The Cross and SELF. 2
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"And take up his cross." This refers to the cross not as an object of faith—but as an experience in the soul. The legal benefits of Calvary are received through believing, when the guilt of sin is cancelled—but the experimental virtues of Christ's Cross are only enjoyed as we are, in a practical way, "made conformable unto his death" (Phil 3:10). It is only as we really apply the cross to our daily lives, regulate our conduct by its principles, that it becomes efficacious over the power of indwelling sin. There can be no resurrection where there is no death; and there can be no practical walking "in newness of life" until we "bear about in the body the dying of the Lord Jesus" (2 Cor 4:10). The "cross" is the badge, the evidence, of Christian discipleship. It is his "cross" and not his creed, which distinguishes a true follower of Christ from religious worldlings.
Now in the New Testament the "cross" stands for definite realities.
First, it expresses the world's hatred. The Son of God came here not to judge—but to save; not to punish but to redeem. He came here "full of grace and truth." He was ever at the disposal of others: ministering to the needy, feeding the hungry, healing the sick, delivering the demon-possessed, raising the dead. He was full of compassion: gentle as a lamb; entirely sinless. He brought with Him glad tidings of great joy. He sought the outcast, and preached to the poor—yet scorned not the rich; He pardoned sinners. And how was He received? What welcome did men accord Him? They "despised and rejected" Him (Isaiah 53:3). He declared, "They hated Me without a cause" (John 15:25). They thirsted for His blood. No ordinary death would appease them. They demanded that He should be crucified. The Cross, then, was the manifestation of the world's inveterate hatred of the Christ of God.
The world has not altered—any more than the Ethiopian has changed his skin, or the leopard his spots. The world and Christ are still in open antagonism. Hence it is written, "Whoever therefore will be a friend of the world is the enemy of God" (James 4:4). It is impossible to walk with Christ and commune with Him—until we have separated from the world. To walk with Christ necessarily involves sharing his humiliation: "Let us go forth therefore unto Him outside the camp, bearing His reproach" (Heb 13:13). This is what Moses did: (see Heb 11:24-26). The closer I am walking with Christ, the more shall I be misunderstood (1 John 3:2), ridiculed (Job 12:4) and detested by the world (John 15:19). Make no mistake here—it is utterly impossible to keep in with the world and have fellowship with the Holy Christ. Thus, to "take up" my "cross" means, that I deliberately court the enmity of the world, through my refusing to be "conformed" to it (Romans 12:2). But what do the world's frowns matter—if I am enjoying the Savior's smiles!
Taking up my "cross" means a life voluntarily surrendered to God. As the act of wicked men, the death of Christ was a murder; but as the act of Christ Himself, it was a voluntary sacrifice, offering Himself to God. It was also an act of obedience to God. In John 10:18 He said, "No man takes my life from Me—but I lay it down of Myself." And why did He? His very next words tell us: "This commandment have I received of My Father." The cross was the supreme demonstration of Christ's obedience. Herein He was our Exemplar. Once again we quote Philippians 2:5, "Let this mind be in you, which was also in Christ Jesus." In what follows we see the Beloved of the Father, taking upon Him the form of a Servant, and becoming "obedient unto death, even the death of the cross." Now the obedience of Christ must be the obedience of the Christian— voluntary, gladsome, unreserved, continuous. If that obedience involves shame and suffering, reproach and loss—we must not flinch—but set our face "like a flint" (Isaiah 50:7). The cross is more than the object of the Christian's faith, it is the badge of discipleship, the principle by which his life is to be regulated. The "cross" stands for surrender and dedication to God: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service" (Romans 12:1).
The "cross" stands for vicarious service and suffering. Christ laid down His life for others, and His followers are called on to be willing to do the same: "We ought to lay down our lives for the brethren" (1 John 3:16). That is the inevitable logic of Calvary. We are called to follow Christ's example, to the fellowship of His sufferings, to be partners in His service. As Christ made himself "of no reputation" (Phil 2:7) —we must not. As He "came not to be ministered unto—but to minister" (Matthew 20:28) —so must we. As He "pleased not Himself" (Romans 15:3), no more must we. As He ever thought of others—so must we: "Remember those in prison—as if you were their fellow prisoners, and those who are mistreated—as if you yourselves were suffering" (Heb 13:3).
"For whoever will save his life, shall lose it; and whoever will lose his life for My sake, shall find it" (Matthew 16:25). Words almost identical with these are found again in Matthew 10:39, Mark 8:35, Luke 9:24; 17:33, John 12:25. Surely, such repetition argues the deep importance of our noting and heeding this saying of Christ's. He died that we might live (John 12:24), so must we (John 12:25). Like Paul we must be able to say, "Neither do I count my life as dear unto myself" (Acts 20:24). The "life" that is lived for the gratification of SELF in this world, is "lost" for eternity; the life that is sacrificed to self-interests and yielded to Christ, will be "found" again, and preserved through eternity.
A young university graduate, with brilliant prospects, responded to the call of Christ to a life of service for Him in India among the lowest caste of the natives. His friends exclaimed, "What a tragedy! A life thrown away!" Yes, "lost" so far as this world is concerned—but "found" again in the world to come!
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