Let us turn then to God's Word
once again, and we turn to those three verses at the end of the
52nd chapter in Isaiah. Isaiah chapter 52, verses 13,
14 and 15. Behold, my servant shall deal
prudently He shall be exalted, and extolled,
and be very high, as many were astoned at thee. His visage was
so marred, more than any man, and his form more than the sons
of men. So shall he sprinkle many nations.
The kings shall shut their mouths at him, for that which had not
been told them shall they see, and that which they had not heard
shall they consider. Surely there is a sense in which
what we go on to read in the 53rd chapter as its commencement
in these verses at the end of chapter 52, the chapter break,
in that sense seems to be quite unnatural. But of course we're
not bound by the chapters and verses as we have them. We don't
say that such divisions are part of the inspired Word of God. The divisions that we are so
familiar with are very useful to us, but they were added many,
many years after God first gave His Word, certainly many centuries
after these words were spoken by the Prophet Isaiah. And so,
we can say that it is this 13th verse that really marks the commencement
of the great truth that we have in Isaiah chapter 53. And it's interesting to observe
how the different characters seem to be speaking in these
verses to the end of that 53rd chapter. The beginning of chapter 53 is
very much the voice of those who are preachers and the questions
are asked who have believed our reports and to whom is the arm
of the Lord revealed. Now, we know that the reference
there is to the preaching of the gospel because we have the
authority of the New Testament to appeal to. The words are quoted by Paul,
as he writes concerning the ministry, the preaching of the gospel,
there in the 10th chapter of the epistle to the Romans, verse
15, he says, How shall they preach, except they be sent, as it is
written, how beautiful are the feet of them that preach the
gospel of peace and bring glad tidings of good things. But They
have not all obeyed the gospel, for as I have said, Lord, doeth
believe our report. So Paul makes it quite clear
there that these words at the beginning of chapter 53 are words
that fall from the mouths of those who preach and It seems
that they bewail the fact that there is such little response
to their preaching. Who has believed our report? There can only be that belief,
there can only be that faith. As he goes on to indicate in
the next question, where there is the power of God displayed,
to whom is the arm of the Lord revealed? God must reveal his
arm. If any man is to come to true
faith, to saving faith, that faith comes only by the sovereign
operation of God in the soul of the sinner. And now the preacher
has to prove that. All his pleadings, all his reasonings
are in thine, except God is pleased to put forth his mighty hand
and to work salvation in the soul of the sinner and to grant
to him that precious gift of saving faith. And so, in the
opening verse of the 53rd chapter we can say that it is the preacher,
that is the character who is asking those questions. But then in what follows from
the second verse through to verse 10, aren't these the words of
those who have believed the report? Aren't these the words of those
who are of faith? For he shall grow up before him
as a tender plant and as a root out of a dry ground. He hath
no form nor comeliness, and when we shall see him there is no
beauty that we should desire him. Here is the believer, you
see, acknowledging what his initial feelings are towards the Lord
Jesus Christ, and right through to verse 10 we can say that those
verses speak the language of those who are believers. In fact
Martin Luther has said all believers should be well acquainted with
these words. And if you want to endeavor to
memorize a portion of scripture I would recommend that you could
begin by seeking to commit to memory the words that we have
in this particular chapter. Now the words of those who have
come to believe in the Lord Jesus Christ as their Saviour, who
recognise what He has done as their substitute, that great
sacrifice He made for His people whereby they might be saved. But if the believer is the one
who is speaking there in verses 2 to 10, we see how at the end
of the chapter it is God Himself who speaks the last two verses,
he speaks of my righteous servant, he shall see of the travail of
his soul and shall be satisfied by his knowledge, shall my righteous
servant, this is God speaking, my righteous servant shall justify
men for he shall bear their iniquities therefore will I divide him a
portion with the great and he shall divide the spoil with the
strong because he hath poured out his soul unto death and he
was numbered with the transgressors and he bare the sin of many and
made intercession for the transgressors. God is the one who speaks there
then in those final two verses and God is the one who is beginning. It is God who speaks
in the words that I read just now as our text. Behold my servant shall deal prudently. He shall
be exalted and extolled and be very high. As many would have
studied of thee, his visage was so mild more than any man, and
his form more than the sons of men. So shall he sprinkle many
nations The king shall shut their mouths at him, for that which
had not been told them shall they serve, and that which they
had not heard shall they consider. Well, let us turn to this portion
and at least begin to consider something of what is being said
in this passage of Holy Scripture. This morning I just want to mention
two things. First of all, to consider the
servant of God, the servant of the Lord, and then to look at
the work that this servant accomplishes, the way in which he serves the
Lord. First of all, the servant of
God. Now, it is true, is it not, that
all persons, all events, all things, They serve God and they
serve the purpose of God. There is no exception. God's
sovereignty is clearly absolute. And if it were not absolute,
He could not be God. To say we believe in the sovereignty
of God is a truism. Because if God is God, then he
must be a sovereign. And because he is God, his sovereignty
extends over all his creatures. And he, of course, is the only
creator. There is none other beside him. And how that haughty monarch,
that great Babylonian emperor Nebuchadnezzar, was brought to
acknowledge that, how God humbled him, took away his reason from
him, so he began to behave like a brute beast. And then when
God was pleased to restore his sanity, he made that remarkable
confession and acknowledgement that we are familiar with in
the fourth chapter of the book of Daniel. There in Daniel 4
and verse 35 is Nebuchadnezzar, Nebuchadnezzar, that proud man
who has to confess concerning God, all the inhabitants of the
earth are accounted as nothing and He doeth according to His
will among the armies of heaven and the inhabitants of the earth
and none can stay His hand or say to Him, what doest thou? persons, all events must serve
God. Men have their plans, men devise
their various intentions, but ultimately it is the heavens
that rule. The wise man tells us in Proverbs
19, there are many devices in a man's heart, nevertheless the
counsel of the Lord that shall stand. All things then are to
be recognised as being God's servants. Now, there are many
servant passages in this book of Isaiah. We see, for example,
how Cyrus, another of those great ancient emperors, He was king
of the Medes and of the Persians, Cyrus. But he is spoken of, is
he not, as one who must serve God's goodwill and pleasure. He is spoken of, in fact, as
God's shepherd, back in chapter 44. We read of God there in verse
28, it is God that saith of Cyrus, he is my shepherd and shall perform
all my pleasure. He serves the purpose of God
you see. He shall perform all my pleasure,
even saying to Jerusalem, thou shalt be built, and to the temple
thy foundation shall be laid. It was under Cyrus that the Jews
were permitted to return from the captivity in the days of
Ezra and there was the rebuilding of the Temple of the Lord. And
it was Cyrus whom God caused to serve his purpose in issuing
that decree whereby the Jews did return from captivity. Thus
hath the Lord, who is anointed to Cyrus, whose right hand I
have holded, to subdue nations before him, and I will loose
the loins of kings to open before him the two lead gates, and the
gates shall not be shut. I will go before thee, and make
the crooked places straight. I will break in pieces the gates
of brass, and cut in thunder the bars of iron. Oh, it is God
who makes a way whereby the Jews in our under Cyrus to return
to Jerusalem. Cyrus is God's servant. But of course, in a very special
sense, it is not Cyrus who is the Lord's servant, it is Israel,
it's Jacob who are Jacob's descendants, who are
God's children. And so there in that portion that we just
referred to, where we have mention of Cyrus, later in that 45th
chapter, the Lord goes on to speak of Jacob. Verse 4, For
Jacob my servant's sake, and Israel mine inept, I have even
called thee by thy name. He's still speaking to Cyrus,
you see. I have even called thee by thy
name, I have surnamed thee, though thou hast not known me. Why has
God done this? It's for Jacob's sake, and Jacob
is God's servant, much more so than ever Cyrus was. Again, In the previous chapter
there, chapter 44 and verse 21, remember these, O Jacob and Israel,
for thou art my servant. I have formed them. Thou art
my servant, O Israel. Thou shalt not be forgotten of
mine. All in that special sense then,
Israel is God's servant. And Israel is a typical people,
a type of the true people of God, believers, are God's spiritual
Israel. And all believers are therefore
the servants of the Lord. Though all things serve Him,
surely His children are to serve Him in a very special fashion. But then, there is one who is
God's servant in the most preeminent sense of all. And it is that
one who is spoken of here in our text this morning, behold
my servant shall deal prudently. How God speaks of him then at
the beginning and he speaks of him again as we saw there at
the end of the chapter where he declares him to be my righteous
servant. How he has served God. How he
has performed all righteousness. How he has accomplished all God's
goodwill and pleasure. How he has obeyed all God's commandments. He is the righteous servant of
the Lord. He is God's servant then in that
most preeminent of fashions. He is God's first elect. Remember the words that we have?
As I said, there are many servant passages here in the book of
Isaiah, as we go back to the 42nd chapter, those familiar
words, Behold, my servant, whom I uphold, mine elect, in whom
my soul delighteth, I have put my spirit upon him, he shall
bring forth judgment to the Gentiles, he shall not cry nor lift up,
nor cause his voice to be heard in the street, the bruised reed
shall he not break, and the smoking flag shall he not quench? He
shall bring forth judgment unto truth and so on. Here he is again
you see, he is God's servant, he is God's elect, the chosen
one, he is the anointed, I have put my spirit upon him. Oh God
give us not the spirit by measure unto him, he is the Christ, he
is the anointed one. Now those words of chapter 42
again are taken up in the New Testament. You can read there
in Matthew chapter 12 at verse 14 following, that those words
were fulfilled as the Pharisees were taking counsel against the
Lord Jesus Christ. We have the authority then of
the New Testament Scriptures establishing just who the one
spoken of in Isaiah 42 is. Christ is that one who is the
Lord's servant. He is God's first elect. He chose him in that eternal
covenant. And he gathers all the elect
to him. Not only from Israel but also
from the Gentiles. And we have it again here in
chapter 49 verse 5. Now said the Lord that formed me
from the womb to be his servant, to bring Jacob again to him.
Though Israel be not gathered yet, shall I be glorious in the
eyes of the Lord, and my God shall be my strength. And he
said, It is a light thing that thou shouldest be my servant
to raise up the tribes of Jacob, and to restore the preserve of
Israel. I will also give thee for a light
to the Gentiles. that thou mayest be my salvation
unto the end of the earth. It's that same servant, you see,
who is the servant of the Lord. All things serve God. Even the
unbelieving serve God. Even the great monarchs of the
earth, men like Nebuchadnezzar and Cyrus, they serve the purpose
of God. The ungodly serve God. All but
in a special manner It is his people, it is his church. It
is the privilege of the believer to serve God, to be God's servant. And they look to him who is,
of course, the great head of the church, even the Lord Jesus
Christ, because he is the preeminent servant of the Lord. And all what service he renders,
behold, my servant shall deal prudently, it seems. He shall
deal prudently. But in the second place, let
us consider something of the work that this servant of the
Lord undertakes. He shall deal prudently. He shall be exalted and extolled
and be very high. First of all then, here we see
the prudence of his dealing. What are we to make of this expression,
shall deal prudently? John Brown, the great Scots minister
and commentator of the 19th century, paraphrases the expression like
this, he says, it means shall wisely conduct to a prosperous
issue the worth committed unto him, shall wisely conduct to
a prosperous issue the work committed unto him. That's how John Brown
tries to bring out the meaning of this expression, shall deal
prudently. Remember how Christ is the wisdom
of God and of course to his people he is made wisdom. and we read of him in Proverbs
chapter 8 as the wisdom of God and there he says I wisdom dwell
with prudence he dwells with prudence what
is the significance of the word prudence? it has to do with the
ability to bring to a proper intended conclusion, the work
that has been committed, and that work that was committed
to the servant of the Lord was the salvation of sinners. He
wisely performs that salvation of the sinner. We see it in Ephesians. I was struck this morning, we
read this chapter at the breakfast table, the great opening chapter
of Ephesians. and as we read, it struck me
so forcibly what we have here in verses 8 and 9 wherein he
hath abounded toward us in all wisdom and prudence having made
known unto us the mystery of his will according to his good
pleasure which he hath purposed in himself speaking of that great
work of redemption We have redemption, it says in verse 7, through His
blood. The forgiveness of sins according
to the riches of His grace. And He has abounded to order
us in all wisdom and prudence. How He has accomplished that
work that the Father committed into His hands. And why has he
committed the work to him? Because the Father had set his
love upon a people, he had made choice of them and he made choice
of them in his Son, he is God's first elect. We sang of that
in our opening praise, did we not? Be thou my first elect,
God said. And all the election of Christ
are chosen in the Lord Jesus Christ. And thou, Christ, has
executed that work in the saving of his people because of the
love that he bears not only to his father who gave them to him
but that love that he bears towards them when he speaks as he does
in Proverbs 8 as the wisdom of God does he not dare declare
plainly how he delights in the sons of men verses 30 and 31
he says, I was by him, he was by God, as one brought up with
him, he is the eternally begotten Son of God, I was by him as one
brought up with him, and I was daily his delight rejoicing always
before him, rejoicing in the habitable part of his earth,
and my delight were with the sons of men. Or how he has set
his love upon them, and he loves them to the end, having loved
his own which were in the world, he loves them to the end. And
he willingly conjures them to serve the great purpose of God
in the salvation of sinners. It was when the fullness of the
time was come, we are told that God sent forth his Son, made
of a woman, made under the law, And why? In order to redeem them
that were under the law. That's why he came, that's why
he was under the law, because he would redeem those who were
under the law, under the condemnation of the law. He would pay that
price that the law demanded, that holy life that he lived,
that sin atoning death that he died. This was the work that
the father had given to him as his servant, and he says, does
he not, I came down from heaven not to do mine own will, but
the will of him who hath sent them. He must be about his father's
business. And so we are told how he is
obedient in all his life, even to the bitterness of that death
that he must die upon the cross being found in fashion as a man
he became obedient unto death even the death of the cross or
the accursed death that he must die when there he suffers in
the place of his people this is the work you see my servant
shall deal prudently oh we will accomplish that great work and
that's the great theme is it not that runs through the following
chapter there at verse 4 in chapter 53
surely he hath borne our griefs this is the language of believers
the language of the church surely he hath borne our griefs and
carried our sorrows, yet we did esteem him stricken, smitten
of God and afflicted, but he was wounded for our transgressions,
he was bruised for our iniquities, the chastisement of our peace
was upon him, and with his stripes we are healed. All we like sheep
have gone astray, we have turned everyone to his own way, and
the Lord hath laid on him the iniquity of us all. How he has accomplished that
work then? The Father had given him a work
to do in the eternal covenant and he serves the will of God
when he becomes a man under the law of God, fulfilling all righteousness
and then dying the just for the unjust. We read about God sending
His own Son in the likeness of sinful flesh and for sin, hath
condemned sin. This is what Christ has done,
you see. He has borne the penalty, the
punishment that was due to the sinner. He has died as a substitute. God hath made Him to be sin for
us who knew no sin, that we might be made the righteousness of
God in Him, says Paul. or he has dealt so prudently,
so wisely in executing that work. But then, what was accomplished
by the obedience of his life, the obedience of his death, all
that great salvation must be applied to sinners. And does
he not deal prudently also in this matter? how the world would
pour scorn upon the doctrine of the cross does indeed pour
scorn upon that doctrine the preaching of the cross says Paul
is to them that perish foolishness how the natural man doesn't receive
the things of the spirit of God they are foolishness to him neither
can he know them because they are spiritually discerns. God says, for, again, though
that be the attitude of the natural man, the man who is dead in his
trespasses and sins, he rejects this message of salvation. God
says, for, the foolishness of God is wiser than me. It is the doctrine of the cross,
is it not, that we see throughout this whole portion of scripture
And now that Christ accomplished at Calvary must be applied to
the sinner, must be brought home to the sinner. There must be
that application. We have it mentioned at the end
of the verse here, so shall he sprinkle many nations. In the Old Testament we have
the blood of sprinkling that the dedication of all the furniture
that was to be employed in the tabernacle. It was by the sprinkling
of the blood of the covenant that all those things were set
apart to the holy service of God. And now there must be that
application of the blood of the Lord Jesus Christ to the soul
of the sinner. Having our hearts, Paul says,
sprinkled from an evil conscience, our bodies washed in pure water. Our God, you see, will call his
people out separately. This is the message that is to
be proclaimed. It's the foolishness of preaching.
It please God by the foolishness of preaching to save them that
believe. It's a scripture that's often
misinterpreted. People think of the foolishness
of preaching in terms of the very act of preaching. Standing and declaring a message. But the foolishness of preaching
is not a reference to the act, it's the content of the preaching. It's the message that is being
proclaimed. That the world says is foolishness. It's the doctrine of the consciousness.
and yet this is that precious truth that God is pleased to
take and to bring home to the heart of the sinner and in it
he sees all his salvation. Oh how this servant of the Lord
deals prudently not only in accomplishing salvation but also when it comes
to the application of that salvation. Behold my servant shall deal
the margin gives an alternative reading of prosper my servant
shall prosper prudently he shall be exalted and extolled and be
very high there is not only the prudence of his dealings there
is also the prosperity the prosperity of his dealings and ultimately His work prospers
under the good hand of God. He does not shed His precious
blood in vain. He doesn't die to no purpose.
All those that were given to Him, He redeems. This is a precious
truth, is it not, of particular redemption. or limited atonement. There are those who imagine that
Christ, when he made that great sacrifice for sins, died for
the whole world, that he died for all men. Well, if that be
the case, we must come to this conclusion that all will ultimately
be saved. We must become universalists.
and say that that precious blood that was shed has affected redemption
for every individual who has ever lived in the world. If we don't accept that, we have
to say that God is the most unjust God, because Christ paid the
penalty for all the sins of all peoples and yet God is requiring
certain sinners to pay the penalty over again. Remember the lines
of the top lady, payment God can not twice demand. First at
my bleeding shorty's hand and then again at mine, that would
be unjust. A double payment. So what those who believe in
a universal redemption have to say is that Christ simply made
salvation a possibility for all peoples. But by his death he
never saved anyone. They have the opportunity of
making views of what Christ did or they can reject what Christ
did. But ultimately salvation is not
in his hands, it's in their hands. And so they have limited the
work of the Lord Jesus Christ. But we say, friends, that that
great work that Christ accomplished ensured the salvation of all
those that he died for. So in that sense it is restricted,
it is restricted to those that the Father gave to him. If he
is God's first elect it's restricted to all those who were chosen
in him before the foundation of the world and therefore that
work of God that was committed to his charge prospers. How does he do it? My servants
shall prosper prudent. He shall be exalted and extolled
and be very high. Look at what we have at the end
of this 13th verse. We have three verbs and they
are quite strong. Verbs are they not? Exalted,
extolled, high. But with that final statement we also have
the word very. He is not just high, He is very
high. He is that One who is exalted
a Prince and a Saviour. Having accomplished the work
that the Father gave Him, He is raised from the dead, He is
ascended on high, He reigns in Heaven. He is that One who was vanquished
sin, satan, death and the grave. When we come to the end of the
chapter, are we not told as much? There at the end of verse 10
in chapter 53, the pleasure of the Lord shall prosper in his
hand. He shall seal the trap out of
his soul. and shall be satisfied by his
knowledge shall my righteous servant justify many for he shall
bear their iniquities all this is a salvation that is all together
accomplished though he humbled himself and was obedient unto
death even that death of the cross God has highly exalted
him given him a name which is above every name that at the
name of Jesus all things. Every preacher must bow and acknowledge
that he is Lord to the glory of God the Father. He is triumph. There is, is there not a triumph
of the cross of the Lord Jesus Christ? How there He defeated
all the forces of darkness How there he defeated Satan when
he paid that great price for the redemption of his people. Doesn't the Lord say as much
himself? In the 12th chapter of John he
says, verse 31, now is the judgment of this world. Now shall the
prince of this world be cast out. And I, if I be lifted up
from the earth, will draw all men unto this, he said, signifying
what death he should die. Oh, it was by that death upon
the cross, you see, that he judged the prince of this world, he
judged Satan, he defeated Satan. The triumph of the cross, he
is exalted, he is extolled, he is very high. He is vindicated,
is he not, when he is raised again from the dead. In Romans chapter 1 and verse
4 Paul speaks of him, declares, the word literally means he is
marked out. He is marked out as the son of God with power
according to the spirit of holiness by the resurrection from the
dead. Lord, yet where is thy sting?
O grave, where is thy victory? The sting of death is sin, the
strength of sin is the law, but thanks be to God, which giveth
us the victory through our Lord Jesus Christ. How he has prospered,
you say. My servant shall prosper, fruit
of the womb. He shall be exalted and extolled
and be very high. Yes, he died, crucified through
weakness and yet how he breaks through the bars of death and
triumphs over the grave. He's risen, he's risen. Indeed,
then there's the exaltation of his ascension. For 40 days he
shows himself to his disciples. We read in the opening chapter
of the Acts, he gives these many infallible proofs of the reality
of his resurrection. But then after 40 days he ascends,
he returns to the glories of heaven. And from heaven he sheds
abroad the Holy Ghost. You see what Peter says in his
preaching of Pentecost, therefore being by the right hand of God
exalted, having received of the Father the promise of the Holy
Ghost, he hath shed forth this which he now see and hear. He gives the Holy Spirit. He gives forgiveness. He gives repentance. Him hath
God exalted with His right hand to be a Prince and a Saviour,
to give repentance to Israel and the forgiveness of sins. How He is that One then who is
mighty to save, able to save, Them to the uttermost that come
unto God by him seeing, he ever liveth to make intercession for
them. This is the one who is spoken
of here as God's servant. How he has served the great purpose
of God and accomplished the work that the Father committed into
his hands. And he is to see the travail
of all his sufferings. He has not suffered in vain. And there is yet that to come.
the glory of his return is coming again in power and great glory. Paul speaks of it when he writes
to the Thessalonians both in the first epistle to that church
and again he makes mention of it in his second epistle in 1
Thessalonians chapter 4 verse 13 following He tells them, I would not have
you to be ignorant, brethren, concerning them which are asleep,
that ye sorrow not, even as others which have no hope. For if we
believe that Jesus died and rose again, even so them also which
sleep in Jesus will God bring with Him. For this we say unto
you by the word of the Lord, that we which are alive and remain
unto the coming of the Lord shall not prevent them which are asleep.
For the Lord himself The Lord himself. It's so emphatic, isn't
it? Doesn't he just say the Lord? He adds the pronoun, the Lord
himself. Shall descend from heaven with a shout, with the voice
of the archangel and with the trump of God and the dead in
Christ shall rise first. Then we which are alive and remain
shall be caught up together with them in the clouds to meet the
Lord in the air and so shall we ever be with the Lord. Wherefore
comfort one another with these words, for the promise you see
of his return is going to come again. But then when he writes
in the second epistle, he speaks in the very opening chapter of
the same truth. There in verse 7, to you who
are troubled rest with us, when the Lord shall be revealed from
heaven with his mighty angels in flaming fire, taking vengeance
on them that know not God, and that obey not the gospel of our
Lord Jesus Christ, who shall be punished with everlasting
destruction from the presence of the Lord, and from the glory
of his power, when he shall come to be glorified in his saints,
and to be admired in all them that believe, because our testimony
among you was believed. in that dark, for there is the
glory then of his coming again. Every eye shall see him, every
knee bend, every tongue confess that he is Lord. Behold my servant
shall deal prudently, shall prosper prudently, he shall be exalted
and extolled and be very high. Well, as we conclude this morning,
friends, what are we to make of these things? What does God
say as He introduces us to His servant? He uses this word, behold. Oh, we are to behold Him. We
are to look to Him. We are to fix our eye upon Him. We who are sinners of the Gentiles,
Does he not serve the great purpose of God even for poor sinners
of the Gentiles? And we are to look to this one,
we are to trust in him for our salvation. In chapter 65, and there in the opening verse
of the chapter, he says, I am sort of them that ask not for
me, I am found of them that sought me not. I said, behold me, behold
me, unto a nation that was not called by my name. I have spread out my hands all
the day unto a rebellious people which walketh in a way that was
not good after their own thoughts." Here's the contrast you see between
the Jew and the Gentile. It's the Gentile nations that
asked not after him, that did not seek after him, and yet he
comes to poor sinners of the Gentiles and he says, behold
me, behold me, look unto me, and be ye saved, all the ends
of the earth, for I am God and there is none else which will
look to him. Are we to look that we might
see him? Are we to look into the Scriptures? Search the Scriptures,
he says. These are they that testify of
man. We are to be searching in the
Scriptures and that we might see him, that we might find him.
To be so bold as to ransack our Bibles until God is pleased to
grant to us such a revelation of his servant, the one who has
pleased him in all that great work that he accomplished. All
but what a privilege for those who are the Lord's, when we come
to that holy table, the Lord's Supper. Do we not see Him there? We can anticipate it later to
die. Calvin, remember, said of that
Holy Supper, it's the Gospel, but it's the Gospel in pictures.
Is God condescending to paint pictures for us? We see Him,
do we not, in the broken bread? We see Him in the wine that's
poured out. Oh, what a privilege! But oh, what might we be those
who, above all things, desire that we might truly see Him,
that we might see Him who is invisible to our natural sight,
but to see Him by faith. Behold, my servant shall deal
prudently. Thee shall be exalted. and extolled,
and be very high. As many were astoned at thee,
his visage was so marred more than any man, and his form more
than the sons of men, so shall he sprinkle many nations. The
kings shall shut their mouths at him, for that which had not
been told them shall they serve, and that which they had not heard
shall they consider." Well, God willing, we'll consider the remainder
of our text. in the evening hour. The Lord
bless Tillis' world.