“for it is written, ‘Cursed is everyone who hangs on a tree’”
(Gal 3:13, NKJV)
As an intermezzo teaching we would like to clear up a few issues regarding the cross as symbol. In the previous teaching we pointed out that the cross has a certain meaning as a symbol, but that we should not attach more meaning to it than as merely something which is a means to an end.
It is important to realize that the symbol of the cross did not have any particular importance within early Christianity. It was only after the dramatic conversion of Constantine the Great in 312 A.D. that the cross became the symbol of Christianity. This followed a vision in which Constantine had seen a flaming cross in the heavens, inscripted with “In hoc signo vinces”, which means ”By this ensign thou shalt conquer”. The following night Jesus had apparently appeared to him, and ordered him to use the cross as the symbol for the mighty Roman Empire.
In my opinion this is the primary problem with the symbol of the cross. Jesus never wanted to link himself to the political ambitions of his followers (Luke 24:21; Acts 1:6). His vision was never the raising up of Israel as a political state, or anything of that kind. The kingdom which He had come to establish, was for “all nations, tribes, peoples, and tongues” (Rev 7:9; Matt 28:19). He makes it very clear in John 18:36 – “My Kingdom is not of this world. If My Kingdom were of this world, My servants would fight …” To use the cross to empower a political entity such as the Roman Empire, thus politically conquering the world, is not congruent with Scripture. Various wars and crusades have thus been undertaken in the name of the cross, which is a direct counter to the principle which Zach 4:6 offers as standard – “Not by might nor by power, but by My Spirit, says the Lord of hosts.” (Note that it is Jehovah Sebaoth, Lord of hosts, who speaks here.)
Another problematic aspect surrounding the cross, as we are familiar with it within Christian iconography, is that it is most probably not a cross with four points on which Yeshua had been hanged, but merely a tree, or a pole. The Greek words which are used for this, do not specifically point out the shape of the object. In post-Biblical texts reference is made to the “crux simplex” (I), and not to other forms (X, T en +). Wikipedia argues the following – “The meaning of the word varied over the centuries. The writers who hold that Jesus died on a simple upright stake appeal to a statement in the article ‘Cross’ in McClintock & Strong’s Cyclopedia that, even when the cross with a traverse beam had become the usual form, the meaning of the crux simplex type of cross, i.e. the single torture stake, was still in use at the third century A.D.”
In the Encyclopedia Brittanica it is stated that “A symbol or emblem merely at first, it soon began to have the notion of spiritual and supernatural efficacy attached to it. In the 6th century the crucifix image was introduced, and worship (latria) to it was sanctioned by the Church of Rome.” Subsequently the cross had often been used as a talisman, as if the symbol itself had magical powers. In the following teaching we will continue this discussion.
- Sela: Is the form of the cross in any way important? Why, or why not?
- Read: 1 Sam 25-27
- Examine how this has been fulfilled: 1 Sam 25:6 (Tip: Matt 10:12-13).
- For a deeper understanding: Read The Non-Christian Cross by John Denham Parsons.
