Jesus comes for those who are affected by the long darkness of sin and destruction. Jesus breaks the power of this present darkness with His Word, more specifically His preaching.
To preach Isaiah 9, you really need to take time to understand its context. 2 Kings 17:1-6 tells us what happened at the end of the Northern Kingdom. Even though Isaiah is referencing this event, he actually seems less concerned about reporting the details of the occasion than he does in getting us to connect with its effect on the people Judah. This part of Isaiah follows Ahaz’s decision to appeal (733 BC) to Assyria for assistance in the Syro-Ephraimitic crisis. In the two campaigns of Tiglath-Pileser III, he separated the provinces of Israel and made them Assyrian (1 Kings 15:29) even giving them new names. He takes them over and calls them by a name which is not the one given to them by God. This defeat and loss of identity have left God’s people depressed. This is the affect Isaiah is preaching into, and he sees the event as an opportunity for the house of David to reassert its rule over the remnant of the Northern Kingdom.
So, where chapter 8 ends in darkness, chapter nine begins with “no gloom” for those living in darkness. Verse two of our reading proclaims a great light which replaces the darkness. The light that will appear is the presence of the LORD and it annihilates His enemies (Isaiah 10:17; Psalm 27:1, 50:2, Matthew 4:14; Luke 1:32-33, 79; John 1:4; 8:12). “Deep darkness” is another way to refer to Sheol/Hell (Job 10:21). The Old Testament lesson not only speaks of human beings who are drawing closer to death, but it also talks to those already figuratively going through “Sheol/Hell” because they are harshly oppressed by their enemies. So, again, it is more about the feeling/affect than a report of what is taking place.
Also, notice in verse two how not only has light dawned, but as you move into verse three there is a reversal from depopulation (Isaiah 7:20-23) to the nation being multiplied (Isaiah 49:19-23); from lack of food (Isaiah 5:10) to plenty (Isaiah 35:1-2) and from being plundered (Isaiah 8:1) to dividing the Spoil (Isaiah 33:23, 53:12; Proverbs 16:19). There is hardly any other joy which compares with dividing up the spoils (Ps. 119:162). Verse four gives the imagery of the yoke upon the people being broken. The nation of Midian was soundly defeated by Gideon (see Judges 6-7). Their immanent salvation is compared to the victory of Gideon who freed the northern tribes of Asher, Zebulun, and Naphtali (Judges 6:35) also by means of a “great light” (Judges 7:20). The oppression of the people will end. However, to get the rest of the story you need verses six through seven. The reason for this joy is more concretely in these verses which supply us with a direct connection to our Gospel lesson for the day and our hope fulfilled in Christ. A child is born to the nation and is given authority and many noble names. “A son has been born to us” points forward to the accession of a new king to the throne in Jerusalem (Psalm 2:7). The throne names “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace,” which are clearly Davidic and, therefore, Messianic (2 Samuel 7 & 23). They describe the marvelous power and authority of the new Davidic Messiah king. According to these names and the description through verse seven, the king makes peace not through conquering rule, but by upholding justice and righteousness. Jesus fulfills all these promises as He is of the house and lineage of David (Luke 2:4) and with the Kingdom brings all these gifts for the people (Mark 1:15). All of this is not done through human effort, but by the “zeal of the LORD.” A great theme for Epiphany and an excellent text to tie together with our appointed Gospel lesson from Matthew 4:12-25 which quotes our reading.
According to these names and the description through verse seven, the king makes peace not through conquering rule, but by upholding justice and righteousness.
Jesus comes for those who are affected by the long darkness of sin and destruction. Jesus breaks the power of this present darkness with His Word, more specifically His preaching (Matthew 4:17). He proclaims the Kingdom Isaiah foresaw, the Kingdom of Heaven. Christ is the great Davidic hope that the oppressed, depressed, and forgotten land of Zebulun and Naphtali needed. This becomes huge for our listeners who need to hear that light has shattered the darkness of our sin as well.
This is a clever text to have during the darkest time of the year where many people suffer from S.A.D (Seasonal Affect Disorder). Depression or being depressed can leave you feeling lonely and, oftentimes, it makes you not feel like yourself. You take the false titles and names placed on you when you are out of sorts and, maybe worse, you start believing it. Jesus breaks through that gloomy and SAD state with the light of His truth and grace. When we struggle in all our infirmities and sins it is important to know God has not forgotten you. Instead, He finds you with the light of Christ.
Jesus knows the burden of those who dwell or are trapped in darkness. Think about good Friday. He suffered in the darkness for our sin and brokenness on that day on the cross. Oh, but there was another day, a day filled with light and life. On the day Jesus rose from the grave He gave us back our true identity. No longer labeled by the things that have conquered us previously, like sin or brokenness, we are brought back into the light of who we are in the light of Jesus’ empty tomb. We are free children of God, born not of our circumstances but born in the waters of baptism by grace.
In order to find a way to incorporate the context of Isaiah 9 without sounding like a lecture, you may want to use the EPIC Structure to help organize your work for clear proclamation.
“This structure utilizes an epic plot form as the progression of experiences in the sermon. The first experience of the epic form is immediate engagement in a conflict leading to a climax that is temporarily left unresolved. The second experience of the epic form involves an abrupt shift to reflection in a broader context (e.g., the history that lies behind the conflict) that serves to intensify the importance of the outcome for the hearers. Often this experience is a movement backward in time from the opening conflict to the history leading up to that conflict. In this second experience, the sermon should offer information that brings the significance of the opening scene into view for the hearers. The hearers reflect on the broader context and realize what is at stake in this struggle. Also, this revelation of a larger framework can offer the hearers a glimpse of how the conflict will ultimately be resolved. It can provide a different way of looking at things that changes how they hear the opening scene and how the story will unfold. The final experience in the epic form involves a return to the conflict in order to move from climax to resolution. The sermon, therefore, ends with the hearers experiencing satisfaction as a significant matter is resolved in the sermon.”[1]
------
Additional Resources:
Craft of Preaching-Check out 1517’s resources on Isaiah 9:1-4.
Concordia Theology-Various helps from Concordia Seminary in St. Louis, MO to assist you in preaching Isaiah 9:1-4.
Lectionary Kick-Start-Check out this fantastic podcast from Craft of Preaching authors Peter Nafzger and David Schmitt as they dig into the texts for this Sunday!
The Pastor’s Workshop-Check out all the great preaching resources from our friends at the Pastor’s Workshop!
--------
[1] https://concordiatheology.org/sermon-structs/dynamic/narrative-structures/epic-form/
