Ah, the joy of preaching Isaiah 9 when it’s not Christmas!  It’s interesting that the constant context of Christmas may actually keep us from hearing Isaiah 9.  Except for a few parishioners, most everyone is fairly happy at Christmas time and this makes it hard for us to understand the darkness of this paragraph.  The sermon’s purpose is derived from the explanation in vv. 6-7.  God tells us that the birth of the special child is the reason for the hope of increased joy for God’s people.  In order for us to experience the beginning of the fulfillment of increased joy (v. 3), we must be experiencing the rule of this child (notice the emphasis on “government” in vv. 6 and 7.  In other words, we must benefit from our Savior’s counsel, victory, care, and peace (v. 6).  Of course, in order for Jesus to function this way for Believers, He first suffered crucifixion before ascending to His Father’s throne.  On the Cross, Jesus suffered the yoke, staff, and rod of his oppressor (v. 4).

This section continues to analyze what happens when God’s people are afraid and turn away from faith in Him.  The sermon is driven by the instruction to Isaiah in vv. 11-15, especially, “do not fear what they fear, nor be in dread” (v. 12).  This paragraph also provides a concise look at two ways God relates to people: either “a sanctuary” or “a stone of offense and a rock of stumbling” (v. 14).  Instead of fearing men, we are called to fear the Lord.  The faithful remnant is characterized by hearing God’ teaching and hoping in Him (vv. 16-17).  It’s interesting and sad that God’s people turn away from trusting God only to ask Isaiah to ask mediums for answers (cf. v. 19).  How in the world did God’s people get in such bad shape!?!  Little by little, they stopped believing God’s teaching (v. 16).  Our Lord experiences the darkness (v. 22) of the Cross and separation from the Father to create a people who can trust and obey Him.

According to v. 4, this sermon is intended to dispel our fears.  Verses 1-2 describe the cause of fear–powerful ruling forces.  Verses 3-9 function as a call to faith.  Verses 10-23 tell the results of unbelief.  The object of our faith is in v. 14, “Immanuel.”  This sign from God to Ahaz gives Believers the opportunity to be “firm in faith” (v. 9).  This faith keeps us from making the kind of fear-induced, bad decisions that Ahaz made–to trust Assyria instead of God.  One way to preach the Gospel in Isaiah 7 is to highlight our Lord’s ability to “refuse the evil and choose the good,” something no other Israelite had done or could do.  His perfect life allowed Him to make a perfect sacrifice as a crown of thorns was put on His head on the Cross (cf. vv. 23-25).

In this frightening section, God’s people are urged to become a part of the remnant (cf. v. 13) that is able to understand God’s message of deliverance.  The sermon is designed to make us sure that we are not responding to God like the majority in the nation were doing during Isaiah’s ministry.  This is the most quoted part of Isaiah in the New Testament.  Jesus cited it to explain his ministry and Paul did the same (cf. Matthew 13:10-17; Acts 28:23ff.).  The more they preached the more God’s people turned a deaf ear to the preaching of the Gospel.  However, the hope is found in vv. 11-13 and the talk of a “holy seed” (v. 13).  Every sermon is an opportunity for pastors and parishioners to reaffirm their faith in Jesus Christ by submitting to His authority.  Either the subjects of the “stump” (v. 13) or the “holy seed” (v. 13) create a path to the Gospel.  Our Savior is later described in terms of “stump” and “root” in 11:1, 10.  The Cross was the place where our Lord experienced the judgment of God described in v. 13.

It is important to connect Isaiah’s, “Woe is me,” with all the “woes” found in the previous chapter (cf. 5:8, 11, 18, 20, 21, 22).  All the rebellious would fall due to God’s triple holiness (cf. 6:3), including the prophet’s own unclean lips (v. 5).  Allow Isaiah’s own condition to reveal our true condition, without Christ, before a holy God.  Verses 6-7 show us how our Holy God cleanses us from our guilt.  The instrument of cleansing–“the burning coal…from the altar”–provides a connection to the Gospel.  Jesus’ sacrifice for our sin atones for our sin (v. 7) and creates the desire and capacity to live holy lives that are welcomed into God’s holy presence.

Isaiah continues his vivid description of what was wrong with God’s people and what God will do to those who do not change their ways.  The keys to the purpose of this sermon lies in vv. 7, 16, 24b.  Here we find an implied call to live lives of justice, righteousness, holiness, obedience to God’s law and word.  Without this kind of life, one cannot hope to escape the terrible woes to the wicked (vv. 8, 11, 18, 20, 21, 22).  The Gospel creates this kind of people and the Gospel can be seen in v. 7 where Jesus receives the ultimate injustice, His own blood is shed, and He cries out to the Father.

This lengthy section is similar to 2:6-22, but I recommend preaching it because of the new material given concerning “the branch of the Lord” in 4:2.  I would not spend too much time on the details of the judgment because this has been discussed in detail earlier in Isaiah.  However, it is important to highlight what “the branch of the Lord” will be like “in that day” (4:2).  It is also important to call our listeners to the standard of 4:3 “…he who…remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem…”  Again, you can see Isaiah’s purpose displayed in this section: to create a people of God who are confident of receiving deliverance, not destruction, on the Lord’s day.  That kind of holiness is received when we are washed clean by the blood of the Lamb (v. 4:4).

The chapter ends with clear instruction: “Stop regarding man…” (v. 22).  In order to make sense of this section, it is important to realize that the instruction in v. 22 is designed to move people out from under the terrible situation of being “rejected” by God (v. 6).  We are given more specifics concerning why God rejected His people (vv. 6b-11), what God will do to judge them (vv. 12-18), and how the rejected will respond to the “terror of the Lord” (vv. 19-21).  The way to avoid God’s fierce judgment is provided in v. 22–worship God, not man.  This is a good section to offset man’s arrogance with the humility of our Lord Jesus Christ (cf. Phil. 2).

The invitation in v. 5 displays the purpose of this section: “come, let us walk in the light of the Lord.”  That is addressed to God’s people.  This invitation follows the description of what will happen as “all the nations flow to” the mountain of the house of the Lord (v. 2).  It’s interesting that the reaction of the nations becomes a model for all God’s people.  Again, the assumption of this section is that there are many among God’s people that are not currently walking in the light of the Lord.  In light of what the nations will do in the future, it’s time for God’s true Believers to be sure their lifestyle matches their profession.  One way to move to the Gospel is through the imagery of v. 2 and the Son of Man being “lifted up” to draw all men to Him (cf. John 3:14; 12:32).

The description of God’s people continues in this section.  God exposes the hypocrisy that exists in every church.  It should be shocking that God addresses His people as “rulers of Sodom” and “you people of Gomorrah.”  God describes what’s going wrong and how He responds (vv. 11-15, 21-25).  Then in verses 16-20, 26-31 He explains how to remedy the situation.  God clearly spells out what will happen to two groups of people–those who repent (v. 27) and those rebels and sinners (v. 28)–all for the purpose of moving us away from rebellion and closer to true worship.  Both the talk of sacrifice (vv. 11-14) and cleansing (vv. 16, 18) provide opportunities to explain how the Gospel creates a “willing and obedient” people (v. 19).