Isaia 53:12

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IL FRUTTO DELLA MORTE E DELL'INTERCESSIONE DI CRISTO

Isaia 53:12 .— Perciò gli dividerò una parte con il grande, ed egli dividerà il bottino con il forte; perché ha effuso la sua anima fino alla morte: ed è stato annoverato tra i trasgressori; e portò il peccato di molti, e fece intercessione per i trasgressori .

È in questo tempo, come è stato anche in tutte le epoche passate, un'obiezione spesso rivolta ai veri discepoli di Cristo, che pochi, se non nessuno, dei saggi e dei nobili abbracciano i loro sentimenti. Quando il nostro benedetto Signore stesso prestò servizio sulla terra, fu chiesto con sprezzante trionfo: "Qualcuno dei capi e dei farisei ha creduto in lui?" Ma, se confessiamo, con l'Apostolo, che «non sono chiamati molti sapienti, non molti potenti, non molti nobili», dobbiamo risolvere la difficoltà nella volontà sovrana di Dio, che ha «scelto le cose stolte e deboli della mondo, per confondere i saggi e i potenti, e le cose vili e spregevoli del mondo, per ridurre a nulla le cose che sono, affinché nessuna carne si glori alla sua presenza.

C'è però un periodo fissato nei consigli divini, in cui i grandi e potenti, come gli altri, diverranno obbedienti alla fede: e a quell'avvenimento il profeta dirige la nostra attenzione nel testo. Secondo la traduzione attuale, infatti, il Signore Gesù è rappresentato mentre divide il bottino in accordo con il grande: ma dovrebbe piuttosto essere tradotto: "Io dividerò il grande per una parte , ed egli dividerà il forte per un bottino [Nota : Vedi Vitringa in loc.

o il vescovo Lowth.]”. Conformemente a questo senso delle parole, siamo portati a vederlo come un monarca vittorioso che trionfa su tutti i potentati della terra, ed entrambi li prende per il suo bottino e se ne gode per la sua parte.

Nell'illustrare questo passaggio, sarà opportuno considerare,

I. The promise made to Christ—

The conversion of the world to Christ is a frequent subject of prophecy: whole Chapter s are occupied in describing it [Note: Isaiah 49, 60.]: we are told that the power of godliness shall one day pervade all ranks of people “from the least even to the greatest;” and that kings will account it their highest honour to be “the nursing-fathers of the Church, and queens her nursing-mothers.” This was fulfilled in part in the Apostles’ days, when many persons of rank and power embraced the truth.

But it was yet further accomplished in the time of Constantine, when the Roman empire professed subjection to the Gospel; and the religion of Christ became the established religion of the world. Since that time the chief princes of Europe have called themselves by the name of Christ, and wished to be esteemed his followers. It is true indeed that far the greater part of them have only called him Lord, Lord, while they have had no desire to do the things which he commands: still, however, their very professions of regard to his name are sufficient to shew what we may expect, when God shall make bare his arm, and go forth in the chariots of the everlasting Gospel, conquering and to conquer.

The time shall come when “Christ shall have dominion from sea to sea, and from the river to the ends of the earth; when all kings shall fall down before him, and all nations shall serve him [Note: Salmi 72:8.].”

But the terms in which this promise is expressed deserve a more minute attention. The kingdom of Christ, considered as “a portion which the Father divides unto him,” is the Father’s gift; but, as “a spoil which Christ divides unto himself,” it is the fruit of his own conquests. In both these views we must regard the conversion of men to Christ. None, whether high or low, learned or unlearned, ever yield themselves up unfeignedly to him, but in consequence of their having been already given to him by the Father: “they make not themselves to differ; nor has one, more than another, aught, which he has not received.

” “As none can come unto Christ, except the Father draw them,” so none will come to him, except God have both given them to Christ, and afterwards given to themselves an inclination and desire to be the Lord’s. Nor is this a mere speculative truth; it lies at the very root of all religion: we never can be duly humbled till we see ourselves destitute of all will and ability to serve the Lord; and acknowledge from our hearts, that “it is God alone who giveth us either to will or to do” that which is good.

Till then, we can never in sincerity refer all the glory of our salvation to God alone: we shall, of necessity, be assuming part of it to ourselves. Our Lord expressly mentions this truth no less than seven times in his intercessory prayer [Note: Giovanni 17.], which he uttered in the presence of his disciples. What greater proof of its importance can be given? And how needful is it for us also to remember it in all our addresses at the throne of grace!

It is further noticed in the text, that the conversion of men is also a fruit of the Redeemer’s conquests. As Canaan, though given to Abraham and his posterity, was to be gained by the sword, so we, however given by the Father to Christ, must be rescued by force out of the hands of our enemies: if Christ will possess us as “a portion,” he must take us as “a spoil.” The god of this world had usurped a power over us, and, like a strong man armed, kept us under his controul.

It was therefore necessary that Christ, who was “stronger than he, should overcome him, and take from him the armour wherein he trusted, and divide the spoils [Note: Luca 11:22.].” Accordingly he engaged with all the powers of darkness, and, “by death, destroyed him that had the power of death, that is, the devil.

” On his cross “he spoiled principalities and powers, and made a show of them openly, triumphing over them in it.” In his ascension “he led captivity itself captive;” and thus delivered us from the power of his great adversary. Not that his warfare is yet accomplished, though the form of it is altered; for he has still to subdue the rebellion of our hearts. We ourselves are up in arms against him: and, when driven out of one strong hold, we flee to another, till he has cast them all down, and swept away every refuge of lies. We yield not, till his arrows are fixed deeply in our hearts; we submit not, till he has “made us willing in the day of his power.” Never, till his right hand and his holy arm have gotten him the victory, are our “thoughts and desires brought into captivity to the obedience of Christ.”

By these united means then is Christ’s kingdom to be extended: nor, when once they are combined, shall all the powers of earth and hell withstand their influence. However desperate the condition of any may appear, though they should have sold themselves to work iniquity, and become in a peculiar sense, “the lawful prey” of Satan, yet shall they be rescued, like Lot, from their victorious captors [Note: Genesi 14:14.

]. This very difficulty is both stated and answered by the prophet: “Shall the prey be taken from the mighty, or the lawful captive delivered?” Yes; “Thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children [Note: Isaia 49:24.].”

Previous to the accomplishment of this promise, Christ was to purchase the Church with his own blood: “he was to make his soul an offering for sin, and, after that, to see a seed” given to him for a portion [Note: ver. 10.]. Such was the tenour of the covenant which the Father entered into with his Son. But the prophet, foreseeing this work of Christ, as it were already completed, speaks of it as if finished; and states the execution of his part of the covenant, as the ground, on which he might expect the accomplishment of the Father’s part towards him.

In further investigating this promise, it will be proper more fully to consider,

II.

The grounds on which the fulfilment of it may be certainly expected—

The Lord Jesus has fulfilled his part of the covenant entered into with the Father. His death and intercession comprehend the whole of that work, which He was to perform on earth and in heaven for the redemption of man. And, they being virtually accomplished from the foundation of the world, our blessed Lord had a right to his purchase, and a claim upon the Father’s honour for the performance of the engagements stipulated on his part.

In this view, the death of Christ is first mentioned in the text; “Therefore will I divide him a portion, because he hath poured out his soul unto death.” But it was not sufficient that Christ should die: he must die in a particular manner, and for particular ends. Was an atonement necessary to reconcile the Father to us? His death must be sacrificial.

Was everlasting shame the portion we had merited? His death must be ignominious. Was it necessary for the honour of God’s government that sin should be punished in the sight of the whole universe! His death must be judicial. Now it was in this very manner, and for these very ends, that Jesus died. The sacrifices under the law had their blood shed, and poured out at the foot of the altar: and Jesus, our sacrifice, shed his blood from every pore of his body, and “poured out his soul unto death.

” To mark the ignominy that he was to endure for us, “he was numbered with transgressors” of the most atrocious character, and crucified between two thieves; as though, instead of being the Lord of glory, he was the vilest of the human race. And, lastly, to make full satisfaction to Divine Justice, he died under a judicial sentence, bearing in his own person the load of our iniquities, and enduring the curse and condemnation due to the whole world.

Here then is one ground on which we may expect assuredly the conversion of sinners to him. Has he fulfilled his covenant engagements in every part, and shall the Father violate his engagements to him? Has he performed his work, and shall he not receive his wages? Has he paid down the price, and shall he not enjoy his purchased possession? Were multitudes expressly given to him on purpose that he might redeem them; and shall they never partake of his redemption? Was he himself exalted far above all principalities and powers, and entrusted with gifts that he might bestow them on the rebellious; yea, was all fulness of blessings committed to him on purpose that he might impart them, in rich abundance, to his ransomed people, and will he not exercise his power for these ends? We may be assured, that if there be any faithfulness in God the Father, or any power in the Lord Jesus Christ, there shall be “a gathering of sinners to our adorable Shiloh.” The rich and powerful, as well as the poor and weak, shall turn unto him; they shall submit to his government, and devote themselves to his glory.

The other ground, on which the increase and aggrandizement of Christ’s kingdom may be expected, is the intercession of Christ; “Therefore will I divide him a portion, because he made intercession for the transgressors.” The intercession of Christ was that part of his work which he was to carry on in heaven, after he should have finished the work which was committed to him on earth.

The high-priest, who typically represented Christ, was first to kill the sacrifice, then to carry the blood within the vail, and sprinkle it upon the mercy-seat, and then to burn incense before the mercy-seat: nor, till this last ceremony was performed, was the rest of any avail: it was not till after he had covered the mercy-seat with the clouds of incense, that he had any authority to bless the people.

Thus was our Lord, not only to offer himself as a sacrifice for sin, and to enter into heaven with his own blood, but he was to make intercession for us at the right hand of God. This was stipulated between the Father and him as one part of the condition, on which the conversion of sinners was to depend; “Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession [Note: Salmi 2:8.

].” Now the prophet, seeing this part of Christ’s office, as it were, already fulfilled, declares its efficacy towards the salvation of men, and represents it as another ground for the performance of the Father’s promise. In this view the intercession of Christ is often mentioned in the Holy Scriptures. It is put altogether on a par with the death of Christ as the procuring cause of our salvation: it is said, “He died for our sins, and was raised again for our justification [Note: Romani 4:25.

].” In one place a decided preference is given to it, as being, if possible, even more influential toward the acceptance of men than the death of Christ itself; “Who is he that condemneth? it is Christ that died, yea, rather that is risen again., who also maketh intercession for us [Note: Romani 8:34.].” His death is spoken of as effecting nothing without; “If Christ be not risen, we are yet in our sins; and they, who are fallen asleep in Christ, are perished [Note: 1 Corinzi 15:17.

]:” nor is this all: his sufficiency for the wants and necessities of his people is represented as turning upon this hinge, and as standing altogether upon this ground; “He is able to save to the uttermost all that come unto God by him, seeing he ever liveth to make intercession for them [Note: Ebrei 7:25.].

” Let his intercession then be considered in this view: did the Father hear him always when he was on earth, and will he not hear him now that he is in heaven? Did Moses, a sinner like ourselves, arrest, as it were, the arm of Omnipotence, and avert God’s vengeance from the idolatrous Jews [Note: Esodo 32.], and shall not the prayers of Jesus prevail for us? Did the efficacy of his intercession appear on the day of Pentecost in the conversion of thousands, and shall it not be further manifested in the salvation of all whose cause he pleads! Surely, if we have but faith to believe, we may already see “the glory of the Lord risen upon the Church, and the Gentiles coming to her light, and kings to the brightness of her rising.”

Let us then learn from this subject two things; the importance of Christ’s mediation, and the security of all who are interested in it—

1. The importance of Christ’s mediation—

On this every thing depends: without this, there never had been a gleam of hope for any, whether rich or poor. Satan would have retained his power over us, and would have been to all of us, as it were, the jailer, to carry us to prison, and the executioner to inflict upon us the judgments we deserve. But because Christ poured out his soul unto death, our souls shall live for ever: because he was numbered with transgressors, we shall be numbered with the saints: because he bore our sins, we shall never have one sin laid to our charge: because he liveth to make intercession for us, we shall receive all the blessings of grace and glory.

Let us then make his work our trust, our confidence, and our plea. Let us urge it with the Father on our behalf, that we may be given to Christ as his portion, and enjoyed by him as his spoil. Nor let us be discouraged by the thought that we are transgressors, as though the greatness of our transgressions were any bar to our acceptance; for, it is for transgressors that he intercedes; and, if we feel ourselves to be of that number (provided we hate and turn from our transgressions) we may be well assured, that our iniquity shall not be our ruin.

“Be wise therefore, O ye kings, be instructed, ye judges of the earth: kiss the Son, lest he be angry, and ye perish from the way [Note: Salmi 2:12.].”

This subject may yet further shew us,
2.

The security of those who are interested in Christ’s mediation—

The believer’s security depends not on the perfection of his own work, or the fidelity of his own promises, (for who does not see continual reason to lament his own imperfections and unfaithfulness?) but rather on the perfection of Christ’s work, and the faithfulness of God. And who can find a flaw in either? What is there that Christ has not done for the complete redemption of our souls? Or who ever trusted in God and was confounded? Let us not fear then though earth and hell conspire against us.

Adottiamo piuttosto il linguaggio trionfante dell'Apostolo: «Chi è colui che dovrà affidarci qualcosa? È Dio che giustifica. Chi è colui che condanna? È Cristo che è morto, anzi è risorto, che intercede anche per noi”. Possiamo stare soddisfatti che è fedele colui che ha promesso; e che, come gli antichi eroi appendevano i loro trofei nei templi dei loro dèi, così Cristo ci porterà in cielo come frutto delle sue vittorie, monumenti eterni della sua potenza e grazia. Cerchiamo allora di «tenere saldo l'inizio della pur fiducia fino alla fine». «Crediamo nel Signore; così prospereremo; crediamo ai suoi profeti; e così saremo stabiliti”.