Philippians 3:10

DISCOURSE: 2154
THE POWER OF CHRIST’S RESURRECTION

Philippians 3:10. That I may know him, and the power of his resurrection.

MANY think that religion is not an object of choice, but rather of compulsion and constraint: and hence they frequently suggest to the godly, that the measure of piety to which they aspire is not necessary. But true Christians do not regard God as a task-master, standing over them with a rod; but as a Father, delighting in the happiness of his children: and they desire to act the part of duteous children, fulfilling his will to the utmost of their power. They are not satisfied with “winning Christ, and being found in him:” they would serve him, and honour him, and resemble him: and, like St. Paul, they desire to “know him, and the power of his resurrection.”
To elucidate this truth, I will shew,

I. What is meant by “the power of Christ’s resurrection”—

As the death of Christ has an efficacy, so his resurrection also has an influence,

1. On our justification—

[The death of Christ was not of itself sufficient. Under the law, the high-priest must not only offer sacrifice, but must take the blood of that sacrifice, and enter with it into the holy of holies, and sprinkle it there upon the mercy-seat and before the mercy-seat, and offer incense also there: nor, till these things were done, was he authorized to deliver his blessing to the people [Note: Leviticus 16:11.]. So the Lord Jesus must not only offer himself a sacrifice for sin; but must enter into heaven with his own blood, there to present it, in our behalf, before his God and Father [Note: Hebrews 9:24.]: nor without this would his work have been complete. Hence our justification is not only ascribed to his resurrection in conjunction with his death [Note: Romans 4:25.], but even in preference to his death [Note: Romans 8:34.]; since it was the completion of that which by his death was only begun.]

2. On our sanctification—

[None but the Spirit of God can sanctify the soul. But the Spirit would never have been given, if Jesus had not risen [Note: John 16:7.]. At his ascension to heaven, he received the Holy Spirit as the promise of the Father [Note: Acts 2:38.], and received him for the express purpose of sending him down into the hearts of his people [Note: Psalms 68:18.]. That he might begin and carry on his work in their hearts, he ascended to heaven; as it is said, “To this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and living [Note: Romans 14:9.].”]

3. On our exaltation to glory—

[If Christ had not risen, neither should we have risen [Note: 1 Corinthians 15:21.]: for he burst the bands of death for us, and thereby destroyed its power to retain us under its dominion. He, in his resurrection, was “the first-fruits;” and his people will be the harvest [Note: 1 Corinthians 15:20.]. Whilst he was yet with his Disciples, he pointed out to them the connexion between his removal from them, and their exaltation to heaven: “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you: and if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also [Note: John 14:2.].” In a word, “he was the Forerunner” of his people: and all of them shall follow him in their season [Note: Hebrews 6:20.]

Let me now proceed to shew,

II.

What it is to “know Christ” as exercising this power—

It is not a speculative knowledge that is here spoken of, but a knowledge that is practical and experimental, and that enters into the very essence of true and vital religion. To “know Christ” as the Apostle desired to know him, we must have such views of him in his risen state as shall operate,

1. To confirm our faith—

[Certainly the proper ground of faith is God’s revealed word: but an experience of that word in our own souls gives a degree of assurance that never is, or can be, attained without. I believe, from the testimony of Scripture, that Jesus is an almighty and all-sufficient Saviour. But I find, from the peace which he has infused into my soul, and the power he has given me to mortify my lusts, and from the delight which he has enabled me to feel in communion with himself, that there is a reality in the Gospel, which a mere speculative believer has no conception of. A man, who has heard men’s testimony respecting the existence and influence of the sun, may be fully assured that such an orb does really exist. But the man who beholds its light, and feels its genial rays, will have a widely different conception of it. The former may argue better respecting it; but it is the latter alone who is really competent to appreciate it aright. And, in like manner, he alone knows Christ fully, who knows him experimentally, by the actual enjoyment of him in his own soul.]

2. To animate our hope—

[There is “a full assurance of hope,” which he alone who knows Christ experimentally can possess. I see him dying for me; risen for me; interceding for me; and carrying on his work within me. Can I doubt his love, his power, his grace, his truth, and faithfulness? Has he done so much for me, in order to forsake me at last, and to abandon me to deeper ruin? Has he done so much for me when I was living in direct hostility to him; and will he leave me, now that I seek his face, and desire to glorify his name? No: I can trust him, and I will. Well do I know my own sinfulness: but I know also the virtue of his blood. I know my weakness also: but I know also the sufficiency of his grace to save me even to the uttermost. I know, too, the treachery of my heart: but I know how sure his promise is; and that “where he has begun a good work, he will carry it on, and perfect it to the end [Note: Philippians 1:6.].” And therefore will I “hope, even against hope,” and “hold fast my confidence firm unto the end.”]

3. To sanctify and transform the soul—

[I see my Lord. I call to mind what he has designed in all the wonders of his love. He desires to have “a holy and peculiar people, zealous of good works.” Now, shall I counteract all his gracious designs? Shall I crucify him afresh, by continuing in my sins? Shall I not rather desire him to accomplish in me “all the good pleasure of his goodness;” and to “sanctify me throughout, in body, soul, and spirit?” Yes, for him will I live; and to him will I devote all the powers of my soul. There was nothing which he declined to do or suffer for me: and there is nothing which, with his help, I will not do and suffer for him.]
Thus we see,

1. What a practical thing religion is—

[Had there been any one truth in it that was merely speculative, methinks the doctrine of the resurrection might have been supposed to come under that particular class. But it has been seen how extremely practical this doctrine is; not merely as affording ground for faith and love, but as generating in the soul all that is amiable and praiseworthy. If then, any one object to religion, as consisting in abstract notions, or in any peculiar tenets, let its true nature be remembered, and its intrinsic excellence be extolled — — —]

2. That, in the practice of religion, the true Christian will know no limits on this side of absolute perfection—

Of the Apostle’s attainments none can doubt: yet did he desire to know Christ, and the power of his resurrection, as much as if he had lived an entire stranger to piety even to that very hour. And so will every true Christian, like one in a race, forget all the ground that he has passed, and be intent only on that which is before him: nor will he ever be content, till he is “holy as God himself is holy, and perfect as his Father which is in heaven is perfect.” Then only will he be fully “satisfied, when he shall awake up with the perfect likeness of his God [Note: Psalms 17:15.].”]