You can spend hours in an old adventure game, testing gems in random combinations, unsure whether the puzzle has any answer at all. That sounds familiar because we wonder the same thing about life. Isaiah 40 speaks to people wondering if God has left us with a random jumble of puzzle pieces and assures us there’s something more.
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This transcript has been automatically generated and may contain errors.
Does anyone remember the early adventure games on computers? Like, when it just finally became possible to take your PC and play some kind of game that had an adventure to explore, a scene to look for hidden things. Well, yeah, Frogger, more than Frogger. Good old Frogger. I mean, Frogger was serious business if you can get that highest score in Frogger.
But yeah, there was King’s Quest. Anyone remember King’s Quest? And one that was the first one I ever played right when we first got an actual IBM compatible computer—and that’s still how you referred to them—was The Legend of Carindia. I’m not sure, did anyone ever play that? A little less common, but it looked really beautiful in the box and it was indeed impressive back when it was impressive. It was just in color, and you could kind of tell what the things were. It was really impressive. It was really pretty.
And it was this evil jester Malcolm that was trying to destroy the kingdom and the young Prince Brandon trying to solve the puzzles to save the kingdom. And that’s where it got kind of dicey because you’d come into different scenes—there were all kinds of different scenes—and, you know, it didn’t move with you. You had Brandon walk into an area, and so it was just fixed there. They couldn’t make it actually move yet, but you’d walk into this area, and then you’d try to start clicking around in that area, trying to find if there were any objects in that area that would be useful for solving the puzzles. Maybe a gem, maybe a piece of fruit. Sometimes you want to eat the fruit; sometimes the fruit would kill you. You try to figure these things out.
And so you’d collect different birthstones amongst other things. And there was this altar in one of the scenes you could go to, and you could there was a little plate on it, and you could take your birthstones that you collected, and you could drop them on the plate and they’d poof up. And if you put them in the right order, you unlocked the next puzzle. Only problem was that it was a random order. And there were no clues, and it was hard to find the jewels. So you could spend hours going and collecting jewels, trying to figure out what in the world you were trying to do. It didn’t tell you all this.
Putting the jewels in, and nothing. Okay? Am I even supposed to put jewels in there? I don’t know. Seemed like it, but nothing happened. So then you say, well, I’ll try again. Here’s an opal and the sapphire this time; we’ll drop those in.
The games, those strategy games, those adventure games, often would have a book for sale right next to the box at the store because it was, if not impossible, very near impossible to solve them without the strategy guide. Because it didn’t do like modern video games, where there’s like a whole training level before you actually can do anything, and you learn how to jump, and you learn how to do this, and you learn how to do that. It just threw you in, and you just were going to figure it out or not. And you’d go and buy the strategy guide when you played for 10 hours and were still in the first scene because the gems never did anything.
We expect better of games today, don’t we? We expect them to actually hold us by the hand and walk us through. Sometimes you reinstall a game, say on your iPhone, and it could be as simple as playing chess or solitaire, and it’s still going to make you go through the tutorial and show you people tap here and tap here. I don’t want to tap here. I don’t know how to do it, right? It’s going to make sure because I want you to know exactly what to do.
Those games left you wondering, is there any meaning to this at all? Is it actually possible? Did they just make this puzzle impossibly hard because they didn’t have time to finish the game and so they don’t want anyone to finish it? I don’t know. Sometimes.
As we go through life, it feels a lot more like one of those old strategy games than it does the ones that have the walkthrough tutorial. Because we get to the fork of the road of even the day, much less the week or our lives, and we say, what do I do here? I can put some gems here. I can put some gems there, and does it actually do anything? I don’t know. I’m just trying to do something random. And if I do the right random thing at the right random moment, it just happens to work. Or is there anything more than that?
So we’ve been thinking about being called as fishers, as those who are going to be fishers of men over the last few weeks. One of the key things we’re going to go fishing and we’re going to actually proclaim the gospel is to know that there’s actually some point to what we’re doing. And to hear that and then to listen to it.
God is the master fishing guide. He is the expert. He knows where all the best spots are. And so not leaving us to bump around and just see if we can drop the right gems. And the issue, the challenge, is to actually listen to them. That’s what we’re going to be thinking about tonight as we turn to Isaiah 40.
And if you want to turn there, I’ll go ahead and open us in prayer and then we’ll hear from Isaiah 40. Let’s pray.
Father, thank you for this evening. Thank you for your word. Lord, would you help us to be those who don’t assume that we’re playing some old game where we just keep randomly throwing things onto a plate to see what happens? No, we’re those led by the very creator of the world and loved by that creator. Lord, if those things are true, which they are, Lord, would you help us to actually live according to that? We pray in Jesus’ precious name. Amen.
Isaiah chapter 40, verse one, if you want to turn there, these are pretty familiar words, especially when we get to Advent; what we often turn to them then, but they’re timely all year long. Isaiah 40 verse one: Comfort, comfort my people, says your God. Speak tenderly to Jerusalem and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the Lord’s hand double for all her sins.
A voice cries in the wilderness, “Prepare the way of the Lord. Make straight in the desert a highway for our God.”
God promises to tell us the way. That’s the first part. If anything, if there’s any relation between one of those old games and our lives today, it’s the relationship between us and the strategy guide.
Think about those strategy guides. They were official oftentimes. The company actually sold them. They knew that you were going to come back and buy the strategy guide. And so the strategy guides weren’t mostly right. They were right because the very people who had made the puzzles impossibly hard put the answers to the puzzles for when you couldn’t take it any longer.
And so you could open it up, read the strategy guide. Now, here would be the only challenge. You buy the strategy guide, you open the strategy guide, and then you ignore the strategy guide. And an awful lot of times when we come to God’s word, we don’t even have to. He doesn’t hide it. He doesn’t make us buy the program and then realize we need the strategy guide to buy it. He says, here’s my word. I’m giving it to you. It’s for all people. It’s here right now. You don’t have to buy it. It’s just here.
But we need to recognize that he’s going to say something in it and actually go and look for it. He promises to tell us the way.
Comfort, comfort my people, says your God. And if you know the structure of Isaiah, the key thing with this chapter is that it comes right after you get the foreshadowing of what’s to come. Because the chapters right before that tell of Hezekiah and his ill-fated interaction with the Babylonians—they’re not going to be conquered yet—but it’s no coincidence that we cut from that to “comfort, comfort my people” because what are the Babylonians going to do? They’re going to bring about God’s judgment, going to bring about exile. But before it’s even happened, God’s already providing the strategy.
Here is the strategy. Here’s what I’m going to do. You’re going to find yourselves hauled off to Babylon. And you’re not going to know what to do. You’re not going to know what to make of this. Things are going to seem completely bad, and you’re going to wonder, well, should I worship some other God? Maybe I’ve been putting my offerings into the wrong plate in the forest, and it just doesn’t do anything. Maybe Marduke, the god of the Babylonians, will do something more for me. Maybe I should do that. Maybe one of those other gods out there. Maybe that… maybe they will do something for me. Maybe I should just assume that gods don’t really ever come through in what they promise and just give up.
Maybe, maybe, maybe. And in a sense, their problems aren’t really any different in that regard than how we experience it because a lot of times we go to church, we read our Bible. We find ourselves in those places where we’re not sure what’s going on, and maybe even things aren’t going well. And we think, well, maybe I’ve been putting my offering in the wrong place, my time in the wrong place, my heart in the wrong place. Maybe this just doesn’t work.
But God’s the God who makes the promise up front. I am going to bring comfort to you. He doesn’t say I’m not going to exile you. He doesn’t say there aren’t going to be consequences for sin. What he says, though, is that that’s not going to be the final word.
That’s why it’s so important that this was given to the people of Judah long before the exile even, so that when they arrived at the exile, they weren’t wondering, I wonder if there’s a strategy guide I can go buy at the store and pull off the shelf and read. No, this is something they had learned from childhood. God brings comfort.
And he doesn’t just bring comfort. He promises a messenger who will point to the ultimate way in which that comfort can get the final word.
It’s no coincidence that when John the Baptist begins his ministry, he points to this passage to say what his role is. This is his role. This is the promise of John the Baptist. He’s sort of the maybe not master fisherman, he’s more of the guy at the little rundown gas station just off the side of the lake that knows where you get the fisherman who’s going to tell you where to go and fish, right?
The one who really knows everything, and you go in there and the ceiling’s kind of caving in from the leaks, and you can hear the crickets chirping in the back, and you see the refrigerator with the worms and all that. But you know it’s going to be valuable information there. That’s John the Baptist, and he’s about—it’s creepy as some of those gas stations. He’s out in the wood, out in the desert eating locusts and, you know what? Baptizing people. Who is this guy?
But he says, well, you want to know who I am? Verse 3: “In the wilderness prepare the way of the Lord.” That’s the voice who’s going to cry. What’s John doing? He’s preparing the way. You’ve been wanting that master guide who can really show you where you’re supposed to send your boat. He’s coming, and I’m going to point you to him. I’m going to get you to him.
And if you have heard Isaiah all your life, and you’re not one of the exile generation now who had the promise that God’s going to provide comfort, you’re not even the generation after that, the generation after that, but you know this and suddenly you see the fulfillment in John the Baptist, you know, wait a second. God doesn’t just restore us a little, but he really is going to come through and do something more. He’s going to prepare a way for himself to come.
That’s the real problem. How does comfort come? It’s not that he makes life easy all the time. It’s not that everything that we ever hope for and pray for happens exactly how we’d like it. It’s that the Lord himself comes to us. That’s how the comfort comes. That’s what John declares.
Let’s go on to verse four: “Every valley shall be lifted up, and every mountain and hill be made low.” I can’t help but hear Handel’s Messiah here, right? The uneven ground shall become level, and the rough places a plain. And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken.
It’s being referred to. Well, it’s really crucial we hold on to that: make the way for the Lord. Because sometimes we read this and we think, well, what’s being promised here is that every challenge in our lives will be taken away. Everything will be easy. We don’t have to climb any mountains, we don’t have to go into any valleys.
It doesn’t matter if there ain’t no mountains high enough because there aren’t any at all. It’s all gone. And God says, well, I’m actually doing this leveling out so I can come to you. I think that’s really important for us to hear because it changes what we try to do with it. Sometimes we say, well, maybe I need to start blasting at the mountains. I’ll carve out the path. I know some friends that work for the Department of Transportation that can show me how to lay the charges. We can start blasting this out, and then God will pick up and keep hauling it out.
God says, no, I’m just going to take away everything between you and me. There won’t be any obstruction any longer.
Your translation may say back in verse 2 that Jerusalem’s warfare is ended. It could also be translated hard service. I think that’s a very good description because what’s going to happen: Jerusalem is going to go into hard service. They are going to be on a chain gang for a while. They’re moved out of the area. They’re going to suffer in Babylon. This is not fun. But the promises: God’s going to return them. He hasn’t forgotten them. And that there’s a day when the judge of all judges will say your service is done. Yes, you were unfaithful. Yes, there were consequences. But I’m going to comfort you. I didn’t throw away the key.
You think about the promise then of whom this is for, because obviously it’s for Jerusalem—that’s what it’s targeted to—but that’s why I wanted us to move on to verses 4 and 5, even as we think about that promise of the end of hard service, because for more than Jerusalem too. If you think about what he says here in verse 5: “And the glory of the Lord shall be revealed, and all flesh shall see it together”—all flesh, not all Israelite flesh, not all Jerusalemite flesh. All flesh.
This is for everybody. God is going to reveal himself, he says. Of course, he has. We have Jesus, the very presence of God, God himself in human form, truly God, truly man, coming into the world. You don’t get any more glory than that than actually encountering the creator himself in the world. And that’s exactly what the creator did. And all flesh can see it.
So even as Isaiah’s reassuring the erstwhile hopeful wannabe fisher people, he says, but your mission is a lot larger than just pending to the local school of fish down the hill in the little pond. I’ll send you to everybody. Everybody’s going to see this. This is a mission that takes my people and redirects them back to what they were always supposed to do, being that nation of priests going and doing it.
And he’s the one that’s going to do it. We’re not going to grind down the mountains. We’re not going to fill in the valleys. God is going to do it.
Sometimes we think of something that’s good and we don’t understand it’s good, but we’re not the ones to do it. God says that you need to understand what your role is. Yes, you have a role. Yes, you have a mission, but it’s not to lower the mountains and raise the valleys. You can’t do that. Won’t work.
In the church I grew up in, we had a roast beef dinner every November. If you’re from this area, you know, a lot of old German immigrant churches have that sort of thing, right? You have maybe a roast beef dinner in November, sausage supper right before Lent in February, and they’re often really, really delicious.
And they were even better long ago when you still had maybe not first generation, but at least second generation Germans there that were stubborn enough and determined enough; they would grind their own horseradish. Because there’s nothing like that homemade roast beef and homemade sausage. And they made their own sausage, right? It’s all homemade.
And there were those old cantankerous Germans that would sit down in the boiler room of the church and grind that horseradish so no one would see them crying over it, right?
And boy, that was good horseradish. If you love horseradish, you’d appreciate this. If you didn’t, well, if you don’t, well, I have sympathy for you. You missed out on something really good, but boy, was it good?
But I knew where my role was. My role was to eat the horseradish. It was not to be in the boiler room grinding the horseradish. It was painful. And it took—they knew how to handle it so they actually could survive through the whole preparation, so you could feed a thousand people with horseradish and not die yourself or be laid out for weeks or whatever.
If we’re going to enjoy things, sometimes we need someone who actually knows what they’re doing to prepare for us. And yet with the horseradish of life, what do we do? We go in and we say, well, I’ll grind this guy. You said we need horseradish to make this sausage taste really good. Fine, I will go grind the horseradish.
And we find ourselves just crying and weeping, and our nasal passages start getting flared up to the point where we can’t breathe. And we’ve only just started grinding it. It wasn’t enough.
What John’s saying is not, go and blast down the mountains. So Isaiah says that John’s saying isn’t going to blast down the mountains. The reason why we need several stages of people saying, “Here’s what’s happening.” Isaiah says what’s going to happen. John says, “I’ll tell you now what’s happening.” And then Jesus confirms it, right? We have this long process here. It’s that we can get it through our thick noggins.
We’re not the ones that are supposed to grind the horseradish. We’re the ones—we’re supposed to be recipients of it. The horseradish of grace.
God says he’s going to make a way for you and me.
Now here’s a challenge, though. Because if our role isn’t to grind it, what is our role? Our role is to listen. God calls us to listen and depend on him. And that’s what we see as we go on.
A little further, verse six: “The voice says, ‘Cry!’ And I said, ‘What shall I cry?’ All flesh is grass, and all its beauty is like the flower of the field. The grass withers and the flower fades when the breath of the Lord blows on it. Surely the people are grass. The grass withers, the flower fades, but the word of our God will stand forever.”
God calls us to listen and depend on him.
He says, you’re not going to make it through grinding that horseradish. It just isn’t going to work. You need to let me do it. You need to allow me to do it. You think you can do it.
It’s really part of the reason why, even as John is fulfilling what has been promised here in Isaiah, the very people who had studied Isaiah the most, who understood the most that God was going to send a messenger and what was he going to do, he was going to prepare the way for the Lord, those people that knew that the best were the ones who resisted it the most.
That’s the Pharisees and teachers of the law challenge Jesus in Matthew 21:25. They can’t help but try to trap Jesus on the issue of John. Baptism of John, where did it come from? From heaven or from man? And they discussed it among themselves.
They’ve been trying to get Jesus to be trapped, and Jesus says, well, how about I let you wrestle with this a little bit? They discussed amongst themselves, saying if we say from heaven, he will say to us, why then did you not believe him?
And yet it goes on. They don’t want to say that. They don’t necessarily want to say it was a false authority that John had because people really liked John. So we’re trying to play it safe here. But they admit in their minds and in their inner grumbling between themselves that they didn’t believe John.
We don’t really need them to say that. We can see—they didn’t listen to John. John told them to repent. John told them to follow Jesus. What did they do? They didn’t follow Jesus. They didn’t repent.
Why didn’t they? I didn’t like how John was undermining the self-sufficiency they’d cultivated in themselves. We’re grinding the horseradish just fine.
We can’t see anything anymore at all, but we can still feel the handle for the grinder. We’re fine. We don’t need to see.
John says, what’s wrong with you? Will you listen? No, we’ll just keep grinding until we encounter Jesus. And then we’ll try to see if we can get into theological debate with Jesus and prove he’s wrong too because we’re grinding just fine.
Well, if we’re bringing pain on ourselves, why do we do this? Because it gives us the comfort of self-sufficiency.
Again and again, our traditions, our ideas, our ways of doing things, they seem reliable enough. They feel comforting even when they get in the way of actually hearing the Lord. They feel comforting even when they make us ultimately feel worse because we don’t live up to them. But at least we have it under control. We can still say, I’m doing it my way.
The thing we don’t realize is we can’t be the ones to bulldoze down the hills and raise the valleys. We’re pretty good at creating new ones. That’s what we like to do. For every one that we try to carve out, our sin etches a whole new mountain range. Our pride in itself, just that one sin there, loves to build mountains and loves to dig out deep, deep valleys that we can’t get over.
Yeah, we say, but this is such a comforting valley. I spent a long time down here in the dumps. I know what it’s like. I’m safe here.
We listen to him.
Even the disciples, while they’re with Jesus, ostensibly listening to him, have a hard time with this. Remember the transfiguration. Jesus takes the three up with him up there, and they’re getting to see something genuinely spectacular here, right? What does Peter do? Luke chapter 9 verse 33: “And as the men were parting from him, Peter said to Jesus, ‘Master, it is good that we are here. Let us make three tents, one for you, one for Moses, and one for Elijah.’ Not knowing what he said.”
As he was saying these things, the cloud came and overshadowed them, and they were afraid as they entered the cloud. And a voice came out of the cloud, saying, “This is my Son, my chosen one. Listen to him.”
Now, we might say, I mean, Peter’s just trying to be helpful, and there’s a degree that’s true, but God had a plan for the disciples up there, and it wasn’t for Peter to be figuring out event logistics. They were supposed to be taking in what was happening here, to see this fulfillment. You see this beautiful moment where Moses actually arrives at the promised land. Pretty amazing. And why? Because the Lord is there. Jesus is there.
And Peter says, “You know, I know that Moses, he’s been dead for a really long time, but now that he’s back, he’s probably going to need some place to stay. And Elijah, yeah, he got taken up in a chariot of fire, but I can’t imagine what will happen to him if we don’t have something for him. Jesus, why don’t we build something here? We can build a structure. It’ll be great.”
And the Father says, “This is my Son. Listen to him.”
Even our good intentions—and Peter’s intentions are seemingly good—can distract us from actually listening to God. Are we listening to him?
What if Peter had built those houses and Elijah moved into one? Oh, thanks, Peter. Moses moves into another. This is great. We’ll stay up here for a long time. How long would it have lasted? If it were just built by our own ability.
Could any of those houses that Peter built have withstood the glory of God?
And even in perfectly natural terms, we know everything we build falls down or falls apart. And yet today, even as God says, “Listen to me,” so often what we do is we say, “But I have these great ideas. We should do these.” And God says, “Well, how about you do what I actually said? Listen. To me.”
Say, “But, God, don’t you see? It’s working. I’ve been doing this stuff. I came up with this stuff, and it’s working.” The Pharisees could say that. We haven’t worshiped idols. They had the—how many days since last injury? How many days since the last idol worship sign? It was getting really long, right? The number—it was a big number because all their rules and regulations—they weren’t worshiping idols. That worked pretty well—400 years. It’s the last time we worshiped idols. Isn’t this great?
But were they actually willing to listen to the one they alleged that they were worshiping? Listen to him.
Even our profound successes, how long will they ultimately succeed? They wouldn’t ultimately last for the Pharisees, and they won’t ultimately last for us.
Even when it looks like it’s failing for someone else, like it looked like it was failing for John. John ends up beheaded. That’s not exactly a critical success in the world.
Was he proclaimed coming of the Lord? It was far more success than everything those people that kept their heads attached were able to do. Because he’s actually holding on to God’s eternal word. God’s word is going to outlast whatever we do. That’s back to verse 8 of Isaiah 40: “The grass withers, the flower fades, but the word of our God will stand forever.”
Are we listening?
And when I think about our church family, I know you care deeply about God’s word, so the answer is, well, yes, of course, we’re listening. But I think the more disquieting answer is we’re sometimes listening.
Because all of us, both individually and collectively, will find things that keep us occupied that redirect our thoughts and our attention, our energy. They’re not of God.
And we’re saying, but God, I’m building huts for Elijah and Moses. And God says, well, how about you just do what I actually asked you to do? Listen.
Because it’s a beautiful thing that we have to listen to. That word that stands forever? What does it do? Well, it’s what we’ve been saying over and over again in this series, and we say over and over again as a church. It’s a story of restoration.
That’s what we listen to him about: that yes, we are broken. And yes, we can’t fix ourselves. And yes, our efforts do fail. But God restores. That’s the message. And so when he says, listen, he’s not saying, listen and then go do what you really want to do because that’s where things actually get done. He’s saying, listen and live in that thing that I’m saying.
A few years ago, we had our series 2 tablets and the little jingle. Hopefully that just stuck back in your head there. And it was something we could all kind of chuckle about because we all know those medical commercials that have all those long disclaimers. But there’s also a similar sort of set of commercials that have a different set of disclaimers, the supplement commercials.
You have the prescription commercials, and they’re telling you, it’s going to, it will cure you of this disease. It’ll kill you along the way, but it’ll cure you of this disease. And so they show all those things to distract.
But the supplements, they promise the moon. They promise you’ll sleep better, you’ll have more energy, everything in life will be good again. You’ll get a promotion at work because your mind is clear like it hasn’t been—well, truthfully ever. And it’s going to be so good.
And then there’s that quick little thing at the end: this product is not intended to prevent or cure any diseases.
I’ll think about that. It’s just listed all the things, all the things that ail us, that’s going to take care of. But it’s not intended to prevent or treat any disease. And you say, wait a second here. You’re basically saying everything you just said probably doesn’t happen anyway, right? Is that what you’re saying?
Well, from a legal standpoint, yes, is exactly what they’re saying.
Oh, why take it then? Makes me feel better. Taking something, right? I’m supposed to be helping me. Guess it could be that. It could be that they’re just trying to hedge their bets because they’re not really positively sure. They think it could help. Okay?
That doesn’t sound like much to stake my life or even the $20 or $30 or $50 or $100 a month on.
Should I even listen to that commercial? Should I listen to those words spoken?
Here’s a challenge when we hear God’s word. A lot of times, we treat it like a supplemental commercial. All kinds of wonderful things, and it makes me feel better. It’s a nice placebo. You know, it doesn’t do anything. Just a sugar pill. But at least I feel good on Sundays because I have heard that God loves me. And then the rest of the week I can go back to how things are because at least I got that little moment where I took the pills, and it felt pretty good. They didn’t do anything. But at least I was doing something.
That says, listen to me because you know what? This is intended to prevent and treat every disease.
No disease will get the final word over this.
Because in the end, whether Jesus comes before we die, or we do face death, and Jesus comes thereafter, we know this: that he will raise everyone. He will restore all who call on his name, all who trust him.
And so what we need to make sure we’re doing is we’re not treating God like a supplement that we think, well, it makes me feel good and I’ll do it when I think about it, and I’ll do it to the extent that I can, but then I’m going to actually go and take care of things. But I actually treat it as something that has a confirmed effect.
God does bring comfort. God does restore. He’s done the work already. It’s already going to happen.
We’re already at the lake with the master guide who knows exactly where we ought to be.
And so as we go into the second half next week of our series and we look at some of the early fishermen, and we think about what they did is they got to this and they’re trained by Jesus, and they’re sent out to go and do what he commissioned them to do. The key thing that they need to learn and ultimately did, and that we need to learn and ultimately do is that listening to God isn’t some passive feel-good thing that kind of does something maybe.
The words that we find here and the comfort that he brings and the promises he brings are coming from the very mouth who could speak and bring the world into existence.
We’re going to be fishers. We’re going to go fishing this fall. And in this life, we need to listen to what he says, and then realize the best thing we can help others who need to be caught, who need God’s restoration, the best thing we can do for them is to help them to hear what he says to.
Let’s pray. Father, would you help us to be people of your word, people who believe it, who trust in it, and who have confidence because of it. Lord, help us not to treat your word like a supplement that we kind of sort of can’t really even explain why we’re taking it because we don’t really think it does anything, but it feels good to do something.
Would you help us to treat your word as active and living, that your promises are true and full, and that even as you send us out to do what you send us out to do as those who have been comforted, that we can’t lower the valleys, we raise the valleys. We can’t lower the mountains, but you can, Lord.
For a call on the name of the Lord, indeed you do. You pray this in the name of our Lord Jesus. Amen.
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