December 12

The death of the cross. - Philippians 2:8.

THE cross was the most scandalous of things, and crucifixion was the death of slaves and of the vilest of malefactors. The death of the cross was, therefore, as infamous as it was cruel and degrading. Crucifixion not being with us a punishment, the cross is not reckoned so execrable as it was considered by those among whom the apostle laboured. To them it had connected with it the same degradation as the words gibbet and gallows have with us. And what would you think of a man who resolved only to glory in a gibbet or a gallows?

The word cross sometimes means the mortification of sin in us, or what we endure for our adherence to our Lord and Saviour, in a way of reproach and persecution. Therefore he said to his disciples, “If any man will become my disciple, let him take up his cross daily and follow me.” But observe, this is ours, not his. Again, the cross commonly means the instrument upon which the Saviour expired; and, among the Roman Catholics, pieces of wood have been sold as parts of his cross, enough to fill a hundred timber-yards.

The apostle, therefore, by the cross, does not mean the crucifix; but, as by a figure of speech we use the cup for its contents, and the sword for war, so the apostle by “the cross” means the death of Christ, and all the sufferings the Saviour sustained and which he endured for us. Let us notice, concerning the cross of Christ, its importance. Of this importance we now know but only in part. We know not how far this importance extends. But there are two things which we are here authorized to observe. In this- the cross of Christ-the glory of God is peculiarly displayed. Here his glory shines forth in harmony with all the perfections of his nature. Here mercy and truth have met together, righteousness and peace have kissed each other. Here, indeed, is “glory to God in the highest.” Here principalities and powers come to “learn by the church the manifold wisdom of God;” and as for angels, they “desire to look into these things. “It is infinitely beneficial.

It is beneficial as the confirmation of his doctrine; and he sealed his witness unto the truth with his blood. It is beneficial, also, as it affords us an example. “He suffered for us, leaving us an example that we should tread in his steps.” It is beneficial for us as an atonement. Thus, we read, “He once suffered for sin, the just for the unjust, to bring us unto God;” “He hath made reconciliation for sin by his death;” “He hath made peace by the blood of his cross.” Now, therefore, as regards believers, the law has no condemnation, affliction has no curse, and death has no sting. “He hath abolished death.” How? By his doctrine and example only, or principally? No, but by his mediation; by his dying for us and rising again; by his suffering not only for our good, but in our stead,-as our Surety, Substitute, Ransom, and Sacrifice. And, lastly, It is beneficial as the source of our sanctification as well as of our justification:-“ He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”