Reading for April 28th

 Read Isaiah 42.14- 25. The references to the blind and deaf in vv. 16, 18-19 reverse the threatening aspect of the warnings given in 6.9-10 by the eighth-century Isaiah of Jerusalem (see further 43.8). The descriptions of the weak and distressed state out of the prophet's own people in v. 22 (see 41.7) may indicate that he himself was suffering in Babylon. It seems probable, however, that the descriptions are typical of the misfortunes that had befallen the former inhabitants of Judah in many places. The mission of servant requires a recollection (v. 24) that Israel's present situation was consequence of its own wrongdoing. Comments or Questions..

Reading for April 27th

 Read Isaiah 42.1-13. In 42.1-25: The mission of the servant. In verses 1-4: The introduction of the servant follows the pattern of a royal emissary being introduced at court. The authority of the sender in conferred on the deputy who is sent. In verses 5-9: The servant of God is to bring a light to the nations (v. 6). This is the coming of salvation and the ending of Israel's spiritual blindness (v. 7), is this promise only for the scattered survivors of Israel who dwell among the nations, or is it also for those nations themselves? Verse 49.6 answers this question: It is for everyone, although 45.22 comes very close to anticipating this message. The inescapable force of the argument that the Lord God of Israel is the creator and Lord of all nations leads to this larger hope for the nations of the world. In verses 10-13: The revelation of the new task assigned to Israel, God's servant, called forth a response of praise in the most distant places. Comments or Questions..

Reading for April 26th

 Read Isaiah 41.11-29. In verses 11-16: The present weakness of Israel (v. 14) is contrasted with the strength that God will confer upon them (vv. 15-16). In verses 17-24: Israel's tradition taught that, at the beginning of the nation's history, God had provided sustenance for the journey through the wilderness (see Deut 8.1-4), and now that same care would be  repeated. Comments or Questions..

Reading for April 25th

 Read Isaiah 41.1-10. In 41.1-29: I am your God. In verses 1-5: The speech of the Assyrian Rabshakeh in 36.20 had asked in complacent irony: "Who among the gods of the countries have saved their countries out of my hand, that the Lord should save Jerusalem out of my hand?" The prophecies of ch 41 provide a magnificent rejoinder to this question, showing how and why the God of Jerusalem is different. The Holy One of Israel is creator and director of human history. Proof of this is first seen in the victories that Cyrus, king of the Medes and Persians has already won (vv. 2-5, 25). This ruler is mentioned by name more fully in 44.28; 45.1-4, 13. The coastland (vv. 1, 5) are the most distant parts of the earth, so that all nations may recognize that a divine plan is at work. In verses 6-10: Again the prophet ridicules the foolish work of the idol maker (see also 23-24, 29). God had already called Israel to be the servant people who would fulfill God's special purpose on earth (compare 49.6). Comments or Questions..

Reading for April 24th

 Read Isaiah 40.12-31. In verses 12-20: Such a message would be unbelievable if God were other than the sovereign creator of the entire universe (vv. 12-14). Even the multitude of the nations of the world are as nothing before such immense power (v. 17). In verses 21-28: The very stars adhere to the divine places set for them at creation (v. 26). Already vv. 19-20 answer the question posed in v. 18: False ideas of God lead to false expectations about the divine purpose. Only by abandoning the absurdities of idolatry can the people grasp the power of God. Comments or Questions.. 

Reading for April 23rd

 Read Isaiah 40.1-11. In 40.1-31: A highway for our God. In verses 1-11: The prophet begins by calling on the reader to bring a message of comfort to Jerusalem. Her period of servitude is now complete and freedom is at hand (v. 2). This message of hope pictures a great highway stretching across the desert and leading to Jerusalem (vv. 3-5), providing a way home for those scattered remnants of the former Israel who have been captive among the nations, particularly in Babylon. God will strengthen the weakened survivors who feel they cannot make the journey (vv. 10-11; 29-31). Comments or Questions..

Reading for April 22nd

 Read Isaiah 39.1-8. In 39.1-8: The visit of the Babylonian emissaries. The book of Isaiah is built around belief in God's concern with the Davidic dynasty of kings and the city of Jerusalem where God's Temple stood. The contrast between the fate of the dynasty and the city in 701 BCE, when Isaiah was active as a prophet, and events as century later when Babylonian forces confronted Jerusalem (in 598 and again in 587 BCE), effectively divides the book between two main periods--The Assyrian and the Babylonian epochs. The visit of Babylonian emissaries to Hezekiah when Sennacherib threatened the king and his city forms a bridge between these two main sections. The events in vv. 6-7 occurred in 598 BCE when Jehoiachin was removed from the throne and taken prisoner to Babylon, with most of his immediate household (2 Kings 24.10-17). God's protection of Jerusalem and its Davidic dynasty was not unconditional, but depended upon the obedience and submission of each ruler. The comment of Hezekiah, There will be peace and security in my days (v. 8), is not selfish complacency but a submissive acceptance of the conditions under which Good's promise was conferred. More than this could not be given. Comments or Questions..

Reading for April 21st

 Read Isaiah 38.1-22. In 38.1-22: Hezekiah's sickness and recovery. The story of Hezekiah's illness (v. 2) is a further illustration of piety (v. 3): His total submissiveness to the will of the Lord God and his subsequent recovery from the sickness are inseparably related to the wonderful deliverance of Jerusalem from the forces of Assyria (v. 6). Signs were evidence of the validity of a prophetic pronouncement (see Isa 7.10-17). The exact nature of the sign is not clear. In verses 10-20: This psalm of thanksgiving is not included in 2 Kings 20.1-11, but is added as further evidence of the king's piety. It is a personal psalm of thanksgiving for recovery from serious illness. It includes a lamentation during the time of distress (vv. 10-15) and thanksgiving for recovery (vv. 16-20). Comments or Questions..

Reading for April 20th

 Read 37.8-37.38. When he heard it, he sent messengers to Hezekiah: A repetition of the Assyrian ultimatum. In verses 15-21: The prayer of Hezekiah demonstrates the trust and piety of the king (see especially v. 21). In verses 21-35: Isaiah replies to the Assyrian letter with a series of prophetic declarations. Jerusalem survived intact and the king retained his throne. These facts were more central to Isaiah's message than the punishment eventually inflicted on Sennacherib, who is accused of blasphemy (37.38). In verse 36: The work of the angel of the Lord may have been an outbreak of disease among forces camped in unhygienic conditions (as foretold in 10.16). Verse 37.7 declares: "I myself will put a spirit in him, so that he shall hear a rumor and return to his own land." Other possibilities cannot be ruled out, and no precise information is available. In verses 37-38: Sennacherib's assassination by members of his own family is not reported in Assyrian royal chronicles. The king's death occurred some time after the events of 701, but his insult to the God of Jerusalem was seen to demand personal punishment. Comments or Questions..

Reading for April 19th

 The wonderful deliverance of Jerusalem

In 36.1-37.38: Jerusalem was saved from destruction when threatened by the forces of the Assyrian king, Sennacherib, in 701 BCE. The account is repeated from 2 Kings 18.17-19.37 because it provides the main background to chs. 28-31 and because of the major part Isaiah played.The account itself is straightforward: After assyrian forces had captured most of the towns and fortified cities of Judah (36.1), the Assyrian king sent his representative, called Rabshakeh, to king Hezekiah in Jerusalem, urging him to surrender. The ultimatum is exceedingly dismissive of the Lord as protector of Jerusalem, regarding any God save that the king of Assyria as worthless (36.13-20). The Assyrian ultimatum leaves Hezekiah gravely troubled until Isaiah encourages him to refuse (37.22-35). Isaiah insists that the Assyrian king, who has blasphemed God will be punished accordingly, and that God will defend Jerusalem. Soon afterwards, the angel of the Lord strikes down 185,00 of the besieging force, compelling Sennacherib to return home (37.36-37).

Read Isaiah 36.1-37.7. In 36.1-37.7: The report of the speech of the assyrian Rabshakeh and Isaiah's response. Two closely parallel accounts tell the story of the Assyrian address mocking Hezekiah's God along with Isaiah's reply. In the first account (36.1-37.7), the Rabshakeh speaks in the hearing of all Jerusalem, whereas in the second (37.8-38) the ultimatum is conveyed by letter and a much longer reply is given by Isaiah (37.6-7 compare with (37.22-35). In 36.2: The king of Assyria sent the Rabshakeh from Lachish. The siege and capture of Lachish formed the major battle of the Assyrian campaign in Judah and was afterwards extensively illustrated in carved wall panels that decorated Sennacherib's palace. These have been recovered and are now displayed in the British Museum in London. Comments or Questions..

Reading for April 18th

 Read Isiah 35.1-10. In 35.1-10: The triumph of Zion. In verses 1-4: In contrast to the grim and forbidding warnings of ch 34, ch 35 presents a picture of hope that awaits the people of God when they rebuild the land of Judah and reestablish Jerusalem as their capital. It will be a fitting place to which all the scattered survivors of Israel can return. This chapter, without a clear historical context, may have been added to link chs. 40-55 with chs. 5-34. In verses 5-10: The hope for the special eminence that will come to Jerusalem (Zion) is consistent with chs. 60-62. The theme of the highway by which the scattered survivors of the nation will be enabled to return to their homeland (40.1) is anticipated in v. 8 (see also 19.23). The opening up of pools in the wilderness alludes to the promise of 41.17-18, while the opening of eyes and ears (v. 5) marks the end of the time of Israel's blindness and deafness (compare 6.9-10). Chapter 35 summarizes and concludes chs. 5-34, with their many threats and warnings, and opens the path to more consistently hopeful message of chs. 40-66. Chapters 36-39 bridge these two major collections by reporting a triumphant sign of hope for Judah at the close of the eighth century. Comments or Questions..

Reading for April 17th

 Read Isaiah 34.1-17. In 34.1-17: The Lord's day of vengeance. Taken together, chs. 34-35 provide a sequel to the prophecies of chs. 24-27, with which they are closely related both in theme and character. The major exception is the warning of the divine punishment that is to befall the people of Edom (34.5-17), a nation that is unexpectedly absent from the foreign peoples included in chs. 13-23. Their inclusion separately at this point may reflect a sharp condemnation of their treacherous role after the destruction of Jerusalem by Babylonian forces in 587 BCE. In verses 1-4: The opening addresses all nations and people with a fearsome warning of judgment to come upon them all,  similar to the warning of 24.1-23. In verse 5-17: The especially fierce and bloodthirsty warning of the judgment that is to befall Edom foretells that this land will be reduced to a total ruin, with all its population annihilated (vv. 9-13). It will become a home for wild animals, instead of a place of human habitation (vv. 14-17). Comments or Questions..

Reading for April 16th

 Read Isaiah 33.13-24. In verses 13-16: The reference to those who are far away and those who are near reflects the divided condition of Israel in the wake of the removal of people into exile. The former nation was in danger of becoming two peoples with some still in the territory of Judah and others scattered among many nations. Isaiah emphasizes the unified purpose of God for both groups and the central significance of Jerusalem as the spiritual capital of all. In verses 17-24: Babylonian control over Judah and the catastrophes that had befallen Jerusalem had cast doubt on the future of the Davidic kingship. The message of 11.1-5 reveals how eagerly the people awaited a descendant of Judah's royal dynasty, and this hope is further repeated here. Instead of the hated representatives of foreign domination--zealous only for plunder and gain (v. 18)--there would be a king upholding justice and building prosperity (v. 17). Jerusalem would once again become a quiet habitation and an immovable tent (v. 20). The broad rivers and streams, strangely out of place in a city with no major waterways, establish a contrast to the many waterways of Babylon, with their oppressive associations. Comments or Questions..

Reading for April 15th

 Read Isaiah 33.1-12. In 31.1-24: A miscellany of prophetic themes. This chapter, and the following two, are difficult to place in context, but they probably reflect the period after the fall of Babylon when the fulfillment of the glowing promises of chs. 40-55 was still awaited. In verses 1-6: The destroyer is not identified, but the general context points to Babylon. Deliverance from oppression is still eagerly awaited, but requires patience and trust in God's purpose (v. 6). In verses 7-12: The lamentation of vv. 7-9, revealing the devastated condition of the land, is followed by warnings in vv. 10-16 that the wrongdoing of leaders in Jerusalem now hinders the fulfillment of God's promises. Comments or Questions..

Reading for April 14th

 Read Isaiah 32.1-20. In 32.1-20: A king will reign in righteousness. In verses 1-8: The deliverance of the city in 701 BCE was a dangerous precedent: It implied that God's protection could always be relied upon unconditionally. The warning to Hezekiah in ch. 39 on the occasion of the visit of Babylonian emissaries was aimed at countering such false expectations. The Davidic kingship could not survive unless it was founded on just government and compassionate administration. This oracle may be a portrait of the great reforming king Josiah, during whose long reign (639-609BCE). Assyrian rule over Judah ended and the royal administration was reformed (see 2 Kings 22.1-23.25). During this period a substantial part of Isaiah's prophecies was probably complied. In verses 9-14: The brief respite of hope and renewal during Josiah's reign ended suddenly and disastrously. Babylonian rule swiftly replaced Assyrian oppression. Israel would suffer devastation once again, as Isaiah  had declared (see 6.11-12) and the rampant growth of thorns and briers (see 5.6) would return. In verses 15-20: The outpouring of God's spirit (v. 15) and the transformation of the ruined land into farmland once again anticipated the hope of the later chapters, especially 60-62. The forest (v.19) indicates oppressing foreign powers (Assyria and Babylon; see 10.18-19), which will disappear completely. Comments or Questions..

Reading for April 13th

 Read Isaiah 31.1-9. In 31.1-9: The Lordship of the God of Mount Zion. Isaiah continues to warn against complicity with Egypt in rebellion against Assyria. The Lord fighting upon Mount Zion and upon its hill (v. 4) was perhaps originally a threat that God would fight against, not with, Jerusalem (compare 29.4). Once again, a rebuke (vv. 1-3) shifts suddenly to assurance (vv. 4-9), raising the question at what point this new spiritual direction arose. Was Isaiah compelled to change his warning into one of promise, or has the situation that occurred with King Hezekiah's surrender to the Assyrian forces (2 Kings 18.13-16) necessitated a revised perspective? The warning and promise introduce (v. 6) the rebuke that Israel, a rebellious people, must first reject idolatry before God's deliverance can come. Threat and assurance are two aspects of one consistent, loving purpose of God, to protect and preserve the people. The reference to a sword, not of mortals (v. 8) alludes to the angelic slaughter described in 37.36. Comments or Questions..

Reading for April 12th

 Read Isiah 30.27-33. In 30.27-33: A song in the night. The concluding comments, a later development of the original message, elaborate on the theme of God's judgment, which will bring an end to the present unsatisfactory world order and establish in its place the righteous order of God. The Assyrian (v. 31) has become symbolic for every oppressor of God's people. Comments or Questions..

Reading for April 11th

 Read Isaiah 30.18-26. This poetic reminder of future hope counters and criticism that the message of rest and quietness (v. 15) was too submissive and politically inactive to end foreign oppression. Human acceptance of the divine plan for the nations may require patience and fortitude in enduring the present order. A later scribe has described more fully (vv. 19-26) what this longed-for future would bring. Only when God's judgment puts an end to human violence and oppression-when the towers (v. 25)-will such peace and prosperity come. Comments or Questions..

Reading for April 10th

 Read Isaiah 30.6-17. In verses 6-7: Egypt was famous for palaces and monuments, and as the gateway to Africa for the caravans that brought wealth and luxuries (see 1 Kings 10). The prophet contrasts such exoctic wealth with the worthlessness of the promises of Egyptian help. Rahab (v. 7) was a dragon monster of ancient story comparable to the Leviathan creature (27.1). Since Egyptian religion was well know for its many deities portrayed in mixed animal/human form, the ironic title "rahab who sits still" (v. 7) may allude to the sphinx-like images of Egypt. In verses 8-11: The command to inscribe it in a book is a remarkably rare recognition that prophecy was written down and read long after the time when it had originally been given. The writing is to become a witness forever to the truth that Israel was a rebellious people (v. 9). The readers would be no more willing to heed the message than the original hearers (see 29.11-12). In verses 12-14: Its breaking is like that of a potter's vessel (v. 14) emphasizes the suddenness and completeness of the disaster that was to come. Hezekiah's attempt to build security through an alliance with Egypt would prove disastrously misjudged. In verses 15-17: The poetry of returning, rest, quietness, and trust attests that God alone is the defense of Jerusalem. Comments or Questions..

Reading for April 9th

 Read Isaiah 30.1-5. In 30.133: In quietness and in trust shall be your strength. These memorable phrases present a central teaching: Salvation and peace come through trusting in God, not through human plans and alliances (v. 15). The chapter is built up from a number of short prophetic sayings (vv. 1-5; 6-7; 12-14; 15-17) deriving from the time of King Hezekiah's rebellion against Assyria (703-701 BCE) and the negotiations with Egypt for protection. Subsequently, admonitions (vv. 8-11) and assurances (vv. 18-26; 29-33) were added. The assurance includes a warning God will judge wrongdoers (vv. 27-28). In verses 1-5: Isaiah rejects Hezekiah's promise to rebel against Assyria and to trust Egypt's promises of help. The sending of royal emissaries from Judah to Egypt (v. 4) must have prompted the original prophecy. This along with Isaiah's awareness of secret consultations and plans made in Jerusalem (see 29.15), suggests that he held a privileged position at court. Comments or Questions..

Reading for April 8th

 Read Isaiah 29.17- 24. In verses 17-21: The renewal of hope. It is not clear why this message of hope, and the following one, have been added at this point. Verse 18 affirms that Israel's period of blindness (see 6.9-10) will pass, suggesting a link with the renewed warning of this in 29.9. In verses 22-24: And those who err in spirit: Israel's foolishness and lack of discernment (v. 14) requires a look toward God's deliverance. All who have forsaken God and the path of righteousness will come to understand the truth. Comments or Questions..