In our former meditations on the death of the cross, we have seen that the believer is viewed by God as "dead with Christ"—dead to sin, crucified to the world, and dead to the law. The law is not dead, but, in the death of Christ, his Substitute, he is dead to it. He is thus, by the death of Christ, judicially cleared from the guilt of sin and set free from the dominion of sin. In Christ risen, therefore, he is said to be not in the flesh, but in the Spirit, not of the world even as Christ was not of the world, and not under law, but under grace. The deliverance thus wrought for us through the death of our Lord Jesus Christ is perfect and effectual, not only as to removing the burden of our sins, and therefore of guilt; but in rescuing us from this present evil age, and delivering us from the plague of an evil nature whose activities are always contrary to God. Precious deliverance!
It is, however, a point never to be overlooked when contemplating the death of the cross, that there sin is seen in all its exceeding sinfulness. In Eden we see something of the dreadful character of sin, or disobedience, not only in the consequences there enumerated, but in the holiness of God requiring that the man should be driven out of the garden, and not allowed to return. " So he drove out the man; and he placed at the east of the garden of Eden, cherubims, and a flaming sword which turned every way to keep the way of the tree of life." (Gen. 3:14-2114And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 16Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 17And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 20And Adam called his wife's name Eve; because she was the mother of all living. 21Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. (Genesis 3:14‑21).) Again, when six thousand years have well-nigh passed, and the working of sin, and the accumulation of experience, both in Satan and sinners during this long period, have grown into such colossal proportions, so that graveyards, lunatic asylums, hospitals, houses of correction, prisons, are increasingly called for to keep things outwardly bearable, we become almost lost in the immensity of the ravages and growth of sin. And further, if for a moment we take our stand as it were on the margin of the lake of fire, which is the second death, and think of the end of sinners, and of all such as have rejected the Savior, and consider the eternal fulfillment of the words of divine testimony concerning those who will be there, we are led again to say, What a dreadful thing sin is! For " the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (Rev. 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8).)
But it is in the Savior's groans, and agonies, forsaking, and blood-shedding in the death of the cross, we see what the exceeding sinfulness of sin really is. No creature could satisfy God's holy requirements concerning it. Neither Michael, nor Gabriel, nor all the shining myriads of angelic hosts around the throne of heaven could make propitiation for the sins of the people. Were the vast universe which was brought into existence by the word of God laid aside, all could not clear man of one sin. Could it be that all of Adam's posterity could give themselves up to weeping and sorrow, still, as before God, it would be true that " All for sin could not atone But the blood of Christ alone."
No one but the only-begotten Son of God could make atonement for sin. For that, as He said, the Son of man must be lifted up, for He only could accomplish the work and so glorify God. Being man, perfect man, He only could be a fit substitute for man. Being sinless, He could be a fit sacrifice for the sinful; and being a divine Person as well as man, He was competent to meet all the just requirements of God, and satisfy God's righteousness and holiness about sin. If then man sinned, man also suffered for sins, and is the propitiation for sins. If by man came death, by man came also the resurrection of the dead. If man was driven out of the garden because of sin, the man Christ Jesus rose from the dead, and entered into heaven itself by His own blood. Who but Jesus, Son of the living God, could do this? How dreadful then sin must be, when we think that it needed One of eternal capacities, and almighty powers, as well as perfect man, to put it out of God's sight. Though thousands of bulls and goats had been offered as sacrifices for sin, God had no pleasure in them; they served to typify the great sacrifice for sin which was coming, but could not righteously remove sin from the eye of God, " for it is not possible that the blood of bulls and of goats should take away sins."
It was in love to us, and for the glory of God, that He spared not His own Son but delivered Him up for us all. Being delivered for our offenses, we see in the death of the cross what the just judgment of sin is; that sin calls for nothing less than being forsaken, or abandoned by God. Hence we find that though Jesus was perfect in obedience unto death, even the death of the cross, yet He there cried out, " My God, my God, why hast thou forsaken me?" The holiness of God, and the demands of righteous judgment of sin could be satisfied with nothing less, therefore it is added, " But thou art holy, Ο thou that inhabitest the praises of Israel." (Psalm 22:1-31<<To the chief Musician upon Aijeleth Shahar, A Psalm of David.>> My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3But thou art holy, O thou that inhabitest the praises of Israel. (Psalm 22:1‑3).) No person but God's own Son was competent to be a propitiation for sins, and nothing less than the death of the cross could justly put it away from the eye of God. Out of all this we know He rose triumphant. What a dreadful thing sin is!
How then can those escape being cast out from the presence of God into outer darkness, who refuse this great salvation, and die in their sins? How can they ever atone? In an eternity of unending hopelessness, and boundless remorse, into which no ray of hope can ever come, what can exceed this unchanging misery? A guilty conscience ever accusing, the power of an offended God abiding on them, the darkness of banishment from happiness and light ever continuing, the torment of the remembrance of opportunities of having salvation presented to them in the gospel rejected by such as cherished the love and pleasures of sin, how unutterably painful; but how all the misery of the lost fails to give us an idea of the unfathomable pain and sorrow of " the death of the cross"! How endearing does the revelation of God's thoughts of that marvelous work make the Savior to the hearts of those who believe in His name! What comfort of love flows into our souls when thus contemplating Him who was so willingly made sin for us! How small the greatest events of history look, when compared with the eternally-blessed work of "the death of the cross." If God had so to bruise and put to grief His own Son to atone for our sins, how can the sinner and ungodly escape the everlasting wrath of a holy and offended God? Happy those who now so know the reality of "the death of the cross" as to enable them to say
"Inscribed upon the cross we see
In shinning letters, 'God is love!'
The Lamb who died upon the tree,
Has brought us mercy from above."