Isaiah 26:1-8 reads like a Psalm.  It also functions like a Psalm since it is designed to urge us to sing its words.  The fact that it begins, “In that day this song will be sung…”, means it functions like all biblical prophecy–it shows us a picture of the future to urge true Believers to sing it now.  So, because of our relationship to God through faith in Christ and the power of the Spirit, we can now sing about our existence in this strong city (v. 1), we can evaluate whether we are citizens who are allowed to enter God’s city of salvation (vv. 2, 4-6, 8), and also enjoy city life characterized by “perfect peace” and a “level” path (cf. vv. 3, 7).  Our Savior makes it all possible for us as He experienced on the Cross the humiliation expressed in vv. 5-6 for us.  The songs of Isaiah, like so many Psalms, are designed to be experienced by Believers.  We sing these words to the extent that we experience the status they describe.  Prophecy moves us to adopt this lifestyle of trust and obedience (cf. v. 8).

Isaiah 25 sounds like a Psalm of praise.  God’s people are exalting God because of all the “wonderful things” He has done for them.  After two expressions of intentions (“I will…I will…” in v. 1), a series of explanations (“For you have…”) make up the largest part of the praise-prophecy.  When you arrive at v. 6, the prophecy shifts to what the Lord will do.  Verses 6-8 present a quality of life that everyone wants to experience.  Isaiah is urging the Church to be sure they will be there in that day.  Verse 9 presents the condition: “…this is our God; we have waited for him…”  Isaiah intends for their future confession to be our confession now.

Isaiah 19:18-25 presents a bizarre look at “that day” when even some people from God’s notorious enemy nations will be saved.  Israel’s problem in Isaiah has been the tendency to trust the nation, Assyria, for help (cf. also 2 Kings 16:7).  In vv. 18-22 Isaiah shows us what will happen to some individuals because of God’s activity.  Verse 21 shows what they will do and their actions become an example for every Believer to follow.  Also important for the Church is to be sure that we will be in this trio of blessed people: Egypt, Assyria, and Israel.  Of course, that requires that we are working now with God in making Himself known to the nations.  It’s His mission; it’s our mission.  Remember that prophetic Texts are designed to drive us toward more holiness and faithfulness.  This picture of God’s future day is a day we participate in partially now because of Christ’s accomplishments.  It’s not just will Christians be in on that day, but how are we participating in part of that day now through faith in Christ.  This angle fits many Old and New Testament prophetic and visionary Texts.

Isaiah includes a huge section on the judgment of the nations (chapters 13-27) that is difficult to preach.  Look for reasons why judgment falls on them.  Isaiah is urging God’s people to not act like the nations so they will escape judgment.  In Isaiah 13:6-11 and 14:12-17 we encounter a description of the day of the Lord that’s coming, “cruel, with wrath and fierce anger…to destroy its sinners…” (13:9).  Then 14:12-17 contain the well-known claims of an egotistical king (“I will make myself like the Most High” v. 14).  As 2 Peter 3:1-13 states, all this talk about coming judgment is designed to urge God’s people to holiness.  All the pride of the king in 14:12-17 is contrasted by our Savior who “…humbled himself by becoming obedient to the point of death…” (cf. Phil. 2:5-8).  Believers respond to the prediction of future judgment by trusting and obeying their Savior.  Allow judgment Texts to spur us on to holiness.

Verse 1 begins, “You will say in that day…”  So the preaching portion describes a predicted confession on the part of God’s people.  Much like the Psalms, this chapter in Isaiah is designed to be recreated in the experience of God’s people.  The content of what we say helps us understand how our salvation operates on a daily level.  The reasons why we say these things to God and about God remind us of all God has done for us in Christ.  It is fitting for redeemed people to sing praises for their redemption (cf. Exodus 15 and the song of Moses and Miriam).  The Gospel appears in this song as we explain how God turned away from His anger towards us so He could comfort us (cf. Isaiah 12:1).

One of the challenges of preaching through lengthy prophetic sections in Isaiah, Jeremiah, or Ezekiel, is deciding how to handle the restatement of themes.  Isaiah 9:8–10:34 continue to bounce back and forth between destruction and deliverance.  The judgment is aimed at His own people who do not form the redeemed remnant, but also against the nations that oppress His people.  Deliverance is being offered to “the remnant of Israel and the survivors of the house of Jacob” (cf. vv. 10:20-21).  Isaiah continues to challenge church attendees to be sure they are in that remnant.  The way that happens in Isaiah 11:1-9 is through providing a glimpse of the object of our faith and the kind of new world God is creating (sort of like the current TV series, Terra Nova).  This Text is designed to urge God’s people to be sure they are trusting in this Spirit-empowered Deliverer so that His attribute become ours.  No other god has this ability.  Also, when we read the peace-filled life portrayed in vv. 6-9, it should make us all want to be there, to be able to get there (in part now, but fully one day).  Of course, on the cross, Jesus was the one struck and killed by God for our sins so we could enjoy His righteous rule now and forever.

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).