A lamb. The lamb. Your lamb (Exod. 12:3-5).

Nothing other than the sprinkled blood availed that dreadful night - no pedigree, no promise, no prayer.

`When I see the blood, I will pass over you' (Exod. 12:13).

The moment redemption becomes operative the redeemed become `pilgrims' (Exod. 12:11) dressed ready for a

journey, so unlike the custom of the Bible lands where sandals are removed, and most certainly with no staff in

Exodus 25, the Tabernacle, and its typical furniture should be read in the light of the doctrine of the Atonement,

of Access, of Forgiveness and of Sanctification, that are found in the epistles of the New Testament. As a final

word, note Exodus 40:17-38, and the blessed fact that `leading' is intimately associated with the truth involved in

the Tabernacle type.

We now lose much, very much, by leaping from Exodus to the prophet Isaiah, but we are sacrificing books of the

Bible at every step, and so of two evils we are but choosing the lesser, or the better, for the present purpose.

This prophet has been called `The Messianic Prophet' for he saw two related and glorious subjects:

(1) That Israel was a Messianic nation, a distinct channel of blessing to the nations.

(2) That in `Immanuel' and the Suffering Servant of Isaiah 53, was the only hope for peace to the world and to

the individual. In the light of New Testament fulfilment, Isaiah is indeed the Evangelical Prophet.

The disposition of subject matter is as follows:

Isaiah 1 to 35.

Isaiah 36 to 39.

Isaiah 40 to 66.

Historic  interlude.

From ruin to the

What God did with

return

of

glory, based upon

Sennacherib, He can

ransomed (Isa. 1:3-

the work of the

15; 35:10)

do at the end of the

Redeemer (Isa. 40;

53; 60; 61).

Some parts of Isaiah's prophecy make difficult reading, especially those chapters that deal with the future of

Moab, Damascus, Syria, Ethiopia, Egypt and other nations of the Middle East. These nations are all coming to the

fore once again, as the days of prophetic import draw near. Much of `the burden' of these prophetic chapters is the

awful judgments that are yet to visit these rebellious nations, but one passage unexpectedly shines out as a jewel in

the surrounding corruption, namely the amazing conclusion of the `burden of Egypt':

`In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the

Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third with

Egypt and with Assyria, even a blessing in the midst of the land' (Isa. 19:23-24).

The Voice of Isaiah 6 is associated with Israel's blindness (see Matt. 13:14,15 and Acts 28:25-27). The Voice of

Isaiah 40, is a voice of comfort and restoration (Isa. 40:1-5). It should be observed with becoming reverence and

faith, that the `Lord' of Isaiah 6, before Whom even the Seraphim veiled their faces, is the Lord we acknowledge as

Saviour today.

`These things said Esaias, when he saw His glory, and spake of HIM' (John 12:41).

We have, in three steps, traversed the story of the Old Testament but at what a cost - for no one book can be

dispensed with any more than one link can be taken out of a chain without risk and loss. But space forbids a more

lengthy treatment. We have seen Adam in the book of Genesis, the head of the race, bringing in sin and death; and

Abraham the father of the nation, chosen by means of his Seed, to bring in salvation. We have seen in the book of

Exodus, set forth in the experience of the typical nation Israel.