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THE CROSS OF CHRIST
THE Christian, in whatever he does, is characterized by singleness of eye and simplicity of mind. All others, even when they appear most zealous for God, have sinister and selfish ends in view. This may be seen in the Judaizing teachers, whilst they were insisting on the observance of circumcision and the Jewish ritual. They wished to have it thought that they were actuated only by a conscientious sense of duty to Moses, and to God: but there were other secret motives by which they were impelled: they were themselves preachers of the Gospel; but knowing how obnoxious both to Jews and Gentiles the simple preaching of the cross was, whilst the blending of certain observances with it was palatable to every mind, they sought to avoid the persecution which they knew that a simple exhibition of Christ crucified would bring upon them. They had an eye also to their own glory: for they affected to be leaders of a party in the Church, and laboured to exalt themselves by augmenting the number of their followers. That they were not actuated by a real desire to approve themselves to God, was evident from hence, that they, notwithstanding all their endeavours to enforce the observance of the law on others, did not keep the law themselves. But all such corrupt practices St. Paul abhorred; and, whilst he disdained to seek his own glory, he was proof against the fear of man, and laboured only to advance the glory of his Divine Master, and the salvation of those to whom he ministered: “They,” says he, “who constrain you to be circumcised, desire to make a fair shew in the flesh:” “but God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world!”
In this commendation of the cross of Christ, we behold,
I. His views of its excellency—
By “the cross of Christ,” is here meant the doctrine of salvation through a crucified Redeemer. This he preached, and it was the great subject of all his ministrations. Though it was “to the Jews a stumbling-block, and to the Greeks foolishness,” yet he would “know nothing else [Note: 1Co_2:2.],” and “glory in nothing else.” He gloried in it,
1. As displaying such wonders of love and mercy to the world at large—
[Here was a plan of salvation suited to, and sufficient for, the necessities of the whole world. All were involved in one common ruin: all needed an atonement to be offered for their sins: the whole universe could not present one capable of expiating their guilt; the highest archangel was as incompetent to it as was the blood of bulls and goats. But God, of his infinite mercy, had devised a way: he had entered into covenant with his only-begotten Son: he had agreed with him, that, if he would assume our nature, and “make his soul an offering for sin,” his sacrifice should be accepted in their behalf, and he should have from amongst the fallen race of Adam a seed, who should serve him, and enjoy him for ever [Note: Isa_53:10.]. This stupendous plan has been executed: the Lord Jesus Christ has “been made in the likeness of men, and has become obedient unto death, even the death of the cross:” and, having “borne our sins in his own body on the tree,” and been exalted to the right hand of God as the Head and Forerunner of his people, he now offers salvation unto all freely, “without money and without price.” The persons sent out and commissioned by him to preach his Gospel, are empowered to declare, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them [Note: 2Co_5:19.].” To every living man is this message sent, with a full assurance, that “they who believe in Christ shall never perish, but shall have eternal life [Note: Joh_3:16.].”
Now in this wonderful mystery St. Paul saw such honour reflected on all the Divine perfections, and such blessedness secured to man, that he could not but glory in it, and determine never to glory in any thing else.]
2. As making such ample provision for his own soul—
[St. Paul felt himself to be the very “chief of sinners,” and deserving of God’s heaviest indignation. But this Saviour had revealed himself to him, even in the midst of all his wickedness; and by a signal act of grace had not only pardoned his sins, but had appointed him to preach to others that salvation, of which he was so remarkable a monument. By the manifestation of Christ to his soul, he was assured of mercy and acceptance with God. From that moment he no more doubted of his own salvation, than he did of his existence: and the blessing which was thus imparted to him, he had been the means of imparting unto others, even to hundreds and thousands of the Gentile world. Could he then be insensible of the value of that which had filled his own soul with such peace and joy, and which, through his ministrations, had diffused such unspeakable blessings all around him? No: he could not but commend to others what had been so effectual for his own benefit, and glory in the cross as “all his salvation, and all his desire.”]
As an especial reason for glorying in the cross, he mentions,
II. His experience of its power—
The words “by whom,” should rather be translated, “by which;” for it is to the doctrine of the cross as received into his soul, and not to Christ’s personal agency upon his soul, that he traced the effects produced.
The world was in the Apostle’s eyes as an object that was crucified; himself also being as one crucified in respect of it—
[The image here used is very remarkable, and deserving of particular attention, “The world was crucified to him.” A person dying upon a cross, how dear so ever he may have been to us, is no longer an object of desire. As soon as he has surrendered up his life, if his body be given to us, we bury it out of our sight. We no longer look to him for any of those comforts which are derived from social intercourse: all relation to him, all dependence on him, all satisfaction in him, are dissolved: every tie that once bound us together is broken, and “we know him no more.” The Apostle further adds, that “he also was crucified to the world.” This does not mean, that the world despised him, and wished him buried out of its sight (that was indeed true; but it is not the truth that is here intimated): the expression imports, that, whilst the world was as a crucified object in his eyes, he beheld every thing in it as a man would do who was himself dying on a cross. He may have loved the world in ever so high a degree; but he now loves it no more. He may have sought its pleasures, its riches, and its honours, with the most insatiable ardour; but he has now no desire after any thing that is in it. He feels himself dying; and he has now no wish but to improve his few remaining moments, for his own benefit, and the benefit of those around him. Take the penitent thief as an example. If crowns and kingdoms could have been given him for the few remaining hours that he had to live, they would have been of no value whatever in his eyes.
Now thus the Apostle looked upon the world and every thing in it. There was nothing in it that he desired: “the lust of the flesh, the lust of the eye, and the pride of life,” were all lighter than vanity, in his estimation: he had now no longer any taste for them: he felt that, whether his life was of longer or shorter continuance, he had nothing to do, but to honour God, and benefit his fellow-creatures, as far as he should have opportunity, and seek the salvation of his own soul. All that the world could either give or take away, was “counted by him as dung, that he might win Christ, and be found in him.”]
And whence was it that he attained such extraordinary deadness to the world?
[This holy feeling was wrought in him altogether by the cross of Christ; which brought such glories to his view, as eclipsed all sublunary good; and filled his soul with such joys as rendered all earthly satisfactions worthless and distasteful as the husks of swine. This it was which raised him above those vain hopes with which the Judaizing teachers were animated, and above those unworthy fears with which their fidelity to God was assailed. A sense of “love to his Redeemer constrained him;” and, when menaced with all that the world could inflict, he could say, “None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joy, and fulfil the ministry committed to me.” Nor was this a vain boast: his whole life testified, that it was his actual experience; and that the doctrine which formed the only basis of his hopes, had a transforming effect, such as no other principles under heaven could produce.]
But we must not suppose this state of mind to be peculiar to the Apostle: it is produced invariably by the cross of Christ, wherever it is surveyed and gloried in as it ought to be. We may see therefore from hence,
1. How sublime are the Christian’s views!
[The cross of Christ is that, and that alone, in which every Christian under heaven will glory. The very words of our text afford the best comment on that description which the Apostle gives of the cross of Christ, when he calls it, “The wisdom of God, and the power of God.” So unfathomable are the counsels of Divine Wisdom contained in it, that all the angels of heaven are searching into it, with a thirst that is insatiable: and such is its efficacy, that nothing can withstand its influence. By this then, you, my brethren, may judge whether you be Christians in deed and in truth, or whether ye be such in name only, A nominal Christian is contented with approving of the way of salvation by a crucified Redeemer: the true Christian loves it, delights in it, glories in it, and shudders at the thought of glorying in any thing else. Say, brethren, are such your views, and such your feelings? Do you see how base and unworthy it would be to glory in any thing else? Does your spirit rise with indignation at the thought of so requiting your adorable Redeemer? Be assured, it will be thus with you, if your hearts are truly enlightened, and if you have “learned of the Father as the truth is in Jesus.”]
2. How heavenly his life!
[He is in the world; but “he is not of it: he has overcome the world; and this is the victory by which he has overcome it, even his faith.” “His treasure is in heaven;” and “his conversation is there also.” Behold him, and you will see “a man of God;” a man “born from above;” a man “filled with the Holy Ghost;” a man “walking as Christ himself walked.” In Christ you see the figure which is used in our text completely illustrated. “He had not even where to lay his head;” yet, “when the people would have taken him, to make him a king, he withdrew, and hid himself from them.” In the primitive Christians, too, you see the same spirit: for “they were not of the world, even as Christ was not of the world.” Aspire ye then, beloved, after this high and holy attainment. Walk ye in a holy indifference to the world: shew yourselves superior to all the things of time and sense. “Set your affections on things above, and not on things on the earth.” Let all your joys flow from the contemplation of his cross. Thus shall you “dwell in God, and God in you:” you shall be “one with God, and God with you:” and the very instant that the ties between the world and you shall be finally dissolved by death, you shall soar as on eagles’ wings, to take possession of the crowns and kingdoms that await you in a better world.]