Light that brings hope

Sermon  •  Submitted
0 ratings
· 25 views
Notes
Transcript
Introduction
the important of light in darkness. the light means hope, the light brings hope. powerful story about light in the darkness. story of people waiting for light of dawn?
background of the book of Isaiah. The darkness of Israel at that time. 8:22 “Then they will look toward the earth and see only distress and darkness and fearful gloom, and they will be thrust into utter darkness”.
The New International Version. (2011). (). Grand Rapids, MI: Zondervan.
Prophet Isaiah prophesize the Light amidst the darkness, hope amidst the corruption of the nation leaders. He ask the Israelited to wait in faith and hope (8:17), the remnant is sustained by the forecast of the great light that shines beyond the darkness. It is a sure hope—so sure that, according to Hebrew idiom, it is even written in past tenses as though it had happened already - a son “has been” born for u. Because of this confidence Isaiah can place the light of 9:1ff. in immediate proximity to the darkness of 8:22, not because it will immediately happen, but because it is immediately evident to the eye of faith. Believers walking in darkness can already see the great light and are sustained by hope.
Motyer, J. A. (1999). Isaiah: an introduction and commentary (Vol. 20, p. 99). Downers Grove, IL: InterVarsity Press.
What are the distresses, darknesses and fearful gloom the surrounded you at this point of time? The darkness and distress are real but they are neither the only reality nor the fundamental reality. we have a hope for the coming King.
What are the distresses, darknesses and fearful gloom the surrounded you at this point of time? The darkness and distress are real but they are neither the only reality nor the fundamental reality.
Motyer, J. A. (1999). Isaiah: an introduction and commentary (Vol. 20, p. 99). Downers Grove, IL: InterVarsity Press. a son “has been” born for u.
who is this son for? (v2)
those who walked in darkness (go about/follow withour particular goal)
those who lived in darkness - despair,
who are these people in Isaiah’s time? - Those israelites who do not know God and do not understand Him (1:2); those who have forsaken the Lord and turned their backs on Him (1:4); those who bring meaningless offering (1:13); those who neglected God’s justice and righteousness in helping the needy (1: 21-23); those who have followed other gods (8:19-21). basically, it is the sin of corruption and idolatry.
Most people want to know the future. Even people in Judah were pulled into the pagan practice of consulting mediums and spiritists, who specialized in trying, by whispering and muttering, to contact the dead (cf. comments on ). Isaiah questioned the rationality of going to the dead to find out the future instead of inquiring of the living God. The place to look was in the Law and … the testimony (cf. ), which contained everything the nation needed to know about her future. A person’s failure to heed God’s Word means he has no spiritual light (cf. ). Spiritists and mediums and those who consult them will eventually be judged by God (). In their distress they will look up to God and curse Him and look to the earth where they will face distress and then be thrust into … darkness (cf. ). Ironically those who seek to consult the dead will be forced to join them.
Martin, J. A. (1985). Isaiah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1052). Wheaton, IL: Victor Books.
how have we walked and lived in darkness?
those who lived in darkness (8:21 inhabit in a system beyond control) - distressed, depressed, despaired, demoralized, discriminated. When Isaiah wrote this book, the Jerusalem leaders were in corruption and he prophesized judgement against them.
the light brings twofold cause of joy: 1, the deliverance from the burden of oppression; 2, the cessation of war. The deliverance from oppression is mentioned first. But in order to give assurance that its recurrence is not to be apprehended, it is added that all arming for war, with its consequences, is for ever done away. Israel does not free itself by its own power from the yoke and goad of the driver. The Lord has done it like once He destroyed Midian by a little band that was not even armed (, especially ver. 2). The overthrow of the Midianites is mentioned 10:26 in the same sense as here. The deliverance from bondage is especially described as everlasting, in that, ver. 4, the absolute end of all warlike occupation is announced. For as long as there is war, there are the conquered and slaves. Only when there is no more war does slavery cease, to which no one submits except by compulsion
Lange, J. P., Schaff, P., Nägelsbach, C. W. E., Lowrie, S. T., & Moore, D. (2008). A commentary on the Holy Scriptures: Isaiah (p. 142). Bellingham, WA: Logos Bible Software.
these all happen for one reason: the child is born for us, a son is given to us. This Son is referring to Jesus Christ. Jesus Christ is born for us and given to us.
Who is this son for us?
wonderful counsellor - his qualification for ruling. mysterious and wonder. someone who gives advice about problems, urges certain direction of action or thought, implying the advice given is wise and valuable. for Israelites, they seek counsel from the dead for the living. 8:19 Seeking for the living to the dead. The necromancy of ancient times was a system of appeal to the dead on behalf of the living. The shades or ghosts of dead men were supposed to be brought up from Hades by the necromancer, who compelled them to answer his questions, and was supposed to make their answers useful to the living. A system not very dissimilar has prevailed of recent years in many parts both of England and of America, whereby “spirits” are believed to be brought into communication with living men for the presumed benefit of the latter. To all such cases the reproach of the prophet would seem to apply: “Should men seek for the living to the dead?” What help is it likely that the dead can give more than the living, even if they can be communicated with, which must always be doubtful? Why appeal to them when we do not know whether they can hear, nor whether, if they hear, they can render aid? We can usually appeal for the living to the living, who can certainly hear, and in most instances can help to some extent. And there is one living One on whom it is always possible to call, who always hears, and can always help if he sees fit. Thus every form of necromancy is folly, since (1) we have no assured ground for believing that any good can result from it, and (2) we can resort to One who is certainly able to do all and more than all that we require.
He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, ; . He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him.
He is wonderful, counsellor. Justly is he called wonderful, for he is both God and man. His love is the wonder of angels and glorified saints; in his birth, life, death, resurrection, and ascension, he was wonderful. A constant series of wonders attended him, and, without controversy, great was the mystery of godliness concerning him. He is the counsellor, for he was intimately acquainted with the counsels of God from eternity, and he gives counsel to the children of men, in which he consults our welfare. It is by him that God has given us counsel, ; . He is the wisdom of the Father, and is made of God to us wisdom. Some join these together: He is the wonderful counsellor, a wonder or miracle of a counsellor; in this, as in other things, he has the pre-eminence; none teaches like him
Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 152). London; New York: Funk & Wagnalls Company.
Yahweh is expert at determining what the future should bring and seeing that it does so; and Yahweh is capable of making plans that bring about events that one would never have guessed
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1096). Peabody: Hendrickson.
Goldingay, J. (2015). Isaiah for Everyone (p. 43). Louisville, KY; London: Westminster John Knox Press; Society for Promoting Christian Knowledge.
Mighty God - his person and power. powerful and strong in power and military leadership, capable of defense and attack. He is the mighty God—God, the mighty One. As he has wisdom, so he has strength, to go through with his undertaking: he is able to save to the utmost; and such is the work of the Mediator that no less a power than that of the mighty God could accomplish it
Mighty God - his person and power. powerful and strong in power and military leadership, capable of defense and attack.
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1096). Peabody: Hendrickson.
Everlasting Father - his relationship to his subjects (no ending for his governement). unlimited duration of time, without end. Father - caregiver and protector. Job was a “father to the poor” (). The prophet calls him “Everlasting Father,” first, to show that he is no mere human protector, like Job or Eliakim; but also, further, to indicate by an additional phrase his Divinity, since God alone is “everlasting,” or “eternal.” His people are assured by the epithet that he will never cease to be their Protector, will never desert them, or weary of interposing for them. No; “he ever liveth to make intercession for us” (). He is “Alpha and Omega, the Beginning and the Ending, the First and the Last” (). He “will not fail us, nor forsake us” (). my own struggle as a father when my son does not show his love. bemoaned how the children have disdained their father, and they have paid for it, but their father isn’t finished with them
bemoaned how the children have disdained their father, and they have paid for it, but their father isn’t finished with them
The prophet calls him “Everlasting Father,” first, to show that he is no mere human protector, like Job or Eliakim; but also, further, to indicate by an additional phrase his Divinity, since God alone is “everlasting,” or “eternal.” His people are assured by the epithet that he will never cease to be their Protector, will never desert them, or weary of interposing for them. No; “he ever liveth to make intercession for us” (). He is “Alpha and Omega, the Beginning and the Ending, the First and the Last” (). He “will not fail us, nor forsake us” ().
Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 170). London; New York: Funk & Wagnalls Company.my own struggle as a father when my son does not show his love.
Goldingay, J. (2015). Isaiah for Everyone (p. 43). Louisville, KY; London: Westminster John Knox Press; Society for Promoting Christian Knowledge.
Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 170). London; New York: Funk & Wagnalls Company.my own struggle as a father when my son does not show his love.
Prince of Peace - the society his rules creates (no ending for his peace). peace, completeness, safeness, health, satisfaction, friendship, contentment and blessing. intact state of favorable circumstance, free from danger, lack of disease and a wholeness or well-being. prince - the in charge and the authority. So long as there is evil, there must be war between good and evil. The Messiah is “Prince of Peace,” especially, because he comes to convert the world; to “turn men from darkness to light, and from the power of Satan unto God;” to destroy sin, and “bring in everlasting righteousness” (). When there is universal righteousness, there will be universal peace. Certainly, the time is not yet come. The Prince of a peaceful kingdom, whose servants may not seek to advance his kingdom by violence, has not annihilated evil, has not swept all the wicked from the world. And so the fight goes on; evil men still stir up wars and tumults, and good men are forced to resist them. But the “Prince of Peace” shows his power and justifies his name, (1) in the peace that he introduces into the hearts that love him; (2) in the peace found wherever the Spirit of Christ prevails, as in pious households, in brotherhoods and sisterhoods, in assemblies of Christian men like our convocations, etc.; (3) in the comparative peace that obtains in Christian lands, the growing desire for peace and hatred of war, the readiness to resort to arbitration, and the like. As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.
As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.

As a King, he preserves the peace, commands peace, nay, he creates peace, in his kingdom. He is our peace, and it is his peace that both keeps the hearts of his people and rules in them. He is not only a peaceable prince, and his reign peaceable, but he is the author and giver of all good, all that peace which is the present and future bliss of his subjects.

Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1096). Peabody: Hendrickson.
taken in connection, the four names teach the wisdom of His teaching, the power which he has, the love which leads Him to exert His power continually in the protecion of His Church, and the peaceful condition to which he will in the end bring His church. The names begin in the past, advance to the present, and end in the far future. They first bespeak our reverence and awe, the foundations of religious feeling. They then call forth our trust, showing Christ to us all-wise, almighty. They end by eliciting our love towards him as a protecting “Father,” who will at last conduct us to perfect peace
Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 170). London; New York: Funk & Wagnalls Company.
taken in nnection, the four names teach the wisdom of His teaching, the power which he has, the love which leads Him to exert His power continually in the protecion of His Church, and the peaceful condition to which he will in the end bring His church. The names begin in the past, advance to the present, and end in the far future. They first bespeak our reverence and awe, the foundations of religious feeling. They then call forth our trust, showing Christ to us all-wise, almighty. They end by eliciting our love towards him as a protecting “Father,” who will at last conduct us to perfect peace
The name-giving is only ideal, not real, i. e., it is not the end, but means to the end, viz., the characteristic. The Prophet invents the names only in order by this means to characterize the child briefly, thus to say what he is, not how he shall actually be called by name
Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 1, p. 171). London; New York: Funk & Wagnalls Company.
The name-giving is only ideal, not real, i. e., it is not the end, but means to the end, viz., the characteristic. The Prophet invents the names only in order by this means to characterize the child briefly, thus to say what he is, not how he shall actually be called by name. Our God is not limited to these only.
Lange, J. P., Schaff, P., Nägelsbach, C. W. E., Lowrie, S. T., & Moore, D. (2008). A commentary on the Holy Scriptures: Isaiah (p. 142). Bellingham, WA: Logos Bible Software.
above all name, his name is Immanuel (chapter 7-8), which means “God is with us”.
Conclusion
story of WW1 between German and British: the war stopped on Christmas
our resemblance with this story
Related Media
See more
Related Sermons
See more
Earn an accredited degree from Redemption Seminary with Logos.