Rejoice in the Coming King
Notes
Transcript
Title: Rejoice in the Coming King
Welcome: Good Morning, Church. My name is Andrew Rigney and it is a privilege to be with you here this morning. I’m currently both an employee and a student at Liberty University. For 40 hours a week, I work as a loan processor and have the privilege of helping students bury themselves in debt. The rest of my time is aimed toward finishing my thesis, as I hope to complete a post-grad degree in Theology by August. Although I’m not married, I do have a lovely girlfriend named Kalie. So, there’s no need to try to set me up with your daughters, granddaughters, sisters, neighbors, and/or co-workers.
Introduction: Good morning, Church! I hope you all are well this morning. I’m not sure if you’re aware, but as of this morning we are 23 days away from Christmas. I love Christmastime. I'm the kind of guy who started listening to Christmas music in September. This past week, I’ve watched 13 Christmas movies. Netflix has a great selection, if you’re looking for cheesy, low-production, holiday cheer. And after the sermon, if you’d like to give recommendations for quality Christmas activities, please come talk to me.
This morning marks the first Sunday of the Advent. Advent has long since been recognized as a season of joy and expectancy. The Latin word advent literally means “coming,” and so this morning we’ll find ourselves celebrating both the incarnation of Christ at Christmas and his return at the end of this age.
Text:
At the start of this Advent season, I thought it would be appropriate to take a look at , a prophecy written some 700 years before the birth of Christ. Before we begin, I need to take a brief aside to discuss the nature of Messianic prophecy and it’s role in the Old Testament. The passages that we regard as prophecy in the Old Testament are rooted in historical context and it can be difficult to determine what that prophecy was predicting. It can also be difficult to determine whether a given prophecy was fulfilled, to what extent it has been fulfilled, and whether the author intended a double fulfillment or perhaps even a pattern fulfillment for that prophecy.
Some view that does not refer to the coming of Christ, but had historical fulfillment in one of Israel’s later kings, perhaps Hezekiah or Josiah. I disagree with that, in part. Although I do believe that Isaiah’s prophecy did have a more immediate fulfillment, and probably referred to Hezekiah, there are certain aspects of the prophecy that are only fulfilled in Christ. Because of this, my primary focus in this text will concern how the prophecy finds its ultimate fulfillment in Jesus of Nazareth.
I’ve titled this sermon, “Rejoice in the coming King” because I believe this was Isaiah’s primary concern, as he gave this prophecy. In , the prophet directs attention to the coming King of Israel, who would become the universal cause for joy. Within our text this morning, Isaiah offers us 3 reasons to rejoice. First, as we’ll read in verses 1-2, we learn that when the King comes, our gloom will be replaced with glory. Second, in verses 3-5, we learn that when the King comes, our burdens will be replaced with blessing. And lastly, in verses 6-7, we learn that when the King comes, He will establish an everlasting peace.
And with that, please join with me in the reading of the Word:
(ESV)
But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.
Prayer
9 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.
have seen a great light;
those who dwelt in a land of deep darkness,
on them has light shone.
3 You have multiplied the nation;
you have increased its joy;
Exposition:
they rejoice before you
as with joy at the harvest,
as they are glad when they divide the spoil.
4 For the yoke of his burden,
and the staff for his shoulder,
the rod of his oppressor,
you have broken as on the day of Midian.
5 For every boot of the tramping warrior in battle tumult
When the King comes, our gloom is replaced with glory ()
\
will be burned as fuel for the fire.
In verses 1-2, we learn that when the King comes our gloom is replaced with glory. But before we enter into verse 1, it’s important to give historical context.
6 For to us a child is born,
to us a son is given;
Historical background
and the government shall be upon his shoulder,
Some 700 years before the time of Christ, the nation of Israel was divided into a northern kingdom, Isreal, and a southern kingdom, Judah. Both kingdoms increased, not in wealth or power, but in idolatry and corruption. Verse by verse throughout the Old Testament, we see the people of God falling out of favor with God.
We catch a glimpse of this throughout the book of Isaiah. In , we read that the kings of Syria and Israel joined together to attack Judah. The king of Judah, at that time, was Ahaz, a wicked king. tells us that Ahaz did not do what was right in the eyes of the LORD, but instead worshiped false gods and even burned his own son as a sacrificial offering. He was not the king Israel deserved, but he was the king they had.
In , we read that the kings of Syria and Israel joined together to attack Judah. This was portrayed as an act of judgment against the southern kingdom of Judah. At that time, Judah’s king was a wicked man, named Ahaz. According to , Ahaz didn’t do what was right in the eyes of the LORD, he worshiped false gods, and even burned his son alive, as a sacrificial offering.
Syria and Israel began their attacks on Judah, plundering wealth, killing some residents and taking others captive. tells us that as many as 120,000 people from Judah were killed in a single day of battle. Concerned that Syria and Israel’s seige would eventually lay waste to Judah, Ahaz sought help.
So, the LORD sent Isaiah to encourage Ahaz. The prophet advised him to remain faithful to the LORD and warned him of the consequences if he didn’t. reads: “If you are not firm in faith, you will not be firm at all.”
and his name shall be called
Instead of trusting in the LORD, Ahaz turned to Tiglath-pileser, the King of Assyria, for help. The King of Assyria defeated the kings of Israel and Syria, which was good for Judah, but then came against Judah, which was bad for Judah. Ahaz sought to buy peace from Assyria, but Judah had already been plundered. So Ahaz took wealth and treasure from the Temple to pay tribute to Assyria’s king, effectively putting a band-aid on the problem. As we come this morning’s text, joy was hard to find in Judah.
As we come this morning’s text, joy was hard to find in Judah.
Isaiah begins this text with a word of hope:
“There will be no gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.”
Verse: “There will be no gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.”
“There will be no gloom for her who was in anguish. In the former time, he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations.”
The prophet acknowledges the desperation of their situation, even reminding them that their circumstance was the product of God’s judgment. Israel’s corruption and idolatry brought division to the kingdom, and turned it so far against itself that it sought help from a godless nation.
The northern kingdom had been completely destroyed and overrun by Assyria. The prophet focuses on the northern cities of Zebulun and Naphtali, which were the first cities to be laid waste by the Assyrian king.
Have you ever a city torn apart by disaster or war? Picture New Orleans after Katrina or Poland after World War II. These cities were devastated beyond recognition.
Similarly, these cities had been razed by Assyria. Parts of the Promised Land had become provinces of a godless nation.
But gloom wouldn’t be the final chapter in Israel’s story. Although desolate, they weren’t without hope. The nation’s future was safeguarded by a covenant God, who would bring redemption and restoration to his people.
Here’s what one scholar has to say:
Although desolate, Israel was not without hope. The nation’s future was safeguarded by the promise of God. As the covenant people of God, the Israelites could trust that God would not abandon them. Here’s what one scholar has to say:
The Prophecy of Isaiah The Word to Judah
Isaiah insists here that hope is a present reality, part of the constitution of the ‘now’. The darkness is true but it is not the whole truth and certainly not the fundamental truth
The Prophecy of Isaiah The Word to Judah
Isaiah insists here that hope is a present reality, part of the constitution of the ‘now’. The darkness is true but it is not the whole truth and certainly not the fundamental truth
Despite their current situation, Isaiah looked forward to a time when the LORD would bring restoration to Israel. Now, there’s a particular reason why verse 1 focuses on the northern cities of Zebulun and Naphtali. These two cities were the first to be laid waste by the Assyrian king.
Wonderful Counselor, Mighty God,
In the aftermath of devastation, Isaiah directed their attention a future when glory would replace their gloom. He no longer talked about the land of Zebulun and Naphtali, but instead referred to the land as “the way of the sea, the land beyond the Jordan, the Galilee of the nations.”
It’s interesting that the prophet no longer refers to these lands as the lands of Zebulun and Naphtali, but instead refers to them as “the way of the sea, the land beyond the Jordan, the Galilee of the nations.”
Isaiah pointed to the cities that were devastated by Assyrian forces and were now occupied by foreign enemies, and promised that glory would replace their gloom.
Perhaps, Isaiah knew that these lands would remain under Gentile control and influence moving forward.
Or perhaps, as one commentator notes:
Be sure to focus on the aspect of contempt. Israel deserved the anguish and gloom
The Prophecy of Isaiah The Word to Judah
the reference to the Gentiles/‘the nations’ introduces a new idea, the involvement of the Gentiles in the time of hope.
The prophet continues with this movement from gloom to glory, as he declares: “The people who walked in darkness have seen a great light, those who dwelt in deep darkness, on them light has shone.”
This message of hope in wasn’t just limited to Israel, however. If you notice,
In verse 2, he describes this reversal in a movement from darkness to light.
It’s important that we take a moment to reflect on these concepts, light and darkness, specifically as it concerns how they are used throughout the Bible.
The Prophecy of Isaiah The Word to Judah
In shadow of death usage probably juggled with the second syllable of the word ṣalmûṯ (darkness) to make it into ṣalmāweṯ (‘death-darkness’, such trouble as casts a death-like shadow) but the relationship with death is metaphorical.52 It is a very strong word. The darkness-light motif points to a creative work of God, who alone can make such a transformation
“Even in darkness, nay, in death itself, there is nevertheless good ground of hope; for the power of God is sufficient to restore life to his people, when they appear to be already dead.
John
“Even in darkness, nay, in death itself, there is nevertheless good ground of hope; for the power of God is sufficient to restore life to his people, when they appear to be already dead.
“Even in darkness, nay, in death itself, there is nevertheless good ground of hope; for the power of God is sufficient to restore life to his people, when they appear to be already dead.
One scholar (Goldingay) observes:
“Darkness is a figure for a situation where one does not understand what is going on, for an experience of trouble, for deception and plotting, and for death itself. It thus suggests a realm from which Yahweh is absent or in which he is inactive. Light is a figure for a situation where one can see and understand, for a place where one doesn’t mind being seen, for an experience of deliverance and blessing for a realm where Yahweh is present and active.”
If you’ve moved from darkness to light, then you’ve also moved from
a place of confusion to to a place of understanding
from away of deception to the way of truth
from a life of destruction to a life of restoration
from God’s absence to God’s presence.
Isaiah declares a message of hope to all who walk in darkness, for those who live in deceit, removed from the presence of God and from the good things that come about from being in relationship to him. Light is coming. This light would not come from human effort or human wisdom, but from God.
As one commentator notes: “At this point the light is not identified, but it was certainly a sign of hope and deliverance from the darkness that pervaded the land. This light was a sign that God had not completely given up on his people.” (Gary Smith)
The New American Commentary: Isaiah 1–39 (1) The Reign of a Righteous King (9:1–7)
At this point the light is not identified, but it was certainly a sign of hope and deliverance from the darkness that pervaded the land. This light was a sign that God had not completely given up on his people. A new day of hope and light will eventually arrive. Elsewhere God is the light (Ps 27:1) or God’s words are a light (Ps 119:105; Isa 8:20). Later in 60:1–3 God’s glorious coming to his kingdom is pictured as a light. The following verses explain what this light will be.
Pastoral Note
Sproul
When confronted with the reality of darkness, we’re admonished not to grieve like the rest of the world, as those who have no hope. This sense of worldly resignation is depicted well in the American novel Slaughterhouse-Five, in which the narrator responds to every instance of death with the phrase, “So it goes.”
light. Stands for God’s blessings, presence, and revelation (9:2; 30:26; 42:6, 16; 60:1–3). The Lord is the light in blessing and in judgment (10:17; 60:19, 20; cf. John 1:4; 8:12). People who exchange His light for the darkness of their corrupt minds (5:20; 8:20), will experience His judgment and live in the darkness of separation from God (5:30; 13:10; 59:9; cf. John 3:19, 20). Isaiah’s message to his original audience is that if the peoples of the world will walk in the Lord’s ways in the last days (v. 3), should not the house of Judah walk in the light now?
Sometimes, I’m tempted to think this way, when I find myself the midst of difficulty or when I’m faced with my own dark night of the soul. And this is why memorizing the promises of God is so essential in our lives. The darkness of our circumstance teaches us to forget what God has promised.
We need to be reminded that “neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” .
Spurgeon
that he who raised the Lord Jesus will raise us also with Jesus and bring us into his presence
neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” .
, .
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .
We need to be reminded that “he who began a good work in you will bring it to completion at the day of Jesus Christ.” .
a ch. 1:9
he who began ha good work in you iwill bring it to completion at jthe day of Jesus Christ
.
b []
i (Heb.); 138:8; []
We need to be reminded that “he who raised the Lord Jesus will raise us also with Jesus and bring us into his presence.” .
j See
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), .
The Metropolitan Tabernacle Pulpit Sermons, Vol. XXXVI Immanuel—The Light of Life (Nos. 2,163–4)
It is noteworthy that the clearest promises of the Messiah have been given in the darkest hours of history. If the prophets had been silent upon the Coming One before, they always speak out in the cloudy and dark day; for well the Spirit made them know that the coming of God in human flesh is the lone star of the world’s night.
Goldingay
“Darkness is a figure for a situation where one does not understand what is going on, for an experience of trouble, for deception and plotting, and for death itself. It thus suggests a realm from which Yahweh is absent or in which he is inactive. Light is a figure for a situation where one can see and understand, for a place where one doesn’t mind being seen, for an experience of deliverance and blessing for a realm where Yahweh is present and active… Strikingly, the dawning of light takes the form of the deliverance of Ephraim. There was no such deliverance in Isaiah’s day; Isaiah’s description of a dawning that has happened is actually a description of a dawning that lies in the future.
The greatest question at this point in our text concerns the nature or the identity of the light. We’re fortunate enough to be reading after the fact, so we don’t have to wonder where we should put our hope. The answer is Jesus. It’s always Jesus. In times of despair, in times of difficulty, when we’re confronted by the fact we live in a dark work and that darkness even pervades our own hearts and minds, what hope do we have? Jesus.
As Pastor Tim Keller has said, ““He is a Light for us when all other lights go out.”
So we say with the prophet Isaiah, when the King comes, when Christ comes, our gloom is replaced with glory.
In the gospel, Matthew quoting , to demonstrate how Jesus is the fulfillment of this prophecy. It is through Jesus’ life and ministry that hope is given to the hopeless and glory takes the place of gloom.
English Standard Version Chapter 4
12 Now when he heard that nJohn had been arrested, ohe withdrew into Galilee. 13 And leaving pNazareth he went and lived in qCapernaum by rthe sea, in the territory of sZebulun and Naphtali, 14 tso that what was spoken by the prophet Isaiah might be fulfilled:
15 u“The land of Zebulun and the land of Naphtali,
the way of the sea, beyond the Jordan, Galilee of the Gentiles—
16 vthe people dwelling in darkness
have seen a great light,
and for those dwelling in the region and wshadow of death,
on them a light has dawned.”
17 xFrom that time Jesus began to preach, saying, z“Repent, for the kingdom of heaven is at hand.”1
15 “The land of Zebulun and the land of Naphtali,
the way of the sea, beyond the Jordan, Galilee of the Gentiles—
16 the people dwelling in darkness
have seen a great light,
and for those dwelling in the region and shadow of death,
on them a light has dawned.”
Now when he heard that John had been arrested, he withdrew into Galilee. And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be fulfilled: “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles— the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”
17 From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”[a]
Tim Keller:
The prophet continues in what really should be considered the first line of his oracle, the second verse in this passage.
Everlasting Father, Prince of Peace.
As we turn to verses 3-5, we learn this truth: When the King comes, our burdens are replaced by blessing. ()
7 Of the increase of his government and of peace
there will be no end,
Verse 3-5 read “You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. For the yoke of his burden and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. For every boot of the trampling warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire.”
“You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil.”
These verses reveal a movement from burden to blessing at the coming of Christ. Isaiah depicts heavy weights laid upon the backs of God’s people and oppression coming from the Assyrians. The Assyrians continued to oppress Israel until the reign of Judah’s next king, Hezekiah.
As we discussed earlier, some scholars refuse to believe that this prophecy concerns the coming of Christ, but instead argue for the coming of a more immediate king - that is, Ahaz’s successor Hezekiah. Personally, I think there’s enough evidence in our text to say that this prophecy is fulfilled both in Hezekiah imperfectly AND in Christ perfectly.
The argument for a more immediate fulfillment by Hezekiah is supported by verse 4. There, Isaiah describes Israel’s future liberation, saying it will be like the day of Midian.
This is a clear reference to , where the LORD delivers Israel from the Midianites, as Gideon’s army of 300 defeats the Midianite army, which numbered 135,000.
Now, the Assyrians continued to oppress Judah until Hezekiah brought spiritual reform to the southern kingdom. The Assyrian king Sennacherib had been working his way through Judah, raiding town after town, until his army reached Jerusalem.
Once the Assyrians reached Jerusalem, the prophet Isaiah comforted Hezekiah with these words:
By the way that he came, by the same he shall return, and he shall not come into this city, declares the Lord. For I will defend this city to save it, for my own sake and for the sake of my servant David.” And that night the angel of the Lord went out and struck down 185,000 in the camp of the Assyrians. And when people arose early in the morning, behold, these were all dead bodies.
Thus, during the reign of Hezekiah, the LORD brought deliverance to Judah, as he did on the day of Midian. There was nothing that Judah could do to free itself from Assyrian oppression. As one commentator reports, Israel enjoyed “the fruits of a victory which they have done nothing to win, a non-contributory benefit.” (Motyer)
The reason why we would say that Hezekiah fulfilled this imperfectly is because the peace brought about during his reign was short-lived. Isaiah later prophesies to Hezekiah that Judah would soon be carried away to Babylon in exile. Moreover, Hezekiah’s successors continued to engage in battle with other nations. The remainder of this morning’s text reveals that the coming King will establish an everlasting peace. Although Hezekiah does not fulfill this perfectly, he does fit within a typological pattern that finds its ultimate fulfillment in Christ.
the fruits of a victory which they have done nothing to win, a non-contributory benefit.
Here, Isaiah looks forward to a day when prosperity is returned to Israel. He depicts their joy in terms of the harvest and the spoils of war. Just as the LORD would bring about a plentiful harvest and ensure victory in battle, so he will also bring blessing back to his people.
Here, Isaiah looks forward to a day when prosperity is returned to Israel. He depicts their joy in terms of the harvest and the spoils of war. Just as the LORD would bring about a plentiful harvest and ensure victory in battle, so he will also bring blessing back to his people.
In verses 3-5, Isaiah looks forward to a day when prosperity is returned to Israel. He depicts their joy in terms of the harvest and the spoils of war. Just as the LORD would bring about a plentiful harvest and ensure victory in battle, so he will also bring blessing back to his people.
Alec Motyer
As we mentioned in verses 1-2, Isaiah continues to declare that the promised joy is not a product of human effort or wisdom. There’s nothing that we do, there’s nothing that we contribute. Our joy, true joy, lasting joy, is the product of what God has done for us.
Commentary on the Old Testament A. Consolation of Immanuel in the Coming Darkness—Ch. 8:5–9:7
It would be a joy over blessings received, as the figure of the harvest indicates; and joy over evil averted, as the figure of dividing the spoil presupposes: for the division of booty is the business of conquerors. This second figure is not merely a figure: the people that are so joyous are really victorious and triumphant.
The Prophecy of Isaiah The Word to Judah
The Messianic day promises deliverance from adversity brought through circumstances or by people. As verse 4 will explain, the gathering of plunder is a picture of entering into the fruits of a victory which they have done nothing to win, a non-contributory benefit.
The New American Commentary: Isaiah 1–39 (1) The Reign of a Righteous King (9:1–7)
The people will rejoice and jump for joy like people do when they see an unusually massive harvest (possibly referring to the joy at the Feast of Weeks; Deut 16:9–12) or when they observe the hoards of goods brought home by the troops after an enemy nation is plundered.
on the throne of David and over his kingdom,
There will come a day when we are set free from every form of bondage, liberated from the oppressive forces of sin and death. All battles will cease, the war will be won. As Christians, we look forward to that day, but we also find rest now knowing that Christ is our triumph.
“”
kk
We declare with the apostle Paul in Colossians:
to establish it and to uphold it
And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.
When the King comes, he will establish an everlasting peace. ()
when the King comes, when our burdens will be replaced with blessing.
In the final verses of our passage, we learn: When the King comes, he will establish an everlasting peace. ()
“For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
Goldingay:
This verse looks forward to the birth of a Messiah, the incarnation of Christ, who would establish a kingdom over all the earth. But this world has seen countless kings and presidents who have failed to rule justly and to establish peace. What kind of king might he be?
Isaiah gives four superlatives for the coming king. His name would be Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace.
“Like those other names, this one does not describe the child but proclaims something that his birth is to remind people of, something about their God. Their warrior God is a great counselor, one capable or formulating plans and fulfilling them. And their everlasting father is an officer or leader who will bring them shalom or well-being.”
with justice and with righteousness
These names do not, as some suppose, require that this king be deity. In prophetic texts, names are usually given to say something about God or about a particular event.
Immanuel = “God with us.”
Maher-shalal-hash-baz = “swift is the booty, speedy is the plunder.”
English Standard Version Chapter 8
Maher-shalal-hash-baz
The names of Hosea’s children:
Jezreel - depicted a slaughter that took place in the valley of Jezreel
Lo-Ruamah- No mercy/ not loved
Lo-Ammi - not my people
Abernathy
“These names primarily describe God rather than the human king. The foundation of this position is the recognition of how names work in Isaiah and elsewhere in the OT, where names usually point to realties beyond the person bearing them… During this era of radical reversal from gloom to joyful glory, from oppression to freedom and from warfare to peace, it is fitting for the Davidic king who rules during this peaceful time to bear these names, for they point to the God who has brought about this glorious situation.” (127-128)
In these verses, Isaiah announces a king who would be wise, strong, compassionate, and peaceable.
“Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD will do this.”
The Messiah’s government would be ever-expanding and all-consuming. His rule is portrayed here as unstoppable, as he establishes an enduring peace.
“The child will then be King Hezekiah, in whose time Yahweh did prove himself along lines suggested by the name, and in whose time light did dawn, though his reign was not the beginning of a new age. Yet the declaration about deliverance spoke in the past tense about something that had not yet taken place. it likely follows that this birth is also an event to come.”
The coming King will rule from the throne of David, in fulfillment of the LORD’s covenant with Israel. As King, he will stand in stark contrast to kings like Ahaz, who was known only for idolatry and corruption. Instead, the promised Son would uphold his kingdom with justice and righteousness.
Peace is a hard thing to come by isn’t it?
Establishing an everlasting peace, characterized by justice and righteousness.
Justice and righteousness, these are external and internal representations of peace. The concept of justice deals with harmony in the social-sphere, typified by equality and right-relationship. Righteousness, on the other hand, deals with moral purity, intentions aligned with how God wants us to live. Both of these are not only necessary for lasting peace, but will characterize the kingdom when Christ comes.
from this time forth and forevermore.
Conclusion:
As we reflect back on this morning’s text, we should be encouraged by Isaiah’s announcement of the coming King. As the people of God, we can rejoice, knowing that when the King comes, our gloom is replaced with glory, our burdens are replaced with blessing, and we will enjoy an everlasting peace.
But after a text like this, I always wonder if there isn’t more that we need to do. We come to the end of this sermon, and we’re encouraged to look forward to all the things that came and all the things that will come at Christ’s advent. It’s hard not to look forward to the day when the LORD will wipe away every tear, look forward to the day when there will be no more mourning or crying or pain, when death has died and everything broken has been restored.
But is there anything else we need to do? In the gospel of Matthew, this passage is quoted in part. reads:
Now when he heard that John had been arrested, he withdrew into Galilee. And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be fulfilled: “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles— the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”
The reason why all gloom, all anguish, all discord, all oppression, all sin, and all death exist is because there are places in our world and places in our hearts where Christ is not yet king.
The zeal of the Lord of hosts will do this.