II Kings 16:5-9; Isaiah 7-10:4; Isaiah 17

Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.

Isaiah 7:14

Sound familiar? Even if you have never read Isaiah before, it would be hard to have missed this one. We hear it every Advent season, every Christmas, because Matthew quotes it with regard to the birth of Jesus by the Virgin Mary. (See Matthew 1:18-25.) Naturally, knowing what we know of Jesus, and hearing the Christmas story year after year, we cannot help but recognize this verse as talking about Christ — and rightly so.

But how about Isaiah’s original audience (or even Isaiah himself)? Isaiah speaks these words to King Ahaz (not a good king) when the Kingdom of Judah is under threat by the combined forces of both Syria and Israel. This verse is part of the LORD’s declaration to Ahaz that he need not fear Syria and Israel, because they will soon instead by destroyed by Assyria. We cannot expect King Ahaz to hear anything here about the Virgin Birth of the Messiah some 730 years (or so) in the future. He instead is left expecting that some young woman — currently a virgin, but soon not to be — will conceive (in the usual way) and bear a son named Immanuel, and that before that boy grows up, the threat from Syria and Israel will be gone. (By the way, “Immanuel” would not at that time immediately imply “Messiah”, as it does now. It is only because Matthew, guided by the Holy Spirit, spells it out for us that we make that linkage today.)

Here we have a prophecy that obviously has two distinct applications and fulfillments. There is the local and rather immediate, short-term fulfillment for Ahaz and also the significantly broader long-term (even eternal) fulfillment in Christ. Both are valid. We will see similar “dual-meaning” prophecies as we continue through the Scriptures. (In fact, we’ve already seen another example. It should be clear that Hosea 11:1 speaks of the Exodus under Moses, yet Matthew 2:15 quotes it in reference to Jesus. Again, both are valid.) As we move forward we should bear in mind that prophecy is often like this. We have the short-term view, and the long-term view. We also have the first and second Advents of Christ: a humble baby born in Bethlehem, and the Lord of Lords; one Christ, but two significantly different appearances.

All of that goes to say that interpretation of prophecy can be a tricky business, and we therefore need to let Scripture interpret Scripture. And meanwhile we can stand in awe of our God and the richness of His Word. Isn’t it amazing that He can address Ahaz’s immediate situation and yet simultaneously point to Christ? Isn’t it amazing that He can speak across time, over thousands of years, into your heart — and into mine?

II Chronicles 26; II Kings 15:8-16:4

Today we finally get a more complete picture of King Uzziah (aka Azariah) of Judah. (A couple of days ago, we read II Kings 5:1-7, which gave us only the briefest overview of his 52-year reign. And then we read Isaiah 6:1: In the year that King Uzziah died I saw the Lord…) For the most part, Uzziah does what is right, and the LORD blesses him and his kingdom. But when he was strong, he grew proud, to his destruction. (II Ch. 26:16a) In fact, the LORD strikes him with leprosy, and his son Jotham has to step up as coregent for the final years of Uzziah’s life.

How often we take credit for the Lord’s work and turn from humility to hubris! It is not only in these ancient stories, but all around us — or within us. I know I have certainly fallen into that trap. I come to the Lord seeking His help. He rescues and blesses me. Eventually I get comfortable and cocky and say, “I’ve got this!” I try to do things on my own, my way. And so the Lord has to bring me back down a notch or two. Rinse. Repeat. I’ve been through those steps more than a few times. I’ve managed to avoid leprosy so far, but maybe I should wise up…

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Meanwhile, back in the Northern Kingdom of Israel, we run through a series of six kings: Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea. (Spoiler alert: Hoshea is the last. No one comes after him in the Northern Kingdom…) Four of these six come to the throne by assassinating their predecessors. Such political upheaval within Israel and growing threats from without form the backdrop for Hosea’s preaching. For example, consider what Menahem does with Assyria:

Pul the king of Assyria came against the land, and Menahem gave Pul a thousand talents of silver, that he might help him to confirm his hold on the royal power.

II Kings 15:19

Although paying tribute looks effective in the short run, this is what the LORD has to say through Hosea:

For they have gone up to Assyria,
a wild donkey wandering alone;
Ephraim has hired lovers.
Though they hire allies among the nations,
I will soon gather them up.
And the king and princes shall soon writhe
because of the tribute.

Hosea 8:9-10

Maybe going after other “lovers” — and refusing to seek the LORD — isn’t such a good idea after all.

Isaiah 3-5

For the look on their faces bears witness against them;
they proclaim their sin like Sodom;
they do not hide it.

Isaiah 3:9a

What month is this again?

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Woe to those who call evil good
and good evil,
who put darkness for light
and light for darkness,
who put bitter for sweet
and sweet for bitter!

Isaiah 5:20

When you turn on the news or read an article, pay attention to the words that are used, and think long and hard about what is really meant by them. What is portrayed in a positive light — overtly or subtly? What is negative? Is that portrayal consistent with God’s perspective? Or are they calling evil good and good evil? If they are “upside down” in one area, how likely are they to be “upside up” anywhere else?

And then consider: Are you in any way contributing to the confusion?

Isaiah 6; Isaiah 1-2

Let’s see… What should we talk about today?

Maybe we should talk about Isaiah’s glorious vision of the LORD on His throne with seraphim crying, “Holy, holy, holy!” (Isa. 6:3) Or maybe we should “gin up” enthusiasm for missions, with an appeal to Isaiah’s words: “Here I am! Send me.” (Isa. 6:8) Or maybe we should note that 99% of the time that people reference Isaiah 6, they stop at verse 8; no one seems to want to hear Isaiah 6:9-13, which then confirms that we — even within the Church — are just as dull of hearing as Isaiah’s original audience. We don’t want to hear the entire Word of God, just the nice bits, thank you very much.

Maybe we should recognize how similar Isaiah’s message is to Hosea’s, though Isaiah is mainly addressing the Southern Kingdom of Judah, while Hosea preaches primarily to the Northern Kingdom of Israel. Maybe we should also note the similarity of Isaiah 1:11-17 to Amos 5:21-24, that we read just the other day.

Maybe we should rejoice that the LORD in Isaiah 1:18 offers to wash our sins away! But maybe we should also peek at the following much less familiar verses, Isaiah 1:19-20, which speak of the need for repentance — and the consequences of refusal. (Just the nice bits, thank you very much!)

Maybe we should focus on Isaiah 2:2-4, with its portrayal of peace in the latter days — a vision that has yet to be fulfilled, looking forward to the reign of Christ. Maybe we should provide a teaser for our future reading of Micah, who contemporaneously says almost exactly the same thing in Micah 4:1-3.

Maybe we should mention the LORD’s coming day of judgment against all that is proud and lofty, against all that is lifted up. (Isaiah 2:12) (And what nation is now more lifted up than the U.S.A.?) Maybe we should see that those who now indicate no fear of the LORD, will one day cringe in utter terror of Him. (Isaiah 2:10,19,21)

Or maybe we should just highlight today’s final verse:

Stop regarding man
in whose nostrils is breath,
for of what account is he?

Isaiah 2:22

I don’t know. I just can’t seem to think of much to say today.

Hosea 10-14; II Kings 15:1-7

As we come to the end of Hosea, what’s our takeaway? It’s one thing to gain an academic understanding of Israel’s idolatrous rejection of God and His subsequent pronouncements of judgment, but letting God’s Word penetrate our own hearts is quite another. How is the Holy Spirit speaking to you personally? Is He convicting you of anything, some way in which you are (or have been) pushing Him aside, looking elsewhere for satisfaction? Is He calling you to repentance? Do you hear His voice, assuring you of His tenderness and compassion, His mercy and forgiveness? If there is anything standing between you and the LORD, now is the time to get rid of it. Only in Him do we have hope.

Sow for yourselves righteousness;
reap steadfast love;
break up your fallow ground,
for it is the time to seek the LORD,
that He may come and rain righteousness upon you.

Hosea 10:12

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One more thing…

In his book, Gentle and Lowly, Dane Ortlund highlights Hosea 11:8-9 a couple of times. (pp. 72-75; 141-142) Ortland uses these verses to reinforce his thesis that, contrary to popular belief, God’s heart’s desire is to show mercy. That is a message many of us need to hear, and I think Ortlund is very much on target, so if you have not read the book, you should. But we need to be careful (as Ortlund actually is) not to pull these verses so far out of context as to miss the overall message of Hosea. Let’s not interpret “I will not come in wrath” (Hos. 11:9) as somehow obviating repentance and entirely negating the clear warnings of assured wrath to the unrepentant.

Hosea 5:8-9:17

For they sow the wind,
and they shall reap the whirlwind.

Hosea 8:7

If only the people who quote (or paraphrase) this verse had a clue! And if only our own country’s political leadership had a clue! We have the lessons of Israel’s history. We have God’s revelation through the prophets. We even have the revelation of Jesus Christ, God Incarnate. Yet, as a nation, we walk down Israel’s path, turning our back on God and refusing to listen to Him. (Let me see, what month is this? Is it Christian Heritage Month? No. Is it Celebrate Humility Month? No, not that either…) How, then, can we expect His continued blessing?

Make no mistake. We cannot pretend that moral issues are somehow peripheral to who we are as a nation and how God deals with us. We cannot push God to the side and exclude Him from the public sphere and then act surprised when He is hard to find. We cannot elect godless officials and then expect godly government. God is not mocked. We sow the wind. If we as a nation do not turn to the Lord in repentance, then we — like Israel — shall reap the whirlwind.

Hosea 1-5:7

Adultery. Harlotry. Whoredom.

That is how the LORD describes Israel’s unfaithfulness to Him, and He uses Hosea’s relationship with his unfaithful wife, Gomer, to illustrate the point in dramatic fashion. Israel should be utterly devoted to her one true God — as a wife to her husband — but she is not. Israel runs after other gods (e.g., the Baals), believing that they give her all the things she enjoys — food and drink, clothing and wealth — forgetting that it is the LORD Who actually provides it all. (Hos. 2:5,8) Hosea’s family life illustrates not only Israel’s unfaithfulness, but also the LORD’s love and compassion for her, His desire to win her back, His desire to shower her with blessing.

If only she would listen…

Amos 5:16-9:15

But let justice roll down like waters,
and righteousness like an ever-flowing stream.

Amos 5:24

Sound familiar? I’d like to think that we know this verse because we all read our Bibles all the time. But I suspect that our familiarity with this verse may come more from Martin Luther King, Jr.’s quoting of it in his “I Have a Dream” speech. Just a hunch…

Note that this verse starts with “but”, setting it in contrast with the preceding verses:

I hate, I despise your feasts,
and I take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and grain offerings,
I will not accept them;
and the peace offerings of your fattened animals,
I will not look upon them.
Take away from me the noise of your songs;
to the melody of your harps I will not listen.

Amos 5:21-23

All of that goes to say that no amount of religiosity, no amount of sacrifice, or tithing, or liturgy, or music or any other outward form of “worship” can substitute for true justice and righteousness. If our Sunday morning worship isn’t coupled with right relationship with others — in justice and righteousness — then we’re fooling ourselves.

But let justice roll down like waters, and righteousness like an ever-flowing stream.

Amos 1-5:15

Before we do anything else, let’s note the historical context of Amos’s ministry:

The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake.

Amos 1:1

It seems to me that we have jumped into Amos a bit prematurely. That is, although we met this Jeroboam (i.e., Jeroboam II of Israel, not the Jeroboam that was the first king of the Northern Kingdom) in II Kings 14:23-29, we have not yet met Uzziah of Judah (aka Azariah in II Kings 15:1). Oh well. At least Uzziah/Azariah is not otherwise specifically mentioned in the rest of Amos, so I guess that’s OK.

Amos himself is a shepherd, not a professional prophet. (See also Amos 7:14.) He is from Tekoa, south of Jerusalem, which goes to say that he is from the Southern Kingdom of Judah, but he prophesies primarily to the Northern Kingdom of Israel — where Elijah and Elisha previously operated. But Amos does not speak only to the Northern Kingdom. He addresses the surrounding nations and Judah, too.

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Most of what Amos has to say is a strong indictment of the evil practices he sees all around him: brutality, injustice, oppression, idolatry. But today’s reading ends with a remedy:

Seek good, and not evil,
that you may live;
and so the LORD, the God of hosts, will be with you,
as you have said.
Hate evil, and love good,
and establish justice in the gate;
it may be that the LORD, the God of hosts,
will be gracious to the remnant of Joseph.

Amos 5:14-15

Will the people of Israel heed all the warnings and pursue the remedy?

Will we?

As we begin to read the prophets, it will be helpful to bear in mind the following:

• “Israel” and “Jacob” are synonymous
• “Israel” (or “Jacob”) may refer to the entirety of the Hebrew people (i.e., all 12 tribes) or may indicate only (or primarily) the Northern Kingdom
• Although “Ephraim” may refer to that specific tribe, it usually means the Northern Kingdom as a whole (i.e., synonymous with “Israel”)
• “Joseph” (being the father of Ephraim) is likewise often synonymous with the Northern Kingdom
• “Judah” generally means the Southern Kingdom
• Israel and Judah have a long history of (mostly) adversarial relationships with surrounding nations:
  • Edom (= Esau = Seir)
  • Ammon
  • Moab
  • Syria
  • Philistia (Ashdod, Ashkelon, Ekron, Gath, Gaza)
  • Phoenicia (Tyre and Sidon)
• Capital cities are often used as synonyms for their respective nations:
  • Samaria = the Northern Kingdom of Israel
  • Jerusalem (or Zion) = the Southern Kingdom of Judah
  • Damascus = Syria
  • Nineveh = Assyria
  • Etc.
• The cities of Bethel and Dan are corrupt centers of worship, homes of Jeroboam’s golden calves that are falsely worshipped as “the LORD”

More importantly, we should recognize that the prophets each preach into their own historical and geographical context. Reading these prophets chronologically, together with the corresponding historical narratives, should help us understand that context and thus gain a better appreciation for their message. But we should not then think that their message is limited to their immediate context. We, too, have much to learn from them.

Oftentimes the prophets preach a message of God’s judgment and wrath, which we may be tempted to hear simply as condemnation. But that misses the point. These messages should instead be seen as warnings and as calls to repentance. For those who heed that call, there is also hope — hope of redemption, of restoration, of grace, and of mercy. God is — always has been and always will be — a God of steadfast love. Were it not for God’s love and mercy, we would get no such warnings through the prophets, no such pleading to turn back to God.

So let’s receive what the prophets have to say to us. Let’s heed their call.