Preaching from Isaiah promises to be an exciting and challenging experience. Studying the insights of God’s Word expressed in the ancient text of Isaiah becomes insight and God’s Word for the modern preacher. The book of Isaiah provides a rich treasury of texts and topics awaiting proclamation to contemporary congregations. It resembles a large gold mine which can furnish a preacher abundant resources for continuous mining of golden nuggets of truth. The deposits of divine revelation are so prevalent that a preacher can either preach extensively during one year or preach periodically from Isaiah over many years. This discussion can be neither exegetically exhaustive nor homiletically thorough with regard to the book of Isaiah, but it can be suggestive about the use of Isaiah in proclamation.

 

Selecting Texts from Isaiah

Choosing texts and topics for preaching resembles a food lover’s dilemma of going through a cafeteria line. The choices are so numerous and attractive that choosing one selection is difficult. Likewise, the preacher faces the dilemma of looking at an illustrious array of sixty-six in­spired Bible books, and the choice of one of those books for one sermon or a series of sermons creates anxiety. Even when the particular Bible book is chosen, the selection of texts and topics within the book presents a problem. The difficulty in most cases is not “What shall I preach?” but “What text shall I choose?”

Systems of selecting texts may vary from a systematic plan to serendipitous selections. So many challenging texts exist in Isaiah that the preacher could choose texts in an intuitive, non­systematic manner. Many preachers follow a systematic plan for selecting texts by means of annual lectionary readings. The book of Isaiah would appear many times in the selection of texts, and the preacher could use these suggestions for preaching from Isaiah. Southern Baptists have one book each year for concentrated study during the month of January. In 1992 the designated book is Isaiah. Trying to teach Isaiah within a few days presents a challenge in summarization and selectivity of material. Because of the length of Isaiah and the exceeding richness of its content, the teaching sessions could be implemented with a dozen or more sermons preached either on consecutive Sundays or sermons throughout the year.

Even with the book selected, another dilemma remains regarding which texts to choose within Isaiah. Two systems of selection seem to be available for the use of Isaiah in preaching. The first system would involve the choice of texts consecutively throughout the sixty-six chapters of Isaiah. Doubtless, the consecutive choice of texts would lead to an extremely long series. Just two sermons per chapter would mean over two years of Sunday mornings or evenings from Isaiah. Only the exceptionally gifted preacher is capable of preparing such a large number of different sermons from Isaiah, and few audiences are able to maintain interest in a lengthy, consecutive series from Isaiah or any other biblical book. Nonetheless, a few such preachers and audiences exist, thus a lengthy consecutive series of texts from Isaiah is one option.

A second system for selecting texts from Isaiah could involve a selective method. This system involves choosing several texts throughout the book of Isaiah in a non-consecutive manner. Varieties of selectivity exist, for instance choosing great chapters of Isaiah, such as the first, fifth, sixth, fortieth, fifty-third, and fifty-fifth. These great chapters could be proclaimed,  and an audience would grow in knowledge and love for God. Many texts in Isaiah could be chosen which contain great theological themes. Topics such as the holiness of God, the sovereignty of God, faith, forgiveness, redemption, judgment, the hope for a Messiah, comfort, and numerous other relevant themes. Selecting eight or more texts from Isaiah with great themes could provide an excellent series of sermons. Still another selective approach would select a dozen or more short, memorable texts from Isaiah such as Isa. 1:18, 28; 6:8-9; 9:6-7; 12:5-6; 40:31; 43:2-3; 44:22; 53:6; 55:1. These short passages represent personal choices, and each preacher can choose other short texts for a series from Isaiah. Because of the excessive length of the book of Isaiah, the better choice for choosing texts seems to be the selective system. Each preacher’s personality and gifts as well as each local church setting will be the determining factors in using Isaiah in preaching.

 

Preparing to Preach the Book of Isaiah

Whatever plan one chooses for preaching from Isaiah, some preliminary disciplines of preparation need to be practiced. The preacher needs to learn through various disciplines what texts in Isaiah meant to original hearers or readers as well as what texts in Isaiah mean to contemporary hearers or readers. Four disciplines of preparation need to be exercised in order to use Isaiah in preaching. These disciplines involve the study of the then and the now of Isaiah. The first discipline necessary is to-examine the historical background of the book. Isaiah prophesied during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah (Isa. 1:1). To understand the book of Isaiah, careful study needs to be made of Judah’s history in the eighth century B.C. Also, world events in the eighth century need to be considered, for Assyria figured prominently in the context of many of Isaiah’s prophecies. Along with those political considerations, matters such as date, original readers, and other background materials need examination. Even the tedious topic of authorship should be considered. Background study helps provide the historical significance for each text used from Isaiah. Knowing such information assists in determining what the text means now.

The second discipline necessary for preaching out of Isaiah involves an analysis of the book. In an analysis, the book is divided into logical sections of material. Some scholars divide Isaiah into two sections, chapters 1-39 and chapters 40-66. Others divide the book into three sections: chapters 1-39, chapters 40-55, and chapters 56-66. Whatever view one takes with regard to the authorship of these sections, the themes or subjects within the sections will help the preacher plot a series of sermons from the book. The following analysis could be helpful in preparing sermons from Isaiah.

1. Chapters 1-39
   1. 1-12 Oracles addressed to Judah and Israel
   2. 13-23 Oracles addressed to the foreign nations
   3. 24-35 Prophecies of judgment and redemption
   4. 36-39 A historical section about Hezekiah and Sennacherib
2. Chapters 40-55
   1. 40-48 Comfort for the Babylonian exiles
   2. 49-55 The Servant of the Lord
3. Chapters 56-66
   1. 56-59 Oracles concerning the people’s problems
   2. 60-66 The glorious future of Judah

By making such an analysis of Isaiah, the preacher will be able to see the flow of content from beginning to end and will have a good foundation for choosing texts for sermons.

The third discipline needed for preaching the book of Isaiah is exegesis. Translations, commentaries, and Hebrew word studies need to be consulted in order to study words, grammatical constructions, content, and other exegetical matters. Such an extensive exegesis of texts in Isaiah will yield biblical content which calls for homiletical shaping.

A fourth discipline needed for preparation involves the interpretation of texts. Historical background, analysis, and exegesis provide the necessary background, but interpretation provides the application of Isaiah’s message for this day. The former disciplines take place mainly in the study, but the task of interpretation hap­ pens as one projects the text on oneself and on the people who will hear the text. The questions of interpretation are: “Where does the text intersect my life?” and “Where does the text relate to the audience?” Observing life situations while studying texts from Isaiah helps translate Isaiah’s message of that day into a message directed toward the needs of people for this day.

 

Overhearing Sermon Ideas from Isaiah:
Examples

One significant way of learning to preach involves a case study methodology. Andrew W. Blackwood, professor for many years at Princeton School of Homiletics, taught others to preach by sharing case studies of biblical pas­ sages. Some sermonic treatments of Isaiah exist which the preacher could overhear. Fred Wood’s two books God of Grace, God of Glory^[1]Fred Wood, God of Grace, God of Glory (Nashville: Broadman Press, 1982). (Isaiah 1-12) and Coming Home^[2]Idem, Coming Home (Nashville: Broadman Press, 1987). (Isaiah 40-55) offer exegetical insights, careful arrangements, and diverse illustrations. Joseph H. Cothen and John O. Strange furnish exegetical and homiletical material in their work The Preacher’s Notebook on Isaiah.^[3]Joseph H. Cothen and John 0. Strange, The Preacher’s Notebook on Isaiah (Gretna, LA: Pelican, 1983). Over two decades ago this writer profited from overhearing messages from Isaiah by James Leo Green in God Reigns: Expository Studies in the Prophecy of Isaiah.^[4]James Leo Green, God Reigns: Expository Studies in the Prophecy of Isaiah (Nashville: Broadman Press, 1968). Overhearing others use Isaiah in preaching helps to project texts and topics so still others can appreciate another use of Isaiah in preaching.

There’s A Message for You?

Isaiah 1:1

Have you ever returned to your motel room to find a red light flashing on the telephone? You know that there is a message for you at the front desk.

The first verse of Isaiah is a signal of a message awaiting the readers or hearers. Isaiah had a message for people in the eighth century B.C. His message related specifically to Judah at that time, but the message applies today.

Consider the origin of the message. The vision which Isaiah had was a divine revelation. It did not come from human speculation. Isaiah and other prophets were called seers because they were given the disclosure of divine truth. The message in Isaiah’s book is from the Lord. It deserves our careful attention.

Think about the means of the message. God’s means of giving the message was through a vision. In Isa. 2:1 the meaning of “vision” is clarified by the reference to the “word” which Isaiah “saw.” Both vision and word seem to be synonymous. Together they suggest that God’s revelation to Isaiah was both visual and auditory. God has used many means to get his message across to people. Think about some interesting means God has used to get his message to you.

Look at the destination of the message. The message was intended for the people in Judah and Jerusalem. God rarely sends messages in general. The Lord speaks through the prophet Isaiah to the needs of the people in the eighth century B.C.

Times change, but people do not change. The same needs addressed to the people in Judah and Jerusalem relate to human needs today. You have a message from the Lord through the prophet Isaiah.

The Great Arraignment

Isaiah 1:2-20

Have you ever noticed people’s interest in courtroom drama? Many weekly television shows take place in the context of a courtroom. Likewise, movie makers have utilized the suspense of trials.

Isaiah’s first major message stands as an introduction to the other prophecies. This message fits in the context of a courtroom battle between the Lord and Judah. Enter the scene, hear the message of that day, and listen carefully for the message to us in this day.

The legal drama begins with the specific charges (1:2-3). “Hear, 0 heavens, and give ear, O earth” was the introductory formula for an Old Testament covenant lawsuit. The expression served as a prelude to two charges against Judah. First, they were guilty of rebellion (1:2). Isaiah’s picture is one of a father who reared his children, but they rebelled.

Second, the people were guilty of ingratitude (1:3). Actually, the charge of ingratitude illustrated the unnaturalness of rebellion. The ox and the ass when led astray know how to return to their master’s crib. But Judah is neither as grateful nor as intelligent   as the ox or ass.

The legal drama continues with the supporting evidences for the charges (1:4-9). No lawyer would dare make charges without supporting them. God made his charges against Judah, and then he proceeded to substantiate the charges with evidence. The evidence may be viewed as progressive, the downward course of Judah.

First, deterioration begins when people fail to live according to God’s will. Isaiah compared the holiness of God with the sinfulness of the people (1:4). Estrangement with God is one evidence of rebellion.

A second indication of rebellious people is their unwillingness to heed God’s message (1:5-6). The people see their spiritual sickness, but they refuse any God-ordained remedies.

Third, another outward sign of rebellious people is their deterioration to the point of punishment (1:7-9). The punishment of Judah was depicted by a series of metaphors drawn from daily life. Quite often booths were constructed in fields during harvest time, but they were abandoned when the harvest was over. The metaphors depicted Judah’s punishment by outside armies. Only God’s mercy spared Judah (1:9).

The legal drama heightens with the disclosure of insufficient attempts at personal defense (1:10-17). The people of Judah thought that an inseparable bond existed between them and their God through the sacrificial system. They may have mistakenly thought that nothing could happen to them because of the externals of religion.

The people of Judah made many types of offerings. They observed festivals and special days. They even prayed. But none of those activities substituted for a personal relationship with God. Their religion consisted of external piety without any connection to a personal God or to daily living.

God labeled these human attempts at worship as worthless. In response to these human inadequacies God gave the only defense a person had, namely personal righteousness described by Isaiah in 1:16-17.

The legal drama concludes not with a sentence but a call for decision (1:18-20). Instead of the Lord acting as a stern judge, he acts as a gracious God by giving Judah a chance to change.

The Lord presented the possibilities for change. Notice the two usages of “though.” Some Old Testament scholars think Isaiah used the particle “though” to introduce impossible realities. Other scholars think that the phrases introduced by “though” introduce possibilities. Seemingly, the prophet said that even though the worst conditions prevailed, the glorious possibilities of forgiveness awaited.

Glorious possibilities do not happen automatically. God calls for decision, and change by the Lord is actualized when people choose. The prophet gave two choices: choose the Lord and enjoy forgiveness or reject the Lord and experience destruction.

What is God saying to you in this courtroom drama? He spoke to Judah by means of a great arraignment. Think of yourself standing before the Lord.

A Three Dimensional Sermon

Isaiah 2:1-4:6

Years ago, theater-goers could view motion pictures with 3-D glasses. With those glasses a person could see length, width, and depth.

Isaiah preached a three-dimensional sermon. The subject of the sermon centered on Jerusalem, the city where he lived and prophesied. The prophet gave a threefold picture of Jerusalem: what God intended her to be (2:2-4); what Jerusalem had actually become (2:5-4:1); and what God would eventually make of her (4:2-6). We can look at this three-dimensional message and apply it to both our individual and corporate lives as God’s people.

The ideal (2:2-4). The prophet portrayed Jerusalem as God intended her to be. Isaiah depicted Jerusalem ideally as a place where worship of the Lord would be prominent. People from all nations would worship the Lord (2:2-3a). What a tremendous, idyllic picture! Not only would the people go to the worship place to learn God’s ways, but they would depart into the market place to live God’s ways (2:3b-4). The prophet said Judah was intended to be a picture of ideal human relationships. Stop for a moment and move away from Judah to yourself or to the church. God has an ideal for every individual and for every church.

The actual (2:5-4:1). Isaiah not only looked at the ideal of Jerusalem, but he looked at the actual conditions of Jerusalem. She fell short of the divine ideal. The people of Jerusalem had turned away from the Lord. Isaiah pinpointed many evidences of this apostasy (2:6-11).

According to Isaiah, conditions were so bad in Jerusalem that only God could intervene to set things right (2:12-22). When God steps in to intervene, he will humble   human pride (vv. 12-17), and he will expose the folly of idolatry (vv. 18-22).

Isaiah also saw the actual social anarchy in Jerusalem (3:1-15). He saw the collapse of leadership (3:1-4), the reign of terror (3:5-7), and the retreat from responsibility to God (3:8-15). While looking at the conditions in Jerusalem, Isaiah saw the haughty women (3:16-4:1). The women were self-centered and had no desire for righteousness.

Isaiah saw Jerusalem for what it was. It was a city filled with self-centered people. Such pride leads to destruction. Have you ever found your­ self as you actually are? There is an ideal for everyone, but there is always the actual.

The possible (4:2-6). Isaiah moved from the ideal and the real to the future glorification of Israel. He described the future of God’s people in a twofold manner, a purified people and a protected people. God’s new Jerusalem will have purified people whose name will be holy and recorded in God’s census book and whose sinful nature will be purified. Also, God’s people will experience protection like a mighty canopy over them symbolized here by the heat of the sun and the fury of the storm.

God will not be defeated. He created people for an ideal. Even when the people fall short of that ideal, God works for redemption. Only God can move people who have failed toward the possibility of a new life.

The Prophet Sings a Song of the Vineyard

Isaiah 5:1- 7

Isaiah used many means to get his message across to people. On one occasion the prophet appeared in the guise of a minstrel at a public celebration. He sang a song about the experience of a friend with his vineyard. The singer and the song prompts involvement with the audience. Let us follow the flow of the song of the vine­ yard.

The song begins with the preparation of the vineyard (5:l-2a). The song opens with a farmer’s care for the vineyard. He chose a good, fertile place for the vineyard. He cultivated the soil, cleared the stones, planted good seeds, and built a tower for protection. The farmer expected a harvest, for he hewed out a wine vat in the midst of the vineyard.

The song continues with the expectation for the vineyard (5:3b). With the elaborate preparations completed, the farmer eagerly expected a harvest of fine grapes. But something happened. Instead of yielding fine grapes, there was a harvest of wild or bitter grapes. Nothing hurts a farmer more than seeing a crop failure. Also, people were disappointed when they looked on the vines for good grapes and found worthless grapes.

The song stops for   an evaluation from the people (5:3-4). Isaiah paused in his singing, turned to the audience, and asked them to make some judgments about the vineyard. He asked, “What more could I have done?” The prophet did not record any response from the crowd, for silence probably indicated that nothing more could have been done.

The song resumes with the intention for the vineyard (5:5-7). Isaiah proceeded to tell what the farmer intended to do with the vineyard. The song has proceeded inductively. Now the application seems obvious. The vineyard represents Judah and Jerusalem, and God is going to leave them alone to do what they please.

The song concludes with the identification of the vineyard (5:7). Suddenly the prophet named the vineyard as the house of Israel. God has worked hard to prepare Israel to be a light to the nations. He wanted a harvest of righteousness. Instead, Israel yielded rebellion, ingratitude, and oppression. Isaiah played Judah’s song. Could this be our song? God has blessed his people today. He expects righteousness. Look at your life and name the fruit. Did Isaiah sing your song?

The Six Deadly Sins

Isaiah 5:8-25

In approximately 600 A.D., Gregory the Great classified seven deadly sins. The Bible lists hundreds of sins. There are big ones and little ones. According to Isaiah, the people of his day were guilty of six deadly sins. The word hoy (woe) is found six times in the section (vv. 8, 11, 18, 20, 21, 22). Take a look at those sins that we may more truthfully see ourselves.

Greed (vv. 8-10). Isaiah addressed the greedy land-grabbers. People became so greedy for the acquisition for land that they reduced others to poverty. Isaiah pronounced a curse on the land­ grabbers (vv. 9-10). No good result can come from the practice of greed.

Addiction (vv. 11-17). Isaiah pronounced a woe upon those addicted to alcohol and sensual living. Unbridled indulgence besets people in today’s world. The modern term is “addiction.” Doubt (vv. 18-19). Isaiah described those people who were harnessed to their sin, dragging it like a cart. They defiantly challenged God to prove his reality by mighty acts, so they could be convinced that he was really God.

Loss of discernment (v. 20). Isaiah aimed his fourth woe at those who had lost the power of moral discretion. Our day is one of relativity. People can no longer distinguish good and evil, light and darkness, and bitter and sweet.

Pride (v. 21). Isaiah prophesied against those who in their self-conceit felt no need for God. They cut themselves off from God, the only source of true wisdom.

Injustice (vv. 22-23). Some people in Israel’s day were as skilled in treating people unjustly as they were in mixing drinks. Innocent people often suffer at the expense of other people’s injustices.

Isaiah concluded the words about these six deadly sins with judgment. He likened sinners to plants whose roots and blossoms rot-they are burned like dry grass. We need to see these sins and forsake them for they are indeed deadly.

Reality in Worship

Isaiah 6:1-13

More than likely Isaiah visited the temple many times. He observed the material splendor of the building and enjoyed the symbolism of the sacrifices. But on one specific occasion “in the year of King Uzziah’s death,” Isaiah had a real worship experience.

Going to the worship place week after week and often several times during the week is commendable, but so many times the trips are routine. A life changing encounter needs to happen to make worship real. Look carefully at Isaiah’s worship   experience.

An amazing awareness of God (vv. 1-3). Isaiah’s experience constituted an encounter with God, “I saw the Lord sitting upon a throne” (6:la). The earthly king, Uzziah, was dead, but even during the transition times Isaiah saw the sovereign God on the throne. What kind of God did Isaiah see? He saw a God of majesty with attendants who had six wings. One could link the six wings with worship: covering the face represented awe; covering the feet represented humility; and flying represented a readiness to serve. Reverence, humility, and service constitute proper responses to the presence of God.

What kind of God did Isaiah see? He saw a majestic God, but he also saw a holy God. The idea of holy is that of otherness. God is ”wholly other” than human beings. As a result of Isaiah’s experience, the holiness of God became a dominant theme in Isaiah’s prophecies. Real worship leads us to sing “How Great Thou Art!”

A vivid consciousness of sin (vv. 4-5). Following any revelation of the true and living God comes the painful awareness of sin. To see God’s perfection makes any human being conscious of human imperfection. More than likely Isaiah became painfully aware not only of his empty words but the empty words of the people. To have an authentic worship experience results in singing, “How sinful I am!”

A merciful bestowal of forgiveness (vv. 6-7). As soon as Isaiah recognized his sinfulness, God began the process of forgiveness. The seraphim took a burning coal from the altar and pressed it to Isaiah’s lips, symbolizing the removal of guilt. Isaiah confessed that his sins had been forgiven. Reality in worship means to sing, “Gone, gone, gone, yes my sins are gone.”

A dedicated availability of self (vv. 8-13). Inward purification prepared Isaiah for service. He was ready to go to the difficult task God assigned him. Real worship closes with a song, “Here I am, send me.” Then, if worship has really happened with an awareness of God, self, and forgiveness, people go to serve.

Has anything happened to you in a worship service recently? Real worship involves an experience with the living God.

Reality in Worship

Isaiah 6:1-13

More than likely Isaiah visited the temple many times. He observed the material splendor of the building and enjoyed the symbolism of the sacrifices. But on one specific occasion “in the year of King Uzziah’s death,” Isaiah had a real worship experience.

Going to the worship place week after week and often several times during the week is commendable, but so many times the trips are routine. A life changing encounter needs to happen to make worship real. Look carefully at Isaiah’s worship   experience.

An amazing awareness of God (vv. 1-3). Isaiah’s experience constituted an encounter with God, “I saw the Lord sitting upon a throne” (6:la). The earthly king, Uzziah, was dead, but even during the transition times Isaiah saw the sovereign God on the throne. What kind of God did Isaiah see? He saw a God of majesty with attendants who had six wings. One could link the six wings with worship: covering the face represented awe; covering the feet represented humility; and flying represented a readiness to serve. Reverence, humility, and service constitute proper responses to the presence of God.

What kind of God did Isaiah see? He saw a majestic God, but he also saw a holy God. The idea of holy is that of otherness. God is ”wholly other” than human beings. As a result of Isaiah’s experience, the holiness of God became a dominant theme in Isaiah’s prophecies. Real worship leads us to sing “How Great Thou Art!”

A vivid consciousness of sin (vv. 4-5). Following any revelation of the true and living God comes the painful awareness of sin. To see God’s perfection makes any human being conscious of human imperfection. More than likely Isaiah became painfully aware not only of his empty words but the empty words of the people. To have an authentic worship experience results in singing, “How sinful I am!”

A merciful bestowal of forgiveness (vv. 6-7). As soon as Isaiah recognized his sinfulness, God began the process of forgiveness. The seraphim took a burning coal from the altar and pressed it to Isaiah’s lips, symbolizing the removal of guilt. Isaiah confessed that his sins had been forgiven. Reality in worship means to sing, “Gone, gone, gone, yes my sins are gone.”

A dedicated availability of self (vv. 8-13). Inward purification prepared Isaiah for service. He was ready to go to the difficult task God assigned him. Real worship closes with a song, “Here I am, send me.” Then, if worship has really happened with an awareness of God, self, and forgiveness, people go to serve.

Has anything happened to you in a worship service recently? Real worship involves an experience with the living God.

Caught in a Crisis

Isaiah 7:1-17

Have you ever gone for a walk only to get caught in an unexpected rain shower? Ahaz, king of Judah, ruled the kingdom with relative ease until, like a sudden shower, the Assyrians led by Tiglath-pileser created a crisis in Judah. Studying this historical crisis and observing Ahaz’s behavior can help us with the unexpected crises of life.

Crises teach us about the inevitability of hardships (vv. 1-2). No king of Judah ruled with­ out difficulties. Ahaz refused to join a coalition with Pekah of Samaria and Rezin of Damascus, so they attacked Judah. Ahaz became terrified over the invading troops.

When a crisis comes, each one of us needs to recognize that not all of life is a “bed of roses.” Adjusting attitudes to acknowledge the reality of hardships helps.

Crises teach us to seek the advisability of godly people (vv. 3-9). Ahaz in the midst of his crisis met Isaiah, the prophet of the Lord. Isaiah attempted in this meeting to persuade Ahaz to trust God for deliverance. Isaiah told Ahaz that if his faith was not sure, the throne would not be secure.

God’s Word and godly people advise us to trust the Lord in a time of crisis. A crisis is no time to trust in human wisdom and strength.

Crises teach us the availability of God (vv. 10-17). Isaiah offered a sign to Ahaz. This sign was a confirmation of the truth and power of the spoken word. The birth of a child would afford insight that God’s presence was available to Ahaz.

God does not promise his followers success or an easy road in life. He promises that whatever comes in life no person has to be alone.

Crises teach us the necessity of faith. God can be available, but we can fail to rely upon him. The Lord was available to Ahaz, but Ahaz refused to depend on him. In a time of crisis, God’s people need to depend upon him for wisdom and strength.

Someday a crisis comes to every life. Whose advice will you seek? Will you draw strength from God’s power and depend upon him?

The Realizing of Expectation

Isaiah 9:1-7

With the election of every political leader, hope arises for excellence and perfection. The people of Judah longed for an ideal king. Some thought Hezekiah might be that leader, but he failed. The hopes of Judah were fully realized in Jesus. The names bestowed on Judah’s ideal ruler depict Judah’s expectations.

Wonderful Counselor. Literally, the expression means ”the wonder of a counselor.” One of the functions of a king of Judah was to counsel, to give advice. Jesus, the ideal king, possesses the ability to offer advice. In today’s world, people are con­ fused. They   need   the counsel of the Lord.

Mighty God. This title refers to the ruler as one who possesses wisdom and strength. Divine wisdom and strength rest in Jesus. Jesus possesses supremacy over life’s enemies. No one is stronger than he is. Depending on him leads people to victory.

Everlasting Father. Judah expected a king who would care for the people. The title “ever­ lasting Father” describes the ruler who forever acts as a father to his people. People need love and care. Jesus incarnates the realization of the expectation for care.

Prince of Peace. Judah expected a rich, harmonious community life. Jesus alone possesses the ability to rule people in peacefulness. In a world of fractured relationships, people long for harmony. Submitting to Jesus leads to individual peace and provides the prospect for interpersonal peace.

Isaiah’s expectations were fulfilled in Jesus. Only the Lord deserves these titles-Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

Sing a Song

Isaiah 12:1-6

Singing represents an unusual means of human expression. Sometimes the only appropriate way to express a truth is through a song. In the history of Israel many songs are recorded. Israel paused to sing a song of praise for crossing the Red Sea (Exod. 15:1-18). An entire book in the Bible contains songs sung by Israel throughout her history (Psalms).

The prospect of a greater deliverance in a messianic kingdom brought a song. This song forms an appropriate conclusion to Isaiah’s first prophecies recorded in chapters 1-12. Actually, there are two brief hymns (vv. 1-2 and 3-6), and both of them contain appropriate responses to God.

Praise God (vv. 5-6). Whenever a person considers the actions and character of God, the appropriate response is praise. To praise God means to recognize who he is and what he has done (vv. 1-2).

Thank God (v. 3). The singer thanked God because anger had been turned away, and God had become his salvation. The only appropriate response to God’s gracious actions toward us is gratitude.

Seek God (v. 3). The singer used a metaphor of Israel drawing from the wells of salvation. The metaphor had a special significance for people drawing water from wells. They were dependent on the water. People need to seek God just like they seek water.

Declare God (vv. 4a, Sa, 6). The singer called for the proclamation to all the world about God’s power and his glory. Every person in the world needs to hear about God.

The Security of Safe Investments

Isaiah 28:14-22

National news reports make people uneasy about their financial investments. News of failing banks and savings and loan companies prompts questions about security.

Hezekiah, king of Judah, entered into an alliance with Egypt to throw off the Assyrian threat. Isaiah ridiculed the group who wanted to depend on Egypt for security. This Assyrian crisis in Judah during the eighth century forces us to look at the matter of security.

The exposure of false security (28:14-15). Isaiah pointed out the worldliness of trusting in Egypt. He compared the trust in Egypt to a covenant made with death. Judah had taken refuge in lies.

Think for a moment about what you trust. Anytime we place human resources above the power of God our trust in false securities is exposed.

The disclosure of true security (28:16-17a). Isaiah pointed the way to true security. The prophet used many metaphors from the building trades-cornerstone, measuring line, and level. Isaiah said, “He who believes in it will not be disturbed” (28:16b). This verse means that with­ out faith in God there can be no true security.

The failure of false security (28:17b-22). Isaiah described the failure of Judah’s foreign policy   and   predicted   judgment. He described judgment with the metaphors of a bed and a flood. The prophet used a proverb about a bed      too short and covers too narrow. There is no way to sleep in comfort. Judgment is coming.

Why invest in failure? Put your trust in the Lord.

The Blessings of What Will Be

Isaiah 35:1-10

People do not need to think of the future all of the time, but occasionally glimpses of the future inspire hope. The people of God lived in the midst of despair, and the prophet wanted to give them a brief glimpse into what would be. Notice the numerous usages of the future tense ‘will be.” There are three definite predictions of what will be.

There will be a great change in nature (35:1-2). The desolate places will be renewed. Lebanon, Carmel, and Sharon will be given their beauty. More than likely the immediate application was God’s people’s release from captivity, but the ultimate application could be a reference to a new heaven and a new earth.

There will be help for hurting people (35:3-7). During the exile God’s people became weak and despondent. Isaiah promised the healing and strengthening of the despondent, weak, and fearful. The ultimate application points to the future when God meets the need of all his people in eternity.

There will be a way for people to live (35:8-10). Isaiah predicted that after the judgment   of captivity,   God would make a way for people to come back to Jerusalem. The metaphor of a highway describes a glorious way to live-holy way, secure way, safe way. God leads people today in how to live. Ultimately, God will make the idyllic life in heaven.

God’s people can look back to see what was. They can look around at present conditions to see what is, but they can also look to the future to see what shall be.

Behold Your God

Isaiah 40:1-31

Oftentimes the circumstances we experience in life cause us to lose sight of our God. The Jews in the time of the Babylonian captivity lost sight of their great God. They lived in a strange land, separated from the roots of their life. Their rooms had been destroyed, their possessions confiscated, and their temple destroyed. Life was bleak and barren. Yet, in the midst of those circumstances the prophet appeared saying, “Here is your God!” (40:9b).

In the adverse circumstances of life, God’s people need to take another look at their God. What does a new look at God teach us about Him?

God is the God of comfort (40:1-11). God’s people were distressed. They needed comfort. God chose to comfort the weak and sinful people. How did the Lord comfort the people? He comforted them by assuring them of forgiveness (40:1-2). He comforted them by showing them a way to live (40:3-5). He comforted them by declaring the endurability of His Word (40:6-8). He comforted them by telling of his power and love (40:9-11).

God is the God of power (40:12-26). Nothing helps people get a greater view of God than to know about his amazing power. Periodically, God’s people need to see that God brought all of the universe into being (40:12). God is always beyond human comprehension. He is much greater than what we conceive him to be.

God is so great that to make an idol would be absurd (40:18-27). No one or no thing compares with the Lord. He is the incomparable One. To review God’s great power brings comfort to his weak people.

God is the God of grace (40:27-31). There is a cry of human despondency (40:27). Some­ times our circumstances cause us to think that God has forgotten about us. To this despondency the prophet told about the nature of God with names (40:28) and then with his actions (40:29). The prophet urged the weary and despondent to wait and to depend on the Lord (40:30-31).

Are the circumstances of life depressing you? Then look again at the nature and action of your God.

Help for Our Fear

Isaiah 41:10-19

When people face a crisis, the natural reaction is fear. To be free from fear would be most unnatural when facing crises such as leaving home to fight a war, waiting for a serious surgery, or walking through a dangerous part of the city. In the time of the Babylonian captivity, God’s people were afraid. The prophet ministered to them in order to help with their fears. Notice the numerous times the prophet told them not to be afraid (vv. 10, 13, 14).   What did the prophet say?

In a time of crisis God’s people have the assurance of God’s presence. One of the greatest expressions of the Bible is, “I will be with you” (43:2). God in most cases does not remove our circumstances but he does stay close to us.

In a time of crisis God’s people have the assurance of God’s relationship. The Lord assured the people by saying, “I am your God” (40:10). When people go through a crisis, they often feel God does not care. But God always assures of his continuous relationship.

In a time of crisis God’s people have the assurance of God’s power. Notice the numerous promises of God’s willingness to help: “I will strengthen you . . .I will help you . . . I will uphold you” (41:10).

Fears come to us in life. We can face our fears if we know God is with us, that he cares for us, that is powerful to help us.

Comfort for Troubled Hearts

Isaiah 43:1-4

Take a day off just to listen to people. You will be surprised to hear numerous hurts. God’s people in Babylon expressed their anxiety. The prophet offered comfort to their troubled hearts. Comfort does not result in changed circumstances as much as it does in the disclosure of God. The prophet tells about God.

God continues his concern for us (43:1). The creator who formed us assures us of his continuous concern. He assures his people of redemption and of their relationship with him.

God promises his presence with us (43:2). God’s people will not be delivered from every trial. The Lord will be with his people as they pass through adverse experiences.

God affirms his value of us (43:3-4). Though human beings rebel, God continues to value them as precious. God looks upon human beings with the lens of grace.

The Song of the Suffering Servant

Isaiah 52:13-53:12

The prophet gave a remarkable song. It consists of five stanzas of three verses each. Some think the prophet sang about the nation, and others think the prophet sang about an individual. Whatever the view, the portrait is of a servant who is actualized only in Jesus Christ. Let us study the stanzas and learn about the servant.

The unusual servant (52:13-15). The prophet introduced the servant, “Behold, my servant.” Then the prophet spoke about the great exaltation of the servant. Nations and kings will be startled. The prophet indicated the unusualness of the servant. Exaltation would be brought by the servant through humiliation.

The suffering servant (53:1-3). The prophet gave disclosures of the servant’s suffering: the humble origin (v. 2), the rejection of the servant (v. 3), and the sorrow of the servant (v. 3b). How much would one suffer today if he or she wanted to follow God’s will?

The sacrificial servant (53:4-6). The prophet told how the righteous suffered for the unrighteous. The servant’s sufferings are intense. The sufferings of the servant are of a vicarious nature. The suffering of the servant has great effects, namely our well-being and healing.

The willing servant (53:7-9). The prophet presented the servant’s voluntary submission to suffering. He submitted as a lamb submits to slaughter.

The victorious servant (53:10-12). The final stanza of the song of the suffering servant celebrates the victory of the servant’s work. He died, but his work abides.

Jesus fulfilled all that the prophet Isaiah pictured a servant to be. The Lord Jesus brought exaltation by means of servanthood. He followed God’s will, and such dedication brought him suffering. He paid the ultimate sacrifice with his death. To be a follower of Jesus Christ, one must be willing to be a servant like the One described by the prophet.

God’s Glorious Invitation

Isaiah 55:1-13

Most people love to receive invitations to something good and exciting. The prophet offered the people an opportunity to return from Babylon to Jerusalem. It was no easy choice, for they had been in the exile for several decades, and they had become settled.

A glorious future awaited these exiles, but they had to respond to the invitation. God still invites people to a better life and a better future. Using Isaiah’s invitation, let us study carefully God’s glorious invitation.

The recipients of God’s invitation (55:1). The Lord invites various kinds of people to share his blessings. He invites needy people. The prophet used thirst as a metaphor of need. Water was scarce in the Middle East, and they needed water. Not only does God invite needy people, he invites poverty-stricken people. Such a picture depicts people who have the inability to meet their deepest needs.

The contents of God’s invitation (55:1-2, 6-7). What is God’s invitation about? It has to do with the rich blessings of messianic salvation. With the use of the figures “water,” “wine,” “milk,” “bread,” and “fatness” the prophet depicted a full and rich life (vv. 1-2). In his messianic kingdom, God offers the fullness of life. Another content of his invitation is the forgiveness of sin (vv. 6-7).

The requirements of God’s invitation (55:2-5, 6-9). To become a recipient of God’s provisions, people are required to hear, to repent, and to actualize the repentance. There must be a deep consciousness of human need and a willingness to repent.

The benefits of God’s invitation (55:2, 10-11, 12-13). Failure to accept God’s invitation is like spending money for something that will not satisfy (v. 2). Accepting God’s invitation will cause a person to see God’s unfailing Word (vv. 10-11). If the people accept the invitation to return to Jerusalem, God will fulfill his promise of giving it to them. The prophet depicted the benefits of accepting God’s invitation as joy, peace, and positive changes (vv. 12-13).

Whenever one hears God invite, they should respond immediately. Have you been invited? If so, how have you responded?

Preaching To Meet the Needs of People

Isaiah 61:1-4

More than likely Isaiah described his mission to a postexilic community. He ministered to a group of needy people. Their mentality of captivity had not ended. Their land was in ruins. Their lives are characterized by affliction, brokenness, hurting hearts, and weak spirits. The prophet spoke to their needs.

Tell good news to people who live in stressful times (61:la). Isaiah told good news to the afflicted and brokenhearted. Preaching good news means sharing purpose to those who have lost a meaning for life. It means telling people that death has been defeated.

Tell good news to people who live in bondage or addiction (61:lb). The Babylonian captivity was fresh to the people who returned from exile. They needed to hear about freedom. People in today’s world are addicted or in bondage to fears, the past, sensuality, and numerous other bondages.

Tell good news to people who live in depression (61:2). The people who came from Babylon had a new land, but they did not have a new spirit. Isaiah proclaimed to them comfort in the midst of their mourning.

Tell good news to people who need hope for a better day (61:3-4). Isaiah spoke of a better day with garlands instead of ashes, gladness instead of mourning, and praise instead of fainting. God always has a better day for his people.

Jesus used Isa. 61:1-4 in his sermon in the synagogue at Nazareth (Luke 4:14-20). He wanted to preach to the needs of human beings.

 

Conclusion

My hope for you the reader is two-fold. First, I hope I have given you some concrete ideas for preparation in preaching from this magnificent prophet, Isaiah. I have attempted to provide you with some selected passages worthy for development in your own preaching. Second, I hope that this article has been a teaser for your own thinking. Perhaps I have given you enough guideposts to find your own way to some of the rich preaching found in the prophet.