Gálatas 5:11

DISCOURSE: 2081
OFFENCE OF THE CROSS

Gálatas 5:11. Then is the offence of the cross ceased.

THE Gospel, in the first ages, was an object of hatred and persecution both amongst Jews and Gentiles: to the Jews it was a stumbling-block, and to the Greeks foolishness [Note: 1 Coríntios 1:23.]:” and it was the one constant labour of them both to corrupt it; the one by their traditions; the other by that which was falsely called philosophy. Hence, whilst those opposite parties felt the utmost contempt for each other, they united their efforts against Christianity; as Herod and Pontius Pilate had done for the destruction of its Founder.

In the passage before us, St. Paul is guarding his converts against the attempts of the Judaizing teachers; who sought to bring back their brethren to a dependence on the law, and who laboured even to subject the Gentile converts also to an observance of the Mosaic ritual. Circumcision, in particular, was that which these teachers insisted on as ordained of God and as of perpetual obligation. St. Paul tells the Galatians, that the whole of the Mosaic ritual was abrogated; and that they must never suffer any one to bring them into subjection to it [Note: ver. 1.]. If he would have consented that the Jews should blend the Law with the Gospel, they would have been well pleased with him and with his doctrines too: “If,” says he, “I yet preach circumcision, why do I yet suffer persecution? for then is the offence of the cross ceased.”

From these words I will endeavour to shew,

1. Whence it is that the doctrine of the cross gives offence—

The doctrine of the cross is simply that declaration, that Christ died upon the cross for our redemption, and that through his obedience unto death we must obtain favour with God — — —
Now this doctrine uniformly gives offence to those who hear it, whether they be Jews or Gentiles. For it is,

1. An humiliating doctrine—

[It brings down all men upon a level; so far, at least, that they must renounce all dependence on themselves, and seek for salvation solely through the righteousness of another. It leaves no room for any man to boast, or to glory in any thing that he possesses. The best, as well as the worst, must owe their salvation simply and entirely to Christ, from first to last — — —]

2. An unaccommodating doctrine—

[It will not bend to men’s prejudices or passions: nor must its advocates “give way to any one, no, not for an hour.” Moral works, as well as ceremonial, must be excluded utterly from the office of justifying the soul; and the whole glory must be given to Christ alone — — —]

3. A peremptory doctrine—

[It appeals not to our reason, but demands assent to its dictates. It requires the most perfect submission to all that it inculcates; and threatens with eternal damnation every one who withholds his assent from its truths, or his obedience to its commands. Its plain declaration is, “He that believeth, and is baptized, shall be saved; and he that believeth not shall be damned.”
On these grounds, I say, it is hated. It is esteemed licentious, bigoted, severe: licentious, as denying any merit to works, and therefore cutting off all motives for the performance of them; bigoted, as admitting of no relaxation, but binding all persons to receive it simply as it is; and severe, as denouncing such heavy judgments on all who cannot bring their minds to embrace it.]
The Apostle clearly supposes that this character is essential to the Gospel; and that it will, to the remotest ages, give the same offence. We inquire therefore,

II.

Why it can never cease to do so—

Two reasons may be assigned;

1. The Gospel must ever remain the same—

[No alteration has ever taken place in it, or ever can take place. It is a revelation of the way which God has devised for the salvation of fallen man. He gave up his only-begotten Son to die for us, and by his own blood to make an atonement for our sins. The Lord Jesus Christ has executed this great work, and become obedient unto death, even the death of the cross. “That cross we preach,” as the one only means of reconciling man to God: and all the servants of God have but this one testimony to bear; namely, that “God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them [Note: 2 Coríntios 5:18.].” We have nothing to announce about the merits of man: we are not authorized to make any distinction between one man and another: we are to bear the same testimony to all, whether Jews or Greeks, bond or free: and without hesitation must we declare to all, that “no other foundation of hope for sinful man can ever be laid, than that which God has laid, which is Jesus Christ [Note: 1 Coríntios 3:11.];” and that “there is no other name given under heaven whereby any man can be saved [Note: Atos 4:12.].”

Now, if this could admit of any change, or any modification, we might hope to please men: but we are shut up to this: we can preach nothing else; and they must hear nothing else: and if they will not receive this, there is no alternative left them: perish they must, and under an accumulated condemnation too: for they will be judged, not only as transgressors of the law, but as despisers of the Gospel also; and, consequently, will have a far sorer punishment to bear, than if they had never heard of the salvation provided for them.]

2. Human nature ever remains the same—

[Men are born into the world with all the same propensities as they were in the apostolic age. Man has, by nature, the same pride of heart, that rises against the humiliating doctrines before specified. Every one wishes to have within himself some ground of glorying. To be stripped naked, as it were, without so much as one “rag of righteousness,” as the Scripture expresses it, to cover him [Note: Isaías 64:6.], is more than he can endure. To be nothing, that Christ may be all, is a hard lesson.

Again: the heart of man is as worldly as ever: it affects not the things that are above, but the things only of time and sense. But the same Gospel which requires such self-renunciation in its principles, requires no less self-denial in its practice. We must “live not in any degree to ourselves,” but wholly and unchangeably “unto Him who died for us, and rose again.” To this our carnal hearts will not submit: and until the heart be changed by grace, it will ever quarrel with these appointments, as unreasonably precise. In no point of view whatever is the Gospel palatable to the carnal mind: let a new heart be given to a man, and all will be well: but, whilst the heart of man continues what it is, “the offence of the cross can never cease.”]

Address—
1.

Let none reject the Gospel on account of the offence attaching to it—

[Many conceive the doctrine of the cross must be erroneous, because it is everywhere spoken against. But, if this is any argument against the doctrine now, it was so equally in the apostolic age; for the enmity of mankind against it was most inveterate and universal. I will certainly grant, that the existence of enmity against any doctrine will not of itself prove that doctrine to be true; for then the most pernicious tenets of the wildest enthusiasts would have a claim to our belief. But this is certain, that any Gospel which gives no offence, must be false. There are multitudes who hear what they call the Gospel, and are extremely well pleased with it: the worldly approve it: the self-righteous approve it: even the most profligate find no fault with it. Can that, I ask, be the Gospel which Paul preached? It is impossible. I know, indeed, that there is a way of preaching even truth itself without offence: but the truth, the whole truth delivered with authority as the truth of God must give offence. Men have no alternative left them, but to be offended with the preacher, or with themselves. And the very offence which they take is so far from being an argument against the doctrines they have heard, that it is a presumptive argument in their favour. If, then, you hear the doctrine of the cross firmly stated, and find that it gives offence, take it and compare it with the doctrine which St. Paul delivered: and, if you find that it accords with his, then embrace it, and hold it fast, and glory in it; saying, “God forbid that I should glory, save in the cross of our Lord Jesus Christ; by which the world is crucified unto me, and I unto the world,”]

2. Let none cause others to reject it, by giving any needless offence—

[Many who have embraced the Gospel are sadly inattentive to the feelings and prejudices of those around them. They will run into many absurdities, without ever considering what stumbling-blocks they lay in the way of their unconverted brethren. Some give great offence by the crude and partial statements which they make of the Gospel; and others, by the harsh, uncharitable, and contemptuous way in which they speak of those who do not accord with their views. It is a great misfortune to the world to have such persons connected with them; because they are almost of necessity led to impute to the Gospel itself the indiscretions and absurdities of those who profess it. Let these incautious professors consider what evil they do, and what guilt they contract: for if there is a “woe to the world because of offences, there is a double woe to those by whom the offence cometh.” As for those who cause “the way of truth to be evil spoken of” by their inconsistent conduct, by their neglect of their own proper calling; for instance, by a want of truth in their words, or integrity in their dealings; “let them look to it;” for evil is before them: and the very Gospel which they so dishonour will plunge them into tenfold perdition. Let all who profess the Gospel see to it, “that they give no needless offence in any thing.” Let them rather be far more observant of the whole of their duty, that they may “give no occasion to the enemy to speak reproachfully:” and let it be their one continued care to “adorn the doctrine of God our Saviour in all things.”]