TEXT — 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. — Isa 63:1
It is difficult to have an adequate conception of the Christ. If I were introduced from another planet into this world, and placed where I could have a commanding view of its forces, I think that which would most astonish me would he Christianity.
As I would see a power working for righteousness; the transformation of many lives; souls filled with holy comfort, I would ask "what brought all this about?" Being answered "Jesus Christ," I think I would say "tell me about Him?" And although there would be an attempted explanation of how Jesus came in an incarnation — the God man — how He suffered and died to take away the sin of the world; and how, in this day, He still works the work He began, and through the Holy Spirit is pressing eternal life upon all hearts; nevertheless, I think it would be difficult to form any proper conception of Him.
Before me are great boundless results. I must recognize Him; but how conceive of Him?
We have been born into the light of the knowledge of Him, and from our childhood we have been schooled in the thought of Him. Our conception of the Christ has gradually taken on form and been enlarged, and although it is not very comprehensive nor in any wise complete, yet how much clearer it is than could have been given by any single utterance or vision. But God gave to the prophets some idea of the Christ of these later ages. Isaiah, especially, heard words and saw visions of Him which when illuminated by the light which has come in these days, reveals Him to us in very precious ways.
Here, in this text, the Christ stands out before the eyes of the prophet as a mighty conquering warrior — blood-stained — fresh from the field of conquest and pressing on to victory. As Isaiah gazed upon this uncomprehended vision, he asked, "Who is this?"
This is evidently the Christ from Calvary going forth as the Christ of Pentecost. His blood-stained robes — His dyed garments — are simply the proclamation, the evidences of conflicts fought. It clearly refers to the "wine-press," which He trod "alone" to the awful conflict that centered in the Cross. Of that great battle, fought by our Redeemer, the Lord Jesus Christ, I attempt no description.
It evidently was, not only the battle of all time, around which more and more the conflicts of earth gather, but it was the battle of the eternal ages.
The covenants and provisions for this conquest were from the foundations of the earth; and when Christ was manifested He came to destroy the works of the devil.
That conflict was first of all a sacrifice. Before Satan could be smitten, and men rescued from His power, eternal justice must be satisfied. The sacrifice, the offering of obedience and blood, was unto the Father. It must be made possible for man to be forgiven and reconciled unto Him, and the first work of Jesus was the making of the atonement, but in doing that He contended with the powers of darkness; Satan gathered his emissaries; hell poured forth her legions; the heavens were black with the power of darkness; the earth trembled under the tread of the mighty contending forces. But that wounded, bleeding hand, that broken heart held the hosts of hell at hay. For dreadful hours billows from the pit broke over Him. He cried out in the conflict, but it was the cry of faintness; again, but it was the cry of deepest agony.
At last, He lifted His eyes and looking out into the darkness and beyond, said "It is finished;" and when the cloud of the darkness of the conflict passed away, there waved above the cross in holy triumph the banner of salvation, and streams of heavenly light and human hope sprang out from it.
Our gospel is the manifested truth of God made crimson with atoning blood; it is soaked in the blood of the Lamb. Jesus Christ is the warrior whom Isaiah saw with dyed garments.
A Christ of moral influences, of example, simply, is of no avail. Nothing other than a Christ of atoning blood, who thus opened up a fountain for sin and uncleanness can meet the need.
The cry of this warrior is, destruction of the works of the devil; holiness through the Blood. He shed His blood, not to leave men in sin, but that they might have remission of sin and "an inheritance with them which are sanctified." So when prophets eyes saw Jesus emerge into this world, they saw a blood-stained conquering warrior going on to conquest.
But the place where the prophet saw Him, where the glory of His appearance and the tread of His triumphant march seemed to stand out most vividly before Him is of special interest. "Who is this that cometh from Edom, with dyed garments from Bozrah?"
This statement in reference to place is not accidental. A prophetic image of such marvelous cut and coloring as this would be true to its great spiritual facts and teachings.
Edom was the land of Esau. Bozrah was probably its capitol. Edom was the closest relation to Israel and perhaps her bitterest foe. It was Edom, who, when the Israelites came out of Egypt would not permit them to even pass through their land. Esau was the brother of Jacob, born of the same mother at the same time, strived and obtained the mastery and represents carnality.
These blood-relation enemies represent the deep radical enemy of God and man "the carnal mind,"
which "is not subject to the will of God neither indeed can be."
The point of vision which the prophet had was where Jesus went forth, after Pentecost to the conquest of the hearts of men. At the Pentecost Jesus reached the bottom of human need. There, by the baptism with the Holy Ghost, He destroyed the carnal mind and purified human hearts.
The first complete victory in this world of Him who conquered on the cross was that Pentecost morning. Men and women were made holy. Christ had come in the Holy Ghost. Peter stood and looked that morning and 'said "Therefore "Jesus conquered on the cross; He came forth from the grave, "therefore" you hear now His conquering tread; you see the flashing of His eyes of infinite light; you feel the limitless force of His saving power. The coming of the Holy Ghost means the conquest of Edom, the destruction of Bozrah — the end of carnality.
This vision of the Conqueror's going forth from Edom has peculiar force. It is from the destruction of carnality in and through the baptism with the Holy Ghost that the Christ goes forth to conquest.
This is His highway of victory. He really treads no other way. The mighty Christ always goes forth from Edom.
The prophet waits to say that "He is glorious (decked) in His apparel." Of the appearance of this mighty One as Isaiah saw Him I can not tell. He seems to have been clothed with a beauty and glory indescribable — the shadow of that overpowering glory which John saw on Patmos, who being turned to see the voice that spake to him "saw one like unto the Son of man."
In this vision of Isaiah, the Conqueror was already "decked" with crowns of victory. The stars were already in His diadem — the stars of the morning — and as the prophet gazed each turned to a sun of indescribable glory. "Traveling in the greatness of His strength." There is in this whole passage an inexpressible movement of power and glory; the overflowing fullness of majesty and might. It is an onward march. This Conqueror never camps two night's in the same place.
There is an intensity and passion expressed here which it is impossible to put into words. It is strength; moral strength, spiritual strength, Divine strength in intensest activity. It is the passion of God. It is God's fury. It is God's vengeance. God's arm. It must be remembered that from Pentecost
— from Edom — Christ is in a new incarnation. He walks forth in this world in His people. His passion, His fury, his intensity is in His people. The one way that Christ can be seen and felt is in and through His people. "For me to live is Christ."
If His people lack the Divine passion; if the fury does not burn in them; if the Divine arm does not bring salvation through them, then the Conqueror has quit the field.
Isaiah hears Christ's own answer in reference to His personality — "I that speak in righteousness, mighty to save." Christ, in this world, is a clear Divine voice in righteousness; not in policy; not in compromise, not in jangling; not in personal criticism; not in judgment; but in righteousness — a proclamation of the truth of the Divine will, of human need, of Divine provision. I who speak in righteousness — who bear the sword against all iniquity, to cut asunder every wrong, to break every yoke and let the oppressed go free.
Christ bears the proclamation for the ills of this world; but more than all this — more than all else, He reaches deeper than all else — He comes to save. "Mighty to save." He is able to save unto the uttermost all who come unto Him.
Yet, as great as is His strength; as terrible as is His power; as glorious as are the possibilities He brings; men will not be saved. Men, in their madness, prefer to cast themselves under the train rather than to step on board.
SERMONS (Abridged)
By
Rev. P. F. Bresee, D.D.
Sermon 16