Isaia 53:8

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PROVA ED ESECUZIONE DI NOSTRO SIGNORE

Isaia 53:8 . Fu tratto dalla prigione e dal giudizio: e chi annunzierà la sua generazione? poiché fu scacciato dalla terra dei viventi, poiché fu colpito dalla trasgressione del mio popolo .

È stato generalmente pensato, specialmente tra gli scrittori pagani, che se la virtù potesse essere posta davanti agli occhi degli uomini, ed esibita da qualche modello di perfetta eccellenza, concilierebbe la stima di tutti, e sarebbe tenuta in universale ammirazione. Ma Socrate aveva un'opinione molto diversa: pensava che se qualcuno dotato di perfetta virtù fosse apparso al mondo, la sua condotta avrebbe formato un contrasto così netto con quella di tutto ciò che lo circondava, che sarebbe stato odiato, disprezzato e perseguitato , e alla fine essere messo a morte; perché il mondo non poteva sopportare i taciti, ma acuti rimproveri, che un tale esempio deve continuamente amministrare.

L'esperienza prova che l'opinione di questo grande filosofo era fondata su una giusta stima della natura umana. Una tale luce è venuta nel mondo: «brillava nelle tenebre; e le tenebre non la comprendevano:” gli operatori di iniquità odiavano la luce e cercavano di spegnerla, sebbene i loro tentativi maligni servissero solo a farla ardere di più brillante splendore. Il Signore Gesù non era altro che la virtù stessa incarnata; ei suoi nemici giustificarono abbondantemente l'opinione di Socrate; poiché si allearono contro di lui, lo trattarono con una crudeltà senza precedenti e lo uccisero.

L'estrema ingiustizia della loro condotta nei suoi confronti è fortemente segnata nelle parole che ci stanno davanti; che, a causa della loro complessità, spiegheremo e, poiché pieni di utili istruzioni, miglioreremo .

I. Per spiegarli—

I commentatori hanno differito molto nella loro interpretazione delle precedenti clausole del testo; alcuni li riferiscono all'esaltazione di Cristo, altri alla sua umiliazione. Secondo i primi, importano che Dio lo risusciterà dai morti e gli darà un peso inesprimibile di gloria, insieme a un seme innumerevole, che dovrebbe, per così dire, nascere da lui. Ma preferiamo di gran lunga l'interpretazione che li rimanda al processo e all'esecuzione di nostro Signore: poiché, in questa prospettiva, formano un evidente collegamento tra il suo comportamento sotto le umiliazioni offertegli [Nota: ver.

7.], e la sua sepoltura nella tomba di un ricco [Nota: ver. 9.]. Un dotto prelato [Nota: Mons. Lowth.] le traduce così; “Fu portato via da un giudizio opprimente; e il suo modo di vivere chi dichiarerebbe? Secondo questa concezione delle parole, esse specificano in particolare l'ingiustizia, che, sotto forma giuridica, dovrebbe essere esercitata nei suoi confronti, e la mancanza di quella, che era, in ogni tribunale, il privilegio dei detenuti, la libertà di chiamando testimoni a testimoniare in suo favore.

Nostro Signore stesso fa riferimento a quella consuetudine nella sua risposta al sommo sacerdote [Nota: Giovanni 18:20 .]; “Ho parlato apertamente al mondo: e in segreto non ho detto nulla: perché me lo chiedi? Chiedi a quelli che mi hanno ascoltato , cosa ho detto loro: ecco, sanno quello che ho detto”. Anche san Paolo, quando davanti a Festo e Agrippa, si lamentò che i suoi avversari gli negassero la testimonianza, che la loro conoscenza di lui li qualificava a dare: ( se volessero testimoniare ) che dopo la setta più stretta della nostra religione vissi fariseo [Nota: Atti degli Apostoli 26:4 .

]”. Un'ulteriore conferma di questo senso delle parole deriva dal modo in cui sono citate da uno scrittore ispirato: san Luca, citando proprio il brano che ci sta davanti, dice: «Nella sua umiliazione gli fu tolto il giudizio». e, «che dichiarerà la sua generazione [Nota: Atti degli Apostoli 8:33 .

]?" Ora, sebbene le ultime parole siano le stesse del testo, tuttavia le prime differiscono considerevolmente da esso; e sembrano determinare che questo sia il vero scopo del tutto; vale a dire, che i più comuni diritti di giustizia dovrebbero essere negati a nostro Signore al momento del suo processo.

La storia di nostro Signore è solo un commento a questa profezia: perché sicuramente non c'è mai stata una persona trattata con una così flagrante ingiustizia come lui. I suoi nemici, incapaci di imputargli nulla, accusarono falsi testimoni, per togliergli la vita con lo spergiuro: e quando questi non erano d'accordo nella loro testimonianza, si impadronirono di un'espressione da lui usata alcuni anni prima, e misero su di essa una costruzione diversa da quella che aveva mai inteso, per fondare su di essa un motivo di accusa contro di lui.

Lo trascinarono da un tribunale all'altro nella speranza di ottenere una sentenza contro di lui: e quando il governatore, dopo ripetuti esami, dichiarò che non poteva trovargli alcuna colpa, non gli permettevano di pronunciare una sentenza tale come la legge e l'equità richiedevano , ma in maniera tumultuosa e minacciosa, lo costrinse a consegnarlo nelle loro mani, ea sanzionare le loro crudeltà col suo mandato ufficiale.

L'ingiustizia particolare, che siamo chiamati più immediatamente a notare, è stata che non hanno mai convocato alcun testimone per parlare in suo favore. Se avessero permesso all'araldo, come in altre occasioni, di invitare tutti coloro che conoscevano il prigioniero a testimoniare il suo carattere, quante migliaia avrebbero potuto smentire le accuse dei suoi nemici, e stabilire la sua reputazione sulla base più salda! Quali moltitudini avrebbero potuto affermare, che, invece di usurpare le prerogative di Cζsar, si fosse miracolosamente ritirato dal popolo, quando volevano investirlo con autorità regale: e aveva incaricato loro di essere altrettanto coscienziosi nel dare al Cζsar le cose che erano del Cesare, come a Dio le cose che erano di Dio! E mentre questi invalidavano le accuse di tradimento e sedizione, quante miriadi avrebbero potuto testimoniare la sua trascendente bontà! Come avrebbero potuto dire: «Ero cieco , ed egli mi ha dato la vista; ero sordo, e mi staccò le orecchie; Ero muto , e lui sciolse la mia lingua; Ero zoppo , e lui ha rinvigorito le mie membra; ero malato , ed egli mi ha riportato in salute; Fui posseduto dai diavoli , ed egli mi liberò dal loro potere; Ero morto e lui mi ha riportato in vita.

Forse si sarebbe potuto trovare qualcuno che non avesse perso ogni ricordo della sua gentilezza, purché si fosse permesso di parlare in suo favore: ma, come una volta, i sommi sacerdoti avevano scomunicato il cieco per aver discusso in sua difesa [Nota: Giovanni 9:22 ; Giovanni 9:34 .

], so now did they intimidate all, insomuch that none dared to open their lips in his favour. Even his own disciple, who had promised the most faithful adherence to his cause, forsook him in this extremity, and, through fear of their threatened vengeance, denied, with oaths and curses, that he even knew the man.

Having prevailed by dint of clamour, the Jews led him forth to execution, that he might be “cut off out of the land of the living.” But no Jewish punishment was sufficiently cruel to satiate their malice: they therefore, notwithstanding their rooted hatred of a foreign yoke, voluntarily acknowledged their subjection to the Romans, that they might be gratified with seeing him die by the most lingering, painful, and ignominious of all deaths, a death which none but slaves were ever suffered to endure.

Who that had seen the universal and invincible determination of the Jewish people to destroy him, must not have concluded, that he was one whose unparalleled iniquities had excited their just abhorrence? Who, on being told that there was not one found upon the face of the whole earth to speak a word on his behalf, must not have been persuaded that he suffered for his own transgressions? But though the testimony of man was not formally and audibly given at the bar of judgment, there was abundant proof, that he suffered, not for his own sins, but for ours.

There was a remarkable concurrence of circumstances to establish his innocence, not only in spite of their efforts to prove him guilty, but, in a great measure, arising from them. The endeavours of the chief priests to bring false witnesses, clearly shewed that they had no just ground of accusation against him. Had any person been able to impute evil to him, it is most probable that Judas would have done it, and would have brought it forth in vindication of his own conduct: but he, so far from justifying his own treachery, restored to the chief priests the wages of iniquity, affirming that he had betrayed innocent blood: and they, unable to contradict him, tacitly acknowledged the truth of his assertion, bidding him look to that as his concern.

Pilate not only declared repeatedly that he could find no fault in him, but that neither was Herod able to lay any thing to his charge. He even came forth before them all, and washed his hands, in token that the guilt of condemning that just person should lie on those who had demanded his execution, and not on him who had reluctantly consented to it. The thief upon the cross, reproving his contemptuous companion, attested the innocence of Jesus, saying, “We indeed suffer justly; but this man hath done nothing amiss.

” If he be thought an incompetent witness, because he spake not from his own knowledge; we affirm that his testimony was so much the stronger, because it was founded on common report, and therefore was not the testimony of a mere individual, but of the Jews in general. To these we may add the testimony of the Centurion, who had been stationed to superintend the execution. He had seen the dying behaviour of this persecuted man; he had seen that, immediately before his death, he had cried with a loud voice, manifesting thereby that he willingly surrendered up his soul, while his body was yet strong and vigorous: he had been witness to that supernatural darkness during the three last hours of our Saviour’s life; he had felt the earthquake at the moment of his departure from the body; and by these, as well as other circumstances, he was convinced of Jesus’ innocence, and exclaimed in the hearing of the people, “Truly this was a just man, this was the Son of God.” Thus evident was it in the midst of all the obloquy that was cast on Jesus, that he was not stricken for any transgressions of his own.

Our iniquities were the true occasion of all the calamities that he endured. How far, and to what extent, he may be said to have suffered for the transgressions of those who shall never be numbered amongst “God’s people,” is a point not easy to determine, nor at all necessary to inquire into. In some sense it is undeniable, he died for all, and was “a propitiation, not for our sins only, but also for the sins of the whole world:” and if it be asked, who brought him from heaven? who betrayed, condemned and crucified him? we answer, We: the Jews and Romans were the instruments, but “our transgressions” were the true and only cause, of all his sufferings.

Nor can the importance of this truth be more strongly marked than by the frequent repetition of it in this short chapter. Indeed, if this be not borne in mind, we may be affected with the recital of his history, as we should be with the history of Joseph, or any other pathetic story; but we shall be for ever destitute of those benefits, which his vicarious sufferings were intended to impart.

Having explained the words before us, we shall endeavour,

II.

To improve them—

We may well learn from them, in the first place, to guard against the effects of popular prejudice and clamour—

Never was the power of prejudice so awfully manifest as on this occasion. The chief priests and rulers had only to raise an outcry against Jesus, and the unthinking populace adopted their views, and carried into effect their most inhuman purposes. It was quite sufficient to stigmatize Jesus with some opprobrious name, and all his virtues were obscured, all his benevolent actions were forgotten; and the common forms of justice were superseded for his readier condemnation.

Thus it is also at this day with respect to his Gospel. We profess indeed, as Christians, to reverence the name of Christ; but there is precisely the same hatred to his Gospel in the hearts of carnal men, as there was to his person in the hearts of those who nailed him to the cross. His followers are now, no less than in former ages, “a sect every where spoken against.” Some name of reproach is given them; and that is sufficient to put every one on his guard against them, and to render them objects of general scorn and contempt.

Their sentiments are misrepresented; opinions and practices are imputed to them without any just foundation; nor can any innocence of conduct, any excellence of character, any exertions of benevolence secure them a candid and impartial judgment. We easily see what ought to have been the conduct of the Jews, before they proceeded to inflict such miseries on our adorable Saviour: they should have compared his character with the prophetic writings; and examined the evidences he adduced in support of his pretensions.

Had they done this, they would never have “crucified the Lord of glory.” Thus should we also do with respect to his Gospel. Instead of condemning it unheard, we should give it an attentive and patient hearing. We should then bring what we hear to the touchstone of divine truth, and, by comparing it with the sacred oracles, endeavour to ascertain how far it is worthy of our belief. Such conduct would be reasonable, even if the Gospel affected our happiness only in this present life: but when we consider that our everlasting salvation also depends on our acceptance of it, surely we must be inexcusable indeed if we will not bestow this attention on a concern of such infinite importance.

On the other hand, if, like the Bereans, we search the Scriptures daily, to see whether things be as they are represented to us, we doubt not respecting the issue of such an inquiry; we shall soon believe the Gospel, and enjoy its richest blessings. Let us not then suffer our judgment to be warped by prejudice, or our inquiries to be stopped by popular clamour. If any people be objects of general odium on account of their religious sentiments and conduct, let us not hastily conclude that they are wrong; lest peradventure we “be found fighting against God,” and “reject the counsel of God against ourselves.

” The opposition made to them may perhaps be rather considered as a presumption in their favour; because the true religion, and its most strenuous advocates, have in every age been maligned and opposed. The just medium is, neither to reject nor receive any thing without a diligent and impartial examination; but “to prove all things, and hold fast that which is good [Note: 1 Tessalonicesi 5:21.].”

This subject may further teach us,

2. To expect injuries from the hands of an ungodly world.

The Scripture has plainly told us that we must suffer with Christ in order that we may reign with him. Nor did our Lord conceal this truth from his followers: on the contrary, he was peculiarly solicitous that they should bear it in mind; “Remember,” says he, “the word that I said unto you, The servant is not greater than his lord: if they have persecuted me, they will also persecute you [Note: Giovanni 15:20.

].” It is certain, therefore, that we must be conformed to our Saviour’s image, and, like him, be made perfect through sufferings. If we think to resemble him in holiness, and yet to escape the cross, we shall find ourselves disappointed in the issue. We must either violate our conscience by sinful compliances, or bear reproach on account of our singularity. We may indeed, by a long course of exemplary conduct, put to silence the ignorance of foolish men [Note: 1 Pietro 2:15]: but our fortitude will be tried; nor can we hope that God will make our enemies to be at peace with us, till our ways have long been pleasing in his sight, and our fidelity have been proved by many painful and victorious conflicts.

It is worthy of observation, that St. Peter makes this very improvement of our Lord’s sufferings: “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind [Note: 1 Pietro 4:1; 1 Pietro 4:12.

].” He goes further still; and bids us “not think it strange if we should be tried with fiery trials, as though some strange thing happened unto us; but rather to rejoice, inasmuch as we are partakers of Christ’s sufferings, that, when his glory shall be revealed, we may be glad also with exceeding joy.” Let us then take up our cross daily, and follow Christ. Let no fear of man deter us from a conscientious discharge of our duty.

Let us “remember him that endured such contradiction of sinners against himself, lest we be weary and faint in our minds.” And if we have reason to expect, that, like him, we shall even be “cut off out of the land of the living” for our adherence to the truth, let us cheerfully “suffer with him, that we may also be glorified together.”

There is yet one more improvement which, above all, it behoves us to make of this subject — — — It powerfully speaks to all of us this salutary admonition.

3. Let that be a source of grief to you, which was an occasion of such misery to Christ—

Can we recollect that every transgression of ours inflicted a wound on the sacred body of our Lord, yea and caused the deepest agony in his soul, and yet review our past lives with indifference? Shall not rather the experience of every day fill us with shame and contrition? And shall not sin appear so hateful in our eyes, that we shall henceforth turn away from it with indignation and abhorrence? We are informed that David, when three of his worthies had cut their way through the Philistine hosts, and, at the most imminent peril of their lives, had brought him water from the well of Bethlehem, forbore to drink of it, and poured it out before the Lord with this reflection; “Is not this the blood of the men that went in jeopardy of their lives [Note: 2 Samuele 23:15.

]?” However much he had thirsted for it, he was deterred by this consideration from even tasting it. And shall not we, when tempted to gratify any unhallowed appetite, call to mind what it cost our Lord to redeem us from it? However strong may be our thirst for sin, shall not the remembrance of our having so often drank it with greediness abase us in the dust? And shall we not in future put away the cup from our lips, saying, ‘This is the blood, not of a mere man who jeoparded his life, but of God’s only Son, who actually died for me? Was he crucified for me once, and shall I now crucify him afresh? Did he shed his precious blood for me, and shall I tread him under foot, and count his blood an unholy thing? How shall I do such wickedness, and sin thus against my God and Saviour?’ This were indeed a good improvement of the subject before us: this were to answer the great end of all Christ’s sufferings; since “he gave himself for us that he might redeem us from all iniquity, and purify us unto himself a peculiar people zealous of good works.

Anche questo, al di là di ogni cosa, ci mostrerebbe lo stesso “popolo di Dio, per le cui trasgressioni fu colpito”. Che allora questo effetto sia visibile tra noi. Così, quando noi stessi staremo al tribunale di nostro Signore, la nostra vita testimonierà a nostro favore; e il giudice dei vivi e dei morti dirà: "So che mi avete temuto, poiché avete allontanato da voi la cosa maledetta, che l'anima mia odiava".