When you mentioned the tabernacle having the idea of "inward is upward" I suddenly remembered the part about the pole of the Ark sticking out of the veil between the holy place and the holy of holies. Maybe this is to be associated with the pole from; "just as the serpent was lifted up (on a pole) even so must the Son of Man be lifted up." And we know the veil is the flesh of Christ (Hebrews mentions this). So the poles piercing through the veil is a type of Christ being lifted up between heaven and earth (and perhaps even the piercing of His side), showing that by His death He is a sort of conduit between God and creation. This adds to the "recapitulation" idea of Salvation where God is reconciling all of creation back to Himself ("He died not for our sins only, but also for the whole world"), reconnecting heaven and earth. I love the typological imagery found in the OT. It's so much more than simply foretelling the Incarnation etc., but actually helps us understand the meaning of the Incarnation and all the aspect of the "golden chain of salvation."
@@Seraphim-Hamilton Well, I'm thrilled to be able to share this insight with you. If you replied to my comment at all, I expected you to say something like "yeah, I made a video on that already." :) God bless you Seraphim, keep sharing your insight with us all.
@@Seraphim-Hamilton I listen on headphones because next door is a forklift running 8 hrs a day and it will make me crazy lol. No, it was not impossible at all. Better snoring than a Labradors gas! : )
Help me understand the verse talking about our righteousness being like filthy rags... is it talking about our attempt at good works outside of participating in God's grace?
Isaiah 64 is speaking in the way Jesus talks in the Gospels, calling Israel's leadership in His day "whitewashed tombs", a superficial attempt to conceal profound inner rot. Isaiah develops the same theme at length and is the source for much of Jesus' teaching on this subject. The book begins with a condemnation of Israel's ostentatious liturgical piety (Isaiah 1:14-18) Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause. "Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. The book describes the Messianic redemption which enacts the healing of Israel and the nations such that in Isaiah 66 this: (Isaiah 1:13) Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations-- I cannot endure iniquity and solemn assembly. has become this: (Isaiah 66:22-23) "For as the new heavens and the new earth that I make shall remain before me, says the Lord, so shall your offspring and your name remain. From new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the Lord. Isaiah 64 uses the language of ritual uncleanness in conjunction with rotten garments, calling back to the earlier language about crimson becoming white "as wool." In fact, these phrases make up a pattern of allusion to Psalm 51 (50 in the LXX), the Prophet David's hymn of repentance. Israel corporately embodies the experience of King David and through the Messiah, is given a "clean heart" and a "right spirit." The "righteous deeds" mocked in Isaiah 64 are hypocritical displays of public piety, faux service to God meant to conceal a heart that is far from Him. But the gospel announced by the prophet is that this is not the last word in the story of Abraham's seed- and thus not the last word in the story of the human family. The righteous acts empowered by the Spirit in the Risen Christ are genuine: they are the powerful brightness of uncreated glory flowing through the human being and wrapping him in the life of the incarnate Word. Thus we read in Zechariah 3, where the prophet identifies the vision as a "sign of my Servant the Branch" (Isaiah 11 and Jeremiah 23 make clear that this is a Messianic title): - (Zechariah 3:4-8) And the angel said to those who were standing before him, "Remove the filthy garments from him." And to him he said, "Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments." And I said, "Let them put a clean turban on his head." So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by. And the angel of the Lord solemnly assured Joshua, "Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. - St. Paul alludes to this text in Romans 5:1-11 where Jesus (Jesus is the Greek form of the name Joshua) is the one through whom we have obtained "access" into the grace in which we "stand" in the presence of God. In fact, the Hebrew words for "take away" and "iniquity" are only used together three places in the Hebrew Bible. Once in Zechariah 3, quoted above, and twice in Isaiah. This suggests that Zechariah is intentionally echoing the Isaianic promise. The first instance in Isaiah is where the burning coal, aflame with divine fire, touches the lips of the prophet so that he might speak by the Spirit: "this has touched your lips; your iniquity is taken away, your sin is atoned for." This is prayed during the communion of the priest in the Divine Liturgy. Isaiah 27:9 uses the prophet's experience as the archetype for the redemption of Israel when the LORD slays the "serpent" and makes Israel blossom unto fruit for all the world (Isa. 27:1-6). The liturgical paradigm for this narrative is the Day of Atonement, when the High Priest, the representative of all mankind, divests, purifies the creation, and is reinvested in garments of glory and beauty. Zechariah 3-6 describes the liturgical order of the Day of Atonement (the false tabernacle in Zechariah 5 is sent to destruction as an instantation of the goat sent likewise, Joshua is the goat ascending to the LORD- much more to say on that front) and Daniel 7, the vision of the heavenly ascent of the Son of Man, resounds with its cadence from top to bottom. The "clouds" on which he (the High Priest is the Son of Adam, wearing the jewels and precious stones of Eden, most obviously onyx) ascends are the clouds of incense as the High Priest censes the Tabernacle/Temple in two ascents, once for himself and once for the nation. This explains why Daniel is interpreted by the prophet as a vision of the exaltation of the "saints of the Most High." The same "incorporative Messiahship" is present in Isaiah, where after the work of the Servant (who is both called Israel and regathers Israel- Isa. 49:3), His Seed (53:10) produces a plenitude of "Servants" (54:17) who corporately ratify the covenant of messianic seed made with David (55:3-5), showing that the person into whom they were incorporated must be the Messiah- the Son of David. It only makes sense, then, that we read in Isaiah of the Servant "sprinkling" many nations- echoing the High Priestly work. Or making ritual "intercession" for the "transgressors" (a ritual term identifying those who have trespassed on holy space). All this to say that Isaiah 64 has a very big and very interesting context- and that context is all about the transfiguration of filthy rags to *true* garments of glory.
Would love one of these for how we know Satan's name is Lucifer, heard similair things from higher criticism that the connection doesnt actually exist although its assumed.
It's a Latinization of an adjective, not a personal name- comes from Isaiah 14. I think I mentioned this at some point in the video, though maybe I'm misremembering?
@@Seraphim-Hamilton You actually did mention it didnt watch that far in yet at the time, so is the general story often told about him being the "brightest star, greatest creation" still true? Thank you
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When you mentioned the tabernacle having the idea of "inward is upward" I suddenly remembered the part about the pole of the Ark sticking out of the veil between the holy place and the holy of holies. Maybe this is to be associated with the pole from; "just as the serpent was lifted up (on a pole) even so must the Son of Man be lifted up." And we know the veil is the flesh of Christ (Hebrews mentions this). So the poles piercing through the veil is a type of Christ being lifted up between heaven and earth (and perhaps even the piercing of His side), showing that by His death He is a sort of conduit between God and creation. This adds to the "recapitulation" idea of Salvation where God is reconciling all of creation back to Himself ("He died not for our sins only, but also for the whole world"), reconnecting heaven and earth.
I love the typological imagery found in the OT. It's so much more than simply foretelling the Incarnation etc., but actually helps us understand the meaning of the Incarnation and all the aspect of the "golden chain of salvation."
Wow! Very insightful connection. Hadn't considered that at all.
@@Seraphim-Hamilton Well, I'm thrilled to be able to share this insight with you. If you replied to my comment at all, I expected you to say something like "yeah, I made a video on that already." :) God bless you Seraphim, keep sharing your insight with us all.
Really great as always. Thank you
God bless you my friend. Just subbed to this channel, you deserve it a thousand times over. keep up the good work, I'll be looking forward to it
Little buddy snoring in the background
I have NEVER heard a dog snore like that!! LOL
Are you listening through headphones? I couldn't hear it on my TV speakers. Does it make listening impossible?
@@Seraphim-Hamilton I listen on headphones because next door is a forklift running 8 hrs a day and it will make me crazy lol. No, it was not impossible at all. Better snoring than a Labradors gas! : )
Help me understand the verse talking about our righteousness being like filthy rags... is it talking about our attempt at good works outside of participating in God's grace?
Isaiah 64 is speaking in the way Jesus talks in the Gospels, calling Israel's leadership in His day "whitewashed tombs", a superficial attempt to conceal profound inner rot. Isaiah develops the same theme at length and is the source for much of Jesus' teaching on this subject. The book begins with a condemnation of Israel's ostentatious liturgical piety
(Isaiah 1:14-18) Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause. "Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.
The book describes the Messianic redemption which enacts the healing of Israel and the nations such that in Isaiah 66 this:
(Isaiah 1:13) Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations-- I cannot endure iniquity and solemn assembly.
has become this:
(Isaiah 66:22-23) "For as the new heavens and the new earth that I make shall remain before me, says the Lord, so shall your offspring and your name remain. From new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to worship before me, declares the Lord.
Isaiah 64 uses the language of ritual uncleanness in conjunction with rotten garments, calling back to the earlier language about crimson becoming white "as wool." In fact, these phrases make up a pattern of allusion to Psalm 51 (50 in the LXX), the Prophet David's hymn of repentance. Israel corporately embodies the experience of King David and through the Messiah, is given a "clean heart" and a "right spirit." The "righteous deeds" mocked in Isaiah 64 are hypocritical displays of public piety, faux service to God meant to conceal a heart that is far from Him. But the gospel announced by the prophet is that this is not the last word in the story of Abraham's seed- and thus not the last word in the story of the human family. The righteous acts empowered by the Spirit in the Risen Christ are genuine: they are the powerful brightness of uncreated glory flowing through the human being and wrapping him in the life of the incarnate Word.
Thus we read in Zechariah 3, where the prophet identifies the vision as a "sign of my Servant the Branch" (Isaiah 11 and Jeremiah 23 make clear that this is a Messianic title):
-
(Zechariah 3:4-8) And the angel said to those who were standing before him, "Remove the filthy garments from him." And to him he said, "Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments." And I said, "Let them put a clean turban on his head." So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by. And the angel of the Lord solemnly assured Joshua, "Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch.
-
St. Paul alludes to this text in Romans 5:1-11 where Jesus (Jesus is the Greek form of the name Joshua) is the one through whom we have obtained "access" into the grace in which we "stand" in the presence of God. In fact, the Hebrew words for "take away" and "iniquity" are only used together three places in the Hebrew Bible. Once in Zechariah 3, quoted above, and twice in Isaiah. This suggests that Zechariah is intentionally echoing the Isaianic promise. The first instance in Isaiah is where the burning coal, aflame with divine fire, touches the lips of the prophet so that he might speak by the Spirit: "this has touched your lips; your iniquity is taken away, your sin is atoned for." This is prayed during the communion of the priest in the Divine Liturgy. Isaiah 27:9 uses the prophet's experience as the archetype for the redemption of Israel when the LORD slays the "serpent" and makes Israel blossom unto fruit for all the world (Isa. 27:1-6).
The liturgical paradigm for this narrative is the Day of Atonement, when the High Priest, the representative of all mankind, divests, purifies the creation, and is reinvested in garments of glory and beauty. Zechariah 3-6 describes the liturgical order of the Day of Atonement (the false tabernacle in Zechariah 5 is sent to destruction as an instantation of the goat sent likewise, Joshua is the goat ascending to the LORD- much more to say on that front) and Daniel 7, the vision of the heavenly ascent of the Son of Man, resounds with its cadence from top to bottom. The "clouds" on which he (the High Priest is the Son of Adam, wearing the jewels and precious stones of Eden, most obviously onyx) ascends are the clouds of incense as the High Priest censes the Tabernacle/Temple in two ascents, once for himself and once for the nation. This explains why Daniel is interpreted by the prophet as a vision of the exaltation of the "saints of the Most High." The same "incorporative Messiahship" is present in Isaiah, where after the work of the Servant (who is both called Israel and regathers Israel- Isa. 49:3), His Seed (53:10) produces a plenitude of "Servants" (54:17) who corporately ratify the covenant of messianic seed made with David (55:3-5), showing that the person into whom they were incorporated must be the Messiah- the Son of David. It only makes sense, then, that we read in Isaiah of the Servant "sprinkling" many nations- echoing the High Priestly work. Or making ritual "intercession" for the "transgressors" (a ritual term identifying those who have trespassed on holy space).
All this to say that Isaiah 64 has a very big and very interesting context- and that context is all about the transfiguration of filthy rags to *true* garments of glory.
@@Seraphim-Hamilton wow! Thank you for the response.
Thanks for the video. I would like to ask, what’s with orthodox iconography that you use? Do you consider yourself orthodox? If so what part?
Yes, I'm Orthodox! I've been Orthodox my entire adult life. I became a catechumen when I was 16 years old in 2009.
Would love one of these for how we know Satan's name is Lucifer, heard similair things from higher criticism that the connection doesnt actually exist although its assumed.
It's a Latinization of an adjective, not a personal name- comes from Isaiah 14. I think I mentioned this at some point in the video, though maybe I'm misremembering?
@@Seraphim-Hamilton You actually did mention it didnt watch that far in yet at the time, so is the general story often told about him being the "brightest star, greatest creation" still true? Thank you