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First printing: January 2012
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A Mighty Saviour
No. 111-3:33. A Sermon Delivered On Sunday Morning, January 4, 1857, By C. H. Spurgeon, At The Music Hall, Royal Surrey Gardens.
Mighty to save. {Isaiah 63:1}
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 it is 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 Saviour. 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 did. The raising of the dead, the treading of the billows of the lake, the hushing of the winds and the rending of the rocks, with all those marvellous acts of his, which we have no time here to mention, were strong and potent proofs that he was 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 became 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 grew 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, that while he was man he was most truly God. We are taught that he was a “child born, a son given,” and yet, at the same time, “the Wonderful, the Counsellor, the mighty God, the everlasting Father.” Whoever would have clear and proper views of Jesus, must not mingle his natures. We must not consider him as a God diluted into deified manhood, or as a mere man officially exalted to the Godhead, but as being two distinct natures in one person; not God melted into man, nor man made into God, but man and God taken into union together. Therefore, we trust in him, as the Daysman, the Mediator, Son of God, and Son of Man. This is the person who is our Saviour. It is this glorious yet mysterious being, of whom the text speaks, when it says, he is mighty — “mighty to save.”
2. That he is mighty we need not inform you; for as readers of the Scriptures you all believe in the might and majesty of the Incarnate Son of God. You believe him to be the Regent of providence, the King of death, the Conqueror of hell, the Lord of angels, the Master of storms, and the God of battles, and, therefore, you can need no proof that he is mighty. The subject of this morning is one part of his mightiness. He is “mighty to save.” May God the Holy Spirit help us in briefly entering upon this subject, and make use of it to the salvation of our souls!
3. First, we shall consider that what is meant by the word, “to save”; secondly, how we prove the fact that he is “mighty to save”; thirdly, the reason why he is “mighty to save”; and then, fourthly, the inferences which are to be deduced from the doctrine that Jesus Christ is “mighty to save.”
4. I. First, then, WHAT ARE WE TO UNDERSTAND BY THE WORDS “TO SAVE?”
5. Commonly, most men, when they read these words, consider them to mean salvation from hell. They are partially correct, but the notion is highly defective. It is true Christ does save men from the penalty of their guilt; he does take those to heaven who deserve the eternal wrath and displeasure of the Most High; it is true that he does blot out “iniquity, transgression, and sin,” and that the iniquities of the remnant of his people are passed over for the sake of his blood and atonement. But that is not the whole meaning of the words “to save.”
6. This deficient explanation lies at the root of mistakes which many theologians have made, and by which they have surrounded their system of divinity with mist. They have said that to save is to pluck men as brands from the burning — to save them from destruction if they repent. Now, it means vastly, I had almost said, infinitely more than this. “To save” means something more than just delivering penitents from going down to hell. By the words “to save” I understand the whole of the great work of salvation, from the first holy desire, the first spiritual conviction, onward to complete sanctification. All this done by God through Jesus Christ. Christ is not only mighty to save those who do repent, but he is able to make men repent; he is engaged not merely to carry those to heaven who believe, but he is mighty to give men new hearts and to work faith in them; he is mighty not merely to give heaven to one who wishes for it, but he is mighty to make the man who hates holiness love it, to constrain the despiser of his name to bend his knee before him, and to make the most abandoned reprobate turn from the error of his ways.
7. By the words “to save,” I do not understand what some men say they mean! They tell us in their divinity that Christ came into the world to put all men into a savable state — to make the salvation of all men possible by their own exertions. I believe that Christ came for no such thing — that he came into the world not to put men into a savable state, but into a saved state; not to put them where they could save themselves, but to do the work in them and for them, from the first even to the last. If I believe that Christ came only to put you, my hearers, and myself into a state where we might save ourselves, I would give up preaching henceforth and for ever; for knowing a little of the wickedness of men’s hearts, because I know something of my own — knowing how much men naturally hate the religion of Christ — I would despair of any success in preaching a gospel which I had only to offer, its effects depending upon the voluntary acceptance of it by unrenewed and unregenerate men. If I did not believe that there was a might going forth with the word of Jesus, which makes men willing in the day of his power, and which turns them from the error of their ways by the mighty, overwhelming constraining force of a divine and mysterious influence, I would cease to glory in the cross of Christ. Christ, we repeat, is mighty, not merely to put men into a savable condition, but mighty absolutely and entirely to save them. This fact I regard as one of
