Sermon 65

Isaiah 53:12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong: because he has poured out his soul to death: and he was numbered with the transgressors, and he bore the sins of many, and he made intercession for the transgressors.

There was never bargain so seriously entered in as this, between Jehovah and the Mediator, never bargain was of such concern, and weight; it is therefore no marvel it be insisted upon.

The Prophet has been holding forth the terms and conditions of it on both sides, and now he sums them up in this last verse, that the business may be left clear, and distinct, setting forth what the Lord Jehovah engages for to the Mediator and what the Mediator engages for to Jehovah; only with this difference that in the former part of the chapter, the Mediator's engagement is first set down, and then what are the promises that the Lord Jehovah made to him, but in this verse where the covenant is resumed, what the Lord engages for to the Mediator is first set down, and then what the Mediator is to perform, in the last place; to show (as I said) the mutualness of the covenant of redemption; and that it is but one bargain, one link of which can never be loosed on either side.

In the last part of the verse, what the Mediator is to perform, is set down in four expressions as past and done, because of the certainty and efficacy of the Mediator's sufferings, and of his performing what he undertook; and of divine justice, its acceptance thereof. The first is, because he has poured out his soul to death; it was proposed to the Mediator to die, which he undertook, and in the execution goes cheerfully about it; he poured out his soul to death, without any holding back; grace and love (to speak so with reverence) were so liberal and prodigal of the life of our Lord Jesus, for the salvation of lost sinners, that his blessed soul was separated from his body, and he made subject to the curse, which most willingly he underwent, his life or soul was poured out to death. The second is, he was numbered with the transgressors; which implies three things. First, it supposes that he was indeed no transgressor, there was no guile found in his mouth, yet he had to stoop so low, as to be reckoned among, or numbered with transgressors; as the former expression holds out the painfulness of his death; so this holds out the ignominy of it; he not only died, and had to die, but he was looked on as a despicable person, even so despicable, that Barabbas a thief and robber was preferred to him; and of this we spoke from verse 3: he was despised and rejected of men. Second, it implies men's ingratitude, that when our blessed Lord came to redeem them, they did not count him worthy to live, but looked on him as a transgressor; this was also fulfilled in the history of the Gospel, as (John 18:30): they say to Pilate, if he were not a malefactor, we would not have delivered him to you. Third, it implies the low condescension and depth of the love of our Lord Jesus Christ which has no bottom; he will not only die, but die a shameful and cursed death, and take on reproach and ignominy with the debt of sinners, when they are despising him; the surety must not only die, but die a shameful death; some deaths are creditable and honorable; and men will with a sort of vanity seek after them; but it was not to be so with our Lord Jesus; when he entered himself as sinners' surety, he must not only die, but be despicable in his death, as it is (Isaiah 50:5): he gave his back to the smiters, and his cheeks to them that plucked off the hair, he hid not his face from shame, and spitting; because it was so agreed upon; when he was reviled, he reviled not again: O what condescending love shines forth here, in the Mediator; it was much to pay the debt, and die, but more in his dying to be counted the transgressor; much to be surety, but more to be counted the debtor: as if some wicked and perverse officer, seizing on the surety, should not only arrest him for the debt, and exact it of him; but account and call him the debtor; yet he bears all patiently. It would teach us to bear reproach for him, he bore much more for us than we can bear for him; he was railed on, and reviled, buffeted, and spat on; they, in derision said to him, hail, king of the Jews; they mocked him, nodded the head at him; hanged him up between two thieves, as the most eminent malefactor of the three; and Mark says (Mark 15:28), that this scripture was fulfilled, which says, and he was numbered with the transgressors; God had appointed it, and the Mediator had condescended to it; and therefore it had to be so; we spoke to the matter of this before, and will not now insist on it any further.

The third is, he bore the sins of many; which is also causal, as the former are; it is put in here. First, to show the end of his dying, and the nature of his death; his death was a cursed death; but not for his own sin, but for the sins of others, even to pay the debt, that was owing by his elect; the many here are the same many spoken of in the former verse who by his knowledge are justified; it is not the sins of all that Christ bore, but the sins of many, and the many whose sins he bears are the many that are justified; and all who are justified, their sins he bore, and of no more; so that as many as have their sins borne by Christ are justified; and whoever are justified, had their sins borne by him. Second, it shows also how the sins of these many are taken away; it was by Christ's bearing the punishment due for their sins; this is that which we spoke to from verse 6: the Lord has laid on him the iniquities of us all; in a word, it is this: the Mediator agrees, and consents to take on the guilt of the sins of the elect, though not their sins themselves formally considered; he took the deserving, or burden of their debt; of this we have also spoken before, and will not therefore insist any more particularly on it.

The fourth and last article, or part of the condition required of the Mediator, is, He made intercession for the transgressors; there was more required of him than to die, and to die such a death for the Elect's sins; He must also make application of his death; and he will do that likewise: whereupon is founded his intercession, that the benefit of his death and satisfaction, may be applied, and made forthcoming to them; which is set down in these words, He made intercession for the transgressors; wherein also we are to carry along the thoughts of his condescending love; who not only will satisfy for the Elect's debt, and procure to them righteousness and eternal life; but when they continue in opposition to him, will make intercession for the application thereof to them, He having a number given to him, not only to pay their debt, by dying for them, but also actually to apply the benefits of his death, and purchase to them; according to that (John 6:39): This is the will of him that sent me, that of all that he has given me, I should lose nothing, but raise them up at the last day: These four do plainly, and summarily comprehend the Mediator's engagement in the Covenant of Redemption, as to his priestly office; and having spoken somewhat to the first three; we shall insist a little on this last, concerning his intercession.

For clearing whereof; when he prayed on the cross (Luke 23:34): Father forgive them, for they know not what they do: this was in part fulfilled; but his praying, or making intercession for transgressors, is to be considered two ways, 1. As he was a man under the law, and so he was to pray for other transgressors, than the Elect only: as Stephen following his example did (Acts 7:60), when he said, Lord lay not this sin to their charge: 2. As he is Mediator, and so he prays only for the Elect: as is clear (John 17:9). And his intercession thus considered is always effectual, and runs in the channel of the Covenant of Redemption, and is commensurable, and of equal extent with his death; his intercession in the first sense is more largely extended, he might, considered as man under the law, have interceded for his enemies, that were not elected; therefore we take his intercession here in the second sense, as he is Mediator: and as Matthew, chapter 8:17, applies his bearing of our griefs, and carrying of our sorrows spoken of, verse 4 of this chapter, to his carrying of our temporal bodily infirmities: so there may be an allusion to this, in the Lord's prayer on the cross: We mark this distinction, because Arminians, that pretend to a universal redemption, plead also for a universal intercession: and on this ground they say that Christ prayed for many that went to hell: but we answer, that our blessed Lord Jesus did not there, if he prayed for any such, intercede as Mediator properly, but as man under the law; even as in his prayer in the garden, when his holy human nature sinlessly recoiled at the bitter cup, he prayed, Father, if it be possible let this cup depart from me; and it was agreeable to the human nature to seek innocently to eschew the drinking of such a cup; but, when in the same prayer, he speaks as Mediator: he says, not my will but your will be done: And for this cause came I into this hour; so when he preached as man, and a minister of the circumcision, he says, O! Jerusalem, Jerusalem, how often would I have gathered you, and you would not: whereas, if we consider him as Mediator he does what he will; and calls none but they come, and calls none to be gathered, but such as are gathered: The intercession here meant is that, which is an article of the Covenant of Redemption, and a piece of Christ's priestly office, to which the promise in the first part of the verse is made; and therefore we have here clear access to speak of it according as the New Testament holds it out to us.

1. Then we observe this doctrine from it, that according to the Covenant of Redemption, our Lord must not only die, but also intercede for transgressors, or sinners; or, it is a part of our Lord's office agreed upon, in the Covenant of Redemption, that he should be intercessor for transgressors. It's on this ground, that it's said (Psalm 110:4), "The Lord has sworn, and will not repent; you are a priest forever, after the order of Melchizedek." He is a priest after Melchizedek's order, and not after the order of Aaron, and (Romans 8:34) He is said to be at the right hand of God, making intercession for us. It is said likewise (Hebrews 7:25), that He is able to save to the uttermost all that come to God by him, seeing he ever lives to make intercession for them. So (1 John 2:1), it's said, "If any man sin we have an advocate with the Father, Jesus Christ the righteous"; and frequently elsewhere, it's in Scripture attributed to him. If it be asked, why behooved Jesus Christ the Mediator to be an intercessor? We answer, for these three reasons. 1. It was suitable to the glory of God, that the great Lord Deputy appointed for the ingathering of elect sinners should be furnished with this office; and his intercession is derived from it (Hebrews 7:25): He is able to save to the uttermost, seeing he ever lives to make intercession for us: He cannot sit up, nor fall in proving himself to be an able Savior, because he lives forever to intercede. 2. It's suitable and meet for the glory of the Mediator, and of his priesthood, that he should not be a priest for a time only, but forever; therefore, when he is brought in as a priest (Psalm 110, compared with Hebrews 7), He is preferred to the order of Aaron, and said to be a priest forever, after the order of Melchizedek; by so much as he is surety of a better testament: They were many, because they were not suffered to continue; but this man, because he continues forever, has an unchangeable priesthood. 3. It was meet, in respect of the consolation, that believers in him have from this his intercession; there had been a defect in the consolation of believers, if he had not been intercessor; but seeing, as it is (Hebrews 10:19), we have such a high priest over the house of God, we have boldness to enter into the holiest, by a new and living way, and may draw near with full assurance of faith. And that which gives us this boldness, is that (as it is Hebrews 4:15-16), we have not a high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are: then follows, "Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." 4. We may add, that it's suitable for this reason, to wit, if we consider, and compare the type with the antitype (Exodus 30:10 and Leviticus 16, compared with Hebrews 9): the high priest had sacrifices prescribed to him for himself and for the people, when he went once in the year, into the most holy with the blood of the sacrifice, which signified, that Christ after the laying down of his life, was to enter into heaven, there to appear in the presence of God for us (Hebrews 9:24).

This is a point which may yield us many and great uses, as 1. For information, to clear us about Christ's intercession. 2. For consolation; to show us the advantages that flow to believers from it. 3. For direction in duty, to teach us what use we should make of it. And 4. For reproof and conviction, for, and of the sin of our much slighting, and neglecting this part of Christ's priestly office.

As for the first, it serves, we say, for information; and to let us see that we have an excellent high priest, who is not only answerable to the type, in dying, but also in interceding, who died, that he might make application of what he purchased by his death.

For further clearing, and prosecuting of this use, we shall speak a little to some few questions, as 1. What this intercession is? 2. Who intercedes? 3. For whom? 4. For what? 5. How this intercession is performed? 6. What are the grounds on which it is founded?

For the first: what is this intercession in general? And for clearing it, you would consider what it is not. 1. There is here no humbling of the Mediator in way of supplication, as he prayed when on earth; or as we pray, or as one man entreats, or intercedes with another; that way of interceding is inconsistent with his exaltation; his humiliation being perfected and past, and he being now exalted at the right hand of God. 2. It is no verbal thing, no bringing forth, or uttering of words; there is no such language in our Lord's intercession; and so we are not to conceive of his intercession, as if he made a formal prayer: that manner of dealing, or proceeding is not now between God and the Mediator. 3. Neither does this his intercession consist in any new particular act of his will, as if he did act, or will something that he did not before; therefore he is said to live for ever, to make intercession, and to abide a priest continually: his intercession is continual, as is clear (Hebrews 7:3, 25). His being in heaven, and appearing there in our name, is his intercession. And therefore, 2. let us see in the next place what it is; and more generally, we may take it up in such expressions as the Scriptures make use of to [reconstructed: hold it before us]; and in the similitude, and analogy from where it is borrowed; for it is a borrowed thing; as the Covenant of Redemption is, from compacts among men, because we cannot take up divine, and mysterious things, except they be expressed after the manner of men for our capacity. Such is this, as if a king's son were interposing for a person not in good terms with the king, or, for whom he would have some benefit from the king his father; the similitude seems indeed to be drawn from this, yet it must not be restricted thereto. Therefore (1 John 2:1) he is called an advocate with the Father; and yet he does not advocate our cause verbally as we said before. And (1 Timothy 2:5) there is one God, and one Mediator between God and man: where the Apostle is speaking of praying; and here he is said to make intercession for us, as the high priest did in name of the people. In a word, it is our Lord Jesus Christ his making of what he has purchased, and has engaged to him in the Covenant of Redemption, effectually forthcoming for the benefit of his people, as if he were acting as agent for their cause, as an advocate in heaven; which is so held forth, for the help of our faith; that the Mediator having made his testament, and confirmed it by his death, is looking well that his death, and the benefits purchased to elect sinners thereby, may be made effectual; and is as it were lying as agent, and advocate at court, to procure and bring about this business, according to (John 17:19-20, 24): "For their sakes I sanctify myself, that they also may be sanctified," etc. "Neither pray I for these alone," etc. "And Father I will that these whom you have given me, may be with me, where I am." It is even that all may be made good to them for whom he sanctified himself, and the effectual making out of that which he has purchased to them; that is called his intercession.

Secondly, who makes intercession? It is not enough that Christ as man makes intercession; but it is Christ Mediator, God and man in one Person: it being an error of the Papists, to make the intercession of Christ, to be a thing performed by the human nature only, which lessens the consolation of believers, and is inconsistent with the union of the two natures, and detracts from the weight that his Godhead gives to his intercession.

Thirdly, for whom does he intercede? There are here extremes on both hands to be eschewed. 1. Some make his intercession over broad; as if he interceded for all the world; this he expressly denies (John 17:9): "I pray not for the world": and his intercession being grounded on his death, and satisfaction, it must be of equal extent therewith, and must relate to the Covenant of Redemption; wherein so many were given him to be redeemed by his death. 2. Others make his intercession too narrow, in making it only for them that actually believe; he also refutes this opinion (John 17:20), by saying: "Neither pray I for these alone, but for all that shall believe on me through their word." And it is always on this ground that he intercedes, to wit, because they are given; so that it is for the elect, converted or unconverted, that he intercedes. The reason why we mark this, is, to overturn thereby two corrupt distinctions, that are made use of, to bring in a universal intercession, as well as a universal redemption. 1. Some make his intercession common to all; but we, according to the Scripture, acknowledge no such intercession to belong to Christ, especially as Mediator; however he might, as man, under the law, have prayed for some that shall not be actually saved, as he commands one man to pray for other men, yet not for all men simply. 2. Others make a conditional intercession for all, as they make a conditional redemption of all; and make both absolute for believers only, which is also corrupt; for considering the object of his intercession as Mediator to be only the elect, as indeed they are; it overturns both this, and the former opinion; if he prayed not for all, he died not for all: the one of which is grounded on the other.

4ly. For what does he intercede? In general, for all that is conditioned to him, in the covenant for the benefit of his people; He prays for the fulfilling of all the articles of the covenant, as, that all the elect, who are not regenerate, may be regenerate, and made believers; That many through his knowledge, may be justified; That these that are regenerate, and believers, and by faith have betaken themselves to him, may be justified, pardoned, and received in favor; friendship and fellowship with God; that believers may be kept from temptation, that temptations may be prevented, and they made to persevere; That Satan may not make their faith to fail them, as he designs, and the Lord gives account of his design (Luke 22:32). Satan has sought to winnow you, but I have prayed that [reconstructed: their] faith fail not: That they, and their prayers and service may be accepted; that the suits and supplications that they present, and put up in his name may get a hearing; That they may be armed against the fear of death: That they may be carried on in the gradual advances of sanctification to the end of their faith, the salvation of their souls; that they may be glorified, and be where he is, to behold his glory; In a word, he intercedes for every thing needful, and for every thing promised to them; his intercession being as broad as his purchase.

5ly. How does he perform this part of his priestly office for his people? It's performed by his entry into the most holy place, in our nature and name, as having satisfied justice, and vanquished death, where he appears before God for us; So that we are to look to Christ's being in heaven, not simply as glorifying himself or as glorified in himself, for himself; but as our head, and forerunner, to answer all that can be said against his elect, for whom he suffered, and satisfied; as it is (Hebrews 9:23-24). It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices; for Christ is not entered into the holy places made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of God for us; So that our Lord Jesus by his entry into heaven does declare (I mean materially declare) his victory in our name, and appears there, as a public, and not as a private person; His entry into heaven is not to be looked on, as the entry of Moses or of Elias, but as the entry of him who is head of the elect, whose entry there is a declaration of what he would be at; As by the power of his Godhead, he conveyed himself in there; So he has taken possession in our name, and according to the covenant declares, that these whose room he sustains, may and must be admitted to glory; And we must conceive a special efficacy in his being there, for procuring to them what he has purchased. 2. His intercession is performed through the efficacy of his blood and satisfaction flowing from the nature of the covenant; which has a moral real cry, for making effectual, what he by his death has procured; As the apostle speaking of Abel's blood, and of making application of Christ's blood (Hebrews 12:24), says, It speaks better things than the blood of Abel's; For Abel's blood had a [reconstructed: demerit] in it to cry guilt, and could not but have a curse following it, because God had cursed the shedder of blood; But Christ's blood considered, as the price of redemption for the elect; has an invaluable and inconceivable merit, and worth in it, and must have a cry for the blessings purchased to them by it. 3. He performs this his intercession by his constant care, and by his continual willingness, and actual willing, that what he has purchased for his elect people may be applied to them; that such and such persons may be brought to believe, that upon their believing they may be pardoned; delivered from snares and temptations; kept in favor with God; may be accepted in their performances, etc. For he had that prayer (John 17:20, 24), and he continues to have that same sympathy; His way on earth was always sinless, but now is glorious and majestic, suited to his glorified state; He continues to intercede according as he intended; and his actual willingness is a main part of his intercession, which is not in renewing of acts (to speak so;) but in his continuing desire, and willingness, that what good he has purchased, may be conferred according to the covenant; For Christ in heaven is still a true man, and has a will, as he had on earth, continuing to seek that they may be glorified with him, for whom he satisfied; and this actual willing desiring, and affecting, that such a thing should be; is called his intercession; because it cannot but be so esteemed, as to have the effect to follow, according to the covenant, as he says (John 11:41-42), I thank you Father, that you have heard me, and I know that you hear me always: This as to his actual willing, cannot but be in heaven: However, we are sure that he is there, and in our name; and that his death, and blood shed has an efficacy, to bring about what he has purchased; and that his will and affection are the same, and have an efficacy with them, and the effect certainly following; so as nothing can go wrong there, more than the man that has a just cause in a court of judicature, and an able advocate, with much influence, to manage and plead it before a just judge, can be wronged, or lose his cause.

6thly, the grounds of his intercession are: first, the excellency of his person, who, though he be man, yet is he God also, equal with the Father; the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, as it is (Hebrews 1:2). Which cannot but add weight to his intercession, as well as to his satisfaction; the person that intercedes being God. The second is his satisfaction; which is the ground of his intercession; for upon his satisfaction he makes intercession; even as if a guarantor would say, I have paid such a man's debt, and therefore he ought to be absolved. Therefore (1 John 2:1-2) these two are joined: We have an advocate with the Father, Jesus Christ the righteous; and, he is the propitiation for our sins. So (Romans 8:34) they are joined: It is Christ that died, who is at the right hand of God, and makes intercession for us. Third, the Covenant of Redemption is the great ground on which his intercession is founded; such and such persons are given to Christ, and such privileges and benefits offered to be conferred upon them, on condition the mediator would undertake and satisfy for them; and he having undertaken and paid the price, there is good ground for his interceding for the making of application of the purchase. Therefore he says (John 17): Yours they were, and you gave them me, etc. This gives him right to plead and intercede for them; seeing he has endured soul-travail for them, he ought to see his seed, and to have many justified and freed from the curse and condemnation that they were subject to; as the fruit of that sore soul-travail.

In and from the consideration of these, we may gather what is the nature of Christ's intercession, and how we may make use of it; and how particularly we should beware of a carnal mistake in many about his intercession — as if he were praying in heaven as a distinct party from God. It is true, he is a distinct person of the glorious Trinity, but not a distinct party in interceding, as some ignorantly conceive of him; and therefore think him easier to have access to than the Father; and therefore will pray him to pray the Father for them; as if, when they prayed to him, they were not praying to the Father; or as if there were not [reconstructed: one] object of worship. This flows from ignorance of the nature of Christ's intercession, and is unbecoming a Christian; for supposing a man to rest by faith on Christ, the Father is content and well pleased to pardon him, as well as the Son is, because he is engaged in the Covenant of Redemption so to do; and if he be not a believer, neither the Father nor the Son will respect him. Our use making of Christ's intercession does consist rather in the founding of our hope of succeeding with God on it, as on his satisfaction, than [reconstructed: putting] up words of prayer to him to intercede for us; as if he were to pray in heaven as he did on earth; or as one man intercedes for another. The point is sublimely spiritual, and in some way delicate; and I indeed fear to enter on more uses, at least for the time. Only remember that he is an intercessor; and learn to make right use of him as an intercessor; and the Lord himself make the benefit of his intercession forthcoming to us.