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the A.V.), and leads on to the cross where ordinances were nailed and so
completely delivered the believer from all attempts on the part of self or of
others to subject them to any religious system of observances in any sense
whatsoever. If every reference to the cross is considered with its context
it will be observed that believers are in mind, and the flesh of the
believer, not the sin of the unbeliever is prominent. In addition the use of
the cross in Hebrews 12:2 justifies the well -worn slogan, 'No cross, no
crown'.
The place of the cross in the deliverance of the believer may be seen
if set out thus:
Christ's Death cancels the entail brought in by Adam.
Christ's Blood deals, not with the sin of Adam, but with our sins.
Christ's Cross deals with the flesh in the believer.
These wondrous headings, of course, need the most scrupulous care in their
enlargement, but for the present purpose, they indicate where the message of
the cross is directed in the main.
Crucify. The association of the believer with the work of the cross, is a
wondrous theme. The word sustauroo is used thrice of the thieves who were
'crucified with' the Son of God (Matt. 27:44; Mark 15:32; John 19:32) and in
a spiritual sense used of the believer in Galatians 2:20 and Romans 6:6. Let
us take the reference in Galatians first, as that epistle was written earlier
than Romans (see Galatians2).
'I am (or have been) crucified with Christ; nevertheless I live' (Gal.
2:20).
These words are the conclusion of an argument in which the apostle
sought to show that the law was entirely set aside as an instrument of
justification.
Galatians 2:19,20
A
2:19.
I through the law am dead to the law.
Dead.
B
2:19. That I might live unto God.
Live.
A
2:20.
I am crucified with Christ.
Crucified.
B
2:20. Nevertheless I live.
Live.
Crucifixion, therefore, is here looked upon as the instrument whereby the
believer 'through law, to law dies'. In pursuit of this theme the apostle
asks the Galatians 'who hath bewitched you ... before whose eyes Jesus Christ
hath been evidently set forth (literally "placarded") crucified among you?'
and proceeds at once to meet any attempt to teach or believe that by the
works of the law can the flesh be justified (Gal. 3:1 -12). When next Paul
refers to the cross in connection with this great deliverance from the law,
he speaks of it from the Hebrew point of view, saying:
'Christ hath redeemed us from the curse of the law, being made a curse
for us: for it is written, Cursed is everyone that hangeth on a tree'
(Gal. 3:13).