Proclaim Hope Daily | Week 19

Below is a short summary or synopsis of the Bible reading for the day. Use it as a helpful tool to think through the Scripture. There are also some cross references to study other passages of Scripture to highlight or better understand that passage.

In the form of a plea, the first line of this hymn points to the benefits that would be ultimately received through the coming Christ; the blessing of God’s grace and mercy, first seen in the Aaronic blessing which was given to Moses by the Lord. This is an encouragement to God’s people, reminding them of the ongoing promise of favor and protection. This psalm is categorized as one of praise and thanksgiving, as it acknowledges the providence of the Lord as he has and will always provide for his people, and the mighty power and sovereignty of the Lord as he sits on his throne above all nations. As this hymn glorifies the great work and character of God, the language simultaneously hopes and suggests that all peoples would give him the glory he is due; which is the inevitable outcome that will be fulfilled in Christ.

(Numbers 6:24-26; Isaiah 52:10; Romans 15:9-12; Philippians 2:9-11)

Although humanity often rejects this truth, it is quite apparent that God, the Creator is completely in control of his creation. For millennia humanity has attempted to control the outcome of the world to no avail. A man may, and is encouraged to, establish a prudent plan, but apart from God they are futile. These words of wisdom encourage the reader to see the absolute power of the Lord and the benefits of aligning one’s heart and path according to his will and purpose. Man’s ability and need to prepare and act is not in contradiction to God’s sovereignty, but is either in accordance with his divine will or stands in opposition to his instruction. A righteous man will genuinely seek the Lord in all that he does, holding his arrangements loosely, understanding that it is far better that God's will be done rather than his own.

(Psalm 37:4-5; Matthew 6:10, 33; Luke 22:42; Romans 12:2)

The prophet Isaiah is considered to be a pre-exilic prophet, as he serves the Lord by speaking on his behalf to the kings and people of Judah (the Southern Kingdom) prior to the exile or fall of the Northern Kingdom (722 BC) and the Southern Kingdom (586 BC). However, as we see in this chapter, the stage for such events is already being set. Ahaz is a terrible, ungodly king who was known for allowing child sacrifice and erecting an Assyrian altar within the temple. The king’s poor relationship with God is evident in the short exchange he has with the Lord concerning a sign. It may appear that Ahaz did not want to test God by suggesting a sign, but his heart was disingenuous, as his faith was not in God but in his political ability and alliance with the Assyrians. The most notable occurrence in these passages is the sign which the Lord chose to provide; the prophetic announcement of the coming Immanuel (“God with us”) by way of virgin birth. While this prophecy may have some realization during Isaiah’s generation, it is ultimately fulfilled in Jesus Christ as the Messiah who comes much later.

(2 Kings 16:7-13; 2 Chronicles 28:1-4; Isaiah 8:8; Matthew 1:23; Luke 1:35)

Once again we see God’s people being led astray by apostate rulers, imprinting their evil desires and wicked ways onto those under their governance. While there is indeed a righteous judgement upon those who have rejected God and his statutes, there is also in the midst a glimmer of hope. Even though Israel (Northern Kingdom) comes under siege and Judah (Southern Kingdom) comes close to destruction, the prophet Isaiah declares victory in the perfect tense; presently affirming the future deliverance and protection of God that will be fully recognized in the coming incarnation of the Son of God. The justice of God is necessary to punish the unrighteous, but those of faith will be spared, renewed and restored.

(Matthew 4:13-17; Luke 1:30-32, 2:11; John 5:24-27; 1 Peter 5:10-11)

Isaiah speaks of a figure in these passages who is often referred to as the Suffering Servant. Even though He would be accursed and rejected by men, he would willingly sacrifice his life for the sin of humanity, serving as an obedient sin offering. The Orthodox Jewish tradition views this figure as the nation or a righteous remnant of Israel, however. There are several reasons this view does not fit, one being that several prophets (Isaiah, Jeremiah, Zechariah) refer to this exalted servant as a singular individual that comes from out of Israel. As we see throughout both the Old and New Testaments, this is in fact the coming Messiah, Jesus Christ, the Lamb of God. During a time of impending judgement for God’s people this prophecy is a promise of continued deliverance. This prophecy not only solidifies the Lord’s covenant promises, but it also speaks to the day when what was once a stumbling block for the Jews will become a clear realization that the one they pierced truly paid for their transgressions.

(Jeremiah 23:5-6, 31:31-34, 33:14-18; Zechariah 12:10; John 12:38-43; Acts 8:32-35; 1 Corinthians 1:23; 1 Peter 2:24-25)

The prophet Jeremiah proclaims the restoration of Israel, as well as the nations of the world through them. Although the Jewish people have suffered in captivity and exile, the Lord has sovereignly judged and purified them, while mercilessly limiting the extent of such hardship. God’s salvific grace is in focus here as he refers to his people as virgin Israel and declares that he will institute a new covenant with them. As we have seen throughout the history of Israel, they have continuously corrupted themselves, consistently violating their covenant with God. By all means they have failed, yet the grace of Yahweh is abundant as He takes initiative to redeem them by divine action. The people cannot uphold the law on their own, therefore the Lord their God shall move within them, implanting His Spirit and new hearts that will forever seek after Him. This prophecy is partially fulfilled through the restoration of Israel as a people into their promised land, but ultimately fulfilled in and through the atoning work of the Suffering Servant on the cross.

(Ezekiel 11:19-20, 36:26-27; 2 Corinthians 3:2-6; Hebrews 8:6-13)

Jeremiah is believed to have written the five books of Lamentations shortly after the destruction of Jerusalem in 586 BC. His love for God and his people drives an emotional cry of dejection as he presumably watches the City of David fall to ruin. These passages paint a very realistic picture of conviction and repentance as it works in the hearts of those who truly love God. There is a profound awareness of Judah’s apostasy and Jeremiah weeps over their sin and the consequences it brings upon the people as they are defiled and enslaved. Sprinkled throughout these cries of guilt and mercy are gems of hope and faithfulness, for the God of Jacob has never ceased to be faithful to his people despite their sin and it is there one can cling to the covenantal love of the Lord.

(Psalm 51:17, 80:1-19, 119:136; Joel 2:12-13; Matthew 5:3-4; James 4:8-10)