Ebrei 2:14,15

DISCOURSE: 2276
THE ENDS OF CHRIST’S INCARNATION

Ebrei 2:14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their life-time subject to bondage.

IS it so indeed, that He who was the brightness of his Father’s glory, and the express image of his person; that He who created and upholdeth all things by the word of his power; that He whom all the angels in heaven adore, became a man, and was made in all things like unto us, sin only excepted? Yes, “He, who was in the form of God, and thought it not robbery to be equal with God, emptied himself of all his glory, and took upon him the form of a servant:” “the mighty God himself was a child born, and a Son given.

” And shall God be manifest in the flesh, and we not inquire into the reasons of such a stupendous mystery? Shall we profess to believe this truth; and yet pay no more attention to it, than if it was a cunningly-devised fable? Let us inquire what occasion there was for it, and what ends God designed to accomplish by it. These are stated in the words before us. The children, whom he designed to redeem from death and hell, were in such a state, that nothing short of this would avail for their final happiness: they were subjected to death, and could be delivered from it only by one dying in their stead: they were in bondage to Satan, and could only be rescued from his dominion by one who should overcome this great adversary, in their nature, and in their behalf; in a word, by one who should both suffer what they merited, and gain the victories which they needed.
These are the ends of our Saviour’s incarnation, as specified in the text.

I. The more immediate end was to suffer—

Suffer he must, even unto death, if he would effect the deliverance of his chosen people.

1. The necessities of his own people required it—

[They were reduced by sin to the lowest ebb of misery. Doomed to participate the lot of the fallen angels, they were as incapable as they of effecting their own deliverance. What then must be done? Must they be left to perish for ever? or shall an atonement be made for them? But who can offer an atonement that shall be of sufficient value to expiate their offences? The blood of bulls and of goats will not suffice: nor if the highest angel in heaven could offer himself, would that be adequate to the occasion; seeing that his merits, whatever they might be, could never extend to all the millions of our guilty race: the sacrifice, to answer that end, must be of infinite value: it must be offered by a person of infinite value: it must be offered by a person of infinite dignity: he must be God as well as man.

He must be man, that he may suffer; he must be God, that his sufferings may be available for the desired end. Hence the necessity for our blessed Lord to become incarnate; and hence the necessity for him to die. Supposing him to come from heaven, and to teach us both by precept and example, that would not answer the necessities of man: Divine justice must be satisfied for the sins of men: the holiness of the Deity must be displayed in the punishment of sin: the truth of God, which denounced a curse against every transgression of his law, must be kept inviolate: in a word, a sentence of death was gone forth against sinners; and it must be inflicted on them, or on a surety in their stead.

Hence, if Jesus would ever bring us back to God, “he must suffer, the just in the place of us the unjust [Note: 1 Pietro 3:18.].” If he would redeem our souls, he must “give his own life a ransom for us.”]

2. His own covenant engagements required it—

[From all eternity did the Son of God engage to repair the evils which it was foreseen would in time be introduced by sin. A council of peace was held between the Father and the Son [Note: Zaccaria 6:13.]: the terms which were then agreed upon, are expressly mentioned by the Prophet Isaiah; “When thou shalt make thy soul an offering for sin, thou shalt see a seed, who shall prolong their days; and the pleasure of the Lord shall prosper in thy hand [Note: Isaia 53:10.

].” These terms being acceded to on the Son’s part, “a body was prepared him [Note: Ebrei 10:5.],” and “he came in due season, made of a woman, and under the law, that he might redeem them that were under the law [Note: Galati 4:4.

].” His incarnation alone would not have fulfilled his engagements: he must suffer: and hence, when his sufferings came upon him to the uttermost, and he felt, as a man, disposed to deprecate them, he especially called to his remembrance the engagements he had entered into, and submitted to drink the cup which was put into his hands: “Now is my soul troubled: and what shall I say? Father, save me from this hour? But for this cause came I unto this hour. Father, glorify thy name [Note: Giovanni 12:27.]!”]

3. All the predictions concerning him required it—

[The very first promise clearly pointed it out: he, as “the seed of the woman, was to bruise the serpent’s head:” but in the conflict “his own heel was to be bruised [Note: Genesi 3:15.].” To what an extent he was to suffer is fully declared: “his visage was to be so marred, more than any man, and his form more than the sons of men: and so was he to sprinkle many nations [Note: Isaia 52:13.

See also 53:4–12.].” Standing in the place of us who deserved utter excision, he must suffer it [Note: Daniele 9:26.]. All the sacrifices of the Mosaic law shadowed forth this awful event. He was to be a priest; but what sacrifice could he offer? He was not of the tribe to which alone the offering of animal sacrifices belonged.

He had no offering but his own body: which therefore he did present; and “with his own blood he entered within the vail, there to carry on and perfect the work he had begun on earth [Note: Ebrei 8:3; Ebrei 9:11.].” Looking forward to his death, he often referred to it as that which should speedily be accomplished, as the appointed means of saving a ruined world [Note: Giovanni 12:31.

]. And, when his disciples were stumbled at his death, and regarded it as an event by which all their hopes and expectations were frustrated, he reproved them for their ignorance and unbelief, and shewed them, that it had been the great subject of prophecy from the beginning of the world; and that it was necessary to the accomplishment of the work he had undertaken [Note: Luca 24:21; Luca 24:25; Luca 24:44.] — — —]

Such was the more immediate end of Christ’s incarnation!

II.

The ultimate end of it was to reign and triumph—

In overlooking the previous humiliation of their Messiah, the Jews greatly err: but in their expectation of a triumphing Messiah, they are right. He was indeed “to drink of the brook in the way;” but he was then “to lift up his head.” His sufferings were to precede: but the whole Scripture attests, that a glory was to follow [Note: 1 Pietro 1:11.]: and by the very sufferings which he sustained, his triumphs were secured to him. He was to triumph,

1. In the destruction of Satan’s empire—

[Satan, that “murderer,” had introduced sin and death into the world: and by his continual agency he is carrying forward the work of death amongst the sinners of mankind; and exulting in the multitudes which are daily subjected to his tyrannic sway. But Jesus, we are assured, came to weaken and destroy his empire: “For this purpose the Son of God was manifested, that he might destroy the works of the devil [Note: 1 Giovanni 3:8.].”

But the point particularly to be noticed is, that Jesus was to accomplish this victory by means of his own death: “By death he was to destroy him that had the power of death.” By reason of sin, all the human race were subjected to everlasting chains of darkness in the regions of despair. But Jesus, nailing to the cross the hand-writing that was against us, has cancelled it for ever. Satan thought, that, when he had so far prevailed as to secure the death of the Lord Jesus, he had gained his cause: but it was that very event which gave the death-blow to all Satan’s power, in that it removed the only ground on which Satan could maintain his stand against the children of men.

It was by that event that Jesus satisfied the demands of law and justice, and discharged the debt which had been contracted by mankind. And, that once discharged by our Surety, we can claim our release from all obligation to pay it ourselves. Hence we are told, that Jesus, whilst upon the cross, “spoiled principalities and powers, triumphing over them openly in it [Note: Colossesi 2:14.

].” Yes, if Jesus had, as some have feigned, gone clown himself to hell, and opened the prison-doors to those who were already there, he would not have more signally displayed his power, than he did in his death and resurrection, whereby he vanquished Satan and “led captivity itself captive.”]

2. In the deliverance of his own people—

[Death being inflicted as the penalty of sin, and being a prelude to an unknown state, all men by nature dread it. Though many, through pride and thoughtlessness, may brave it on a field of battle, no man can behold its gradual approaches without an awful apprehension of its terrors. But the Lord Jesus would not suffer that his people should remain in such bondage; and by his death he has effectually freed them from it.

Il pungiglione della morte è il peccato: ma con la sua morte ha cancellato il peccato e lo ha cancellato come una nuvola mattutina. L'offerta che ha soddisfatto la giustizia della Divinità, soddisfa la coscienza del peccatore e porta perfetta pace nell'anima. Ed era un fine della morte di nostro Signore per fare questo; affinché il suo popolo possa essere portato in perfetta libertà e godere di un vero paradiso sulla terra. Per loro la morte è ormai diventata un'amica, per la cui venuta attendere con ardente desiderio [Nota: 2 Pietro 3:12 .

]: è annoverato tra i loro tesori anche [Nota: 1 Corinzi 3:22 .]; e ogni paura, sia dei suoi terrori presenti, sia delle conseguenze future, è rimossa. “Il Figlio li ha resi liberi; e sono davvero liberi.”]

Indirizzo—
1.

Il peccatore prigioniero—

[Com'è deplorevole che gli effetti della morte di Gesù siano così limitati, come si vede in realtà! Sebbene Satana sia un nemico sconfitto, sono pochi quelli che “metteranno il piede sul suo collo”. Molti sono ancora i suoi prigionieri volontari: e ama le catene con cui li lega [Nota: 2 Timoteo 2:26 .]. Oh, carissimi, che pensiero terribile è che per le moltitudini l'incarnazione e la morte di Cristo siano una maledizione, piuttosto che una benedizione! “Se non fosse mai venuto a morire per loro, non avrebbero (relativamente) peccato: ma ora non hanno mantello per il loro peccato:” e lo stato di Sodoma e Gomorra è meno terribile del loro.

Quando ve ne pentirete, o voi che «camminate secondo il corso di questo mondo, secondo il principe della potenza dell'aria, che opera in tutti i figli della disubbidienza?». Rifletti solo sul resoconto che dovrai dare in seguito e sull'autocondanna che proverai nel giorno del giudizio, quando i pieni effetti della tua attuale disobbedienza si abbatteranno su di te. Non posso contemplare la tua condizione ora, o i tuoi sentimenti in quel giorno, senza dire con il profeta: “Oh! che la mia testa fosse acqua, e i miei occhi una fonte di lacrime, che potessero scorrere giorno e notte in tuo favore!». Oh, non ti siano vane tutte le meraviglie dell'amore redentore, sì, peggio che invano, una malinconica fonte di dieci volte condanna!]

2. Il penitente risvegliato:

[Cominci a sentire i tuoi peccati un pesante fardello? Benedici e adora il tuo Dio per il provvedimento che ha provveduto per te nel Figlio del suo amore. La tua colpa è espiata dal sangue del tuo Salvatore: e Satana, che ti ha tenuto finora in così crudele schiavitù, è detronizzato. Guarda questo Salvatore. È sceso dal cielo? Era per cercare e salvare il perduto, sì, e proprio il capo dei peccatori. Afferralo; implorate Dio per il sacrificio che ha offerto; e cercare interesse per le vittorie che ha ottenuto.

È per questo che ha vissuto; per te è morto; per te regna: e mai è più soddisfatto del travaglio della sua anima, che quando vede come te nati a Dio per mezzo di lui [Nota: Isaia 53:11 .] — — —]

3. Il tremante credente:

[Cosa vorresti che Dio aggiungesse a tutto ciò che ha fatto per te? Cosa c'è che vuole dissipare le tue paure e incoraggiare i tuoi cuori? Hai paura di Satana? È un nemico sconfitto. Hai paura della morte? Per te è solo come la porta del cielo. Sii di buon umore. Se sei debole, "il tuo Redentore è potente"; e la sua “forza sarà perfezionata nella tua debolezza”. Colui che per amor tuo "ha mangiato carne e sangue", con tutte le infermità senza peccato della tua natura, conosce per esperienza tutto ciò che senti e ti offrirà tutto il necessario soccorso.

Non aver paura; "Egli non spezzerà la canna rotta, né spegnerà il lino fumante, ma produrrà il giudizio per la vittoria". Rallegrati quindi in lui; rallegrati sempre di più: e non dubitare che «chi ha iniziato in te un'opera buona, la perfezionerà per se stesso fino alla fine».]