Isaia 35:8-10

DISCORSO: 915
LA VIA DI ZION

Isaia 35:8 . E là ci sarà una strada maestra, e una via, e sarà chiamata La via della santità; l'impuro non vi passerà; ma sarà per quelli: i viandanti, sebbene stolti, non erranno in ciò. Non ci sarà leone, né bestia feroce vi salirà, non vi si troverà; ma là cammineranno i redenti: e i riscattati dal Signore ritorneranno, e verranno a Sion con canti e gioia eterna sul loro capo; otterranno gioia e letizia, e il dolore e il sospiro fuggiranno.

NEL volume di ispirazione, il cammino del Vangelo nel periodo apostolico e nel periodo millenario è spesso proposto come contropartita della redenzione di Israele dalla terra d'Egitto. Il potere che effettua la conversione degli uomini, e tutte le benedizioni che ne derivano, sono descritti in termini esattamente simili a quelli che, nel loro senso letterale, sono applicabili solo alla liberazione degli Ebrei dalla loro schiavitù egiziana.

Il potere esercitato per la sua realizzazione è lo stesso, così come lo sono anche le benedizioni che lo accompagnano. Il profeta Isaia parlando di quel giorno, in cui Cristo, “la radice di Iesse, starà per un vessillo, al quale i Gentili cercheranno”, dice, “il Signore distruggerà completamente la lingua del mare d'Egitto; e con il suo vento potente stringerà la mano sul fiume, lo colpirà nei sette ruscelli e farà passare gli uomini con i piedi asciutti.

E ci sarà una strada per il resto del suo popolo, che sarà lasciato dall'Assiria; come fu per Israele il giorno che uscì dal paese d'Egitto [Nota: Isaia 11:10 ; Isaia 11:15 e Michea 7:15 .]”. È delle stesse epoche, e degli stessi avvenimenti, che egli parla nel capitolo che ci precede, e specialmente nelle parole della nostra prova; in cui descrive,

I. La via che è preparata perché i redenti camminino:

Per quanto strano possa sembrare, il testo stesso, se non preso in connessione con altri passaggi, può darci una nozione erronea rispetto al modo di vivere e di salvezza. La via è chiamata, e giustamente chiamata, “Via della santità:” ma non dobbiamo quindi supporre che non ci sia nulla di necessario per la nostra salvezza ma il compimento di alcune opere buone: per lo stesso profeta, che nel nostro testo chiama il cammino verso Sion “La via della santità”, ci dice più pienamente, in un altro luogo, che è la via della fede nel Signore Gesù Cristo [Nota: Isaia 62:10 .

]. Segnare questo, e tenerlo sempre presente, è di grande importanza e indispensabile necessità; poiché lo stesso Signore Gesù Cristo ci assicura che «Egli è la via, la verità e la vita; e che nessuno viene al Padre se non per mezzo di lui [Nota: Giovanni 14:6 .]”.

Tenendo quindi presente ciò, che la via del cielo è unicamente mediante la fede in nostro Signore Gesù Cristo [Nota: Efesini 2:8 .], osserviamo rispetto ad essa, che è,

1. Una via alta e santa:

[As, in forming a highway, the stones are cast up, and the road is made above the level of the adjacent ground, so is this way far above the low and grovelling paths which are trodden by the world around us: and they who walk in it are walking comparatively “in the high places of the earth.” Raised above the miry clay of sin, it is a holy path: the faith itself is a “most holy faith [Note: Jude, ver.

20.];” and they who are brought to it, are “called with a holy calling [Note: 2 Timoteo 1:9.],” and are themselves “a holy nation [Note: 1 Pietro 2:9.],” “a peculiar people, zealous of good works [Note: Tito 2:14.

].” Persons who are ignorant of the Gospel, are ready to suppose that the doctrine of salvation by faith only must be injurious to the interests of morality; but the very reverse of this is true: for they, and they only, who look to Christ for salvation, have either will or power to fulfil the high demands of the Gospel: they, and they only, desire to be “sanctified throughout, in body, soul, and spirit [Note: 1 Tessalonicesi 5:23.

]:” and that is the holiness, which alone is acceptable in the sight of God [Note: Ebrei 12:14.]. No latitude is allowed to any man: there is the same law for all: and every statute, every ordinance, every injunction in the whole Gospel has the same tendency to make us holy: the more the laws and regulations of Christ’s family are scrutinized, the more it will appear, that “This is the law of the house; behold, this is the law of the house [Note: Ezechiele 43:12.].”]

2. A strait and narrow way—

[It is “not for the unclean, but for the redeemed alone.” Not that there is any prohibition to any man to walk in it; but the ungodly have no inclination to walk in it: the work of mortification and self-denial is to them distasteful; nor have they any root in themselves from whence the fruits of the Spirit can proceed. But to the redeemed the whole work of holiness is delightful: it is the very element they delight to move in: so far from wishing to be left at liberty to commit any sin, they would gladly “have every thought of their heart brought into captivity to the obedience of Christ [Note: 2 Corinzi 10:5.

].” They consider holiness as the very end of their now creation [Note: Efesini 2:10.], yea, the very end also for which they were elected [Note: Efesini 1:4.], and to which they were predestinated, from all eternity [Note: Romani 8:29.

]: and, if they could have the desire of their hearts, they would “be holy, as God himself is holy [Note: 1 Pietro 1:15.],” and “pure, as God himself is pure [Note: 1 Giovanni 3:3.].” Justly therefore is it said by our Lord, that “strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it [Note: Matteo 7:13.].”]

3. A plain and obvious way—

[To those who have no experience of its power, the Gospel, both in its doctrines and precepts, is altogether foolishness [Note: 1 Corinzi 2:14.]: but it is so only because they are ignorant of its real nature: they are blinded by Satan and their own lusts [Note: 2 Corinzi 4:3.

]; and, like the Syrian host, fancy that they are journeying to the heavenly city, when in truth they are going into the heart of an enemy’s country, even to the regions of darkness and despair [Note: 2 Re 6:19.]. But “what God has hid from the wise and prudent, he has revealed unto babes [Note: Matteo 11:25.

]:” and to those whose eyes he has opened, the way is clear as the light itself. “The knowledge of it is easy to him that understandeth [Note: Proverbi 14:6.]:” for a light shines upon it; and “the Angel of the Covenant goes before them in the way, to lead them to the city prepared for them [Note: Esodo 23:20.

].” Thus “darkness is made light before them, and crooked things straight [Note: Isaia 42:16.]:” and if at any time they are perplexed with any important doubts, they need only look up to God, and they hear a word behind them, saying, “This is the way, walk ye in it;” by which they are kept from “turning either to the right hand or to the left [Note: Isaia 30:21.

].” Nor is this the privilege of the learned only, but of all, even the meanest and the least, seeing “they have an unction of the Holy One that teacheth them all things [Note: 1 Giovanni 2:20; 1 Giovanni 2:27.]:” and so direct is their way made, “that the wayfaring man, though a fool, shall not err therein.

” Of course, we must not be understood to say, that any person is infallible: but this we do and must affirm, that none, however weak, shall be left to mistake the path to heaven, since God has pledged himself to us, that “the meek ho will guide in judgment, the meek he will teach his way [Note: Salmi 25:8.].”]

4. A safe and secure way—

[It is probable that the strong expressions in our text may refer more particularly to the millennial state: for they exactly agree with what the Prophet Ezekiel has manifestly spoken with an immediate reference to that day [Note: Ezechiele 34:24.]. But they are true to a certain extent in every age: for though there are lions, and, above all, that “roaring lion, the devil, seeking to devour us,” they are all either chained, that they cannot reach us, or restrained, that they cannot hurt us [Note: Daniele 6:22.

with Salmi 76:10.]. Though therefore “the redeemed” appear an easy prey to their enemies, they walk at large without any anxious fear. By faith “they see horses of fire and chariots of fire round about them [Note: 2 Re 6:15.

];” and they know that “they could have legions of angels sent them [Note: Matteo 26:53.]” at their request, if they stood in need of their protection. They are sensible indeed of the number, the power, and the malice of their enemies i but as persons travelling through places infested by wild beasts make a fire round them and are secure, so they feel themselves secure, because “God himself is a wall of fire round about them, and their glory in the midst of them [Note: Zaccaria 2:5.].”]

Such is the way to Zion: and O that God by his Holy Spirit may draw us, whilst we declare,

II.

The happiness of those who journey in it!

“Happy indeed art thou, O Israel, O people saved by the Lord [Note: Deuteronomio 33:29.]:” thrice happy they who walk in his ways! Inexpressibly happy are they,

1. Throughout all their journey—

[Did Israel, when redeemed from Egypt, sing praises to their God [Note: Esodo 15:1.]? Much more do they who are redeemed from death and hell: as soon as ever they are “brought out of the horrible pit, and have set their feet upon the King’s highway, there is a new song put into their mouth, even praise unto our God [Note: Salmi 40:2.

].” It is true they are represented by the prophet, even “the whole company of them, the blind and the lame, the women with child, and she that travaileth with child together, as coming with weeping and with supplication [Note: Geremia 31:8.];” but this is so far from destroying their joy, that it is the very root from which it springs, the seed from which the harvest of joy proceeds [Note: Salmi 126:5.

]. There is in the weeping of a real penitent a holy tenderness, which is no less grateful to his soul than the livelier ebullitions of joy itself: yea, so deeply does he feel his own unworthiness, that he would not wish to “rejoice, but with trembling: nor, if he were transported to heaven itself, would he so exult, as to forget to cast his crown before the Saviour’s feet [Note: Apocalisse 4:10.

].” Indeed this very mixture of ingenuous shame with triumphant exultation is intimated by the Prophet Jeremiah, who, immediately after representing the saints as “weeping,” proceeds to paint their happiness as most sublime, not only on account of the deliverance they have experienced, but on account of the continued communications of all spiritual blessings to their souls [Note: Geremia 31:11.

See also 33:11.] — — — And well may we expect them to “return with singing,” when they consider from what paths they have been brought, and to what a glorious state they are “coming;” and, above all, by what a price they have been ransomed, even by the blood of God’s only dear Son. Had they been “redeemed with corruptible things, as silver and gold,” they could not but rejoice; but having been ransomed “by the? precious blood of Christ, as of a lamb without blemish and without spot [Note: 1 Pietro 1:18.

],” they are filled with wonder; and are ready almost to account it all a dream [Note: Salmi 126:1.]; like Peter, who, when delivered from prison, could scarcely credit his deliverance, but “thought ho saw a vision [Note: Atti degli Apostoli 12:9.

].” Doubtless this joyous frame does not exist in all alike, nor in any equally at all times: their remaining infirmities are sometimes called forth to the wounding of their consciences, and the clouding of their souls. Even Paul himself sometimes cried, “O wretched man that I am! who shall deliver me?” But still, by renewed applications of the blood of Christ to their souls, their consciences are purged from guilt, and their joy in the Lord is revived.

Thus, whilst they go through the valley of Baca, they find wells of salvation, from which they draw water with joy, and are refreshed; and thus they go on from strength to strength, till they appear before God in Zion [Note: Salmi 84:6.]

2. At their journey’s end—

[It has been just observed, that “sighing and sorrow” occasionally interrupt the Believer’s joy; and indeed they follow him at a greater or less distance all his journey through: but when once he arrives at the gate of heaven, those blest inhabitants, “joy and gladness,” come forth to meet him; and “sorrow and sighing flee away.” Then is his joy uninterrupted and unmixt; for he is introduced into “the presence of his God, where there is fulness of joy, and pleasure for evermore.

” Could we but get a glimpse of him in those sacred mansions, could we behold the raptures with which he tunes his harp to the praises of his God and Saviour, truly, we should proclaim him blessed beyond all expression or conception. Let us then look into heaven; (for so it is permitted us;) and let us listen to his voice. Methinks we hear the full chorus of the redeemed, singing, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing [Note: Apocalisse 5:9.

]!” — — — And, if we inquire concerning them, “Who they are? and Whence they came?” we shall be informed distinctly, not that they were innocent in themselves, or had done to many good works, but, that “they had washed their robes, and made them white in the blood of the Lamb: therefore are they before the throne of God.” And that which constitutes no small measure of their happiness is, an inward consciousness that it shall continue for ever without any mixture, intermission, or end: “They shall hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat: for the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes [Note: Apocalisse 7:9.

].” What an amazing change is this, even from the best state that can be enjoyed here below I Well may it be said, “Blessed are the dead who die in the Lord;” for, whilst every thing painful has for ever passed away [Note: Apocalisse 14:13. with 21:4.], they are unceasingly occupied in the immediate vision and complete fruition of their God.]

Exhortation—

[Permit me now to address myself to every individual amongst you. And what terms can we und move apposite, than those wherein Moses addressed his father-in-law? “We are journeying unto the place of which the Lord said, I will give it you. Come with us, and we will do thee good; for the Lord hath spoken good concerning Israel [Note: Numeri 10:29.

See also Michea 4:2.].” Consider, what a blessed way it is: it is “the good old way [Note: Geremia 6:16.], wherein the Prophets and Apostles walked; yea, and wherein our blessed Lord himself walked, “leaving us an example, that we should follow his steps [Note: 1 Pietro 2:21; 1 Giovanni 2:6.

].” What way can the world point out that is comparable to this? Think too of the end to which it leads: shall not this thought engage you to come with us; and not only to begin with zeal, but also to “run with patience, the race that is set before you?” — — — As for you who have commenced your journey heavenward, lift up your hearts to God, that he would enable you to “hold on your way [Note: Giobbe 17:9.

]”, e “così da correre per ottenere il premio [Nota: 1 Corinzi 4:9 .]”. Prega di non stancarti mai, di non fermarti mai, di non tornare mai indietro; ma affinché la tua condotta sia uniformemente santa o meglio, affinché “la tua luce risplenda sempre di più fino al giorno perfetto [Nota: Proverbi 4:18 .].”]