Colin Badger - Thematic Study of Isaiah - Class 5 - A Jubilee for the Redeemed

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   This is day five of the 1988 Idlewild Bible School. Our third period speaker is Brother Colin Badger and his general subject is Thematic Study of Isaiah. His subtopic for today’s class is a Jubilee for the Redeemed Brother Badger. Good morning my dear brothers and sisters and young people. I understand there were a few sisters from California that were talking yesterday about the fact they were very grateful that if Ahaz was as worst as the husband could be, as bad as the husband could be, they had a lot to be thankful for. It’s encouraging that at a Bible school we go away with such rich exhortation.

2. 0:42

   I appreciate that insight from that which was provided yesterday. Brothers and sisters, we approached the Emanuel prophecies, which are. Really. A very. Important section in Isaiah’s prophecy. A springboard for much of the language and the imagery to be used later on in Isaiah’s prophecy. We approached that section yesterday, first by coming to the Emanuel prophecy itself, noting that it had some hint of application to contemporary events.

3. 1:16

   For when the Assyrian invaded, O Emanuel was appealed to as one who would be present when the Assyrian overflowed and filled the land. And then we backed up out of those prophecies in Isaiah and examined how the phrase emmanue was rooted in Deuteronomy chapter 31 and elsewhere in the Old Testament as being something that was anticipatory of what came finally in the Emanuel prophecy.

4. 1:47

   We also noticed that by looking at some Psalms that are related to those events, we have a keener insight into the use and the significance of Emanu, God with us, at least the phrase with us being used Emanu in key phrases and sections that have a bearing that have a parallel with the events of the Assyrian crisis we noticed yesterday. But from from some of Hezekiah’s own speeches, Emanu was found in his lips as he described the assurances of deliverance from the Assyrian.

5. 2:22

   And as we considered that kind of approach to the Emanuel prophecies, we found that the context beyond those chapters was helpful to an understanding of what we read in chapters 7 to 12. Now similarly this morning in that section, the Emanuel prophecies, we read this. Let’s go back there. Chapter 8. Isaiah says that his children were symbolic, His two boys.

6. 3:01

   Isaiah chapter 8 and verse 18 says Isaiah, Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts which dwelleth in Mount Zion. Now, of course, that last phrase touches on much of what we said yesterday and the day before.

7. 3:30

   How Jerusalem and Micah too, was pictured as a sheep pen, and the people within those walls as sheep are gathered inside a pen. And how God was looking over as the Great Shepherd. And how it emphasizes in so many ways the great symbolic importance of God’s dwelling in Zion, not only in the future age, but its significance then in the age of Hezekiah and Isaiah, and how that small remnant enclosed within the sheepfold, as it were, on Mount Zion.

8. 4:06

   Were able. To see God’s hand and assurance that He was Emmanuel truly with them as they saw the dead Assyrian soldiers the next day. But Isaiah says that he who dwelleth on Mount Zion has given to Isaiah and his children symbolic significance. They are for signs now, the second son born to him. We’ve only mentioned him casually in our previous remarks.

9. 4:36

   His name chapter 8 verse one. It’s a mouthful Maher Shellel hash Baz margin is helpful, for it renders the meaning of that son of sign In making speed to the spoil, he hasteneth to pray. Sometimes rendered simply speed the. Spoil. Haste the prey. Thus the one son was a portent negatively of the overflowing invasion of the Assyrians. It was a warning, or he was a warning prophetically, that the invasion was coming.

10. 5:19

    It was close, it would make haste, and there would be great spoil taken by the invader. But he had another son. Didn’t he Notice how this second son’s name is on a more positive note rather than stressing the negative aspects of an invasion and seizing the spoil and taking a prey? Chapter 7, verse 3. The name of the other son again.

11. 5:51

    It’s rather a mouthful. Sheer Jashub. Sheer Jashub, or however you would like to say that. I’m sure none of us are proficient in pronouncing these words. The importance is to grasp their significance. Sheer Jashub verse 3. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou and Sheer Jashub thy Son, at the end of the conduit of the upper pool in the highway of the fuller’s field.

12. 6:32

    Notice, brothers and sisters, how specific those instructions are. It was foreordained by God that the meeting should take place in this location, specifically at the end, not the beginning of the conduit of the upper pool, not the lower pool, for there was a lower pool in the highway of the Fuller’s field. Now it seems when Scripture makes that kind of specific reference as to the venue for this meeting, there must be some importance in it, and we’ll come back to that momentarily here. Sheer Jashub, this young lad whose name, if you checked your margin, meant the remnant shall return. Now, brothers and sisters, just bring to. Bear, if you will.

13. 7:28

    All that. We’ve. Said in these last two sessions this week concerning the remnant that little sheepfold described by Micah 2 within the pen of Jerusalem, those who had come down in support and in allegiance to Hezekiah. And who appreciated? The presence of Isaiah the prophet, those who had fled for refuge within those walls, who were tested and tempered and tried, as we saw yesterday from Psalm 46, Psalm 122, Psalm 124.

14. 8:04

    Even Sennacherib on his prism, the Taylor prism, as we said yesterday, could see the picture as a small group within the wall. For the Taylor Prism, by Sennacherib’s own words, had described Hezekiah the Jew as being shut up in a cage like a bird. And Psalm 120. Four said that we are. Like a bird in a snare, the imagery rather from the whether from the Assyrian perspective or from the perspective of Hezekiah and those in the crisis, was really the same small group, trapped as it were, or seemingly trapped, hedged about.

15. 8:47

    By the walls. Within this little area of Jerusalem, and we saw the importance of the imagery of a remnant yesterday. We mentioned it slightly the day before here in verse 3, remembering what we’ve just read in chapter 8 that Isaiah and his children were given for signs and wonders in Israel. One son negatively, meaning feed the spoil, haste the pray. Now the second son, a positive hope, conviction that God would effect a deliverance, at least for a few. A remnant shall return.

16. 9:29

    I’d like just to look at how Scripture prepares us for this symbolic sign, a promise of a remnant for brothers and sisters. When you go back and at your leisure look at Isaiah again, whether it’s in the readings next year or when your private study, the concept of a remnant in Isaiah is extremely important and it springs out of here, this section in Chapter 7, just as the Emmanuel significance springs out of the same context and runs right through the prophecy. We’re being given master keys here at the beginning of the prophecy to equip us to understand what’s said elsewhere in the prophecy now.

17. 10:14

    How are we prepared? For this concept of sheer Jashub, once again Chronicles and Kings have to be brought to bear. Would you go back in the days of Ahaz as it’s recorded in Second Chronicles 28, a most important event prior to Hezekiah’s own day and prior to the time of Isaiah 7? Just slightly.

18. 10:42

    Isaiah 7, we said earlier in the week, was written in the days of Ahaz when we structured out the book. Now in Second Chronicles 28 we are in the days of Ahaz. The events here in 28 Second Chronicles, I do believe, are just slightly before the events of Isaiah 7, but Ahaz is certainly on the throne. We have a kind of civil war breaking out in Second Chronicles 28, verse 6.

19. 11:14

    For Pika the son of Remeliah flew in Judah. Now notice Pika’s from the north. Here is the king of the northern Kingdom, the 10 tribes. Pika the son of Remeliah, flew in Judah 120,000 in one day, which were all valiant men, because they had forsaken the Lord God of their fathers, and Zikry, a mighty man of Iphraim.

20. 11:41

    Flew. Massieiah the King’s son, and Azraqayam the governor of the house, and Elkanah, that was next to the king and the children of Israel, carried away captive of their brethren, of their brethren, 200,000 women, sons, daughters, and took also away much spoil. Now think of that much spoil. One of Isaiah’s sons meant haste the prey. Excuse me, haste the spoil, feed the prey, or the other way around.

21. 12:19

    It can be rendered either way. Now keep that in mind next, verse 9 But a prophet of the Lord was there, whose name was Obed. His name, brothers and sisters, if you check it. And the concordance means to restore, to set up, or to restore. So here’s the civil war. The northern tribes have plundered Judah, and as a result, the northern tribes are obviously victors, and they’ve taken close to 200,000 of their brethren from the South. Now what’s to be done?

22. 13:00

    God raises up a prophet whose name in a positive application meant restoring or to set up again. And verse 9 He went out before the host that came to Samaria, and said unto them, Behold, behold, because the Lord God of your Father’s was wroth with Judah, he hath delivered them into your hand, and he have slain them in a rage that reaches up unto heaven, like the Assyrian, who was a rod in God’s hand, an instrument of his wrath.

23. 13:36

    Assyria had overstepped their bounds, for they have they had wrecked vicious vengeance on God’s people far beyond what was reasonable. And now, although God intended Judah to be punished and taught a lesson, the northern tribes have gone beyond what is reasonable. 200,000 slain. And So what do we find here? Excuse me 200,000 held captive.

24. 14:03

    We go on verse 10. The prophet speaks Now ye purpose to keep under the children of Judah and Jerusalem, for bond men and bond women unto you. But are there not with you, even with you sins against the Lord your God? How can you take such a provocative action when you yourselves are sinners?

25. 14:25

    So a man stands up whose name means a restorer, and he appeals to their consciences, and he succeeds. Verse 15. And the men, which were expressed by name, rose up and took the captives, and with the spoil clothed all that were naked among them, and arrayed them and shod them, and gave them to eat and to drink, and anointed them and carried. All the.

26. 14:53

    Feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren. So they returned to Samaria. Now in the Hebrew the word return or. Restore it could be rendered. Is the word Hebrew word SHUB. It’s 1/2 of the name of the Prophet’s son. Cheer Jashub was his name and.

27. 15:27

    Here in the. Days of Hezekiah just preceding the events of Isaiah 7 We have a situation that is important as a preparation for an understanding to Ahaz and the people and to the significance of Isaiah’s son’s name. 4 Bring these three events together, or these three aspects in verse 8 of chapter 28. 2. 100,000 were taken captive and much spoil.

28. 15:57

    One of Isaiah’s sons was a portent as a man of sign. That there would. Be an invasion speed the. Spoil. Haste the Prey, Maher, Shellel Hashbaz. The spoil here has been taken, and in the context by God’s prophet, O Dead one, whose name means to restore or set back up, there is intervention in the hour of prices, and the consciences of the invader are turned back, and as a result they return their brethren to Samaria. To.

29. 16:38

    Return shob now. A little. Further over Second Chronicles chapter 30, part of Isaiah’s son’s name occurs again in Second Chronicles 30, verse 6, during the time of the reform preparatory to Passover. Chapter 30, verse 6, when Hezekiah appealed to his brethren in the north to come down and join the brothers in the South to celebrate the Passover and accept the terms of reform. Verse 6.

30. 17:23

    Notice the message. So the post went with the letters from the king and his Princess. Throughout all Israel and Judah. And according to the commandment of the king, saying, Now watch the choice of words, Ye children of Israel, turn again unto the Lord God of Abraham, Isaac, and Jacob, and he will in the Hebrew.

31. 17:48

    Shob. He. Will we turn to the Remnant? Of you that are escaped. Out of the hand of the kings of Assyria, ever so subtly, brothers and sisters. Part of that symbolic name is included in Hezekiah’s appeal to the remnant of his people. Sheer Jashub. Sheer the. Remnant. Shob to return Here we have in Hezekiah’s appeal to his brethren both.

32. 18:25

    Words brought together. Shob to return verse 6. Remnant, the other part of the symbolic name of Isaiah’s son. Remnant. In fact, as you work through Isaiah’s prophecy, with only one exception, sheer this part of the word down here. Shea. R in English shear is the Hebrew word. For every occasion. Except one in Isaiah’s prophecy where the word remnant appears. Every time you see remnant in Isaiah, with one exception only, it’s the word shear, part of Isaiah’s son’s name. And every time the word return is used or the word restore in Isaiah’s prophecy, it’s always the Hebrew word shub. SHUB.

33. 19:20

    You see then, how in Isaiah? Chapter. Seven these two symbolic sons 1A portent of something negative, the one who said by his name that there will be an invader who will come take a spoil, make a prey, and the other son a positive sign of hope, although there will be an invasion, although there will be a. Crisis for the Ecclesia.

34. 19:49

    Although there will be a testing of faith, nevertheless was the assurance nevertheless sheer Jashub? A remnant shall return. And from that point on in Isaiah, every reference to those words comes from that symbolic name, whether it’s talking about a remnant. Or whether it’s using the. Word return or to restore.

35. 20:16

    You see that before the events of Isaiah Chapter 7, before he was asked to go down to that special location with his son, there had been preparation made in the experiences of Ahaz, as we’ve just seen, and later on worked out in the experience of Hezekiah that would draw upon that symbolic significant promise for a has was without excuse, and so was the nation in his experience. Just before the events of Chapter 7, he had waged a wicked warfare on his brethren in Judah, and one had come in his midst whose name meant.

36. 21:01

    A restorer O dead. One who will set up And he had appealed to the conscience of Ahab and his military commanders and to the people and his appeal. Let my people go. Let those who are captives be liberated. And they responded, and they let Ashab, our remnant, go. Excuse me, A sheer go a little group. Go out.

37. 21:30

    And go back and be restored. In those events prior to Isaiah 7, those principles were demonstrated to Ahaz, the working out of a prophecy before another one was given. Ahaz and the people therefore were not reasoning in a vacuum when Isaiah 7 transpired. Let’s go back there.

38. 21:56

    P. Indeed, Ahaz had already gone through events in which our remnants were spared and allowed to go back, in which restoration was affected. God clearly showing that he would not exterminate Judah, not under any circumstances. And the people of the north had been the invader in that case. And they’ve been reminded that they too were flesh. They too had committed sins, so their act was overbearing and arrogant.

39. 22:32

    Now back to Chapter 7. Keeping in mind those. Former events? What about these? Details in Chapter 3. What are we to make of them, brothers and sisters? For sheer, Jasheb. Our remnant shall return was to go with his father Isaiah, specifically in verse. 3. At the end of the conduit of the upper pool in the highway of the.

40. 23:02

    Fuller’s field. And as Isaiah was to stand there with one whose name meant our remnant shall return, they were to conduct their dialogue with Ahab starting as we have down to verse 10. We’d like just to return brothers and sisters to this diagram. It helps us to. See what was happening. Picture these events in your mind’s eye, Isaiah.

41. 23:31

    Is told that. He and his son must meet King Ahaz at the end of the conduit. Of the upper pool. The upper pool. Guyhan, sometimes known as the Virgin’s Pool. They were to meet Ahaz. There at. The end of the conduit. Of the upper pool in the highway. Of the Fuller’s field. Now it’s.

42. 23:57

    Difficult to get a clear grasp. As to where this location was exactly, we do know that there was a. Highway which went through this area of the. Kidron and followed on up. Through connecting into other highways to the. North, it was a fairly. Direct Line on the West. Side of the Jordan, straight from the Kidron Valley up to the north.

43. 24:19

    That much is certain from ancient records and other mentionings in scripture of the same basic location. The fuller’s field we’re not. Sure, exactly where that was, but some. Accounts Ancient accounts indicate. That it was on the West side of the Kidron, north of Guyhon The. Fuller’s field. What was a Fuller’s field? It was a place apparently used.

44. 24:49

    By the women for scrubbing and for obtaining and using soap of some sort or whatever. Cleanser they used. It was a place. Also apparently where the. Laundry was sometimes drawn out. After. Washing and getting water in Guyhon. According to one source, it seems to indicate that the daughters of Zion. Or the daughters of Judah.

45. 25:10

    Would come down. Here, gather their water. Perhaps do some of their? Washing in the early stages of it. And then if some kind of additional cleansing or drawing needed to be done, they would go a little. Bit further up into the fuller’s field. Some have suggested there there were perhaps. Some kind of merchantmen that sold various cleansing devices. Now why are all?

46. 25:32

    Those details mentioned, remember Isaiah is told to bring his child with him. So now we picture the. Scene up goes Isaiah here. Near the fuller’s field or within sight. Of the fuller’s field standing in the highway next to. Guyhan, now we bring to. Bear what we’ve taken earlier. We’ve seen the great significance of Guyhan, whose maker Isaiah 22 was God.

47. 26:06

    The symbolic significance of these mysterious underground springs. How Isaiah has drawn elsewhere in his prophecy upon the symbol of Guyon. Or the symbol of Siloam. These mysterious sources of life giving water ho everyone who thirsteth, we considered. That yesterday waters springing up Jesus. Use of Isaiah 12 verse one. Let’s go there, for Jesus draws partly upon. This in John 7 when he talks about rivers of water flowing from him.

48. 26:45

    Isaiah chapter 12, verses 1-2 and. Three clearly alluded. To in John 7 and more than that, when Jesus said what he did. In John 7 about the Living Waters. That would come from him. He. Said that according to John 7. In the. Last day of the feast. That is the last day of the feast of.

49. 27:12

    Tabernacles, which according to Edersheim and. Other Jewish authorities was a. Day in. Which like the days previous, the seven days previous, priests would leave the gates of. The temple and the. City area. Go down to Guy Han. Take a golden pitcher. Dip it in the waters. Excuse me, not Guyhon, but down to Siloam, this end of the city and this end of the conduit, down through the gates.

50. 27:42

    Take a golden. Pitcher, dip it into the waters. In a procession, a very solemn procession March. Back up to the altar of burnt offering in the temple area. And pour it out with wine before the sacrifice of that. Day in the morning was ignited. Now, Edersheim says they did that every day. And he also indicates that Isaiah chapter 12 and. Verse two and three were.

51. 28:10

    Sung as a kind of. Chant as the priests proceeded. Down and back from the. Pool of Siloam, the pool. That meant scent fed. From the. Waters of Gahan and as they went back. And came to that altar. They then sung part of the songs of Degrees. Now, brothers and sisters. It’s important to see here that in Isaiah chapter 12, verses 1-2 and three. There was good reason for Jesus to allude to it. And there was good reason for him to say what he did at that particular feast seeing.

52. 28:45

    What the procession of the priest was doing. Behold, verse 2. God is my salvation. I will trust and not be afraid for the Lord. Jehovah is my strength and my song. He also has become my salvation. Verse 3. Therefore with joy shall ye draw water out of the wells of salvation. Say why the Jews in Christ Day would chant such a section from Isaiah as they went down here through the gates of the old city and dipped their golden pitcher into the water of Siloam, which had come of course from Guy Han. And how they would chant that perhaps also on the way back as they proceeded back to the temple courts. And how as they poured out that water and the wine and ignited the daily sacrifice for that great feast, the last day of the feast, Jesus seized that opportunity to allude to all of this imagery and especially Isaiah 12, verse 3. For out of him the true source of godly water, Out of him would proceed.

53. 29:59

    Water that would be living what they were doing would only satisfy, of course, for a day or for a feast. Jesus was offering a water that would come and satisfy men and women forever. When you see then Jesus referring back to this kind of language in Isaiah, which finds its source historically in these events and with these locations back to Isaiah 7 again verse three, there is now good reason to look at these location references and see in them no doubt some definite significance.

54. 30:44

    Isaiah was a man of sign, Sheer Jashub was a man of sign. And here a group of people represented in the son of Isaiah. A remnant shall return. One stands here, a remnant shall return by this conduit, this source of water, and they stand by a highway which led up to the northern tribes and which led the northern tribes down a highway. And next to this highway, this remnant stands next to the highway and next to this source of mysterious water. And beside them is Father Isaiah, whose name means Yahweh is salvation, Yahweh is salvation. A remnant shall return, and thereby the pool of waters symbolic by Jesus own reference of the wells of salvation. Isaiah 12 verse 3 and their near brothers and sisters, the fuller’s field, that place within view. That was the place where the daughters of Zion cleanse their garments.

55. 32:09

    See the point Brothers and sisters. Symbol after symbol is brought to bear in this most incredible location. Gahan simple enough of the wells of salvation, the waters of Shiloa that go softly. Isaiah 8 verse six that we referred to yesterday. God was their Maker. Isaiah 22 a source of refreshment, referring ultimately to the Lord Jesus Christ and the waters He would offer mankind, the Saviour of mankind. And there by this eternal source of water stands a son, perhaps a young lad, whose name symbolized the remnant shall return but a few, but nevertheless a remnant.

56. 33:01

    And he stands with His Father Yahweh, His salvation, next to a highway which Isaiah is going to play upon a number of times later on in his prophecy. A highway come back to that. And it’s within sight of the place where the daughters of Zion wash their clothes. Now let’s just expand brothers and sisters in and around the book of Isaiah and just notice how these details are now going to be built upon from this springboard and Isaiah 7 and 8. So let’s go out beyond these chapters. First of all, chapter 35 of Isaiah. We said at the beginning of the week we couldn’t possibly go verse by verse or chapter by chapter. We would go thematically through the book of Isaiah, grasp the main concepts, get a hold of the keys of the key ideas laid out in the early chapters of Isaiah, and then use them to unlock the doors elsewhere in the prophecy.

57. 34:08

    So Isaiah 35, keep in mind what we’ve just said, verse eight, look at this, brothers and sisters, what a beautiful passage in the context of the events of sheer Jashub by the conduit of the upper pool standing next to the highway, within sight of where the daughters of Zion wash their clothes. Verse 8.

58. 34:35

    And an highway shall be there. Well, when’s this? Back to verse one. The wilderness and the solitary place shall be glad for them, ooze them, and the desert shall rejoice and blossom as the Rose. Verse 3. Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not. Behold, your God will come with vengeance, and God will the recompense.

59. 35:12

    He will come and save you. It’s the remnant. Verse 5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. John 9. The blind man. The man also in John 5 by the pool water. Drawn from Siloam. Significantly, where the blind and the sick were healed. Verse 6 Then shall the lame man leap as in heart, and the tongue of the dumb sing.

60. 35:41

    For in the wilderness back to the symbol of water, shall waters break out, and streams in the desert. Now verse 8 again. And an highway shall be there and away, and it shall be called the way of holiness. From Isaiah 7 springs out an imagery that runs right through Isaiah, the language of a highway, a highway leading brothers and sisters To where? Where did the highway go?

61. 36:17

    To Zion. That’s where it went. It drew potentially remnant of people from the tribes, north or South that came down for Hezekiah’s Passover or at any other time of worship. It was one of those highways, an artery. In the land that came. Right down to Jerusalem and terminated somewhere in the Kidron Valley, within the walls of Jerusalem, next to the Fuller’s Field by the waters of Guyon.

62. 36:50

    And so out of Chapter 7 springs an image that that of a highway is a symbol for the way of salvation. Where did Hezekiah tell the people they had to come if they were to be reformed as part of his reform program? As we saw earlier in the week, there was only one place the northern brethren could come if they were to celebrate the feast of Passover, save themselves from the Angel of death, be renewed and strengthened in their vows.

63. 37:22

    They had to come from the north to the South, and there was a highway, a highway LED to Jerusalem, down into that valley next to those walls, and it led to the waters, to the waters of Guyon. It was symbolically the way used in the Acts of the Apostles, by the way, as an abbreviation for those who knew the truth. You watch it in the Acts, the way, this way, the way, this way.

64. 37:52

    It’s used numerously in the Acts. That way, excuse the pun, it shall be called the way of holiness. But let’s not finish there. What does this highway do? Where does this highway lead as the way of holiness? What are the qualifications to ride on this highway? Now verse 8 at the end. The unclean shall not Passover it.

65. 38:26

    A word, part of which forms the word Hebrew to Passover, used also in the time of Joshua. The unclean shall not Passover it. Well then, brothers and sisters, who can pass over it? That means not to shift from side to side, by the way. It means who shall run along it? Who shall walk along the way of holiness?

66. 38:50

    Who shall tread God’s Hwy. Not the unclean. Well then, who the clean? How are they cleansed? The fuller’s field. That’s how the cleansing the fuller’s field significant in the events of Isaiah Chapter 7. As if Isaiah and as if Ahaz didn’t know where to go, brothers and sisters, when they were to meet at the pool, the upper pool, pool of the conduit. That would have been quite fine.

67. 39:24

    I’ll meet you, Ahaz. It could have been said by the pool, the upper pool by Guy Han, or it could have been said, I’ll meet you by the highway next to Guy Han. But that wasn’t good enough either. We will have a meeting next to Guy Hon by the highway overlooking the place where the daughters of Zion wash their clothes. So how are those to walk?

68. 39:51

    Who will walk along that highway? It’s on the condition that they are cleansed by the waters, that they have their ways forgiven and pardoned, and their clothes cleansed. And what waters do that? The waters of salvation, no doubt. Brothers and sisters, Isaiah chapter 12, come to the waters. We are all bidden. Come to the waters and drink.

69. 40:18

    Dip down into those wells and you will find joy. Draw waters out of the wells of salvation. And how were we saved? It’s a basic fundamental principle that by imbibing the waters from Jesus well, not only do we receive life giving sustenance, in the process we are cleansed. Ephesians chapter 5, The daughters of Zion cleansed by the water from Guy Han over in the location of the Fuller’s field, standing by a highway.

70. 41:02

    And Paul in Ephesians chapter 5 describes how the daughters of Zion under the new covenant are to go through the same exercise if they are truly the daughters of Zion. So we read in verse 23 of Ephesians 5.

71. 41:26

    For the husband is the head of the wife, even as Christ is the head of the church. He is the Savior of the body. Verse 25 Husbands, love your wives, even as Christ also loved the church and gave himself for it. Why? That He might sanctify and cleanse it with the washing of water by the Word, that it might, that He might present it to Himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.

72. 42:12

    You see, brothers and sisters, that water mentioned in John 7 as a water which we must all drink deeply of in order that we might be regenerated and given life now and in the future, is a water that has a dual purpose. The giving of life and the cleansing of our carnal minds, the cleansing that must take place day by day that our garments might be made clean.

73. 42:40

    So what is it any amazement that here in Isaiah 35, the way of holiness, the highway is looked upon as the place only upon which the. Clean shall tread, not the. Unclean, no unclean shall Passover or pass through. And Speaking of the Fuller’s field brothers and sisters, with its obvious significance, is there not also perhaps a similar thought, or if not an echo in Mark’s Gospel?

74. 43:15

    At the time of the Transfiguration, when Jesus is glorified before them, he is pictured as one whose garments were very, very clean and white, whiter than what a fuller’s soap could do. A fuller’s soap. See the point? Jesus in glorified transfiguration is pictured as the ideal to which we are moving. And when this brightness, this glorified ideal, is pictured before the disciples?

75. 43:50

    Mark. Typical to those graphic terms, he often uses in his Gospel pictures the Lord Jesus Christ as having garments cleaner than what a fuller could do with his soap. Well, brothers and sisters, there’s more. Back to Isaiah. Let’s run with these thoughts a little further through the prophecy. Let them be master keys.

76. 44:11

    To open up the significance of these terms, let’s go to Isaiah chapter 49. Isaiah chapter 49. Keep in mind these events as we read these words, perhaps from a fresher perspective. Isaiah 49, verse 9, That thou mayest say to the prisoners, Go forth to them that are in darkness, show yourselves. They shall feed in the ways, and their pastures shall be in all high places.

77. 44:54

    They shall not hunger nor thirst, neither shall the heat nor sun smite them. For he that have mercy on them shall now watch. This language shall lead them. The idea of a path, the idea of some direction, He shall lead them even by the springs of water shall he guide them. It’s a picture of the redeemed or the remnant being LED along some path or course, and the redeemed are taken to the springs of water. Guyhon, which means to gush or to spring forth. Verse 11, Look at this, and I will make all my mountains away. By the way, how will he make his mountains away? Well, Isaiah too tells you, because the mountains will be flattened, and the high place will be lowered, high places will be lowered, and the haughty and the lofty shall be humbled. It’s the language of Isaiah chapter 2. The mountains will be gotten out of the way. We’ll come back to that.

78. 46:05

    I will make all my mountains away, and my highways shall be exalted, leading God’s people, guiding them to the springs of water away, being prepared a highway. And verse 12 Look at this. Behold, these shall come from far, and lo, these from the north, and from the West, and these from the land of Synem. O sing, O heavens, and be joyful, O earth, and break forth into singing, O mountains, For the Lord hath comforted his people, and will have mercy upon his afflicted. The people of Isaiah’s day could fit right into an understanding of what that meant.

79. 46:54

    Those Speaking of the future. Most importantly, to take people and lead them to the springs of water, to take them by a highway, even those who had come from far. And where would they go? No other place, brothers and sisters to Zion. For as Psalm 87 said, all my springs are in thee. That’s where such and such a man or woman is born. Psalm 87 over to Isaiah 40.

80. 47:25

    Use the same key to unlock the meaning of these images. Well known chapter which heralds the second part of the prophecy. Here we are, verse one of Isaiah 40. Comfort ye, comfort ye my people, saith God. Speak ye comfortably to Jerusalem, and cry unto her. Now think of the Assyrian crisis that now has passed by the time Isaiah 40 was penned or spoken. Cry on to her that her warfare is accomplished. Now.

81. 48:06

    What did that mean to the people of Isaiah’s day? They had now seen the Assyrian crushed. They knew what? That meant in part that her iniquity is pardoned, for she hath received at the Lord’s hand double for all her sins. Now comes the voice, the voice of him that crieth. In the wilderness.

82. 48:27

    Prepare ye the way of the Lord, make straight in the desert a highway for our God. Now where would that highway lead? Verse 4. Every valley shall be exalted. Remember what we said about mountains just a moment ago. How will the mountains be prepared? And every mountain and hill shall be made low, and the crooked shall be made straight, and the rough place is plain, and the glory of the Lord shall be revealed. Where does Scripture say the glory of the Lord shall be revealed?

83. 49:03

    You know, and I know verse 9, there’s the answer, O Zion, Zion, that bring us good tidings. Get thee up to the high mountain, O Jerusalem, that bringest good tidings. Lift up thy voice with strength. Lift it up, be not afraid, Say unto the cities of Judah. Behold your God. Brothers and sisters, once again we find the language symbolically of that of a highway, a place that leads the remnant to Jerusalem.

84. 49:37

    Away prepared the obstacles removed an opportunity to come and drink of the wells of salvation. Christ’s bride cleansed in the Fuller’s field by the water drawn from Guyhon, from that mysterious source of water below the Temple Mount, and in real terms, coming for the sake of worship and for the hope of redemption.

85. 50:04

    Place after place opens up. Now back to verse 2. We’re not finished. Speak ye comfortably to Jerusalem. How, brothers and sisters, that phrasing would be particularly relevant to the people of Hezekiah’s day. How so? Back to Second Chronicles, chapter 30.

86. 50:33

    Second Chronicles, chapter 30. At the time of the Passover, in the days of Hezekiah, when he beckoned to his brethren to come down to the South, come along that highway, come to Jerusalem to celebrate the feast. Once Hezekiah got the people there as a small remnant of the nation and had prayed for them, as we’ve read earlier and in verse 20 of Second Chronicles 30, God responded by healing the people, in other words, pardoning their sin, cleansing their garments.

87. 51:24

    Verse 22, Hezekiah uses the same Hebrew word as is used in Isaiah 40, verse 2. Comfort he, comfort He my people speak ye comfortably to Jerusalem. The word comfortably means to speak to the heart. You look at the margin of Isaiah 40 verse 1, and here Hezekiah look at your margin spake comfortably.

88. 51:51

    Same Hebrew word as Isaiah 40 verse one. Hezekiah spake comfortably unto all the Levites, and your margin Hebrew to the heart. So Hezekiah’s words wrung out on that Passover occasion once he had got all the people down as he could, as much as he could, that remnant into Jerusalem, and he spake to their heart all the Levites, and he taught the good knowledge of the Lord. And so the words of Isaiah 40 were but an echo of good King Hezekiah.

89. 52:27

    For he and Isaiah both said, Speak ye to the heart, to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned. Brothers and sisters, let us tread that highway. Let us accept the invitation to come to the wells of salvation, and let us accept the process of our garments being cleansed and washed to be his bride.

90. 52:55

    That, brothers and sisters, our warfare will finally be accomplished, our iniquity pardoned, and let U.S. Open our ears to those words of comfort, intended, as in the words of Isaiah and Hezekiah before him, to speak to our hearts.