other verses on this as far as this city being what we're talking about here with this forsaken, okay, this forsaken city. Isaiah 60, go to Isaiah 60. And we'll obviously hit on this when we get to Isaiah 60. So we're on the downhill slope, we're getting closer to the end of the book here, but I really like Isaiah. So you know, after we got out of the 20s and 30s, because it was kind of like, you know, you're dealing with a different country, but at the same time, it's like the same punishment over and over and over again. But these chapters are just packed with all kinds of different, you know, like doctrines and just, you know, things that correlate with the New Testament so much. Isaiah 60 and verse 14, it says, the sons also of them that afflicted thee shall come bending unto thee, and all they that despise thee shall bow themselves down at the soles of thy feet, and they shall call thee the city of the Lord, the Zion of the Holy One of Israel. Whereas thou has been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings, and thou shalt know that I the Lord am thy Savior, and thy Redeemer, the Mighty One of Jacob. You see this like throughout, like all these chapters, that same kind of thing that's being said at the end there. But this is, especially about them bowing down at your feet, this is in Revelation chapter 3, when it talks about the synagogue of Satan, which say they are Jews and are not. Isn't that interesting how this keeps being brought up, how they're going to come and bow down to our feet, lick the dust of our feet, like do all this stuff, and know that he has loved us, and we are hated of them, and the fact of the enemies of the gospel, and just dealing with that, and the fact that obviously the Jews were the enemies, in the New Testament, they were the enemies of the gospel. I mean the Bible just clearly in Romans chapter 11 says that they are the enemies of the gospel. And how the Bible is basically stating that the Old Testament is being done away, New Testament is coming in, and that he's going, that they're going to come and bow down. And because those that are in Mount Zion that are of the New Jerusalem, that's of every nation. It's very clear that that's of every nation, that all nations shall bring the glory into that. Every tribe, every tongue, every nation under the sun that's ever been on the earth, there's going to be saved people that are going to be there, and that's what matters. It's not about who you were born from, it doesn't matter that your last name is Goldman, or that you're from Ashkenazi, or something like that. So the thing is, is that it has nothing to do with lineage, it has to do with what did you believe. Now, and I may just save these for later on because, just go to Isaiah 62, you're in Isaiah already, Isaiah 60, but Isaiah 62 in verse 4 there, it says, Thou shalt no more be termed forsaken, neither shall thy land any more be termed desolate, but thou shalt be called Hephzibah, and thy land Beulah, for the Lord delighteth in thee, and thy land shall be married. And remember what does it say in Isaiah 54? That they're going to be married unto thy maker, thy maker shall be thy husband, right? And this makes perfect sense when you look at Revelation chapter 21, or Revelation 19, and the fact that the Lamb has a bride, and who's the bride? The saints, and who's the bride? That new Jerusalem that comes down from heaven. Mount Zion, the new Jerusalem, the heavenly Jerusalem, the Jerusalem which is above, right? And so you definitely see how all this fits together. Now, go to Isaiah 54 again in verse 11, and we'll see more information about new Jerusalem. So, ultimately, this whole chapter is talking about new Jerusalem. Do you see that? Because even the very beginning verse that's quoted in the New Testament, what is it talking about? It's talking about, but Jerusalem which is above is the mother of us all. It's talking about new Jerusalem. It's talking about how Sarah represents new Jerusalem, which is all those that are the children of promise, all those that have believed, right? All those that are by faith that they're entering into that new Jerusalem. All the saved are going to walk in new Jerusalem. So, this whole chapter is dealing with new Jerusalem. It's dealing with all the saved, that holy nation, if you will. And whether Jew or Gentile, but it's basically stating that, obviously in the New Testament, the Gentiles, like that door was opened to the Gentiles. And it's very clear that Gentiles were saved before that, but it's abundant now, okay? That it's, you know, God winked at the fact that they had all these, you know, idols and they were doing all these things in their different habitations, but now he's like saying everybody, you know, he's basically just opening the door to where, hey, in that nation, you could have a house of God. In that nation, you should be preaching the gospel. This isn't just in Jerusalem where they're coming out to you. This is, hey, you need to have a church here. You need to have a church here. There needs to be a church in every city, every nation, right? You know, that's why he sent Titus to Crete, to set in order the things that are wanting and ordain elders in every city, in Crete, okay? So, he was wanting to do, and God still wants to do that throughout the whole world, even to this day, okay? But in Isaiah 54 and verse 11 here, it says, and thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colors and lay thy foundations with sapphires, and I will make thy windows of agates and thy gates of carbuncles and all thy borders of pleasant stones. Now, this just, I mean, this is just Revelation 21 right here, because you have New Jerusalem is coming down, remember that John, that the angel's showing John, and he goes and sees the wall, that's 144 cubits high, but the foundations, there's 12 foundations, and there are all these precious stones, right, of amethyst and all these different sapphires and all these different types of stones, just different layers of foundations, and that's what it's talking about here, and it's talking about windows, it says windows of agates and gates of carbuncles. Now, we know that each gate was of one pearl, right, but that doesn't mean there's not other, you know, elements to that gate, does that make sense? Like, there may be other things that it's giving us information as far as, you know, other like, I can't think of the word, like, trimmings, I don't know. So, it's not just a building round thing that just rolls away, okay, like, when it says it's of one pearl, I believe that basically, like, it's made of pearl, right, the gate is made of pearl, like, it's like you took a massive giant pearl and carved it into a gate, okay, that's what I believe it's talking about when it says that it's of one pearl, okay, so it's basically saying it's not like a whole bunch of pearls that make up this gate, but I don't, but this may be suggesting that that gate has other things on it, okay, the gate's made of one pearl, but there's other things that are decorating it, if you will, I don't know. So, just something to think about there, and for sake of time, I'm not going through the passage and showing you all the different precious stones of the foundation, that's for your homework to go to Revelation 21 and read about New Jerusalem. Isaiah 54 and verse 13, Isaiah 54 and verse 13, and the last thing I want to show you here is another passage that's brought up in the New Testament, so, in Isaiah 54 you have obviously the very first verse that's dealing with that allegory, right, you're dealing with the New Testament, you're dealing with New Jerusalem, the fact that you have these two covenants, and obviously the New Covenant's better, okay, but notice what it says here, because it's going to deal with something that I believe is a New Covenant thing, or basically a benefit of the New Covenant, if you will, but Jesus brings up this passage, okay, so in Isaiah 54 and verse 13, it says, And all thy children shall be taught of the Lord, and great shall be the peace of thy children. Now, go to John chapter 6, John chapter 6, All thy children shall be taught of the Lord. Now this is actually a great verse to show the deity of Jesus, okay, because what I'm going to show you is I believe this is talking about the fact that Jesus taught them, and he's the Lord, okay, so basically the Lord himself, the Lord from heaven came down and was teaching all the children of Israel, and if you remember his whole ministry was for the purpose, he says, Don't go unto the Gentiles, don't go unto Samaria, but unto the lost sheep of the house of Israel, that his whole purpose was to confirm the covenants unto the children of Israel, okay, so in verse 43, so in John 6 and verse 43, it says, Jesus therefore answered the sentence of them, Murmur not among yourselves. So he's dealing with people that are murmuring against him, first of all, and says, No man can come to me except the Father which hath sent me draw him, and I will raise him up at the last day. So Calvinists love this verse, because they're saying, well, you know, he's making a point that except the Father draw him, so that means that, you know, he doesn't draw everybody. First of all, it doesn't say that he doesn't draw everybody, okay? That could be a state and a fact, you know, that if Jesus didn't die on the cross, you know, the Bible says that if the dead rise not, then you're yet in your sins. But guess what? He rose from the dead, so that means you're not yet in your sins if you believed on him. So you can make a statement like that that's making a point that's stating that, you know, well, if the Father didn't draw him, well, yeah, okay? Well, if the Holy Ghost didn't renew us by the watch and regeneration, we wouldn't be saved either. If Jesus didn't die on the cross, we wouldn't be saved either. But it's not stating that the Father doesn't draw everybody, but I do believe that he is making a point that there can come a point where he doesn't draw people, okay? So it's not stating that he only draws certain people, that's what they want you to think, but he's talking to people that are murmuring against him and I do believe he's making a point that, hey, there could come a time where he's not drawing you anymore. That's a Proverbs chapter 1, you know, where he called and they refused and then they're going to call and he's going to refuse, okay? But keep reading there in verse 45 it says, it is written in the prophets and they shall be all taught of God. So that's where you're getting it from is in Isaiah 54. They shall all be taught of God. And in Isaiah 54 it says, all thy children shall be taught of the Lord. Every man therefore that hath heard and hath learned of the Father cometh unto me. You know what he's stating there? Is that anybody that believes in the Father is going to come to me because if you don't have the Father, if you don't have the Son, you don't have the Father. But he that acknowledges the Son hath the Father also. You can't say, well, I got the Father but I don't have the Son. No. If anybody learned of the Father, he's going to come unto him. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Who's he talking about? Himself, okay? Because no man has seen God at any time and lived. No man has seen God at any time. The only begotten Son which is in the bosom of the Father, he hath declared him. So what he's saying here that not that any man hath seen the Father, save he which is of God, he's talking about himself because Jesus came from the bosom of the Father. He hath seen the Father. Verily, verily, I say unto you, he that believes on me hath everlasting life. I am that bread of life. So how do you come unto him? How do you come unto the Father? No man cometh unto the Father but by me. That's what Jesus says. I am the way, the truth, and the life. No man cometh unto the Father but by me. And he says he that believes on me hath everlasting life. And any man, anyone that had learned of the Father is going to come unto the Son. If you believe Moses, you would believe me. And listen, if you actually heard and learned of the Father, then you're going to come unto me because you're going to know the shepherd's voice. You're going to know Jesus' voice and know that it's him. But, okay, so obviously Jesus taught. So the Lord, they should all be taught of the Lord, okay? So that's very clear, okay, that Jesus taught and he went around teaching, teaching doctrine. They were astonished at his doctrine. But go to 1 John chapter 2 because I believe this also goes into the fact of the New Testament and how it will be taught of God, and specifically by the Holy Ghost, okay? Because the Holy Ghost is also God, by the way. So it talks about those that have learned of the Father, they're going to come unto the Son, they're going to come unto Jesus, and obviously he's teaching and the Holy Ghost is going to teach. And you know the hierarchy, obviously, of the Trinity, the Father, Son, and the Holy Ghost, that the Son will only speak those things which the Father has given him, right? And then the Holy Ghost will only speak those things which the Son has said, okay? And that's how it works. So there's not going to be any type of contradiction in there. If the Holy Ghost is saying it, then it has to be something the Son said. And if the Son is saying it, it can only be something that the Father is saying, too, right? It can't be the fact that the Son is saying something different than the Father, okay? So in 1 John chapter 2 and verse 20 it says, But ye have an unction from the Holy One, and ye know all things. Now the unction is talking about the anointing, okay? And in verse 27 here, it's going to reiterate that whole point. And it's interesting because between that's where you have the fact who's a liar but he denied that Jesus is the Christ. He is anti-Christ and denied the Father and the Son. But he, you know, but it talks about, but he that acknowledges the Son had the Father also, and so all that's in there, and you can kind of see how this relates to what Jesus says in John 6. But in verse 27 here it says, But the anointing which ye have received of him abideth in you. What are you talking about? The Spirit of truth, the anointing of the Holy Ghost, the Spirit of God, okay? It says, And ye need not that any man, what? 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, ye shall abide in him. So here's one of the great things about the New Testament. You're the temple of the Holy Ghost. You have the Holy Ghost dwelling inside of you, and, you know, it says, God who at sundry times and in divers manners spake in time past unto the fathers by the prophets hath in these last days spoken unto us by his Son. And the idea here is that in the New Testament we have the indwelling of the Holy Ghost, and that Holy Ghost, it says, ye need not that any man teach you, but as the same anointing teach you of all things. So it's basically prophesying saying that they shall be all taught of God. Why? Because the Holy Ghost is going to bring to remembrance everything that Jesus said. Do you see how it's so much better you say, well, you know, is that what it's talking about in the New Testament? Well, go to Hebrews chapter 8. Hebrews chapter 8 is actually quoting Jeremiah 31, which is the passage about the New Covenant, okay? So in Hebrews chapter 6 in verse, I'm sorry, Hebrews chapter 8 and verse 6, let's look at this real quick. So the verse that we're talking about in Isaiah 54 is, and all thy children shall be taught of God, and great shall be the peace of thy children. And, you know, so, and obviously we're talking about this allegory of the Old Testament, New Testament. We saw that from the very beginning. So it makes sense that we'll be talking about something that will be going on in the New Testament. Now in verse, and you say, well, Jesus was technically in the Old Testament in his ministry. Yeah, but he did, he was here four days after that too, teaching his disciples and expounding the scriptures unto them. So, you know, there you go. But obviously the Holy Ghost is bringing to remembrance what Jesus said. And obviously when they were moved by the Holy Ghost, Jesus is the word of God, okay? So obviously, you know, he's still speaking to them at that point as apostles. But in Hebrews chapter 8 and verse 6 here, it says, So we're talking about the Lord Jesus, and obviously this is a better covenant, better promises. It's better, okay? So you get that from Isaiah 54 that, hey, you're gonna have more children. That's better. Now that in the world that we live in, more children is not better. But, you know, we believe that children are a blessing, that the fruit of the womb is his reward, there are arrows in the, you know, the hand of a mighty man, you know, like all that's true. And so we're not, we're all about having more children. But in verse 7 here, it says, So it's their fault. It's the children of Israel that broke the covenant. It says, So it's very clear that this new covenant's not like the old, old covenant. It's not like the first covenant. And Dave, he found fault with them because they continued not in this covenant, and then he regarded them not. So basically, it's made null and void, it's done away with, and there's this new covenant going to be taking place here. Notice in verse 10, So this phrase, this verse here in verse 11, it could be a little more perplexing. You'd be like, okay, so were you not supposed to tell anybody about the Lord, right? He says to preach the gospel to every creature, right? So what I believe this is talking about is what it's talking about in 1 John chapter 2. You need not that any man teach you because that same anointing teaches you of all things. Meaning this is that you don't need anybody else to teach you anything, right? It's not necessary for anybody to say know the Lord. Now, knowing the Lord is not getting saved, okay? Being known of God is getting saved, okay? Knowing the Lord is a process. Knowing the Lord is something that we'll be working on until we die, okay? We'll only know Him fully when we see Him face to face, and we're in glorified bodies, okay? But knowing the Lord is something that we have to work on, and we're going to, you know, try to know who He is, know the Bible, all that stuff. But what it's stating here is that from the least to the greatest, you can know the Lord. Why? Because all thy children shall be taught of the Lord, okay? And I believe this is showing you, hey, in the New Testament, hey, we're the temple of the Holy Ghost. We have the anointing abiding in us, and we need not that any man teach us, but as the same anointing teacheth us of all things, and is truth, and is no lie, and even as it hath taught you shall abide in Him. Meaning that, listen, anybody that's saved can pick up this Bible as long as they can read, okay? As long as they're literate and they can read, or just listen to it on audio, right? I guess, but I mean, anyway, as long as you can understand English language, okay, then you don't need me to know what the Bible says, okay? And you say, what's the point then? Now what do we need you for, okay? Well, the Bible does say that his word was manifested through preaching as well, okay? Meaning that there is a place for teachers and pastors, for the perfecting of the saints, for the work of the ministry, for the edifying of the church, okay? Meaning this is that, you know, when you get saved, you know what? It's really good if you have someone that already knows a lot of information to just guide you and say, hey, here's, here's what it says, here's what you need to know. But in the end, I don't care if that, you know, if you say, well, you, you, I trust you in everything that you say. Listen, you should be checking that. You should be checking everything I say, okay? It shouldn't just be robots in here that are just saying, yes sir, or whatever you say. Whatever Pastor Robinson says, that's what I believe. I'm not going to check it. I'm not going to see if that's actually right. No, you should, you should obviously be listening to me, and hopefully you're not like just grilling me on everything I say and be like, uh, I don't know, you know, just hesitant on every little thing that I say. But at the same time, you should be saying, all right, I've never heard, I've never heard it explained like that. Let me look at that up. Let me see if that makes sense. Let me make sure that that fits, okay? And listen, people in our church have different opinions, have different thoughts on certain passages, and that's fine, okay? I think it'd be weird if we were all exactly alike, just to be honest with you, okay? If we all just, we're just in lockstep. Listen, my best friends, we're not in lockstep on everything. I've never met somebody that's a Christian that I would just like, every single thing I believe, every line, we're just like, yep, that's it. No, actually most of my friends that I'm close to, we argue about a lot of stuff and get into knock out, drag out fights about, you know, like certain things in the Bible. You know, joking, but not really in some cases. But that being said, you know, this is where it's saying, and all thy children shall be taught of God. Listen, God's still teaching me, and God should be teaching you. And what I'm talking about is the Holy Ghost. Are you letting the Holy Ghost teach you? Because that is something that I believe is very unique to the New Testament, okay? Meaning this is that, in the Old Testament, I believe they'd have to go to the seer. They'd have to go to the prophet and see what God had to say on the subject, okay? And if you think about it, even, you know, even back in Jesus' day, they didn't have like a printing press to have the Bible everywhere. I mean, it was kind of like, you know, you had to get the Bible, I don't know if they had like certain places, you know, like the synagogues or whatever, where they'd have the word of God, you'd go there, read it, right? So you'd have to literally go somewhere physical, read it. So you didn't just have it next to you at all times, you weren't, and all that stuff, I don't know, you know, I wasn't back there at that time to give you a definitive answer on that. But obviously they would have the word of God as it was going down the line, and as it was being recorded, and as obviously God was, you know, moving people by the Holy Ghost to write scripture, but a lot of it was verbal. A lot of it was prophets, and that's why there was such, you know, a distinction of like, how do you know whether this prophet's a real prophet, right? Because you got to know, okay, is this legit? What are you saying, or is this wrong? And God would put guidelines, he'd put, he'd say these people need to put the death if they're, you know, a false prophet, because there's a big serious thing going on with that whole system, because at sundry times he's spake unto the fathers by the prophets, okay? And I believe in the New Testament we have a more sure word of prophecy, so we have something that's unmovable, we have the word of God, we have it written down for us, and we have the Holy Ghost inside of us to teach us all things. And sometimes you think, well, man, I wish I was back in Moses' day, and I wish I was back in, you know, well, you probably wouldn't wish you were back in Noah's day, but, you know, but I wish I was back in some, you know, these certain times where you can see these great miracles and everything. You know what? We should be really glad that we're in the New Testament with the word of God that we can understand in our language with the Holy Ghost inside of us. Listen, you know, we have it made right now as Christians. You say, well, we're not seeing all these miracles. This is a miracle. The word of God is miraculous if you read it and know it and learn it and let the Holy Ghost teach you. You know, but that takes faith, okay? Seeing signs and wonders, that doesn't take faith, okay? That seeing is, you know, people are like, seeing is believing. No, faith is the substance of things hoped for, the evidence of things not seen, okay? So, you know, have faith in the Bible that, hey, this is a supernatural book. Hey, this is God's word and, you know what? I have the Holy Ghost inside of me to teach me into all truth and that's a great privilege that I think a lot of Christians are taking for granted. I say most Christians are taking that for granted. Now, the end of here, go back to Isaiah 54 and verse 14 here and we'll be done. Isaiah 54 and verse 14, it says, in righteousness shalt thou be established. Thou shalt be far from oppression for thou shalt not fear and from terror for it shall not come near thee. Behold, they shall surely gather together but not by me. Whosoever shall gather together against thee shall fall for thy sake. Behold, I have created the smith that bloweth the coals in the fire and that bringeth forth an instrument for his work and I have created the waster to destroy. No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgment shall thou shalt condemn. This is the heritage of the servants of the Lord and their righteousness is of me, saith the Lord. And there's a lot of great stuff in here, you know, obviously the weapon, no weapon that is formed against thee shall prosper. Why? Because we have the two-edged sword that's quick and powerful and sharp in any two-edged sword, okay. Listen, you know, what is the chaff to the wheat when it comes to God's word? Is his word not as a fire and as a hammer? So obviously, spiritually speaking, yeah, there's no weapon that can beat the sword of the spirit which is the word of God and nothing that condemned that. You know, what can stand against the counsel of the Lord when it comes to that? But even so, obviously in the very end, you know, obviously nothing's going to touch us. You know, no weapon can be formed against us. I think about us in our spiritual bodies in the thousand year reign, you know, who's going to touch us, right? We're immortal and, you know, but so obviously that would apply. But I love here where it says at the very end, their righteousness is of me, saith the Lord. Why? Because it's God's righteousness, okay. Because Abraham believed God and it was imputed unto him for righteousness. David also spake of the blessedness of the man under whom God imputed righteousness without works and that, you know, that I might be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ, the righteousness which is of God by faith. We're talking about God's righteousness being given to us, that the righteousness of Christ is imputed onto us and he's saying that righteousness, their righteousness, the righteousness of saints is of him. And even so, just a picture of it, the fine linen is the righteousness of saints and who gives us that fine linen? God, okay. So it's not by our righteousnesses, you know, not by works of righteousness which we have done but according to his mercy he saved us by the washing and regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Savior. And it's a great way to end the chapter obviously because New Jerusalem, it talks about that. It talks about the righteousness of the saints which is the fine linen which is given to us by Jesus himself, right. And so, so much stuff in here and again, you know, there's so much you can get into on the details of this chapter but some great stuff in this chapter for sure. So Isaiah 54 and we'll be, Lord willing, going on as we go through the ending chapters of Isaiah but let's end with a word of prayer to Heavenly Father. We thank you for today and thank you for your word. Thank you for the book of Isaiah and specifically tonight for the chapter 54 and Lord, just so many things in there, so many things that we could go into that we didn't get a chance to and Lord, just pray to you to help teach us, Lord, teach us through your Holy Ghost, teach us how to pray, teach us how to know and understand your word and Lord, just teach us to be better Christians and teach us to bring glory to your name and Lord, we love you and pray also in Jesus Christ's name. Amen.