Thy Strong Word from KFUO Radio

Rev. Paul Cain, pastor of Immanuel Lutheran Church in Sheridan, Wyoming, joins host Rev. AJ Espinosa to study Isaiah 11. “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.” Yet another prophecy heard around Christmas time, Isaiah 11 has inspired several Christian hymns like “Lo, How a Rose E’er Blooming.” Clearly this description of peace, righteousness, and rescue from among the nations points ahead to our Lord and Savior. But how about the people of Isaiah’s day? In the last chapter, God calls Assyria His axe which He uses to strike down Israel and Judah, leaving only the stump of Jerusalem. What new growth was there in the wake of the devastation? King Hezekiah leads the people in returning to “the fear of the LORD” by returning to His Word. Guided by God’s light, He judges rightly in favor of the poor and meek. They are no longer exploited and preyed upon. Like calves & lions and cows & bears miraculously grazing together, the needy no longer live in fear. Finally, Hezekiah seeks out the remnant not only in Judah but also in Israel to the north, inviting a remnant to return from Egypt & Assyria to keep the Passover in Jerusalem.

Rev. Andrew Yeager, pastor of St. Paul Lutheran Church in Decatur, Indiana, joins host Rev. AJ Espinosa to study Isaiah 10. How the tables have turned! In chapter 10, Isaiah continues God’s condemnation of Israel before pronouncing condemnation on Assyria. In both cases, the plunderer becomes the plundered. The oppressor of the widow and the fatherless becomes oppressed himself. These pronouncements of condemnation also spell out Isaiah’s sons’ names: the poor and needy of Jerusalem, who were before treated like plunder and spoils for the taking, will be hastened and sped away to safety (Maher-shalal-hash-baz). Moreover, God will put an end to the Assyrian siege and “a remnant will return” (Shear-jashub). The angel of the LORD will strike the Assyrians with disease and force them to retreat from Jerusalem. God is always bringing good out of evil, both for the nations of the world and especially for His own people, as seen in our Savior’s cross.

Rev. Bernard Ross, pastor of Trinity Lutheran Church in Alma, Missouri, joins host Rev. AJ Espinosa to study Isaiah 9. “For to us a child is born, to us a son is given; and the government shall be upon his shoulder.” These familiar words are said every year around Christmas, whether at midnight on Christmas Eve or at home during “A Charlie Brown Christmas.” We know this is a prophecy pointing ahead to the birth of Jesus, but is there anything more to it? Does it say anything to Ahaz and Isaiah and the people of their day? We sometimes act like it was obvious that the Messiah would come from Galilee or that He would turn out to be God in the flesh. It says “Galilee of the nations” and “Mighty God,” after all. These things were anything but obvious. The prophecy originally anticipated the birth and rise of King Hezekiah, who would unlock the light of God’s Word to shed spiritual light and temporal peace on both Judah to the south and Israel to the north, including the nations of the world put there by Assyria. Jesus Christ is the ultimate Hezekiah, who opens up our minds to the true meaning of Scripture, who brings us the true Passover celebration, and who brings true and lasting peace.

Rev. John Lukomski, retired pastor in Northfield, Minnesota, joins host Rev. AJ Espinosa to study Isaiah 8. Isaiah’s own son will be a ticking countdown to the Assyrian invasion. In chapter 8, God names him Maher-shalal-hash-baz, an ominous yet hopeful name pointing to how Jerusalem will just barely survive Sennacherib’s attack. Like Immanuel, the name is one of both law and gospel, condemnation and salvation. The difference is one of perspective. Without the light of God’s Word, we look up to heaven in anger and we look out on the earth in despair. God remains hidden. But with the light of God’s testimony and teaching, shapes emerge in the darkness. What was a stumbling block becomes our sanctuary through faith. If we embrace our fear of God, we paradoxically find peace. We are painfully confronted with our sin, but in Christ we are graciously called “Immanuel” along with Hezekiah, Judah, and all of His people.

Rev. David Boisclair, pastor of Faith and Bethesda Lutheran Churches in North St. Louis County, Missouri, joins host Rev. AJ Espinosa to study Isaiah 7. “A virgin shall conceive and bear a son, and shall call his name Immanuel.” Many of us have heard these words from Isaiah 7 around Christmas time, but what was going on when they were first spoken? Isaiah confronts the faithless king Ahaz with this prophecy, a mixture of blessing and curse. On the one hand, Judah’s enemies of Ephraim and Syria will be destroyed. On the other hand, the one destroying them is also going to destroy most of Judah. The name Emmanuel means “God is with us” or “God is in our midst.” As we saw in the previous chapter, being in the presence of God is a fearful thing, because it means a reckoning for human sin. Ahaz wanted nothing to do with “Emmanuel,” and yet within a few short years Isaiah’s prophecy would come to pass. Yet the prophecy is also for us: when our Lord was born, it was in the midst of chaos. Judah was ruled by a puppet king and had been subjugated to the Romans. Jerusalem was on the verge of destruction yet again. And yet even with all that, God reveals His ultimate gracious presence that reckons with human sin through the forgiving and all-atoning sacrifice of His Son.

Rev. Braun Campbell, pastor of St. John’s Lutheran Church in Alexandria, Virginia, joins host Rev. AJ Espinosa to study Isaiah 6. Chapter 6 goes back to the beginning of Isaiah’s ministry, when he was first called to serve as a prophet. He has a glorious vision of God’s exalted robe, His flowing robe, and His fiery angel attendants serving in the Temple. The first five chapters of shown us though that God’s glory is to be feared: as the angels sing “Holy, holy, holy,” Isaiah nearly loses his life. God tells him to speak words of condemning law; repentance would only come after the Assyrian devastation. When we sing “Holy, holy, holy” in church, the glory of God comes into our midst, hidden by the bread and wine of the Lord’s Supper. Like Isaiah, we should feel holy fear as we approach God’s presence. The bread taken from the altar purges the sin from our lips like a burning coal, commissioning us to speak for God, fearful prospect. How long? Come, Lord Jesus!

Rev. Neil Wehmas, pastor of St. Paul Lutheran Church in Ida Grove, Iowa, joins host Rev. AJ Espinosa to study Isaiah 5. It begins as a beautiful love song fit for a vineyard wedding reception, but it quickly turns into an accusation fit for Good Friday: “When I looked for it to yield grapes, why did it yield wild grapes?” Israel had been unfaithful to her God, and the bloodshed of injustice flowed like wine. The sung prophetic poem of Isaiah 5 is different from the previous prophecy, but it seems to be set in a similar time, around the reigns of Jotham and Ahaz or even during the reign of Uzziah. During this time, wealth and idolatry blinded the people to God as the true source of all goodness, so Isaiah here predicts the Assyrian invasion and the exile of the northern tribes. It seems like the Exodus is reversed, with God summoning the armies of Pharaoh instead of fighting against them. As we repent for the same kinds of sins, we can only look to Jesus, who took God’s accusations on Himself on Good Friday that our bloodshed might be forgiven.

Rev. Nate Ruback, pastor of Grace Lutheran Chapel in St. Louis, Missouri, joins host Rev. AJ Espinosa to study Isaiah 4. Isaiah 4 ends the same way that Isaiah 2 began, with a word of grace and a vision of a glorious future. This poetic structure distinguishes this section from chapters 1 and 5, and it draws our attention to how the destructive fire of judgment is transformed into a protective fire that provides warmth and light in the night. The fire of God’s presence is a terror to be sure, but for God’s people there is peace even in the midst of fear. The greed and faithlessness under Jotham and Ahaz would give way to reform and devotion under King Hezekiah. Yet Hezekiah was still under the thumb of Assyria, and his reforms wouldn’t go far enough. Similarly, our repentance is always imperfect as sin creeps back into our lives. Our sinful nature is desperate to hang on to the status quo and resists real change. Peace and reform are only perfect in Christ, who is our true “shade by day from the heat” and our “shelter from the storm and rain.”

Rev. David Andrus, pastor of Abiding Savior Lutheran Church in St. Louis and Not-Alone.net Ministries, joins host Rev. AJ Espinosa to study Isaiah 3. Chapters 3 and 4 of Isaiah continue the same poetic prophecy that began in chapter 2 of God’s judgement against Judah in its opulent idolatry. The boom will indeed be followed by a bust, but here Isaiah reminds us that busts do not force everyone to repentance by themselves. Isaiah describes a situation of spiritual depravity that dulls the heart even amidst disaster: frantically scrambling to maintain the status quo at all costs, appointing children and infants to positions of power, setting up ruins as a kingdom. We are reminded of the prayer in Proverbs 30: “Give me neither poverty nor riches.” Even in our own day, we see that the “Great Recession” did not necessarily turn people away from greed. Judah failed to repent even after the devastation wrought by Assyria, which eventually led to the total destruction of Jerusalem at the hands of the Babylonians. There is repentance and forgiveness in Christ, who gives us a heart of humility. Even if disaster should strike twice, He protects us and says “it shall be well with” those who love God.

Rev. Nathan Meador, pastor of St. John Lutheran Church in Plymouth, Wisconsin, joins host Rev. AJ Espinosa to study Isaiah 2. Isaiah’s introductory chapter looks out on the wastes of Judah following Assyria’s siege of Jerusalem. Isaiah chapter 2 takes us back to ‘the good old days’ under Jotham and Ahaz, when Judah was “filled with silver and gold,” but those precious metals were often in the form of idols. Isaiah challenges the people of his day: Judah may look prosperous now, but spiritually speaking, it’s a mess. The Messianic kingdom will know spiritual peace, not just temporal peace. Isaiah challenges us to see that “the house of the LORD” was lifted up for the nations at the crucifixion of Jesus on Golgotha. The Cross of Jesus offers salvation, grace, forgiveness, and the promise of the true Messianic kingdom, but it also means God has declared war on our pride and our greed. We should know joy and peace, but also true fear, not merely reverence.