Thy Strong Word From Kfuo Radio

Rev. Zelwyn Heide, pastor at Redeemer Lutheran Church in Grassy Butte and St. Peter Lutheran Church in Belfield, North Dakota, joins host Rev. AJ Espinosa to study Isaiah 21. Isaiah 21 contains three oracles that seem to be related somehow, but they sound so strange and alien to us! The first oracle has to do with the fall of Babylon, and the second two oracles have to do with refugees being rescued from the Kedarites. When did all of these things happen though? Babylon was at the center of conflict for centuries, captured and recaptured time and again. One possibility is that Isaiah is talking about the downfall of the centuries-long Assyrian Empire and their allies the Kedarites. Babylon fell and was taken from the Assyrians—by the Babylonians! Perhaps Isaiah and Habakkuk were talking about the same thing. As God finally banished the Assyrian shadow, we long for the morning of the resurrection to dawn. “What time of the night? Watchman, what time of the night?” Though the darkness is deep, God is in cont

Rev. Ryan Fehrmann, pastor of Zion Lutheran Church in Wausau, Wisconsin, joins host Rev. AJ Espinosa to study Isaiah 20. “Then they shall be dismayed and ashamed because of Cush their hope and of Egypt their boast!” Isaiah 20 begins a new section of the book, switching back to the story of Isaiah the prophet. God speaks to Him and tells him to do something dramatic: as a sign of judgment, God tells him to go around naked in public for the next three years! In this way, our chapter pulls together ideas from the preceding Philistia, Cush, and Egypt oracles and puts them into context. As Judah waffles about whether to join the Egyptians or to submit to the Assyrians, God condemns human pride for its lack of repentance. Just as He did then, God gives us a sign of nakedness: His Son on a cross. God enters into our shame so that we would realize that He is our only escape and our only hope in the face of sin, death, and evil.

Rev. Thomas Eckstein, pastor of Concordia Lutheran Church in Jamestown, North Dakota, joins host Rev. AJ Espinosa to study Isaiah 19. The list of nations that began with Babylon in chapter 13 ends with Egypt here in Isaiah 19—the two big bad guys of the Old Testament. This Egypt oracle proceeds as expected, announcing judgment against the false gods of Egypt. God will smite the Nile again as He did at the Exodus, and the wise men will once more be rendered helpless. God will work a second Passover for Jerusalem amidst the Assyrian siege, the Egyptians will cower in fear when they hear of Judah’s victory. But then Egypt will turn to Yahweh! They will speak Hebrew, read the Scriptures, build altars, and offer sacrifices! God will send them a savior to heal them, and God will say, “Blessed be Egypt my people.” If Egypt can be turned, then we can’t give up on anybody. Today we are inspired by the faith of the Coptic Church in Egypt, because even amidst persecution, Christ’s church is the world’s greatest superp

Rev. John Shank, pastor of Trinity Lutheran Church in Edwardsville, Illinois, joins host Rev. AJ Espinosa to study Isaiah 18. What’s down “beyond the rivers of Cush” anyway? The ancient kingdom of Nubia! Today we associate this region with Sudan and Ethiopia. Even though the Nubians were even further south than Egypt, even they were afraid of the unstoppable Assyrian onslaught, and they busily sent out envoys to make alliances for the coming struggle. When Jerusalem miraculously survives the Assyrian siege with the help of the Messenger of Yahweh (“the angel of the LORD”), the people of Cush/Nubia are moved to offer tribute and praise. Against all odds, Yahweh leaves the Assyrian forces strewn about like lopped-off branches on the Judean mountains. Similarly, the Christian church has beat the odds and survived persecution time and again. It continues to do so because Christ Himself overcame the odds: though besieged by death and the grave, the Messenger of Yahweh brought life and resurrection to light. And

Rev. John Lukomski, retired pastor in Northfield, Minnesota, joins host Rev. AJ Espinosa to study Isaiah 17. Isaiah 17 continues the oracles against the nations, but this isn’t really an oracle against Damascus. It’s more of a Damascus oracle against Israel! Since the northern kingdom decided to make an alliance with Damascus rather than trust in Yahweh, the fates of Samaria and Damascus have been joined. They will share in glory—fading glory. Yet for all the devastating language of being reduced to a tiny remnant, the truth remains that God will spare a remnant, even from Damascus! God is the God of all peoples, even if they have forgotten their Maker. Though they obsess over what they themselves have made, it pains Him to punish and discipline. This is especially so because He has joined Himself to our suffering through our Lord’s cross. He was forgotten that we would be remembered. And He was remembered that we would remember our Maker—in the end, a Damascus oracle for Israel and for us.

Rev. Kevin Parviz, pastor of Congregation Chai v’Shalom in St. Louis, Missouri, joins host Rev. AJ Espinosa to study Psalm 25. “Make me to know your ways, O LORD; teach me your paths.” This acrostic psalm points to how vast God’s work is. Even though David was king over Israel, he was always humble to learn, and he doesn’t ask God to look at his works and accomplishments. He asks God to forget about the things he’s done and instead only to remember His gracious love for him. In the midst of trials and treachery, possibly at the hands of his own son Absolom, David meditates on his standing before God, not men. His confidence that God will rescue him is rooted in God Himself, because God will forgive him for the sake of Israel. And God redeems Israel for the sake of His own name. God redeems us because we are baptized in the name of Father, Son, and Holy Spirit. When you boil it all down, that’s who we really are.

Rev. Ken Wagener, pastor of Trinity Lutheran Church in Indianapolis, Indiana, joins host Rev. AJ Espinosa to study Isaiah 16. In the wake of the devastation, the Moabites flee south to Edom. From there they offer tribute and pleas for mercy that they might be granted asylum north in Judah. Isaiah 16 continues this poetic oracle from the previous chapter, offering once again sympathy in the midst of total devastation. This time however, Isaiah gives us his vision of a sad, languished vineyard, accompanied by Moab’s plea in their own words. The haughty have been humbled, and Moab recognizes that there is something unique about God’s people of Judah; only they can shelter from the blistering Assyrian onslaught. Their desire to sojourn under the shelter of “the tent of David” mirrors David’s own story, when his ancestors sojourned in Moab. This points ahead to how Jesus Christ, the true heir of David, sojourned with us when He was born of a virgin, that one day we would dwell with Him in the heavenly Jerusalem.

Rev. Curtis Deterding, pastor of Zion Lutheran Church in Fort Myers, Florida, joins host Rev. AJ Espinosa to study Isaiah 15. “My heart cries out for Moab!” Unlike the previous oracles against Babylon, Assyria, and Philistia, this one in Isaiah 15 takes a sympathetic perspective. Rather than a vengeful and ominous tone, Isaiah speaks with one of heartbreak from the perspective of a nation in mourning. Moab and Israel have had a rocky relationship, especially considering the incident at Baal-Peor in Numbers 25. Yet Moab and Israel are closely related, even if they are estranged (Genesis 19). The oracle foretells utter destruction by both war and nature. It predicts grim devastation not unlike the plagues of Egypt. And yet Isaiah’s words show that God takes no pleasure in the destruction of idolaters. He would rather have the Moabites attach themselves to Israel like Ruth, the ancestor of our Lord Jesus, and that all nations of the earth be blessed.

Rev. Shawn Kumm, pastor of Christ the King Lutheran Church in Cody, Wyoming, joins host Rev. AJ Espinosa to study Isaiah 14. Babylon has died, and the whole world has broken out into song! Isaiah 14 shows the purpose and result of the preceding chapter’s oracle against Babylon. Like a cancer, Babylon threatened to mercilessly consume the whole world. God removes every remnant of it in order to give peace to Israel and to all the world’s nations who “will join them and will attach themselves to the house of Jacob.” Even the trees celebrate, pointing to Babylon’s personification of Satan, who is also known as Lucifer, the “Day Star, son of Dawn.” Ultimately, Christ went down among the shades, becoming weak like us, in order to rescue us from sin, death, and the devil. Because He rose from the dead, He has made Sheol only a temporary way station for us, rather than a permanent destination. God has rescued from the yoke of Assyria, from the gate of Philistia, and from the scepter of Babylon. Because He sent for

Rev. David Reedy, pastor of Mt. Calvary Lutheran Church in San Antonio, Texas, joins host Rev. AJ Espinosa to study Isaiah 13. “Behold, the day of the LORD comes, cruel, with wrath and fierce anger.” After the hopeful psalm of Isaiah 12, this chapter that follows takes an abrupt turn. The first twelve chapters fit together describing the time immediately before and after the Assyrian siege of Jerusalem, focusing on Isaiah’s confrontation with Ahaz. This chapter however begins a new section of the book of Isaiah, one which takes a universal perspective. Babylon, Assyria, Egypt, and each of the nations are judged in turn, events stretching centuries into the future. In this oracle against Babylon, we see how God turns brutality against itself. In order to rescue the weak and oppressed, those who show no mercy will be shown no mercy; they reap what they sow. No kingdom is invincible, save that of the Messiah, the one who rules over all kingdoms of the earth. In Him alone may we establish our confidence.

Rev. Dan Eddy, pastor of Messiah Lutheran Church in Beloit, Wisconsin, joins host Rev. AJ Espinosa to study Isaiah 12. “The LORD God is my strength and my song, and he has become my salvation.” These familiar words echo here in Isaiah 12 and throughout Scripture. They originally come from the Song of Moses by the Red Sea. This song of praise continues the theme of a second Exodus, this time from Assyria instead of Egypt. God Himself is the one who works salvation and produces in us both humble awe and joyful thanksgiving. He reverses our downward-flowing tears and gives us joy that wells up and bursts out from the ground. We are called to humbly make known His deeds among the peoples, though not everyone will humbly receive the Word. Yet, as did certain Israelites and Gentiles in the North in the day of Hezekiah, some will humble themselves and join us in our joy. To all who do, our risen Lord Jesus Christ will give “a spring of water welling up to eternal life.”

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 f

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

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 pupp

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

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 o

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. T