Isaiah 19.
Kirk Paster is an artisanal professor in Australia.
!
One day you bring it up with your mother, and without a pause she comments,
Oh, I didn't tell you.
A new family moved here across the road, and I thought it would be nice to be neighborly.
So I took them a casserole, and I gave them grandma's wedding as well.
They looked so pleased.
And Paster, imagine the situation.
You might be rather bewildered by your mother's reckless, scandalous generosity.
You might have an outburst of anger or jealousy.
But the reason Paster gives that illustration here is because in Isaiah 19,
Isaiah is announcing God's plan to give away Israel's wedding ring.
Or at least to melt it down into three rings.
Yes, one for Israel, but apparently and astonishingly one for Egypt and one for Assyria.
And I don't know whether you've noticed it as I've been preaching through these early chapters,
that Isaiah is a book of surprises.
But here is one big surprise that I wasn't expecting.
Here in this chapter you see the reckless, scandalous generosity of God.
You see the reckless, scandalous love of God.
And the reckless, scandalous dreams of God.
All coming from itself.
From itself.
If you were here last week, let me try to really up to speed on where we're at.
I'm going to a new section.
Chapter 30 to 23.
It's really a series of oracles that are delivered to Judah about neighbouring nations.
In some ways it's the street of the nations address.
But what's interesting is that it's addressed to Judah.
Isaiah doesn't go around with all these other nations.
And speak to them.
No, he speaks to Judah about the other nations.
And the reason he does that is because very simply he is saying to Judah,
whatever you do, whatever you do, do not put your trust in these other nations.
Do not trust them.
You need to put your trust in the Lord God Almighty alone.
Because the problem is for Judah, at different points, all these different nations seem to be attractive.
In terms of form and political alliances.
So these nations, they might be the one Israel would think that could protect us against the other nations.
And so we see Isaiah goes through each of these nations and he says,
here's why you don't want to trust them.
Here's why you don't want to trust them.
And the bottom line is God is going to come and judge these people and destroy them.
So that's where we began with Babylon.
And God said that Babylon will be judged and destroyed.
And chapter by chapter he's working through these various nations.
The Philistines, Moab, Damascus, Hush.
All of which, for instance, chapter 19 of this oracle concerning Egypt.
And of all the nations that are mentioned,
Egypt would be the one that invoked memories.
Memories of opposition and persecution of God's people.
It was, of course, Pharaoh and the Egyptians who held Israeli slavery for 400 years.
And who God had delivered the Israelites some 700 years prior.
And Isaiah speaks here of them.
And you would think, wouldn't you, that that memory of what happened in Egypt would still be very strong.
The southern kingdom, they would have said, we've got nothing to do with Egypt.
And yet, what a difference that 700 years has made.
Because now with Babylon, that kind of not yet is the power,
and Assyria is still the mightiest nation on earth,
Judah is looking for something to help them.
They want to get out from under the rule of Assyria and Egypt.
And Egypt comes as a very willing volunteer and says,
if you do what we say, we'll protect you.
And Isaiah says to Judah,
don't even think about it.
And what is somewhat different from this oracle,
than the previous ones,
is what is promised to Egypt after judgment.
Here's what we're going to look into in this chapter.
We'll pick up on the language of verse 22.
Do you see that?
There's two things the Lord will do there.
He will strike and he will heal.
And what is promised to strike Egypt,
but then also heal them.
So first of all, the striking of Egypt.
Look at verse 1.
Behold, the Lord is riding on a swift cloud,
and he comes to Egypt.
And the idols of Egypt will thank God of his presence,
and the heart of the Egyptians will melt with him.
And I will stir up the Egyptians against Egyptians.
And they will fight against each other,
and each against his favour,
sitting against sitting,
kingdom against kingdom.
And the spirit of the Egyptians within them
will be emptied out.
I'll confound their counsel.
They'll inquire of the idols,
of the sorcerers,
the mediums,
the necromancers.
And I will give over the Egyptians
into the hand of a heart of master.
And a fierce king will rule over them,
says the Lord God of hosts.
Isaiah, he gets in all these articles.
He basically begins by saying,
God is almighty.
God's sovereign power.
Do you see what he's riding on in verse 1?
He's riding on a swift cloud,
because he's in such control,
and he's the master of the natural world.
And Israel can do nothing about what God is going to do.
And so it's no wonder he says,
that you and the Egyptians,
as well,
that idols tremble,
and their hearts match.
Well, I'm going to pick apart the whole section,
the first half of Isaiah 19,
but let me give you the basic breakdown
of what Isaiah says will happen to Egypt.
He says there will be a collapse in three areas.
First of all,
there will be a social collapse,
verse 24.
That God's actions are going to bring relationships falling apart.
Frustrations will set in.
Nothing in the nation will go to plan.
The Egyptians will fall into a kind of spiritual mumbo-jumbo.
The country will come under dictatorship.
And the question is,
who has got the power?
Who's got that kind of power
to turn one great nation against another great nation?
And Isaiah says,
the answer is the Lord God of mighty.
But there's not only social collapse,
there's economic collapse.
Look at verses 5 to 10.
Can you see what's mentioned again,
and again,
and again?
Look at verses 6 and 7.
Do you see one word that keeps being mentioned?
It comes up five times.
Four times as a synonym.
The synonym as well.
Isaiah wants you to understand
that there's an economic collapse coming.
And it's symbolised by the dry heaven of the Nile.
That's the word that's used again and again.
The Nile, the Nile, the Nile.
And the river was Egypt's lifeline.
No river, no life.
Who is it that could and would drive the Nile?
Which means,
Jesus was not just a great river,
but the Nile was a great God in Egypt.
And Isaiah says,
well, there's only one man who can do it.
And that's the Lord God Almighty.
And then thirdly,
there's political collapse.
It's not just a corruption of our country.
It doesn't get distracted.
Then it's in the Lamb of the Thirteen.
The ruling cabinet of Egypt.
Well, there'll be folly there.
That's not the rules to free.
The leaders were enlightened in their claims.
They weren't reading the signs of the times.
And all they were doing is misleading.
So then all in all,
there's a comprehensive picture.
There's a total unraveling of Egypt.
The eternal unity will grow.
The traditional religion.
The political independence.
The water supply.
Agriculture.
Commerce.
Political strategy.
The markets.
Wise teaching.
Everything is unraveling.
And Egypt is unable to do anything about it.
And behind it all,
there's one sovereign Lord
riding on a cloud.
A cloud of judgment.
Judgment on a nation.
Which was really like an enlarged version of people.
Judgment's allowed to be talked about last week, didn't we?
The place where human determination,
where human felt,
humans felt we can meet every need
by self-project.
We've got the wisdom to solve every problem.
We don't need God.
And that pride of Babel
is at the very heart of this people.
And without turning to God,
God struck Babel.
And God will strike Egypt.
And so Isaiah says,
okay to Judah,
what are you going to do?
Are you going to put your trust in Egypt?
You think you're going to place
all your security and your safety
Isaiah says,
don't you dare.
Don't you do it.
The Lord says,
the one to trust is
the Lord who rides on the cross.
Our own rides on the clouds.
The one to trust is
the Lord
who strikes in judgment.
But in verse 16,
there's a great change of gear.
Can you pick that up?
Can you see me, others?
There's a change of writing style, actually.
It moves
from poetry to prose
in verse 16.
And it's a very deliberate contrast
in writing style.
And I think it's there
to make you stop
and think.
It's intended to point you
to a change.
There's a contrast.
And there's a series of five,
isn't there?
In that day.
Can you see that?
There's 16,
18,
19,
23,
24,
in that day.
And it points beyond
the striking of Egypt
to the astounding
healing of Egypt.
It's a shocker.
So verses 16 and 17,
there are a bit of a hinge
where Egypt is portrayed
as women who are fearful
of the Lord.
They're terrified.
But as we read on,
we read on that fear
is a good fear.
Because it's a fear
that has led to repentance.
Look at verse 18.
In that day,
there will be five cities
in the land of Egypt
that will speak the language
of Cagan.
And they'll swear allegiance
to the Lord of hosts.
And one of these
will be called
the city of destruction.
And in that day,
there will be an altar
to the Lord
in the midst of the land
of Egypt
and a pillar to the Lord
and his border.
And it will be a sign
and a witness
to the Lord of hosts
in the land of Egypt
where they cry to the Lord
because of oppressors.
He will send them
a saviour
and a defender
and a deliverer.
And the Lord
will make himself known
to the Egyptians.
And the Egyptians
will know the Lord
in that day
and they will worship
and sacrifice and offering
and they will make vows
to the Lord
and perform them.
And the Lord
will strike Egypt,
striking and healing.
And they will return
to the Lord
and he will listen
to their opinions
and mercy on the Lord.
So right away,
there's something
monumental happening.
There's a profound shift
in loyalty and allegiance
that's going to take place
in the future.
And do you notice
what Isaiah pictures?
He says,
you go into Cairo,
you'll put it into cities
and you'll go into the shop
and they will start speaking
Hebrew to you.
Now you talk to refugees
or migrants
who move from their homeland
to a new country.
And they will tell you
that the day they stop
speaking their mother tongue
and they start speaking
and thinking
and dreaming
and speaking naturally
the language of the land
they are living in,
that day is a huge day,
isn't it?
So for many of you,
you're not there yet,
are you?
For many of you,
second language is English.
You're not at that stage
where you think
and you speak
and you dream
and you pray
and your heart language
becomes English.
You're not there yet.
But when it comes up to you,
it will be
the moment of the state
of Cance.
Because what does it say?
It means that
in terms of your identity,
and perhaps in terms
of your allegiance,
they've changed me.
Now these people
here in Isaiah 19,
they've not moved
out of Egypt.
And yet,
they are speaking Hebrew.
And here it is
a representative
of a change of allegiance.
Something is going on
in the inside
that is represented
by a different language.
We've discussed today
and we talk about
totally a change of allegiance
in my life
or your life.
and where you're trying
to follow
after other things.
And you're trying
to find your fulfillment
and your happiness
and then you turn
and you start
worshipping God.
Now it's unlikely
that that's going to
be marked
by a change of language.
We continue to speak
the language we speak.
But what is helpful
in this passage
is there are four markers
which show
that there's a change
of allegiance going on.
And I think
the four markers
are helpful
because they show us
what does a change
of allegiance
look like in our lives.
It's not an exhaustive list.
But there are four things
that Isaiah
is pointing to
and let's use them
as a checklist
and say who might follow it.
So let's look at
the four together.
It's represented
in verse 19
by the altar.
Number one.
There's an altar.
The altar
that the Egyptians
would have put up
this monument.
It was for sale
as a sign
and a witness
to the Lord.
And we are told
that back in Joshua 22
we read about
the tribes of Israel
who settled
on the far side
of the Jordan River.
They built an altar
as a witness
to the fact
that they belonged.
To the fact
that they belonged
to the people
of the Lord
even though
they were separated
from the other tribes
by this body of water.
And the altar
represented a sign
and a witness
that they belonged
to God.
Now we don't build
holders today.
What do we do?
What we do
are signs.
We are signed
aren't we
at the time
of our baptism.
We are signed
in the name
of the Trinity.
You are baptized
into the name
of the Triune God.
What is happening
at baptism?
We are saying
that I
if we are being baptized
all my children
if they are being
baptized
they belong
to the Triune God.
That their
ultimate allegiance
is to the Lord.
And when we
take the bread
and the wine
it is a cup
of our allegiance.
It is not just
a ritual.
That when you
eat that bread
and drink that cup
you are saying
I belong to the Lord.
My allegiance
is ultimately to Him.
And that is
a pretty significant
and serious thing
to say.
Actually
that what He says
goes in my life.
That is a sign
and a witness
to the Lord
that we belong
to Him.
The second
is this
marker of prayer.
Look at verse 20.
It says
Egyptians will
cry out
to the Lord.
They will cry out
to the Lord.
Why?
Because they are now
in a relationship
with the Lord.
And their allegiance
has been marked
by this altar.
They are in a relationship
and it is a speaking
relationship.
But because they now
belong to the Lord
they enter into this
fellowship with Him.
So that now
as dangers come
and problems
need to be solved
they don't do it
just by human
self-confidence.
as the problem
was in the judgment.
And now
by prayer
and crying out
to the Lord
the Lord responds.
And the question
for you and I
is what is our
physical call
when we are in need?
And I suspect
the inclination
is not
to call
on the name
of the Lord.
The temptation
has got a
place to
spiritual orphans
to think that
well
we are alone.
No one can
help us.
We can fix
our problems
ourselves
but that is not
Bible tells us
at all
is it?
That God
through His grace
for us
in Jesus Christ
we are not
orphans.
Well that's just
as well isn't it
because you cannot
fix your problems.
But if you
were called
on the name
of the Lord
you are not
an orphan
you are a son
or a doer
in the living
God
and therefore
He delights
to hear us
cry out to Him.
The first
port of call
for the believer
when there is
a need
is to pray
and say
God I cannot
fix this.
I cannot
fix this
when you step
in and do it.
And God
delights
when we cry
to Him
in helpless
dependence.
Thirdly we see
the mark of
Revelation
verse 21
that God
would reveal
Himself
to His people
and what we
see here
is that God
is always
the initiator
of this
relationship.
That God
reveals Himself
and only
when God
reveals Himself
to the
Egyptians
know the
Lord.
Christianity
is not about
you searching
for God.
It is not
about you
searching for
God but
it is about
you responding
to God's
reveals of truth
because God
has revealed
Himself in the
Bible.
In His
Word.
You don't
have to go
searching for
God because
He says
read this
and you
will find
me.
You will
find out
who I am.
And the
Egyptians
will understand
that.
That revelation
will be given
so that they
would have a
relationship.
So that they
would know
to whom they
are speaking.
And so if
their allegiance
has changed
God's Word
has become
your truth.
You love
the Bible.
He's worried
about who He
is.
What He's
done.
And about
who we are.
The fourth
marker is there
in verse 21
is worship.
The word
that is used
literally there
is to serve.
And it
points to
what our
worship really
is.
Our service
of God
is 24
hours,
seven days
a week.
The Bible
picture of
worship is
not just
what we do
here every
morning from
10.30 to
11.40.
But what we
do in the
rest of our
lives.
As referred
to us,
vows to
the Lord.
But if
your allegiance
has changed,
you now
understand that
your life is
now primarily
about serving
God, not
yourself.
It's not
even serving
your boss
at work.
But life
is about
serving God.
So four
markers.
Four markers
have changed
allegiance.
But what is
additionally
surprising is
actually the
words in
Isaiah 19
form really
like a
Bible
overview.
The second
Old Testament
survey,
Isaiah 19.
Think about
the altars
and the
monuments.
What do
they remind
you of?
They remind
you of the
Israelites in
the book of
Joshua.
And they're
crying out
for deliverance.
What does
that remind
you of?
When did
the Israelites
cry out for
deliverance?
Well it
again reminds
you of the
judges,
doesn't it?
They again
and again
cry out to
God for
deliverance
and God
sent a
judge to
deliverance
and receive
them.
The
don't
sacrifice
and grain
offerings
and vows
reminds you
of what?
Well the
book of
Leviticus.
And so
the thing
is these
early chapters
from the
Old Testament
who was the
main character?
The main
character was
Israel.
But why
Isaiah
was
done in
Isaiah 19
is he
switched
that.
The main
character of
these events
that were
true of
Israel
he says
they are
now true
of
Egypt.
And the
people who
would have
been struck
by God
in judgment
they are
now going
to be
healed
by God.
So the
striking of
Egypt and
the subsequent
healing of
Egypt is
going to lead
to the
conclusion of
this chapter
which would
seem absolutely
impossible.
Look at the
last few
verses.
Verse 23.
In that
day there
will be a
highway from
Egypt to
land to
Syria.
Assyria
will come
into
Egypt and
Egypt into
Assyria and
the Egyptians
will worship
with the
Assyrians.
And in
that day
Israel will
be third
with Egypt
and Assyria.
A blessing
in the midst
of the
earth whom
the Lord
of hosts
has
blessed
the Egypt
my people
and Assyria
the work
of my
hands and
Israel
my inheritance.
And right
here we see
the wedding
ring being
melted down
and made
into three
rings.
It's an
astounding
picture.
And so
thirdly
let's
see the
astounding
scandalous
act of
global
blessing.
You see
Egypt and
Assyria
they weren't
just the
patch of
enemies of
Israel.
They hated
Israel's guts.
They couldn't
stand each
other.
And here we
see that we
look at verse
23.
You see this
day when
they're not
only found
to a point
where they
put up
with each
other but
now they're
in a
delight of
each other
and enjoy
one another.
It's the
peaceful
kingdom all
over again.
It's
Isaiah
11
which is
portrayed by
animals of
a wolf and
a lamb but
now it's
nations.
And in this
kingdom Egypt is
God's people
and Assyria is
handiwork and
Israel is
inheritance.
And the
kingdom is no
longer defined
ethnically or
nationally.
In this
kingdom God's
people are no
longer defined
racially or by
their ethnicity.
city.
But now we
have a spreading
kingdom of
peace.
In verse
18 it's a
few cities.
In verse
19 it's a
whole country.
But at the
end of the
chapter it's
three nations.
And I would
suggest to you
that those
nations represent
all nations.
It's a picture
of God's peace
coming to the
hell of the
world.
Here's the
question.
How can this
be?
How can it
be true?
How can God
melt down the
wedding ring and
give it to
three nations?
In fact to
all nations.
Egyptians.
How can God
come to you
and to me and
say you are
now my people?
You are my
inheritance.
How can he
do that?
You know
don't you?
We may not
be Egyptians
but we have
that same
kind of
attitude.
That's
represented by
pride in
every single
one of our
hearts.
So how can
self-confident
proud Egyptians
or people like
us be treated
now as God's
people?
God.
And in
verse 20
I give
the clue.
He refers to
them crying
out and God
giving a
saviour who
will rescue
them.
But I
think Isaiah
wants to be
more specific.
Look at
verse 22.
And the
Lord will
strike Egypt.
Strike
him and
heath.
Isaiah
speaks of
Egyptians
turning to
the Lord
and repenting
but God
is still a
God of
justice.
It's not
that when
God puts
his forgiveness
hat on
he kind
of forgets
the justice
thing.
God cannot
pretend that
Egypt hasn't
sinned.
God cannot
pretend that
you haven't
sinned.
His heart
longs to
forgive but
our sin
needs to be
punished.
And the
punishment
needs to be
taken by
someone.
So how
can self-confident
proud defiant
people like
the Egyptians
and like me
be treated as
God's people
and the
astounding
answer is
because of
the one
who was
struck as
the one
who was
struck.
That was
his word
and then
healed.
He is
the one
who was
struck so
that you
and I
could be
healed.
Let me
read you
from Isaiah
53.
That's
what he
says.
Surely
he is,
it says
this,
he's
despised
and rejected
by men
amount of
sorrows and
acquainted
with grief.
And
as one
from whom
men
had their
faces,
he was
despised
and we
esteemed
him not
surely he
has borne
our griefs
and carried
our sorrows,
yet we
esteemed him
stricken,
smitten
by God
and afflicted.
And he
uses those
exact same
words.
he was
pierced
for our
transgressions,
he was
crushed for
our
iniquities,
upon him
he was
the
chastised
from the
broadest
peace,
and by
his
wounds
we
are
healed,
same
words,
Isaiah
19.
One
will be
struck so
that some
can be
healed.
Of course,
Isaiah
53 is
talking of
the Lord
Jesus,
isn't it?
Who came
into this
world and
was struck
by God,
and smitten
by him,
and was
afflicted
by him
on the
cross,
struck by
God on
the cross,
so that
Egyptians,
and Assyrians,
and Brits,
and Europeans,
and Africans,
and Asians,
and every
other nation
could be
healed.
Do we
deserve it?
Of course
we don't.
Is he
talking about
everyone in
every nation,
they will be
healed,
they will be
forgiven?
No,
he's talking
about all
those who
put their
faith in
the
suffering
servant.
Who put
their
faith in
the
one who
is
struck,
so that
you
can be
healed.
So that
we can
be adopted
into his
handily and
forgiven,
so that
we can
now be
called his
people,
and his
handily work
and his
inheritance,
so that
everyone who
trusts in
Jesus Christ,
regardless of
ethnicity,
or nationality,
or background,
knows that when
they read the
words of the
apostle in the
New Testament,
that we're
about to
read,
he's talking
about us,
he's talking
about every
believer,
so that Peter
says,
you are a
chosen race.
You are a
royal priesthood,
you are a
holy nation,
a people by
his own
possession,
that you may
proclaim the
excellencies of
him who
called you out
of darkness
into his
marvellous
light.
Once you
were not a
people,
but now you
are a
people.
Once you
have not
received
mercy,
but now
you have
received
mercy.
Isaiah
is a
family
of
Gentiles
foresaw
the day
of
scandalous
global
blessing,
a day
made
possible
by the
striking
of
Jesus
for the
healing
of the
nations,
so that
we as
believers
of Jesus
Christ,
we are
referred to
today as
the chosen
people,
the royal
priesthood,
the holy
nation.
Let me
give you
two
applications,
one that
has got
to do
with
identity,
and one
that has
got to
do
with
relationships.
All
of the
churches,
all of
the early
churches
in the
Mediterranean
world
were
multi-Afric.
All of
them were.
They
consisted
of at
least Jews
and Gentiles,
but many
of them
were Afroans
and Asians
as well.
And just
as we
saw as
Peter
refers to
Christians,
he refers
to us
as a
holy
nation.
Literally,
the
New
Testament
calls us
a
neo-ethnic
for those
who are
in Christ.
That
means that
our
relationships
to each
other in
Christ and
our
relationship
to other
believers in
Christ are
actually to be
stronger than
our relationships
to our
racial or
ethnic or
national group.
That means
if you are
a Christian,
you are
not to
primarily
consider
yourself
as
British,
Irish,
Welsh,
Scottish,
American,
Iranian,
Nigerian.
You are
not primarily
Anglo,
you are not
primarily
black,
you are not
primarily Asian,
you are
citizens of
God's
nation,
and that
is your
primary
identity.
That's a good
question to ask,
God's
to say who
are you,
to ask
yourself who
am I,
is that
where I
would begin?
I belong
to the
new
ethnic,
I'm part of
God's
nation,
it's
challenging
to examine
ourselves.
The implication
of that,
the New
Testament
teases out,
it says that
the only real
division in
the human
race,
there is
only one
real division
in the
human race,
and that
is the
division of
faith.
And so
God
understands,
as God
sees it,
there are
only really
two
nations
there.
There are
two peoples,
there are
those who
trust in
Christ,
and those
who don't
trust in
Christ.
And that
is why,
for example,
God forbids
marriage between
a believer
and an
unbeliever,
between a
Christian and
somebody who
is not a
Christian,
God forbids
that marriage,
because that
is the only
way a
Christian can
marry you
outside your
people.
faith and
unbelief,
they are
the
dividers.
So let
me ask you
this,
if you
would rather
have your
close friend
or family
member marry
someone of
the same
race,
or the
same
nationality,
instead of
a strong
Christian of
a different
race,
well,
your racial
prejudice has
not been
dealt with,
and you've
not understood
the gospel.
Let me ask
you that
again.
If you
would rather
have a
close friend
or family
member marry
someone of
the same
race or
nationality,
instead of
a strong
Christian of
a different
race,
you've
got to
listen to
the gospel.
And that
new identity
of the new
ethnic,
leads us
secondly to
being a
blessing on
the whole
earth.
He says
at the
end,
at the
very end
of the
passage,
he says
in Isaiah
19,
they will
be blessed
by Egypt,
my people,
and Assyria,
the work of
my hands.
I came home
last week,
I saw a
land of
it,
you know,
one of
those kind
of plague
things,
and they're
called
Ireland,
the land
of a
thousand,
the land
of a
hundred
thousand
welcomes.
I'm not
sure my
aim was,
show me
that.
The land
of a
hundred
thousand
welcomes.
That's
good,
isn't it?
But I
want to
say to
you,
the church
should be
the church
of a
hundred
thousand
welcomes.
And that
will cover
a whole
range of
people and
groups.
This is
a quote
from John
Piper.
He's
addressing
our attitude
to Muslims.
Here's what he
says,
maybe even as we
speak,
the population
of the planet
is passing
seven billion.
And of those
seven billion,
well over a
billion are
Muslims.
And as you
know,
tens of
thousands
live in our
neighbourhoods,
and we
are glad
they've
come.
Biblical
Christians do
not have a
parochial
mindset that
wants to
keep non-Christians
out of our
neighbourhoods.
Christians have
a kingdom
mindset that
rejoices when
King Jesus
brings non-Christians
who had once
been far away
near to the
crossfall.
Christians do
not live to
escape non-believers,
we live to
reach non-believers.
Across the
ocean and
across the
street.
Now what
mindset do
you and I
have?
I don't
know what
your
neighbors
alike.
But there
might not
be people
that you
naturally
connect
with.
But you
see, the
gospel keeps
pushing us
out, doesn't
it?
Of a
parochial
mindset to
a kingdom
mindset.
And the
gospel keeps
pushing us
out and
saying, you
know he's
melted down
the rain.
And now
every nation,
and God is
going to call
people from
every nation
to this new
ethnic.
the gospel
reminds us
that God
announced that
Egypt will
be my
people, and
Syria will
be my
handiwork, and
Israel will
be my
inheritance.
And you
and I are
not, we
are not to
live to
escape
non-believers,
we are to
live to reach
out to the
gospel.
The gospel of
the one who
was struck, so
that all nations
could be
healed, that
people of all
nations could be
brought into
one family,
all as a
part of
God's
stentless
act of
blessing.
Let's pray.