the Third Week after Easter
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Daily Devotionals
Mornings and Evenings with Jesus
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.”
And I saw no temple therein. - Revelation 21:22.
THERE is no party temple in heaven. Now even the disciples of Christ cannot see eye to eye. Well, let everyone be fully persuaded in his own mind. As population increases, these temples will be necessarily multiplied. These would indeed be a great blessing, provided those who are connected with them love each other, and co-operate as brethren in Christ. But, alas! we frequently find the bigotry of the attendants leading them to exclaim, “The temple of the Lord, the temple of the Lord are we.”
Hence frequently those who worship God through the same Mediator, and by the influences of the same Spirit, live estranged from each other, as if they did not belong to the same community. Really one would sometimes imagine that each denomination expected that hereafter there would be a party temple of their own, into which all would submissively enter. But these are mistaken; all their differences will then be done away, and we shall be surprised and, if grief could enter heaven, we should be grieved that we have attached ourselves so exclusively to our distinctions here.
When the corn is carried home to the same garner, no inquiry is made whether it grew in this or that field before the harvest. Do we believe that the perfection of the future state is such that there will be no party temple there? Surely it is desirable for us now to approach as nearly to that state as possible. We shall not be saved as a member of a particular Church, but as a member of the Church universal.
Secondly, There will be no material temple in heaven. The reason is because they will be unnecessary. They are now in the order of means, and then the end will be accomplished. Observe if the things in any order of means are continued, in any case their continuance implies their imperfection, or at least that they have not so far answered their purpose. For example, now, if the mediation of Christ continued after the day of judgment, it would be a proof that it had not previously fully accomplished all its purposes; but it will have fully accomplished all its purposes, and therefore the kingdom will be delivered up to God the Father, and “God will be all in all.”
The Jewish sacrifices were repeated from year to year; because, says the Apostle, they could not make the comers thereunto perfect, for otherwise they would cease to be offered. So it was with the Jewish types, they were abolished by the arrival of the reality, just as the dawn is abolished by the coming of the light of day. We may observe the same with regard to “the Lord’s Supper;” he now says, “Do this in remembrance of me;” because he is absent we are liable to forget him, and it is of vast importance that he should live in our thoughts. But this will not be the case when we are present with him, and “for ever with the Lord.”
The order of the means is now established for the work of the ministry; but when there is no sinner to be converted, no saint to be edified, the work itself will cease with the object. There will be no need for an army when the enemies which we see to-day we shall see no more for ever; no need of prayer when we are filled with all the fulness of God; no need of patience when we are no longer required to suffer on the way; no need of faith when we see; no need of hope when we enjoy. There will be no charity there, for there will be no penury; there will be no mercy there, for there will be no misery. All duration will be one perpetual sabbath, and all space one temple.
