Isaías 63:1

DISCOURSE: 1012
MESSIAH’S TRIUMPHS

Isaías 63:1. Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

TO us who are accustomed to view the whole plan of Christianity accomplished, the tidings of our Lord’s resurrection are heard without any particular emotion. The subversion of a dynasty that has spread desolation and misery through one charter of the globe, is occupying every mind and every tongue [Note: Preached April 10th, 1814, the morning that the news of Buonaparte’s abdication of the throne of France was announced at Cambridge.]: but the subversion of Satan’s empire over the whole world, and the destruction of sin and Satan, death and hell, by the resurrection of Christ, is regarded as an old uninteresting tale. It was not however so uninteresting to the first disciples: when they were mourning under the most grievous disappointment, and were informed that their Lord was risen from the dead, they could not believe it: and when some who had ascertained the fact, went to inform the others, they were considered as visionaries, who were either deceiving or deceived: but when the point was fully established, nothing could exceed the joy that pervaded every breast. Somewhat of that holy feeling was expressed by the prophet, in the words before us. Certain it is, that our Church so understands the passage; because it is appointed to be read, instead of an Epistle, on the Monday preceding Easter. Nor can there be any doubt but that this is its real import. It is to Jesus that the questions in our text refer; and he it is who gives the answer to them. Let us consider then our text,

I. In a way of solemn inquiry—

There are those who think the person spoken of was Judas Maccabeus; because he gained a great victory over the Edomites, who were afterwards compelled to embrace the Jewish religion. But it is evident, that the words cannot refer to him, because he could not possibly speak of himself in such terms, as are used both in our text and in the following verses [Note: ver. 4.]. It is to the Lord Jesus Christ alone that the words can with any propriety be applied.

The Edomites, as being the most bitter enemies of the Jews [Note: Amós 1:11.], were types and figures of the Church’s enemies, on whom God has decreed to take signal vengeance [Note: Isaías 34:5.]: and it is probable that the full accomplishment of this prophecy in its literal sense is yet to come. But in its mystical and spiritual sense it has already been fulfilled, by the triumphs of our Lord Jesus Christ over all his spiritual enemies.

He triumphed over them upon his cross—
[It seemed as if his enemies then triumphed over him: but he never triumphed more than in the hour when he bowed his head and gave up the ghost. It is true, that Satan then bruised his heel; but he bruised Satan’s head, and inflicted a wound that will issue in his everlasting destruction [Note: Gênesis 3:15.]. Previous to this final combat he proclaimed the certain conquest [Note: João 12:31; João 16:11.]; and in it he gained the victory. He entered, as it were, into the very palace of the god of this world, and spoiled his goods [Note: Lucas 11:21.]; yea, “he spoiled all the principalities and powers of hell, triumphing over them openly on the cross [Note: Colossenses 2:15.].” It was by making an atonement for sin that he effected reconciliation between God and man — — — and thus “by his death he destroyed him that had the power of death, that is, the devil,” and delivered from their “sore bondage” the countless millions of his redeemed [Note: Hebreus 2:14.]

He triumphed over them still more in his resurrection and ascension—
[If in his death he discharged our debt, in his resurrection he was liberated from the prison of the grave, and declared to have fulfilled every thing that was necessary for man’s salvation. Hence he is represented as a mighty Conqueror, surrounded by myriads of the heavenly host, and “leading captivity itself captive,” dragging, as it were, at his chariot wheels, the vanquished powers of darkness [Note: Colossenses 2:15.], In his death the victory was gained; but in his resurrection and ascension the triumph was celebrated, and proclaimed. Hence to these the Apostle Peter refers us, as unquestionable evidences of his Messiahship, and as demonstrations that he is the only Saviour of the world [Note: Atos 2:32.]

He has carried on, and will ere long complete, his triumphs in the gathering together of his elect people from every quarter of the globe—
[On the day of Pentecost he rescued three thousand vassals from Satan’s tyrannic sway: and from that day has he set at liberty multitudes both of Jews and Gentiles, by the operation of his grace upon their hearts. Yet daily too is he still gaining more and more ground on the dominions of the wicked one; and ere long will his triumphs be complete, when “all the kingdoms of the world” shall acknowledge him as their Sovereign, their Saviour, and their God.]
Let us now view the words of our text,

II.

In a way of devout reflection—

The mode of expression used by the prophet, naturally leads us to this, as indeed the most appropriate view. When he asks, “Who is this?” he intends to express his admiration of the object; just as the prophet Micah does of Jehovah, “Who is a God like unto thee [Note: Miquéias 7:18.]? Let us then contemplate our adorable Saviour, as exhibited to us in our text: let us contemplate,

1. The representation given of him—

[Commentators who interpret this passage of the Saviour, as having his garments dyed with his own blood, quite mistake its meaning: it is with the blood of his enemies that he is covered, just as a warrior may be supposed to be, when returning from the slaughter of his enemies. And this is the view frequently given of him in the Holy Scriptures. His garments previous to the battle [Note: Isaías 59:16.] — — —, together with his going forth to the engagement [Note: Salmos 45:3.] — — —, and the slaughter consequent upon it [Note: Apocalipse 19:11; Apocalipse 19:21. Mark especially ver. 13, 16.] — — —, are described in other parts of Holy Writ; and by them is our interpretation of this passage elucidated and confirmed. Let us then behold with admiration this mighty Conqueror, now so “glorious in his apparel, and travelling in the greatness of his strength.” He appears not as one exhausted with fatigue, but as one whom no enemy can resist. Let us ascribe to him the honour due unto his name; and let the song by which the typical victory of Jehovah at the Red Sea was celebrated, be sung by us; for our Jesus “hath triumphed gloriously:” “Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders [Note: Êxodo 15:1; Êxodo 15:3.]?”]

2. The description given of himself—

[In his reply to the question, “Who is this?” he informs us who he is; “I that speak in righteousness, mighty to save.” Not only does he “speak in righteousness,” as the true and faithful witness, but he speaks of righteousness, and is the great Herald that proclaims it to a ruined world. He himself has by his death “brought in an everlasting righteousness [Note: Daniel 9:24.],” which shall be “unto all, and upon all, that believe in him [Note: Romanos 3:22.].” Hear with what extreme earnestness he proclaims it to the whole world [Note: Isaías 51:4.]: and shall we not adore such a Benefactor as He? Shall sinners, who have no righteousness of their own, “be made the righteousness of God in him [Note: 2 Coríntios 5:21.],” and not exult? Shall they not glory in him as “The Lord their righteousness [Note: Jeremias 23:6.],” and boast, each one for himself, “In the Lord have I righteousness and strength [Note: Isaías 45:24.]?”

But consider further how “mighty he is to save:” he is “a Saviour and a Great One [Note: Isaías 19:20.],” even “a Prince and a Saviour [Note: Atos 5:31.];” or rather as he is called by an inspired Apostle, “The great God and our Saviour, Jesus Christ [Note: Tito 2:13.].” This is the great argument whereby he encourages us all to trust in him; “Look unto me and be ye saved, all the ends of the earth; for I am God [Note: Isaías 45:22.]!” and this is the view in which all his Ministers are commanded to hold him forth: we must “lift up our voice with strength, and say unto the cities of Judah, Behold your God [Note: Isaías 40:9.]!”

Whilst then from “his garments dyed in blood” we discern how able he is to destroy, let us remember, that he is able also to save [Note: Tiago 4:12.], yea, “able to save to the uttermost all that come unto God by him [Note: Hebreus 7:25.].”]

Address—
1.

Those who believe in him—

[Keep your eyes steadily fixed on this glorious Saviour: and remember, that “he trod the wine-press alone [Note: ver. 3.];” there was none with him in the conflict he sustained; nor must any one presume to claim a share in the honour of his victories: his was the power; his must be the glory. So indeed must be the glory of all that is wrought in us; for it is by his grace alone that we can do even the smallest good. Let him then be gratefully acknowledged as “the Author and the finisher” of your whole salvation.]

2. Those who entertain no admiring thoughts of him—

[O that you would reflect how terrible it will be to be found amongst his enemies! Let it suffice that his garments are dyed with the blood of others; and let them not be dyed with your blood. In the very passage before us, he tells us how insupportable his wrath will be [Note: ver. 6.]: O provoke it not! but humble yourselves before him, whilst yet the day of mercy lasts: for “God has set him upon his holy hill of Zion,” and has engaged to make all “his enemies his footstool.” And be assured that if you will not bow before the sceptre of his grace, he will “break you in pieces as a potter’s vessel [Note: Salmos 2:6; Salmos 2:9.].”]