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The sermon presents Jesus as the divine-human Redeemer whose saving work extends from the first conviction of sin through final sanctification. Forgiveness rests on Christ’s substitutionary atonement: He can remit sin because He bore its punishment. The Holy Spirit, rather than human eloquence or moral persuasion, applies the preached Word and changes hard hearts. Therefore ministers should preach in faith, believers should persevere in prayer, and sinners should come to Christ and trust Him for salvation.
Theological center: The incarnate Christ saves through His atoning death, with the Holy Spirit sovereignly applying that salvation by producing repentance, faith, and holiness.
Applications: Preach in faith · Persevere in prayer · Trust in Jesus · Turn to Christ
Primary texts: Isaiah 63:1 · Revelation 22:17
“Mighty to save.” Isaiah 63:1 THIS, of course, refers to our blessed Lord Jesus Christ, who is described as “coming from Edom with dyed garments from Bozrah.” And who, when questioned who He is, replies, “I who speak in righteousness, mighty to save.” It will be well, then, at the commencement of our discourse to make one or two remarks concerning the mysteriously complex person of the man and God whom we call our Redeemer, Jesus Christ our Savior. It is one of the mysteries of the Christian religion that we are taught to believe that Christ is God and yet a man. According to Scripture, we hold that He is “very God,” equal and co-eternal with the Father, possessing, as His Father does, all divine attributes in an infinite degree. He participated with His Father in all the acts of His divine might. He was concerned in the decree of election, in the fashioning of the covenant, in the creation of the angels, in the making of the world, when it was wheeled from nothing into space, and in the ordering of this fair frame of nature. Before any of these acts, the divine Redeemer was the eternal Son of God. “From everlasting to everlasting he is God.” Nor did He cease to be God when He became man. He was equally “God over all, blessed for evermore,” when He was “the man of sorrows, acquainted with grief,” as before His incarnation. We have abundant proof of that in the constant affirmations of Scripture, and indeed, also in the miracles which He wrought. The raising of the dead, the treading of the billows of the ocean, the hushing of the winds, and the rending of the rocks—with all those marvelous acts of His—which we have not time here to mention, were strong and potent proofs that He is God, most truly God, even when He condescended to be man. And Scripture most certainly teaches us that He is God now, that He shares the throne of His Father— that He sits “high above all principalities and powers and every name that is named,” and is the true and proper object of the veneration, the worship, and the homage of all worlds. We are equally taught to believe that He is man. Scripture informs us that, on a day appointed, He came from heaven and did become man as well as God, taking upon Himself the nature of a babe in the manger of Bethlehem. From that babe, we are told, He did grow to the stature of manhood and became “bone of our bone and flesh of our flesh,” in everything except our sin. His sufferings, His hunger—above all, His death and burial—are strong proofs that He was man, most truly man, and yet it is demanded of us by the Christian religion to believe t…