It is far too easy in the Christian life, as we go through the complexities of this faith especially in active ministry or just the simple survey of what is going on in the world, to utterly forget taking heed to our own hearts the weight of the Biblical realities we profess to believe. Sometimes when we talk so much about the Gospel, the grace and the wrath of God, sometimes we do it so much that we lose sight of it. Unconsciously it’s significance wanes in our own hearts. Instead of our hearts burning with passion and anguish, our hearts grow cold with little valiant response that would drive us to our knees in weeping.

This excerpt from a “Valley of Vision” prayer shared by a friend puts it so distinctly,

“Lord, help me, for I am often lukewarm and chill; unbelief mars my confidence, sin makes me forget Thee.

Let the weeds that grow in my soul be cut at their roots; grant me to know that I truly live only when I live to Thee, that all else is trifling.

Thy presence alone can make me holy, devout, strong and happy.

Abide in me, gracious God.”

Brethren, it is my prayer that through this devotion, the Lord would be pleased indeed that the weeds in our soul be cut at their roots. Through this devotion and His other means of grace, may He at this time grant us to know what it truly means to live in Him. And by His grace may He keep us ever more in a conscious reality of His awesome presence, the only place and reality that can make us holy, devout, strong and happy.

May our sovereign, gracious God abide in us always. Amen.

I sometimes wonder how many Christians stop to think about how incredibly odd it is that crucifixes are used as works of art. Crucifixes adorn church architecture, classic paintings, sculpture, and even jewelry. But consider for a moment what a crucifix was originally. It was a means of execution. In fact, it was and is one of the most ghastly means of execution ever devised by man. So horrible was it that it was reserved for the lowest of the low: slaves, pirates, and rebels. Roman citizens were exempt. Cultured Romans considered it unworthy of discussion in polite company. Yet today we wear this symbol of degrading and humiliating death around our necks. The jarring nature of this is not immediately apparent to us because over time, the symbol of the cross has lost many of its original connotations. To get some idea of the oddity, imagine seeing people wearing necklaces with images of a guillotine or an electric chair.

What happened, then, to account for the change? We know Jesus was put to death on a Roman cross, but what was it about His death that transformed this symbol of horror into a symbol of hope? In the Gospel accounts of the crucifixion we read, for the most part, about what any observer on the hill that day would have seen. We do not read as much about the interpretation of what was going on until we get to the book of Acts and the Epistles. In Paul’s preaching, for example, he explained from the Old Testament that it was necessary for the Messiah to suffer and that Jesus was the Messiah (Acts 17:2-3). But where would Paul have gone in the Old Testament to prove that it was necessary for the Messiah to suffer? There are a number of texts to which he could have turned (for example, Ps. 16:22), but one of the most significant was likely Isaiah 52:13-53:12.

Isaiah 52:13-53:12 is one of Isaiah’s “Servant Songs.” In the first Servant Song (42:1-9), Isaiah describes the Servant’s mission to establish justice and a kingdom across the earth. The second Servant Song (49:1-6) describes the Servant’s mission to restore Israel. The third Servant Song (50:4-9) reveals the obedience of the Servant and the suffering he endures as a result. The fourth and final Servant Song then reveals how the Servant will redeem his people. It reveals that his suffering will be the means by which he delivers his people from sin. It reveals that he will take their sin upon himself. Isaiah writes (Isaiah 53:5):

But he was wounded for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his stripes we are healed.

This is what happened on the cross as Jesus was crucified. He was God’s Servant. He was the one whom God revealed to Isaiah eight centuries before His death. On the cross, He took our sins upon Himself and bore God’s wrath. His death was the atonement for all of our sins. We who have placed our faith in Jesus have forgiveness of sins and peace with God because of what was accomplished on the cross. Is it any wonder that Paul declares to the Corinthian church: “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor. 2:2).

Think on this. Let it sink in. Christ suffered and died on the cross because of sin. Your sin. My sin. Since the fall, sin has been the problem in the world. We do not think much of sin in our day and age. We are beyond such things. Sin is an “old-fashioned” and outdated concept, or so we think.

If you want to know the true perspective on the seriousness of sin, however, look to the cross. Look at the extreme nature of the solution to this problem. If sin were “no big deal,” would God have sent His only begotten Son to die a shameful death on a cross to deal with it? And what kind of love is this? What kind of love is displayed when God sends His only begotten Son to die for the sins we commit against Him? This is love of a kind and degree that we can hardly fathom. This is what changed the cross from a symbol of fear to a symbol of faith. This is what led Isaac Watts to write:

When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.
Forbid it, Lord, that I should boast,
Save in the death of Christ my God!
All the vain things that charm me most,
I sacrifice them to His blood.
See from His head, His hands, His feet,
Sorrow and love flow mingled down!
Did e’er such love and sorrow meet,
Or thorns compose so rich a crown?
Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.

—Keith Mathisonⁱ

From Ligonier Ministries and R.C. Sproul. © Tabletalk magazine • HT • Website: www.ligonier.org/tabletalk. Email:tabletalk@ligonier.org. Toll free: 1-800-435-4343.

Footnotes

1. Dr. Keith A. Mathison is an associate editor of Tabletalk magazine, academic dean of the Ligonier Academy of Biblical and Theological Studies, and author of the book From Age to Age: The Unfolding of Biblical Eschatology. [↩]