Excellency of the Knowledge of Christ
Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ. — Phil. Hi. 8.
The apostle Paul had enjoyed uncommon privileges as a Jew; so that if any man had a right to glory in things of this kind, he more. “Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the law a Pharisee, concerning zeal, persecuting the church; touching the righteousness which is in the law blameless.” To which we may add what through modesty he would not hint at, that he was a man of extraordinary natural endowments, and had received a finished education, first in the schools of Tarsus, his native place, and afterwards at Jerusalem, under the tuition of the most celebrated doctors. By his birth in Tarsus, he also enjoyed the privilege of being a Roman citizen, which was one of high importance in that day, and of which he sometimes availed himself when in perilous circumstances. It may be proper to mention, also, that he was, prior to his conversion, in high favour with the ruling powers in Judea; and had he continued in the course which he commenced in opposition to Christianity, he would, in all probability, have risen to a high station of honour and power among his countrymen.
But, however great these advantages, he valued them not, when brought into competition with the gospel. A wonderful change had suddenly come over the ardent mind of this ‘aspiring and zealous young man. He had not merely experienced a change, but he had been turned completely round; and from being a raging persecutor of Christianity, he became its most able, zealous, and indefatigable preacher and defender. And the loss which he sustained by becoming a Christian, he counted nothing; yea, he counted it “gain;” and in comparison with the excellency of the knowledge of Christ, he was not only willing to suffer the loss of all other things, but held them in the utmost contempt.
Let us, then, consider the excellency of this knowledge, which had so captivated the mind, and engaged the warmest affections, of such a man as Paul.
1. The excellency of the knowledge of Christ arises from the fact, that in him all divine and human excellence are combined. Whatever beauty and glory resides in the divine attributes, is in Christ; for “in him dwelleth all the fulness of the Godhead bodily.” Yea, the brightest display of the moral attributes of God is made in him, which ever has been exhibited. The angels are filled with profound adoration of the glories revealed in the Son of God, as Mediator. Therefore it is said, “Beholding the glory of God in the face of Jesus Christ.” He is called the “only begotten Son, full of grace and truth.” And he is declared to be, “The brightness of the Father’s glory, and the express image of his Person.” He is called the word and wisdom of God, because through him God has revealed himself to man. “No man knoweth the Father but the Son, and he to whom the Son will reveal him.” But in Christ, the perfection of human virtues is also exhibited. “He was holy, harmless, undefiled, and separate from sinners.” His love to God and compassion for men; his humility, meekness, patience, fortitude, submission, and entire devotion to his heavenly Father’s will, and his perfect fulfilment of all righteousness in his life, present an object of affection and veneration, which is above all parallel. We are apt to be dazzled and overwhelmed with the brightness of the divine glory; but when these rays are, as it were, shaded and mitigated by passing through the humanity of our Lord, the object presented is exactly adapted to draw forth the purest and warmest affections of the pious heart. When this beauty is perceived by the light of the Spirit, the believing soul is ready to exclaim, “He is the chief among ten thousands, and altogether lovely.”
2. The superlative excellence of the knowledge of Christ is manifest in this, that it has a transforming and assimilating effect on all who believingly contemplate it. This effect is the natural consequence of a spiritual view of the glory of Chrisl, for the affections of the heart are excited by thie view; and our likeness to the moral image of God, consists chiefly in holy affections. “God is love; and he that loveth, dwelleth in God and God in him.” Therefore, this apostle says, “Beholding his glory, we are transformed into the same image from glory to glory, as by the Spirit of the Lord.’* “When we see him,” says John, “we shall be like him, for we shall see him as he is.”
3. This knowledge is intimately connected with our justification, as well as our renovation; for justifying faith is either included in it; or arises certainly from it. If faith be the belief of the truth, or a full persuasion of the veracity of God speaking in his word, this knowledge includes it. If it be so defined as to comprehend other acts of the mind, they are such as naturally arise from a spiritual knowledge of the truth. He that possesses this knowledge of Christ, most certainly believes in him, and is in a justified state; that is, his sins are freely pardoned, and he is reconciled to God, and adopted as a child to all the invaluable privileges of the sons of God.
4. The superlative excellence of this knowledge is evident from its tendency to generate lively hope and to fill the soul with peace and joy. There is “peace in believing.” The very exercise of the mind in contemplating such excellence, is the purest and sublimest pleasure of which we can form any conception. And it is in the atonement of Christ and his intercession for us, in the temple above, that all our highest and most assured hopes of future blessedness have their origin. He is, therefore, by a common figure of speech, called “our Hope” All spiritual comfort flows to us from this fountain. Even in the greatest afflictions, if we possess this knowledge, it not only affords us support and inspires us with patience, but enables us to rejoice; believing that these light afflictions, which are but for a moment, will work out for us a far more exceeding and eternal weight of glory. Thus, we find Paul saying, “We rejoice in hope of the glory of God, and not only so, but we glory in tribulation.” The spiritual knowledge of Christ will enable us to obey the exhortation to “rejoice always.” If the word of God dwells in us richly, in all wisdom and spiritual understanding, we shall be directed in the way in which we should go. Though the carnal mind is blind to spiritual objects; “he that is spiritual judgeth all things.”
5. The knowledge of Christ is excellent above all comparison, because it fits the soul for the enjoyments of heaven. The object of this knowledge is the same to the saint in heaven as to the believer on earth; the difference consists in the clearness of the vision. Here we see through a glass darkly; there, face to face. Here, we know only in part; there we shall know as wre are known. Indeed, this knowledge is the commencement of eternal life, according to that declaration of our Lord, “This is eternal life, to know thee, the only true God, and Jesus Christ whom thou hast sent.” The noblest life of a rational Qg must consist in the knowledge of the most
5G glorious objects, and in supreme love to their excellency.
6. This leads me to remark, in the last place, that this knowledge will be for ever increasing. While here, the believer as he grows in grace, grows in the knowledge of our Lord and Saviour Jesus Christ. To every finite mind the acquisition of knowledge must be gradual. In heaven, though the views of Christ are perfectly clear, they do not comprehend the whole object; this is infinite. It can never be exhausted. In what way knowledge will be communicated in heaven, whether by teachers of our own race, or by angels, or directly by the Spirit of God, it would be presumptuous in us to decide. Still, from the nature of the case, it may be known, that the knowledge of the saints in heaven is progressive; and that this progression is eternal. 0 delightful prospect! To be for ever learning more and more of the attributes of the infinite God, and more and more of his wonderful works and dispensations! This is a happiness suited to the nature of a rational being. Men in this world are often puffed up on account of the knowledge which they acquire by laborious study; but what is this obscure glimmering, when compared with the knowledge which the least in the kingdom of glory possesses? Believers, who have no opportunity of becoming acquainted with the discoveries of science in this world, need not repine. If they have the knowledge of Christ, and him crucified, all other kinds of useful knowledge will, on their entrance into the clear light of eternity, be added. The merest babe in Christ, in the future world, will know more of the works of God than all the philosophers upon earth. Knowledge of the laws and phenomena of nature is useful to society, by leading to numerous improvements, which lessen human toil, and minister to the convenience and comfort of this life. But when we view man as an immortal being, whose existence will be commensurate with eternity, all natural knowledge sinks into nothing. Of what account is it now, to those wTho were distinguished for their scientific knowledge, that they stood above their fellow men, in this respect? Whether they are now in a state of happiness or misery, all their acquirements of’ that kind, are of no service to them. The knowledge of Christ is the only knowledge which wTill avail us in another world.
However high the saints may rise in heaven, and however enlarged may be their powers in that world; yet still Christ will be the inexhaustible source of their increase of knowledge. He will be the great Teacher, or rather luminary, from which rays of divine light will radiate and illumine the souls of all his worshippers, to the utmost capacity of their minds. But Christ in heaven as well as upon earth is the object of our knowledge, as he is its source. As he is divine, his perfections are infinite. Probably, new relations of the great work of redemption will be revealed in continual succession. Christ, as seen now by faith, appears to the believing mind, beautiful and glorious; but the glory of his appearance in heaven cannot be conceived by those who dwell in bodies of clay.
The beatific vision cannot be described to mortals; or if described, it could not be understood. It must be experienced before any adequate conception can be entertained of it. Paul had a transient view of what was passing in Paradise and in the third heaven; but when he returned, he uttered not a word respecting what he had seen. Indeed, he says, it was “unlawful to utter it,” or as the original might be rendered, it was impossible. If the knowledge of Christ, seen here darkly through the mists of human weakness and ignorance by faith, is so excellent, we may infer that the unveiled view of this object in heaven must be superlatively glorious. This perfection of divine knowledge is reserved for all the saints, according to their measure of comprehension, in the world to come, where they shall all be collected, and though occupying different mansions in their Father’s house, shall enjoy the beatific vision.
Two inferences shall close this discourse.
1. If the knowledge of Christ be so excellent, it should be our constant and vigorous effort to increase in it daily. It is the same as to grow in grace. And to attain this object, two things only are necessary; first, a diligent perusal of the Holy Scriptures, where the character and work of Christ are clearly exhibited; and secondly, prayer to God for the influences of the Holy Spirit, by whose agency alone the mind is enlightened to behold the glory of God, as it shines in the face of Jesus Christ. And, as we have reason to believe, that our celestial vision of Christ will bear some proportion to our spiritual knowledge of Christ here, this should stimulate our minds to a holy emulation, to rise as high among the ranks of heaven as we can. As such an emulation can injure no one, and may be profitable to ourselves, we should entertain no scruple about indulging it. Fall not below the station to which you may arise. Make the best possible use of your privileges, which are afforded to you for this very purpose.
2. The second inference is, if the knowledge of Christ be so excellent, and so infinitely superior to all other acquisitions, we should endeavour to extend it to as many of our fellow-creatures as we can possibly reach. It is our duty, and should be our delight to spread the gospel over the globe, until the knowledge of God shall cover the earth as the waters cover the sea. And as the Scriptures are the treasure-house of this knowledge, we should do all in our power to circulate the Bible in all languages, and, as faith comes by hearing, we should unite with cordiality, energy, and liberality, in educating pious young men for the ministry, and sending the living preacher to all those nations which are now sitting in darkness and the shadow of death. We should aim at nothing short of the conversion of the whole world; of which there is. at this time greater ground of hope than at any former period.
And here again prayer is as necessary as in the former case. Nothing can be effected without divine influence, and this is promised in answer to prayer. Paul may plant, and Apollos water, but it is God who giveth the increase. For that increase let us pray without ceasing.