It is something I have said several times now, but it bears repeating: the multidimensional brilliance of the resurrection is almost inexhaustible. That is why a single essay on the topic cannot possibly hope to provide a comprehensive account of its significance. Only by considering each dimension in turn can a satisfying picture of the sequel to the crucifixion be realized.
It is with that preamble in mind that I turn to the resurrection and its relationship to sanctification. Already, I have explored the way in which the resurrection actually secures, completes and verifies a change in our legal standing before God. But its power and relevance extend into the realm of sanctified living: the progressive erasure of the effects of the old life, marked as it was by sin; and the gradual, life-long envelopment of the new life, into which Christians have been “born” and into which they grow. It is because of the resurrection that we may be assured of our own success in the defeat of sin (at least those of us who have accepted the tenets of Christianity and the person of Christ himself).
I turn to a book of the Bible that I have turned to a number of times recently in order to explore the relationship between the resurrection and sanctification: Paul’s epistle to the Romans. Chapter 6 of that book deals with the issue of sanctification, and our apostle makes several references to the raising of Christ as a foundation for the purification of Christians. Let’s look at the chapter more closely, starting with Romans 6:4:
“We were therefore buried with him [Christ] through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life”.
Paul makes a startling statement: we who have given our lives to Christ have been “buried” with him through baptism. Without digressing too much, the apostle offers us a picture of baptism rich in theological symbolism. Baptism is much more than a lingering tradition; it constitutes the outward symbolical expression of an inward, spiritual shift. Namely, it represents the transfer of our lives from the reign of sin and death – the end of which could only come about through the finality of Christ’s sacrificial death, and our participation through baptism – to freedom from those pernicious forces (cf. v.7) under the reign of God’s righteousness.
Of course, the outworking of that process takes place over a lifetime. Although the judicial transfer happens the moment we accept the message of the gospel, sanctified living, free from sin and unrighteousness, is an unfolding experience. Nevertheless, like justification, sanctification cannot operate without the reality of the resurrection. Let’s look again at 6:4. Paul explicitly grounds the fact of Christians’ new lives in the fact of Christ’s new life (resurrection). On our behalf, he took on the penalty, the pain – the wretched effects – of sin. And on our behalf, God raised Christ from the dead, as a prototype for the newness of life he will bestow upon those who have already been justified by him. The one depends on the other. For if Christ did not leave the tomb, then the reign of sin and death would still be present. The fact that he has discarded the graveclothes for the new garment of resurrection life means that our striving for holy lives (in the power of the Spirit, of course – see Rom. 8:4-13, for example) is not futile. Not at all, since it is done – or ought to be done – in the knowledge that God has already defeated these forces through the One to whom we are united.
Paul goes on talk about our being united with Christ, not only in his death, but also in his resurrection (verse 5). He declares that those who are united to Christ in his death will “certainly” be united with him in his resurrection. The two halves of God’s salvific work cannot – indeed, must not – be separated. If we participate in Christ’s death by putting to death the sinful nature (cf. v.6), then we will surely participate in the newness of life he experienced at his resurrection. The conclusion – our “death” with Christ is one of separation. The reign of sin has come to a conclusive end; we have been freed from it (v.7). Our apostle is explicit in outlining the consequences. Because we have been separated from sin (in other words, it has been put to death in us because we have appropriated the benefits of Christ’s death), we must now offer ourselves to God instead of offering ourselves to corruption (vv.11-13). We have crucified the old nature, the old life, on the cross. Our obligation now is to live our lives to God. But again – all this is futile if Christ himself did not gain mastery over death. For if he did not, then sin is certainly still at work, and every effort made to prevent its reign is bound to fail.
Paul is certainly aware of the logic of this supposition. For he states in verse 9 that Christ was raised from the dead, so that the death he died to sin, he died once-and-for-all; death (and sin) can no longer have its way with him. It is a defeated foe. And because it is a defeated foe, we can be assured that our own participation in Christ’s crucifixion – through the sacrificial pursuit of holiness – is not an exercise in fruitless denial; still less is it a bad joke that has us trying to do what is actually impossible. The ideal of a sanctified life is not a denial of what is, and always will be, the case. It is rather the promise of a life that will forever be freed from the predations of sin and death, grounded in the tangible evidence of the resurrection itself.
* * *
Matthew Barrett, a Christian author and blogger, wrote recently on this topic (“The Neglected Resurrection,” The Gospel Coalition, April 5th, 2012). He finished by quoting Paul’s admonition to the Colossians, which is certainly apt here:
“If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory” (Col. 3:1-4).
Amen. We ought to focus on the godly, spiritual things in this life, for we know that our lives are no longer beholden to sin – and as a consequence, the shadow of death. Christ’s own resurrection is proof of that glorious fact. It is also a present reality in our lives, bursting the boundaries of history to transform each Christian as he or she walks in newness of life. Of course, sin still knocks at our door; it still beckons us, and bids us to come. However, the past triumphs of the One in whom we trust will be fulfilled. For as Paul says, when Christ appears (referring to his second advent) we, too, shall appear in glory. Our present yearnings for holiness – such as they are – and the present work of God to sanctify us will not come to nothing; they will be fulfilled in our glorification, of which Christ’s resurrection was both the model and the promise. Indeed, we can be assured that in living by the Spirit and separating ourselves from sin, we are engaging in a task that God will consummate, precisely because he has provided us with embodied evidence that sin and death are vanquished. It is a challenge, but also an encouragement, to pursue and receive the sanctifying grace of God in Christ.