Sermons

Series: Christmas ‘23

Title: “In crisis, what are you trusting in? Pt. 2

Scripture: Isaiah 9:1-7

Bottom line: We trust Christ in crisis by walking towards the Light, rejoicing in the Victor, embracing the God-child, as we anticipate His kingdom come.

INTRODUCTION 

Seeing a crowd of condemned criminals being led up to execution, John Bradford (c.1510–1555), the English reformer, is said to have remarked: ‘There, but for *the grace of God*, goes John Bradford.’

Via Nicky Gumbel

John Bradford was a prominent Christian reformer in England during the 16th century. Born around 1510, he became a preeminent preacher and writer, advocating for Protestant principles during the English Reformation. Bradford was a close associate of figures like John Hooper and Hugh Latimer. Known for his piety, he was committed to promoting the ideals of the Reformation, emphasizing justification by faith alone. Unfortunately, he met a tragic end when he was executed during the reign of Queen Mary I in 1555 for his Protestant beliefs. Bradford is remembered for his contributions to the early English Reformation and his commitment to religious principles. -ChatGPT

Yes, one of the well-known quotes attributed to John Bradford is from the time when he saw a group of prisoners being led to their execution. As he observed them, he reportedly said, "There, but for the grace of God, goes John Bradford." This statement reflects his humility and acknowledgment of the frailty of human nature. The phrase has since become a widely quoted expression of humility and gratitude for the grace of God. -ChatGPT

As we walk in this dark world, what are we trusting in?

Last week we said God uses the crises of life to expose our true faith: If we do not stand firm in our faith in Christ, we will not stand at all.

This week we are talking about how do we stand firm in our faith in Jesus Christ?

We see him as he is and we see all that he’s done.

The we repent from trusting in whatever we were trusting to the God-child, Jesus Christ.

Let’s dig in.

OUTLINE 

Main Idea: The deity and humanity of Jesus Christ and the nature of his kingdom are clearly predicted.

Bottom line: We trust Christ in crisis by walking towards the Light, rejoicing in the Victor, embracing the God-child, as we anticipate His kingdom come.

I. Walk towards the Light (9:1-2)

II. Rejoice with the Victor (9:3-5)

III. Embrace the God-child (9:6)

IV. Anticipate His Kingdom come (9:7)

A. The identity of the King: Jesus Christ (David’s throne)

B. The wealth of his kingdom: increase and peace

C. The nature of his kingdom: 

1. prophetic,

2. secure,

3. holy, and

4. eternal

D. The power of his kingdom: the zeal of the Lord Almighty

Application

We trust Christ in crisis by

1. Walking towards the Light (another name for Jesus Christ),

2. Rejoicing in the Victor (even more than the victory, another name for Jesus Christ),

3. Embracing the God-child (who is amazing), and

4. Anticipating the His Kingdom come (on earth as it is in heaven).

When we respond like Isaiah says God’s people of faith will respond, we’ll respond to crisis victoriously and joyfully.

Who are you trusting in crisis today?

How will you respond?

CONCLUSION

Bottom line: We trust Christ in crisis by walking towards the Light, rejoicing in the Victor, embracing the God-child, as we anticipate His kingdom come.

Transition:

As we reflect on the greatness of the God-child, we are further amazed at his infinite sacrifice. We remember this as he commanded when we celebrate the Lord’s Supper.

Lord’s Supper, 1 Corinthians 11:17-32

“For I received from the Lord what I also passed on to you: The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, “This is my body, which is for you; do this in remembrance of me.” In the same way, after supper he took the cup, saying, “This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me.” For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.”

‭‭1 Corinthians‬ ‭11:23-26‬ ‭NIV‬‬ https://bible.com/bible/111/1co.11.23-26.NIV

Let me invite you to do 3 things:

1. Invited them to accept Christ.

2. Invited them to join a group.

3. Invited them to give.

Text me at 843-830-2464 as needed.

-Pastor Darien

Lord’s Supper

Explain

Read

Confess

Go out into the mission field

Pray.

Other notes

Exalting Christ in Isaiah Discussion questions

Reflect and Discuss

1. How does this prophecy help prove the deity of Christ?

2. How is Jesus a light for a people walking in darkness? What is the nature of that darkness? How does Jesus shine in this dark world?

3. How is the defeat of Midian under Gideon a prophetic picture of Christ's victory over Satan at the cross Judg 6-7; Heb 2:14)?

4. How does Jesus's resurrection victory bring joy like a harvest or mil-tary conquest? What is the spoil Jesus gives for his victory?

5. How does the combination of son/ child and "Mighty God" prove the deity of Christ in verse 6?

6. What is the significance of the title "Wonderful Counselor"? How does it point to the two great aspects of Jesus's earthly ministry: mighty words and amazing deeds?

7. Does it seem strange to you to call Jesus "Everlasting Father"? How is Jesus like a father?

8. How is Jesus the "Prince of Peace"? How would you relate this to Romans 5:1? How about Philippians 4:6-7?

9. What does verse 7 teach you about the nature of Jesus's kingdom?

10. What is the significance of the statement in verse 7 that "the zeal of the LorD" will bring this about? What is zeal? How is God the Father zealous to establish the kingdom of his Son? What does this teach you about their relationship?

Bible Knowledge Commentary

Isaiah 9:1–7 (BKC): f. The future deliverance of the nation (9:1–7)

In these verses Isaiah spoke of the coming Deliverer who will effect the changes in the nation of which the prophet had been speaking. The Messiah’s coming will lead the nation into joy and prosperity, which had been lacking for years. His coming will fulfill the promises to Abraham and David about the prosperous kingdom. The “child” motif again is evident (v. 6; cf. 7:14–16; 8:1–4, 18). The Child will grow up to be the Deliverer (9:7), not a sign (8:18) of deliverance but the Deliverer Himself. He will effect the changes necessary for prosperity and spirituality to come to the nation.

9:1. A time will come when gloom and darkness (8:22) will be a thing of the past. The gloom on the northern section of Israel came because of discipline. God humbled … Zebulun and … Naphtali for a while. Though Isaiah was probably using these two tribal names to represent the Northern Kingdom, it is striking that Jesus’ upbringing and early ministry was mostly in that very area near the Sea of Galilee. His presence certainly “honored” that area. In 732 b.c. this northern portion of Israel became an Assyrian province under Tiglath-Pileser III, thus humbling the people there and putting them in gloom. Under Gentile domination, that area was called Galilee of the Gentiles.

The way of the sea describes a major international highway running through this region. This is the only place where the Bible used this phrase, but it appears often in Assyrian and Egyptian records. The invading Assyrian soldiers took that route when they invaded the Northern Kingdom. From that area the Messiah will arise and will wipe away the gloom and darkness brought on by Gentile domination.

9:2. With typical Hebrew parallelism the prophet described the effect of the Messiah on this northern part of Israel. The people were in darkness (cf. 8:22) and in the shadow of death. Then they saw a great light and light … dawned on them. Matthew applied this passage to Jesus, who began His preaching and healing ministry in that region (Matt. 4:15–16).

9:3–5. You probably refers to God the Father, who will lead the people from spiritual darkness into light (v. 2) by sending the Child (v. 6), the Messiah. The light will increase their joy like the joy at harvesttime or the joy of winning a battle and dividing the plunder. “Joy” is another emphasis of Isaiah’s, mentioned more than two dozen times in the book. This will be a supernatural work of God much like the nation’s deliverance when Gideon defeated Midian (Jud. 7:1–24; Isa. 10:26). It will be like taking a burden off one’s back (9:4). At that time, after the Child-Messiah will come, the implements of warfare will be destroyed (v. 5) because in His reign of universal peace implements of war will not be needed (cf. 2:4).

9:6–7. Here Isaiah recorded five things about the coming Messiah.

1. He was to be born a Child. The implication, given in parallel style, is that this Child, a Son, was to be born into the nation of Israel (to us) as one of the covenant people.

2. He will rule over God’s people (cf. Micah 5:2) and the world (Zech. 14:9). The government will be on His shoulders figuratively refers to the kingly robe to be worn by the Messiah. As King, He will be responsible to govern the nation. In Isaiah’s day Judah’s leaders were incompetent in governing the people. But the Messiah will govern properly.

3. He will have four descriptive names that will reveal His character. He will be the nation’s Wonderful (this could be trans. “exceptional” or “distinguished”) Counselor, and the people will gladly listen to Him as the authoritative One. In the kingdom many people will be anxious to hear the Messiah teach God’s ways (2:3). He is also the Mighty God (cf. 10:21). Some have suggested that this simply means “a godlike person” or hero. But Isaiah meant more than that, for he had already spoken of the Messiah doing what no other person had been able to do (e.g., 9:2–5). Isaiah understood that the Messiah was to be God in some sense of the term.

This Deliverer will also be called the Everlasting Father. Many people are puzzled by this title because the Messiah, God’s Son, is distinguished in the Trinity from God the Father. How can the Son be the Father? Several things must be noted in this regard. First, the Messiah, being the second Person of the Trinity, is in His essence, God. Therefore He has all the attributes of God including eternality. Since God is One (even though He exists in three Persons), the Messiah is God. Second, the title “Everlasting Father” is an idiom used to describe the Messiah’s relationship to time, not His relationship to the other Members of the Trinity. He is said to be everlasting, just as God (the Father) is called “the Ancient of Days” (Dan. 7:9). The Messiah will be a “fatherly” Ruler. Third, perhaps Isaiah had in mind the promise to David (2 Sam. 7:16) about the “foreverness” of the kingdom which God promised would come through David’s line. The Messiah, a Descendant of David, will fulfill this promise for which the nation had been waiting.

The Messiah is also called the Prince of Peace, the One who will bring in and maintain the time of millennial peace when the nation will be properly related to the Lord. Together, these four titles give a beautiful picture of the coming Messiah’s character (Isa. 9:6 includes the first of Isaiah’s 25 references to peace.)

4. The Messiah, seated on David’s throne (Luke 1:32–33), will have an eternal rule of peace and justice. His rule will have no end; it will go on forever (cf. Dan. 7:14, 27; Micah 4:7; Luke 1:33; Rev. 11:15). Following the kingdom on earth, He will rule for eternity. He will maintain righteousness (cf. Jer. 23:5), as His rule will conform to God’s holy character and demands.

5. This will all be accomplished by the zeal of the Lord Almighty. The coming of the millennial kingdom depends on God, not Israel. The Messiah will rule because God promised it and will zealously see that the kingdom comes. Without His sovereign intervention there would be no kingdom for Israel.

Apparently Isaiah assumed that the messianic Child, Jesus Christ, would establish His reign in one Advent, that when the Child grew up He would rule in triumph. Like the other prophets, Isaiah was not aware of the great time gap between Messiah’s two Advents (cf. 1 Peter 1:10–12; and see comments on Isa. 61:1–2).

ChatGPT notes:

“In the historical context of Isaiah, some scholars suggest that the child mentioned in Isaiah 9:6-7 might have had a proximate fulfillment during that time. It's often associated with a royal figure, perhaps King Hezekiah, who was born during a challenging period in Judah's history. So, in a dual prophecy sense, there could be an immediate and a future fulfillment.“

“During the time of Isaiah chapter 9, the king of Judah was likely Ahaz. Later in the book of Isaiah, particularly in chapters 36-39, the narrative involves King Hezekiah.”

MAIN COMMENTARY HELP:

• Exalting Jesus in Isaiah by Andrew Davis

• Preaching the Word: Isaiah commentary by Ray Ortland, Jr.

• ESV Global Study Bible

• Bible in One Year by Nicky Gumbel

• Bible Knowledge Commentary

• The Outline Bible, Wilmington

• Gospel Transformation Bible

• NIV Study Bible