And I, brethren, if I yet preach circumcision, why do I yet suffer persecution?
then is the offence of the Cross ceased.
The perversion of apostolic preaching
There are two attempts or resolves in constant operation as to the Cross. One is man’s, to accommodate it to human liking and taste: the second is God’s, to raise human liking and taste to it.
I. The aim of man. “Then is the offence of the Cross ceased.” And in such case, there must be its depreciation. It is brought down from its proper excellency. What is to be understood by the Cross? Not the wood. How should we be the better did we possess the very tree on which the Saviour hung and died? The true Cross consists in a fact, the crucifixion of the Son of God: in a doctrine, salvation by atonement: in an influence and moral power, a hatred to sin, a weanedness from the world, a penitential devotedness to the Saviour. The Cross is preached when the sinner is taught how he may be justified, and how he must be born again. In what lies its scandalising property, its offence? It was early declared that Christ should be a sign spoken against, and that in connection with his death, when the sword should pierce through her soul who held the Holy Child. This obnoxious sign was therefore the spectacle of a crucified Messiah. Now the following may be named as the principal exceptions taken to it by those who rejected it.
1. It was an improbable medium of revelation. For man can talk loudly how God should manifest Himself and His purposes toward us. He is fond of anticipating the Father of lights, would teach Him the path of judgment and show to Him the way of understanding. Is it morally probable that all His dispensations should revolve upon the Cross for their pivot?
2. It was a stigma on this religion which set it in disadvantageous contrast with every other. It was unheard of that the vilest of all deaths should give its absolute character to a religion, and that this religion of the Cross should triumph over all. Yet this was avowed.
3. It was a violent disappointment of a general hope.
4. It was a humiliating test. Ambition, selfishness, insincerity, licentiousness, ferocity, pride, felt that it was encircled with an atmosphere in which they were instantly interrupted and condemned. In what manner did the first preachers of the Cross exhibit it? So ingenuous, so unvarnished, was that manner, that it always prejudiced them: “to the Jews a stumbling-block and to the Greeks foolishness.” They preached it not only in its integrity of truths, but without gloss and concealment. They refined not on it. But man is desirous of doing this away as a wrongful and unnecessary impression. He would make the offence of the Cross to cease.
(1) By fixing it upon some extrinsic authority.
(2) By torturing it into coalition with foreign principles.
(3) By transforming the character of its religious instructions.
(4) By applying it to inappropriate uses.
(5) By excluding its proper connections.
It is not to be viewed as naked and detached, it is a centre to which all that is great and serious spreads out as circumference. While it is alone and single in its incomparableness, it is full of relations and consequences. It declares the righteousness of God. It is the basis of mercy to sinners. It is intended to sanctify as well as to expiate.
II. The procedure of God. We have seen that the Cross, the true type and pledge of Christianity, may be placed in suck factitious lights and may be contemplated through such false mediums, may be so distorted from its real excellence, and so polished of its real reproach, may be so illustrated and decked, that, instead of offending, it shall be taken into favour. Yet, this is no just reading of Christianity, it is only a fiction, a tale that is told. It evades the actual import of it. It offers nothing of its actual efficacy. It is a god which cannot save. God’s way is therefore to frustrate all these miserable perversions--to set them all aside--to honour the Cross as He knows and unfolds it--to bring the sinner into direct contact with it--to suffer him to interpose nothing--to add nothing of his own--to subtract nothing however offensive to him--that he may be brought under its original power and receive its complete impression. The method is conducted after this sort.
1. It is necessary, if we would receive the proper influence of the Cross, that we be prepared to hail it as a distinct revelation. It is not the wisdom of this world, nor of the princes of this world. It is not some conclusion that the wise, the prudent, the disputer of this world, have reached. It is no gathering up of certain prepossessions and analogies. It is no happy venture in the large field of discovery and experiment. It is the immediate ray from heaven. It is a great declarative act.
2. When we rightly appreciate the Cross, when it has its full effect upon us, we recognize it as the instrument of redemption. This is not an expedient among many expedients, a safe remedy among remedies equally safe. It stands apart. This is the one vent and vehicle for mercy.
3. When our mind approves this method of salvation, it finds in it the principle of sanctification. We reverse all our aims and desires. We are called unto holiness. What shall work it in us? Gratitude for the Saviour’s love, common cause with His mission, sympathy with His design.
(1) Mark the process. We had hitherto abided in death. We had continued indifferent to the most mighty interests. Christ was preached, but He was dead in vain. He profited us nothing. We thrilled not with wonder, nor grief, nor joy. But now we are quickened with Him. He liveth in us. Our eyes are opened. It is like another sense. Our ideas are new. Each emotion is strange. We are disabused.
(2) Mark the necessity. Until we be brought nigh to it, until we take hold of it, the doctrine of the Crucified Saviour is an unintelligible and uninteresting thing. “He is of none effect to us.” It is alienated from holy use. We see it only at a distance, and it scarcely moves the most transient feeling. Until it comes into contact with our mind, it can command no proper influence. It is not a blind agent, operating perforce. It works in no occult manner. It addresses the understanding. It convinces and persuades. It excites the moral dispositions.
(3) Mark the effect. There is a suddenly, though a most intelligently, developed charm. It is the infinite of attraction. All concentrates on it. It absorbs the tenderness and the majesty of the universe. It is full of glory. It combines whatever can make great or constitute greatness. It is the simplest of all simple things--the deepest of all deep things. (R. W. Hamilton, D. D.)
The offence of the Cross
I. Wherein lies the offence of the cross?
1. Its doctrine of atonement offends man’s pride.
2. Its simple teaching offends man’s wisdom, and artificial taste.
3. Its being a remedy for man’s ruin offends his fancied power to save himself.
4. Its addressing all as sinners offends the dignity of Pharisees.
5. Its coming as a revelation offends “modern thought.”
6. Its lofty holiness offends man’s love of sin.
II. How is this offence shown?
1. Frequently by the actual persecution of believers.
2. More often by slandering believers, and sneering at them as old-fashioned, foolish, weak-minded, morose, self-conceited, etc.
3. Often by omitting to preach the Cross. Many nowadays preach a Christless, bloodless gospel.
4. Or by importing new meanings into orthodox terms.
5. Or by mixing the truth of Christ with errors.
6. Or by openly denying the Deity of Him who died on the cross, and the substitutionary character of His sufferings.
Indeed, there are a thousand ways of showing that the Cross offends us in one respect or another.
III. What then?
1. Herein is folly, that men are offended with that which God ordains; with that which must win the day; with the only thing which can save them; with that which is full of wisdom and beauty.
2. Herein is grace, that we who once were offended by the Cross, now find it to be
(1) the one hope of our hearts,
(2) the great delight of our souls,
(3) the joyful boast of our tongues.
3. Herein is heart-searching.
(1) Perhaps we are secretly offended at the Cross.
(2) Perhaps we give no offence to haters of the Cross.
Many professed Christians never cause offence to the most godless.
(a) Is this because they bear no testimony to the Cross?
(b) Is this because they are not crucified to the world?
(c) Is this because there is no real trust in the Cross, and no true knowledge of Christ? (C. H. Spurgeon.)
The slandered apostle
I. The report spread about Paul.
1. What it was--that he preached circumcision: from whence we see that ministers are subject to defamation, not only in respect of their lives but of their doctrine.
(1) This verifies the saying (Ecclesiastes 8:14).
(2) Ministers must use circumspection both in the manner and matter of preaching.
(3) Being defamed wrongfully they must be more careful to please God (Psalms 119:69).
2. How it came about. Probably by the circumcision of Timothy. Hence we see the fashion of the world to raise reports on light occasions.
II. Paul’s defence.
1. AS it was more than a mere personal matter, and one that affected the purity and success of the gospel, he was obliged to notice it.
(1) Ministers should not be overnice in defending themselves. Character is its best defence.
(2) When their doctrine is impugned let them defend it with all their might, for thereunto are they set.
2. Paul disproves the charge from the fact that he is persecuted for not doing what he is charged with doing. Hence we see
(1) that ministers must preach the gospel, whatsoever trouble may follow.
(2) The fidelity of St. Paul, who, by conceding circumcision, might have gained honour, profit, and pleasure.
3. Paul proves his innocence by the fact that the offence of the Cross was not abolished. It still offended the lapsed Galatians and their teachers. Hence this charge. (W. Perkins.)
Preach the Cross
Let others hold forth the terrors of hell and the joys of heaven. Let others drench their congregations with teachings about the sacraments and the Church. Give me the Cross of Christ. This is the only lever which has ever turned the world upside down hitherto, and made men forsake their sins. And, if this will not, nothing will. A man may begin preaching with a perfect knowledge of Latin, Greek, and Hebrew; but he will do little or no good among his hearers unless he knows something of the Cross. Never was there a minister, who did much for the conversion of souls, who did not dwell much on Christ crucified. Luther, Rutherford, Whitefield, M’Cheyne, were all most eminent preachers of the Cross. This is the preaching that the Holy Ghost delights to bless. He loves to honour those who honour the Cross. (Bishop Ryle.)
The offence of the Cross
Luther was offered to be made a cardinal if be would be quiet. He answered, “No, not if I might be pope,” and defends himself thus against those that thought him haply a proud fool for his pains: “Let me be counted fool, or anything, so I be not found guilty of cowardly silence.” The Papists, when they could not rule him, railed at him, and called him an apostate. He confesseth the action, and saith, “I am indeed an apostate, but a blessed and holy apostate--one that hath fallen off from the devil.” Then they called him devil; but what saith he? “Luther is a devil; be it so: but Christ liveth and reigneth; that’s enough for Luther: so be it.” Nay, such was the activity of Luther’s spirit, that, when Erasmus was asked by the Elector of Saxony why the pope and his clergy could so little abide Luther, he answered, “For two great offences--meddling with the pope’s triple crown and the monk’s fat paunches.” And hence was all the hatred. (Spencer.)