In order to impress his visitors from Babylon, Hezekiah had shown them his armory and his entire treasure. The Lord told him that his foolish pride would mean that in the future, his own descendants would be carried off to Babylon, where they would be made eunuchs to serve in the Babylonian palace. Hezekiah didn't care , though, because this catastrophe would not befall him, but his offspring. How true the well-known aphorism: "There is something in the misfortune of my bes

God sent the prophet Isaiah to tell him that his illness would end in death and to put his house in order. Hezekiah prayed hard and the Lord added a further fifteen years to his life. It was after his death had been delayed that Hezekiah was able to say that his trauma had been good for him. Beforehand, his prayer was sulking and wheedling. Would anyone else's have been different? Few of us are willing to make the confession that tribulation is good for us. Only in retro

Most parents experience at some time or other, an overwhelming emotion of guardianship; a feeling of uncompromising dedication and solicitous regard for their offspring. In the patriarchal environment of the Old Testament, such sentiments were intensified in the case of a son. A son drew even more ardent attention and sponsorship from his father, than would a daughter. Here, God is seen, deeply affected with warm and generous intentions toward his people. This is not a Go

"Return faithless people;' I will cure you of backsliding"(Jeremiah 3:22). What does this verse say about God? It says this: God remains totally interested in humans even though they lose interest in him. Furthermore, he proactively seeks reconciliation and restoration in relation to them. It is astonishing to think that a cure exists for backsliding in Him from whom people are wont to backslide. There is healing for godlessness--in God.

"As a bridegroom rejoices over his bride, so will your God rejoice over you" (Isaiah 62:5). The message of the whole Bible could be distilled to this one phrase: 'God is love.' But how much the better for us that it contains story, poetry, metaphor, parable, symbol and allegory. Few instances of human experience are as broadly resonant as that of the bridegroom whose ardor, earnestness and persistence is about to erupt into unmitigated delight in the claiming of his

I revealed myself to those who did not ask for me; I was found by those who did not seek me . . . " (Isaiah 65:1). God surprises those who think of themselves as his people. He does so by showing great interest in those who have no interest in him at all. God's behavior in this regard is salutary for the folk who are already in the fold. It reminds them that their relationship with God was not founded, nor was it retained by 'asking' or 'seeking' or any pious practice of the

" How can you say, 'We are wise for we have the law of the Lord . . .? (Jeremiah 8:8) It is possible to be in possession of much religious instruction; it is possible to be the recipient or custodian of much that is good in theology---and still be a fool! How so? Because knowing about God, is no substitute for knowing God himself. The fact that I share a rich and elevated religious tradition, does not mean that I am close to God. Many deeply religious people are wicked.

"In all their distress he too was distressed, and the angel of his presence saved them" (Isaiah 63:9). This verse recounts Israel's wilderness sojourn; a lifetime of trial and duress, danger and anxiety mingled with bursts of joy and hope--a paradigm of human experience everywhere. Does anyone know? Does anyone care that my life is hard? Is my struggle a sight unseen; my cries a noise unheard? Or is there a supreme carer, a divine presence who feels what I feel and travels

"As a bridegroom rejoices over his bride, so will your God rejoice over you" (Isaiah 62:5). The message of the whole Bible could be distilled to this one phrase: 'God is love.' But how much the better for us that it contains story, poetry, metaphor, parable, symbol and allegory. Few instances of human experience are as broadly resonant as that of the bridegroom whose ardor, earnestness and persistence is about to erupt into unmitigated delight in the claiming of his

"See, darkness covers the earth and thick darkness is over the peoples, but the Lord rises upon you and his glory appears over you" (Isaiah 60:2). People whom God calls into covenant with himself, prove repeatedly that they do not have the moral strength to carry the relationship. There is serial apostasy, repeated straying from the way of justice and truth. The prophet here borrows from the language of Genesis 1. to show that in religion that is truly uplifting, God is the