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..

Reading for April 7th

 Read Isiah 29.5-16. In 5-8: The visitation of the Lord of hosts. God would intervene to protect Jerusalem, but it is not clear what actually occurred in 701 to explain this report (see comment on 37.36). This assurance my go back to Isaiah, or it may result from subsequent reflection on the deliverance of the city and King Hezekiah's continuing reign. The survival of the Davidic dynasty in Jerusalem was of great significance when the destruction of Samaria and its royal house was recalled (see 2 Kings 18.10-12). In verses 9-12; The people's inability to discern God's purpose is like drunken staggering. The warning in vv. 11-12 witnesses to the way in which the spoken word of the prophet was preserved to become part of scripture. The reader of the book takes the place of the hearer of the word. In verses 13-14: The wisdom of their wise shall perish. The foolish policies of the royal counselors and advisers would prove ruinous. in Verses 15-16: The prophet mocks the secrecy and subterfuge by which the royal counselors seek to hide their policy with high risk military disaster, from the people. Comments or Questions..

Reading for April 6th

 Read Isaiah 29.1-4. In 29.1-24: The siege and deliverance of Jerusalem. This chapter centers on the threat to Jerusalem by Sennacherib's campaign in 701 BCE (see chs. 36-37). These oracles attest to both the danger they city faced and its remarkable escape. Warnings explaining the near catastrophe occur in vv. 9-10, 13-14, and 15-16. Jerusalem's survival demanded further reflection on Isaiah's warnings, and Jerusalem's later destruction (587 BCE) posed further questions. these reflections are in vv. 5-8, with further messages of hope in vv. 17-21 and 22-24. In verses 1-4: Ah, Ariel, Ariel the city where David ecamped!Ariel, "altar hearth," refers to the sacred altar in the city' and the reference to king David recalls taking the city in 2 Sam 5.6-10, evoking its unique importance both the God and to Israel. Comments or Questions..

Reading for April 5th

 Read Isaiah 28.23-29. In 28.23-29: The lesson of the farmer's year. This is one of the most instructive prophetic parables of the Hebrew Scriptures. The variety of activities that make up the farmer's year illustrate the force of vv. 21-22. To the question, "would not destroying the city where the Temple stands be a strange work for God the protector?" The prophet's answer is that, like the farmer, God has many varied tasks to perform--and judging a rebellious people is one of them. Comments or Questions..

Reading for April 4th

 Read Isaiah 28.14-22. In 28.14-22: God's strange work. This powerful prophecy expresses the fundamentals of Isaiah's conviction: God alone is the defense and protector of the people of Jerusalem. Instead of trusting in God, however, these leaders has chosen a covenant with death and an agreement with Sheol (v. 18). These titles may refer to a strange ritual with the god of death to make sure no harm could come to them. Or more likely, they may be a sharply ironic, description of the treaty with Egypt that Judah hoped would protect it against any Assyrian reprisal for rebellion. Egypt is caricatured as the kingdom of death (by constructing great pyramids and embalming national figures). In contrast, Isaiah insists that Judah's actions will simply hasten death's arrival. Comments or Questions..