Nathaniel R. Martin

A Faith to Confess: Article III, Of the Fall of Man

We believe that man was created in holiness, under the law of his Maker, but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint but choice; being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin, without defense or excuse.

Introduction: We cannot afford to think wrongly about ourselves. Misunderstanding the nature of humanity, our great need, and how to fix it is of the utmost importance. Many today wrongly think that humanity’s problems can be solved through technology, but our problem is not a technological one. Others think we can solve humanity’s problems with education, but intellectual ignorance is far from our greatest need. Others may suggest politics is our hope, but public policy cannot get to the heart of our problem. If we diagnose the problem incorrectly, we will prescribe insufficient medicine. 

Dr. Martyn Lloyd-Jones said that preaching is the primary activity of the church because God never changes, and man’s need never changes. 

“…the moment you consider man’s real need, and also the nature of salvation announced and proclaimed in the Scriptures, you are driven to the conclusion that the primary task of the Church is to preach and proclaim this, to show’s man’s real need, and to show the only remedy, the only cure for it.”

This article clearly explains humanity’s problem in our confession. Only by understanding the nature of man’s true need can we accurately see that the gospel of Jesus Christ is the sole solution. 

I.) Humanity was created in Holiness

We believe that man was created in holiness, under the law of his Maker

The opening pages of Scripture testify that all of God’s creation was good. Genesis records God’s positive judgment on what he has made with the refrain, “And God saw that it was good” (Gen. 1:10, 12, 18, 25). 

God’s creation of humanity continues this pattern but in escalation. Humanity is the pinnacle of God’s creation. Only humans are created in God’s image (Gen. 1:26-27; 5:1), and only after the creation of man does God see that all he has made is “very good” (Gen. 1:31). 

26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” 

27  So God created man in his own image, 

in the image of God he created him; 

male and female he created them. (Ge 1:26–27)

Unfortunately, the text in Genesis does not explain what it means to be created according to the image and likeness of God. Nor does the confession articulate a particular understanding of the image of God. It simply rightly affirms that man was “created in holiness.”

Christians have postulated several interpretations, attempting to locate the image in the capacity for reason, the ability to have a relationship with God, and the function of rule and dominion (Gen. 1:28). Although all of these may relate to what it means to be created in God’s image, they do not constitute the essence of the image itself. 

I want to humbly suggest that the image and likeness refer to a royal status that every person possesses as God’s representative on earth. As God’s image and likeness, humanity’s presence on earth marks that God created and thus exercises dominion over all of creation. It is true of everyone regardless of ethnicity, gender, age, mental capacity, or social status. Therefore, every person has an inherent dignity, worth, and value as God’s image bearer. 

This understanding of the image is reflected in the Psalmist’s interpretation of Genesis 1:26-28: “What is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet.” (Psalm 8:4)

Note that crown, glory, and honor are descriptors of royalty. The rule and 

dominion humanity was meant to possess over creation resulted from 

being in God’s image, but it’s not the image itself. Of course, to be God’s 

royal representative, one also has the capacity to relate to God and other 

creatures. 

This interpretation parallels how the word “image” was used throughout the culture of the ancient Near East. “In ancient near East, the setting up of the king’s statue was the equivalent to the proclamation of his domination over the sphere in which the statue was erected.”

Furthermore, in the ancient world, kings and pharaohs were believed to be the “image” and adopted “sons” of their particular deities. The Egyptian Pharaoh was called the “Image of Re,” and the Assyrian Kings were called the “Image of Bel” or “Image of Marduk.”

“However, unlike the ancient Near East background, where the concept is applied only to the king, Scripture teaches that all humans (“man” collectively) is created in the image of God, and under Adam’s headship, all humans were created to be rulers over creation.”

Adam was created to be a priest-king over God’s creation and meant to exercise dominion over it. He was created good and in holiness, capable of fulfilling God’s commands and living rightly in communion with God. At creation, there was no sin or disruption of fellowship with God. 

Even though Adam was good and created in holiness, he was not free to live and do as he pleased. The confession rightly states that humanity was created”…under the law of his Maker.”

God is holiness, justice, and righteousness. Being created by God means being under the law of our maker. Adam was obligated to God and his holiness. We can and should distinguish between two types of law: natural (moral) law and positive law.  

Samuel Renihan helpfully clarifies the difference between the two, “Natural law refers to the universal moral law of God impressed on the mind of men. Positive law refers to indifferent things prescribed or proscribed for a particular period, place, and people.”

When the confession states that man was created “…under the law of his Maker,” it means that Adam was under God’s moral law and particular positive laws because of God’s covenant with God in creation. 

What positive laws did God give Adam as part of their covenant relationship? 

15 The Lord God took the man and put him in the garden of Eden to work it and keep it. 16 And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.” (Ge 2:15–17)

Some have attempted to suggest that God did not make a covenant with Adam in creation because the word “covenant” does not appear in Genesis 1-2. However, the context of Genesis 1-2 and later biblical texts referring to Genesis 1-2 make it clear that God made a covenant with Adam in creation. 

Evidence for the Covenant of Works/Covenant of Creation 

1.) In Genesis 2:4, the name LORD (YHWH) is used. As later Israelites read Genesis, they would have most certainly understood this as the name of the covenant Lord (Exodus 3:13-15). 

2.) Adam is given commands, promises for obedience, and curses for disobedience. Had Adam obeyed God in the garden, it would have resulted in eternal life (Gen. 3:22-24; Rev. 2:7), but disobedience brought the curse of death (Gen. 2:17; 3:16-19). 

3.) Later Biblical texts refer to Adam transgressing God’s covenant,But like Adam they transgressed the covenant; there they dealt faithlessly with me. (Ho 6:7)

4.) In the New Testament, Paul consistently and repeatedly compares Adam and Jesus as two representatives of humanity. It is difficult to think of Christ as the head of the new covenant without Adam also being the head of a covenant in creation.

For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. (Romans 5:15)

17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. (Ro 5:17)

21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. (1 Co 15:21–22.)

God created humanity in goodness and holiness. Adam was God’s image-bearer in a covenant relationship who was meant to bear fruit and multiply, extending God’s reign and rule over all of creation. 

Unfortunately, Adam failed at his task and broke God’s covenant. The result was dire for him and for the humanity whom he represented.

II.) Humanity fell in Adam 

but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint but choice

As Genesis 3:6-24 records, Adam transgressed God’s covenant, and as a result, all of humanity are now sinners, “in consequence of which all mankind are now sinners.”

It is important to note that in Adam, humanity sins not by constraint but by choice. There has never been anyone who forced us to sin. From the moment we are born, our sinful choices are our own, and we are accountable for each one. We are born into sin because Adam is our representative head, but our sin is ultimately our own free choice.  

12 Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned (Ro 5:1)

THE Scriptures teach that the fall of Adam involved also that of his posterity. In the covenant, under which he sinned, he acted not merely as an individual man, the sole one of his kind, or one isolated from all others of his kind, but, as the head of the race, for his posterity as well as himself. The condition of mankind shows that they have all participated with him in the evils which resulted. The Scriptures teach that this is due, not merely to his natural headship, but to a representative or federal headship, because of which his act of sin may justly be considered as theirs, and they may be treated as though they had themselves done that act, each man for himself.- James P. Boyce 

III.) Humanity is depraved in Adam 

being by nature utterly void of that holiness required by the law of God, positively inclined to evil

The human condition after the fall is dire. Humanity maintains the image of God, but in a tainted and imperfect way (Gen. 9:6). There are no proper representatives of God and his rule on earth because all humanity is in sin with a nature “…utterly void of that holiness required by the law of God, positively inclined to evil.”

The Bible’s description of humanity’s post-fallen condition supports the confessions article. 

David refers to himself in Psalm 51:5 as having been born in sin, Behold, I was brought forth in iniquity, and in sin did my mother conceive me. (Ps 51:5)

When Paul describes human nature in Romans 3, he weaves together several Old Testament passages to show that both Jews and Gentiles are in need of a savior because their nature is totally depraved. 

9 What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, 10 as it is written: 

“None is righteous, no, not one; 

11  no one understands; 

no one seeks for God. 

12  All have turned aside; together they have become worthless; 

no one does good, 

not even one.” 

13  “Their throat is an open grave; 

they use their tongues to deceive.” 

“The venom of asps is under their lips.” 

14  “Their mouth is full of curses and bitterness.” 

15  “Their feet are swift to shed blood; 

16  in their paths are ruin and misery, 

17  and the way of peace they have not known.” 

18  “There is no fear of God before their eyes.” (Ro 3:9–18)

When we speak of total depravity, we don’t mean people are as sinful as they could be. We mean that every part of a person is bonded to sin: body, soul, mind, and will. This is such the case that Paul can describe life before Christ as being dead in trespasses and sin (Ephesians 2:1). In other words, the sinful nature of humanity isn’t simply wounded, somewhat good, or a little good. Humanity is by nature opposed to God, void of all holiness, and positively inclined toward evil. 

IV.) Humanity is under God’s righteous judgment

and therefore under just condemnation to eternal ruin, without defense or excuse.

God’s holiness and righteousness cannot allow for lawbreakers to go without justice. To be in Adam, as a sinner, is to be under the wrath and judgment of God that will be fully realized in the age to come. 

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. (Ro 1:18–20)

32 Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. (Ro 1:32)

36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him. (Jn 3:36)

The importance of these doctrines is articulated well by my friend, Jake Stone.  

“If God did not pour out His wrath upon lawbreakers, then He would cease to be God. His essence demands that His holiness be vindicated. Eternal ruin is what awaits all those who die in Adam. Do you see why a grasp of the gospel must include a real knowledge about what Adam’s fall did to us and what our condition is? This is not a mere intellectual debate to have but the souls of men are doomed because of their natural condition. The reason that Paul speaks in Gal. 3:10 about cursed are those who rely on the works of the law is because none of us can keep that covenant of works. If I try to, all I am is cursed and all I will know is judgment from God.”

Nathaniel R. Martin

Christ-Centered Reconciliation: Philippians 4:2-3

Sermon Idea: Christ-centered reconciliation preserves the unity of the church and protects the church’s mission. 

Introduction: A common issue in unhealthy churches is the abdication of membership responsibility when some members face personal conflicts. In many churches today, Eudoia and Syntyche would be completely overlooked, the consequences of their dispute disregarded, and everyone would continue to maintain a superficial sense of “unity.” 

This perspective on the church undermines its corporate and, dare I say, covenantal identity. It transforms its members into mere individuals who treat the church as a product, devoid of any responsibility toward others or the community as a whole. 

Paul does not embrace this shallow view of the church, and his love for these people prevents him from settling for a superficial mirage of unity. In a 2019 article, Trevin Wax captures this really well. 

“Paul’s willingness to call out two women when he knew the letter would be read to the whole congregation demonstrates the fact that he cared more about the unity of the church than about the church having a superficial, “everything is going to be alright” sentimental warmth. Paul’s most joyful letter expresses his willingness to do the hard work of pursuing unity rather than just papering over problems.”

This morning, I want us to see and believe that the hard work of reconciliation in the church is necessary. If you’re a member here this morning, I want you to embrace a corporate and covenantal view of the church. In other words, I want you to think of yourself as belonging to one another and having responsibilities toward each other. I want us to reject the superficial mirage of unity by embracing the practice of Christ-centered reconciliation as called for in Philippians 4:2-3. Why? 

Christ-centered reconciliation preserves the unity of the church and protects the church’s mission. 

We are left in the dark about the details of this conflict, but we can say something about its nature. On the one hand, the issue is serious enough for Paul to address publicly. These women were influential in the church. They were leaders. It is not hard to imagine the church being divided, with some supporting Euodia and others supporting Syntyche. It is time for this dispute to end so that there is no further damage to the church’s unity or gospel advancement.

On the other hand, the dispute is not over a primary doctrine of the faith or a primary matter of morality. These are issues that are worth dividing over, and Paul’s letters clarify that’s exactly what we should do. 

 9 But avoid foolish controversies, genealogies, dissensions, and quarrels about the law, for they are unprofitable and worthless. 10 As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, 11 knowing that such a person is warped and sinful; he is self-condemned (Tt 3:8–11)

Paul’s appeal to these two women to agree with the Lord means that this issue is not worth dividing the body of Christ over. It is not a matter of primary doctrine or ethics. 

In fact, since Paul doesn’t mention the details, it seems that the primary issue is these two women. Their continual lack of unity hurts the church more than the original issue. 

At some point, we will have members who are in conflict, and healthy church members will need to remind them that damage to the unity and mission of our church is too great a price to pay for their disagreement. 

Christ-centered reconciliation preserves the unity of the church and protects the church’s mission. 

As we look at this text together, I want to encourage you to pursue reconciliation in three ways. 

  1. Reconcile in the Lord, remembering the cross. 
  2. Reconcile for the church, remembering the mission. 
  3. Reconcile with joy, remembering eternity. 

I.) Reconcile in the Lord, remembering the cross (Phil. 4:2)

Paul’s call for reconciliation is not heavy-handed or domineering. He does not choose sides or make a judgment; he appeals to them. The word translated as “entreat” in the ESV has a degree of urgency, but the tone is gentle, as a loved one may entreat a family member to action. 

2 I entreat Euodia and I entreat Syntyche to agree in the Lord. (Php 4:2)

The primary motivation for reconciliation is that both these women are “in the Lord.” Something binds these ladies together in a way that transcends whatever disagreement they may have: their shared union with Jesus Christ. They have both been saved by God’s grace through faith in Christ, baptized into Christ, and incorporated into the body of Christ, the church.

This shared union with Jesus Christ unites these two sisters together, and it is the foundation for their ability to agree in the Lord. In Ephesians 4:1-6, Paul also appeals to shared union with Christ as the basis for Christian unity. 

I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all. (Eph 4:1–6)

Reconciliation begins by having the right view of the person you are in conflict with. In the church, we are to think and treat our fellow church members as fellow brothers and sisters in Christ with whom we are united in a mysterious way. 

Don’t think about one another as you would another customer at the grocery store. You may both be consumers, but you have not shared unity beyond that. Your relationship is merely circumstantial. 

Membership in the church is not merely circumstantial. We belong to one another because we have the same Lord. 

The call to agree has force because their agreement in the Lord will result in following the example of the Lord. Reconciliation in the church is in the Lord, remembering the cross. 

5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Php 2:5–8)

When Paul says that he wants these two women to agree with the Lord, He means that he wants them to have the same mind as Christ, who did not grasp his own right to his advantage but humbled himself, taking the form of a servant. 

Some things we disagree on need to be put in their proper place because we want to share a larger vision: a unified church on a mission to advance the gospel. We can think differently about a number of inconsequential things as long as we are united about the essentials. 

Remembering the cross is also important for reconciliation. The cross achieves the greatest reconciliation and is the very reason all other reconciliation is possible. 

 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. (Col 1:18–20)

God made peace with not only a sinful and broken world but with sinful and broken people. Remembering the cross is vital for our pursuit of being reconciled to one another because it is the cross by which we are reconciled to God. 

There is more, though. Through the cross, people who were once hostile to one another find peace with one another. 

14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. (Eph 2:14–16)

What’s the point? If the gospel is strong enough to reconcile sinful humanity with God, and if it can unite Jews and Gentiles as one people, then it is certainly powerful enough to reconcile two church members who are unable to get along. 

Remember the great work of Jesus Christ on the cross. Remember what grace you have received in the gospel. Remember and go be reconciled with your brother and sister, for whom Christ has also died. 

Reconcile in the Lord, keeping the cross in mind. This is the first encouragement, but notice that Paul urges the church to assist. This specific conflict requires other believers to mediate. 

II.) Reconcile for the church, remembering the mission (Phil 4:3)

3 Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers (Php 4:3)

Before we talk about Paul’s true companion, let’s think about how Paul describes these women. They are co-laborers in the gospel. These women have played some role in assisting with the advance of the gospel. It is safe to assume, then, that the division they’re causing in the church could hurt the church’s mission. 

The gospel and the church’s mission might not be at the forefront of the church’s minds; instead, they might be preoccupied with this dispute. Rather than being united for the sake of the gospel mission, the church may be divided over support for Euodia or Syntyche. 

Friends, please understand that failing to reconcile with your brother and sister in the Lord will affect more than the two of you. It will also affect the health and mission of the church. 

As you think about the temptation toward bitterness and resentment. As you think about the temptation to pride and selfish ambition, you must ask yourself: at what cost? 

34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.” (Jn 13:34–35)

If the world knows we’re followers of Jesus by our love for one another, then our lack of love can only hurt our witness to the gospel. 

Reconcile for the church, remembering the mission. 

Sometimes, though, this work of reconciliation requires help. Notice that Paul calls someone he identifies as a true companion. We don’t know who this person is, but we know what Paul wants them to do: ” Help these women.”

The church is a covenant community that takes responsibility for one another. The conflict between these women is not a personal problem but a church problem. 

I know the word is not used, but this passage assumes a covenantal understanding of church membership. This appeal toward reconciliation, especially the appeal for another church member to be involved, only makes sense in a community with shared doctrinal beliefs, a shared mission, and a mutual understanding of what it means to belong to one another. 

This is not a consumer understanding of membership, like three individuals sharing the same shopping space simply because they have a Sam’s Card. It’s not just circumstantial. Their relationship is significant.

When we have a public conflict among the saints of Waldo Baptist Church, it is not a personal problem but a church problem. Friends, do not settle for a weak and meaningless view of what it means to be a church. Let’s belong together and be responsible for each other. 

As I was studying this week, I decided to reread our church covenant, which articulates the commitments the members of Waldo Baptist Church are to make to one another. You may be familiar with this or not, but we’ll all learn more about it eventually. 

Here is one sentence from our church covenant. 

“…so we do now solemnly covenant with each other, as God shall enable us, that we will walk together in brotherly love; that we will exercise a Christian care and watchfulness over each other, and faithfully warn, rebuke, and admonish one another, as the case shall require;”

Beloved, we belong to one another and should joyfully embrace the responsibility of exercising Christian care and watchfulness over each other. 

Having said that, we need to note that Paul knows the people to whom he is writing very well. He has a long history with them, so he’s earned the right to address this conflict so directly. 

So, even as I advocate joyfully for a corporate and covenantal understanding of church membership, I recognize that there will be people who can and should speak into your life, and not every member should do so in the same way. 

Since we need one another, and there will come a time when we’ll need to step in to mediate the conflict, let’s spend our time loving well, building trust, and earning the right to speak to one another directly as needed.

Reconcile in the Lord, remembering the cross. Reconcile for the church, remembering the mission. Now, lastly, reconcile with joy, remembering eternity. 

III.) Reconcile with joy, remembering eternity (Phil 4:3) 

With one reference, Paul directs our attention to the eternal life God’s people are assured of, “…whose names are in the book of life. (Php 4:3)

The Bible uses this image in various ways to refer to God’s people who will inherit eternal life. 

20 Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.” (Lk 10:20)

5 The one who conquers will be clothed thus in white garments, and I will never blot his name out of the book of life. (Re 3:5)

15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire (Re 20:15)

The fellow believers with whom we sometimes find ourselves in conflict have their names in the Book of Life. With us, they will share in the resurrection of the dead, we will feast together and worship God together. 

Not even the most serious disagreements between Christians will matter to us on that day. If you consider your conflict in light of eternity, it may seem very small indeed. This is why we need to cultivate an eternal perspective on all of life, especially on conflict in the church. 

Christ-centered reconciliation preserves the unity of the church and protects the church’s mission. 

  1. Reconcile in the Lord, remembering the cross. 
  2. Reconcile for the church, remembering the mission. 
  3. Reconcile with joy, remembering eternity. 

(Give clear gospel invitation) 

Nathaniel R. Martin

NOBTS Stanfield Preaching Lectures: Jim Shaddix

Dr. Jim Shaddix recently went to be with the Lord. As a student at Southeastern, I had the privilege of taking Biblical Exposition and Sermon Delivery with him. Although I didn’t get to know him well, I have positive memories from those classes. Following the example of others, I’ve listened to numerous of his sermons since his passing.

In 2022, Dr. Shaddix gave the Stanfield Preaching Lectures at New Orleans Baptist Theological Seminary, focusing on Nehemiah 8. As I listened to these sermons, I was greatly encouraged and stirred to persevere with joy in my pastoral ministry. They are pertinent not only to pastors but also to church members!

I want to encourage you to listen to these sermons toward a deeper love of God and his Holy Word.

Sermon One

Sermon Two

Nathaniel R. Martin

Citizens of Heaven and the True Nature of Hope: Philippians 3:17-4:1 

Sermon Idea: As citizens of heaven, we have true Christian hope and live in light of it. 

Introduction: One of the great sources of encouragement in my Christan life and pastoral ministry has been the writings of D.A. Carson, Distinguished Emeritus Professor of New Testament at Trinity Evangelical Divinity School. He has written more books than I can count, ranging from technical academic works to edifying popular-level books for the church. He is quite a good preacher, too. Unfortunately, Dr. Carson is currently declining from Parkinson’s and has stopped all speaking engagements and writing commitments.

Upon seeing the announcement about Dr. Carson’s health, many began to quote one of his most famous statements online, “I’m not suffering from anything that a good resurrection can’t fix.”

Only the church can understand that statement because they know it is not rooted in make-believe but is the essence of true Christian hope. 

When I found out about Dr. Carson’s condition, I was rereading my favorite of his books, Praying with Paul, to prepare to teach about prayer during our Wednesday evening gatherings. In it, Dr. Carson reminds us how important it is for Christians to set their minds and hearts on the world to come. 

“If we do not aim for the new heaven and new earth, many of our values and decisions in this world will be myopic, unworthy, tarnished, fundamentally wrongheaded. To put the matter bluntly: Can biblical spirituality long survive where Christians are not oriented to the world to come?– D.A. Carson

What a question! Can biblical spirituality long survive where Christians are not oriented to the word to come? 

Paul may not have used those exact words, but that is essentially what he is telling the Philippians in 3:17-4:1. They are citizens of heaven, and because they are citizens of heaven, they have true Christian hope. 

They are not to set their minds on earthly things but to imitate the way of those who have oriented their minds and hearts to the world to come. 

If you have been with us throughout our Philippians study, you may remember that we identified something important about verses 27 of chapter 1 and 20 of chapter 3. These verses serve as bookends for the main portion of the letter. Paul wants us to learn how to live as gospel citizens or as citizens of heaven. This is the thesis statement given in 1:27. 

27 Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel (Php 1:27)

The phrase “let your manner of life be worthy” in verse 27 carries the connotation of citizenship and is better translated by the CSB in this way:Just one thing: As citizens of heaven, live your life worthy of the gospel of Christ. (Php 1:27)

This morning’s text concludes the main portion of the letter. It repeats the references to citizenship and the command to stand firm but does so in a way that is charged with hope. 

Yes, we are to live as worthy citizens, but we do so oriented toward the world to come. One day, our Savior will return, and we will be transformed to be like him on that day. The return of Christ and the resurrection from the dead is the true nature of Christian hope.

That is in the future, but it changes everything about how we live today. As citizens of heaven, we have true Christian hope and live in light of it.

I want us to hear from the Lord by calling you to do three things this morning: imitate examples of Christian hope, remember the nature of Christian hope, and respond by living in light of Christian hope. 

I.) Imitiate examples of Christian hope (Phil. 3:17-19) 

A recurring theme in the Philippians is the contrasting of examples. Paul often puts forward himself, his co-laborers, and ultimately Christ over against the unfaithful examples of selfish people or those who put confidence in the flesh. That theme continues here in verses 17-19. 

17 Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. 18 For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ (Php 3:17–18)

Notice how Paul uses the word “walk” to describe both groups. We are called to imitate those who walk according to the example of Paul and his friends. We are to mark and avoid those who walk as enemies of the cross of Christ. 

Paul presents two ways of life. One way is shaped by the cross of Jesus Christ and lives in the hope of all that the cross has accomplished. 

The other way of life is opposed to the cross of Christ, living as enemies of the cross and making little of all the cross accomplished by how they live.  

This great contrast reminds me of the opening verse of the Didache, a very early piece of Christian writing that was essentially a discipleship book.

There are two ways, one of life and one of death, and there is a great difference between the two ways. – Didache 1:1 

Similar to the Didache’s appeal to life and death, Paul urges us to reflect on the end of these two visions of life. We already know how life is in Christ ends. That’s what we’ve discussed extensively over the past several weeks.

All who place their faith in Jesus Christ are counted righteous in God’s sight, share in the power of Christ’s resurrection, and will one day attain the resurrection from the dead. In other words, the end of the Christian life shaped by the cross is perfection in Christ Jesus. 

The way of life that is opposed to the cross does not end in perfection and glory but in destruction. 

 19 Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. (Php 3:18–19)

Whoever these opponents are, they live in a way that opposes the cross. They are selfishly ambitious, driven by their desires, and even gory in things they should be ashamed of. In other words, their life is contrary to self-denial and so contrary to the cross. They pursue their own self-interest rather than share in the sufferings of Christ. They are earthly-minded people.  

This is the path to destruction. Friends, as we hear the call to imitate those who live in Christian hope, we cannot afford to minimize the warning of judgment and destruction. 

Did not Jesus warn us of this himself? 

13 “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. (Mt 7:13)

If you could trace the trajectory of your life, where does it end? Paul gives two visions of life. One through the cross that leads to righteousness from God and resurrection life. The other is destruction. One is filled with hope, and the other is hopeless. What trajectory are you on this morning? What describes the state of your life before God?  

As we hear the call to imitate Paul’s example of the cross, we should consider the importance of being those examples for one another. Let us be a people who are shaped by the cross of Jesus Christ. Let us be people who press on to the prize of the upward call of God in Christ Jesus and hope for the resurrection from the dead. 

Let’s talk in such a way, pray in such a way, worship in such a way, and live in such a way that no one can leave our presence with minds set on earthly things. 

We are to imitate examples of Christian hope because we are citizens of heaven. As such, we have true Christian hope. Let’s look at verses 20-21 to remember the true nature of Christian hope. 

II.) Remember the true nature of Christian hope (Phil. 3:20-21) 

20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself. (Php 3:20–21)

The church is a people whose citizenship is in heaven. This means that our hope is not in any earthly person, thing, or power. When Paul describes Jesus as a Savior, the Lord Jesus Christ, he clearly states that Jesus Christ is the source of the Christians’ hope, not any earthly power. 

Paul is writing to a people who are citizens of a Roman colony. One of the monikers of Caesar was that he was the “savior of the world” because “he restored order and peace not only in Italy but also throughout the provinces and regions under sovereign rule.” To be a Roman citizen was to worship the Ceaser, “the savior of the world.”

Paul redirects the Philippians to their true Savior from heaven, the Lord Jesus Christ. Christian hope for the future is in the Savior from heaven and not any earthly thing, person, or power. 

What is this hope, then? If we are citizens of heaven and have true hope, what is our hope? There are two primary aspects of Christian hope that are mentioned in these verses: the return of Christ and the resurrection from the dead. 

The Return of Christ 

“But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ…”

Core to our faith is the belief that just as Christ came, he will come again. The book of Revelation ends with this way, 20 He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! (Re 22:20)

In Philippians, Paul does not spend time on the when and how of Christ’s return but on its reality to bring Christan hope. 

The language used to describe Christ’s return goes far beyond a confession of belief. Christian hope is not less than confessing his return, but it is much more. Notice the language: “…We await.”

The idea is more than passing the time like you’re waiting in line at the DMV, but like eager anticipation, a longing. Chrisitan hope eagerly awaits the return of Christ Jesus from heaven. This is how Christian waiting is typically described in the Bible. 

23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies (Ro 8:23)

28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him. (Heb 9:28)

I want you to think with me for a moment about something you eagerly waited for. It can be big or small. It can be trivial or serious. 

Like a student completing all their classes and anticipating graduation, like a groom eagerly awaiting to see his bride walk down the aisle; like parents eagerly waiting for a child to be born, we know and understand what it means to wait for something eagerly. We know the difference between passing the time and waiting for something with eager anticipation. 

The church is to set its eyes on the hope that is coming and eagerly wait for him. 

It is certainly worth asking if our churches are often so unfruitful because we don’t eagerly await his coming. Our minds might be too often preoccupied with earthly things, so we lack the drive to press on and pursue the heavenly, eternal things that matter the most. 

Beloved, our hope is a Savior, Jesus Christ the Lord, who is coming from heaven. So, let’s eagerly await him. This is the true nature of Christian hope. 

When Christ returns, he will also transform us into being like him.

The resurrection from the dead

21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

When Jesus returns, every believer in Christ will be transformed into the likeness of Christ. All those who have died in Christ will be raised and transformed into the likeness of Christ. 

When Jesus was raised from the dead, he became the first fruit of bodily resurrection. 

20 But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. (1 Co 15:20–22)

It can’t be stressed enough how important it is to see that what is transformed is our physical bodies. Our lowly bodies, our humble mortal bodies, will be gloriously transformed by the one who once humbled himself by taking the form of a servant, was born in the likeness of men, and humbled himself to the point of death, even death on a cross. The glorious Son of God humbled himself in the form of a lowly servant so that are lowly bodies could be transformed into the likeness of his glory. 

Christian hope is not a bodiless, spiritual existence but an eternity in a redeemed and glorified body that has been transformed by the power of Christ. 

So much of this is a mystery, but how amazing is it that we are transformed into the likeness of Christ’s glory? We will be perfect as he is perfect, and we will be incorruptible as he is incorruptible.  

51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. (1 Co 15:51–53)

We simply don’t know what awaits us, and we must be content with what God has revealed to us in Scripture, being careful not to speculate beyond what is written.

We will be transformed into being like him. That, my friends, is enough. 

As citizens of heaven, we have true Christian hope. We have the promised return of Christ and future resurrection from the dead. You’re “…not suffering from anything that a good resurrection can’t fix.

To properly understand Christian hope is not only to believe in the hope we have but to live in light of it. That is the point of 4:1 

III.) Respond by living in light of Christian hope (Phil. 4:1) 

Therefore, my brothers, whom I love and long for, my joy and crown, stand firm thus in the Lord, my beloved (Php 4:1)

Future hope is the fuel for the Christian life in the present. Note the words Therefore…stand firm thus in the Lord, my beloved. The hope we have leads us to action, not apathy. What might Paul mean by “stand firm?” 

It means to obey all the commands Paul has given to us in the main body of the letter. 

2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. (Php 2:2–3)

work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure. (Php 2:12–13)

 16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain (Php 2:15–16)

We do all of these in joyful obedience to Christ because of our great hope in him. 

As citizens, we have true Christian hope and live in light of it. For most of you this morning, my encouragement is to reflect on the return of Christ and the promised resurrection from the dead. One day, you will be transformed to be made like him. Reflect, rejoice, and meditate on how the promise of the resurrection might change how you might live today. 

For the rest of you, I want to revisit my previous question. 

If you could trace the trajectory of your life, where does it lead? Paul presents two visions of life: one through the cross that leads to righteousness from God and resurrection life, and the other to destruction. One is filled with hope, while the other is hopeless. What trajectory are you on this morning? How would you describe the state of your life before God? 

Nathaniel R. Martin

A Faith to Confess: Article II—Of the True God 

We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth; inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and love; that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost; equal in every divine perfection, and executing distinct and harmonious offices in the great work of redemption.

Introduction: Theology is the study of God and everything related to God. Therefore, the study of God—his nature, essence, and being— is appropriately called theology proper. Our knowledge of God is the basis of every other form of knowledge. There is then no greater pursuit, no object more worthy of our attention than God. True knowledge of God brings meaning to life and a proper understanding of oneself. In his classic book, Knowing God, the late J.I. Packer articulates beautifully how true knowledge of God infuses life with meaning. 

“What makes life worthwhile is having a big enough object, something which catches our imagination and lays hold of our allegiance; and this the Christian has in a way that no other person has. For what higher, more exalted, and more compelling goal can there be than to know God?”

With such great an object, it is good to be aware of our limitations, proceed cautiously, and be ruled by Scripture in everything said. We are finite creatures seeking to understand an infinite being whom we can never exhaust or comprehend. As finite creatures, we should submit ourselves to the authority of Holy Scripture and be guided by the church’s tradition. 

The ecumenical creeds such as the Apostle’s Creed, Nicene Creed, Athanasian Creed, and Chalcedonian Definition are invaluable resources toward this end because they were formed to articulate a biblical and orthodox understanding of God in response to heretical teaching. The importance of studying and knowing God is too important to pursue alone as if no one has pursued to know God rightly before us! 

Jake Stone is right when he observes, “Baptists have never shied away from using and incorporating these creeds as seen in many documents produced in the 17th and 18th centuries. Many confessions and catechisms either use language from creeds explicitly or recommend the creeds. A failure to uphold these orthodox views can cause massive error or spiritual destruction.” 

The New Hampshire Confession of Faith stands in this tradition. Its article, “Of the true God,” albeit a more brief, succinct statement, confesses to believe in the one true living God as confessed in the creeds and historic Baptist confessions of the past. 

In an effort to understand the article well, it will be helpful to study under three major headings: God’s being and name, God’s character and glory, God’s triunity, and work of redemption. 

I.) God’s Being and Name 

We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth

Our first confession is that there is only one true and living God, there is one, and only one, living and true God. The Bible acknowledges that other gods are worshipped by the nations, but these gods are powerless, deaf, and mute; often, they are mere creations made of stone or wood.

The belief that God is one is most clearly articulated in Deuteronomy 6:4-5, 4 “Hear, O Israel: The Lord (YHWH) our God, the Lord (YHWH) is one. 5 You shall love the Lord (YHWH) your God with all your heart and with all your soul and with all your might (Dt 6:4–5)

Since there is one and only one true God, every person must come to the realization that it is this God to whom we are accountable and no other. In the words of my friend Jake Stone, “There is not a ‘pick the God’ that best suits your needs options. You will have to reckon with this God…”

Unlike the idols worshiped by nations, the one and only true God lives. 

The Lord lives, and blessed be my rock, and exalted be the God of my salvation (Ps 18:46)

14 I hope to come to you soon, but I am writing these things to you so that, 15 if I delay, you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth (1 Ti 3:14–15)

Everything about Christian life is only possible because the God we confesses lives. Eternal life is granted to us through faith because the God who lives grants it to us (John 5:21, 26). We can trust that God hears us in prayer because he lives. We pray, “Our Father in heaven…” (Matthew 6:9) because God is there and because he lives. Our desires and affections yearn for God (Psalm 42:1-2) because he lives.  No one in their right mind yearns to commune with an inanimate object. The Christian life is only possible because God lives. 

God’s being is not physical but spiritual. In the words of the confession, God is an infinite, intelligent Spirit. Jesus appeals to God’s spiritual nature in John 4:24, God is spirit, and those who worship him must worship in spirit and truth.” (Jn 4:24)

This means that God does not have a body, nor can God be faithfully represented by any image created by man. This is why God prohibits making such images (Exodus 20:4). References in Scripture to God’s hand, God walking, God’s face, etc, are anthropomorphisms. An anthropomorphism is a literary device employing human imagery to teach us about God and his works. 

The confession goes on to identify God’s name as JEHOVAH. This is a rendering of the divine name YHWH as revealed in Exodus 3:14.

14 God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you (Ex 3:14)

The revealing of God’s name is the revelation of his being. When God says that his name is” I AM Who I AM,” he is teaching us that he is self-existent and not dependent in any way on anything outside of himself for his being and attributes. In the New Testament, we learn that the divine name is shared by the three persons of the Trinity. 

 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (Mt 28:18–19)

Although the statement, an infinite, intelligent Spirit, whose name is JEHOVAH, is brief, key doctrines regarding God’s perfections can be taken from it. Unfortunately, we will have to keep these definitions brief. 

Divine Aseity- This is the doctrine stated above in relation to God’s name. The Latin phrase a se means “from himself.” God has life in himself and does not derive his being or attributes from any source outside of himself. In the words of Ross Inman and Stephen Pressley, “…there is nothing behind or in back of God that explains that God is, what God is, or what God does.”

26 For as the Father has life in himself, so he has granted the Son also to have life in himself. (Jn 5:26)

Divine Simplicity- In Christian theology, simplicity does not mean that God is simplistic and easy to understand. Divine simplicity is a way of expressing that God’s being is not made up of parts. God’s attributes are essential to who God is. James P. Boyce explains simplicity really well. 

“In ascribing simplicity to God, therefore, we declare that his nature is so purely or simply one as not to be compounded of separate substances. As matter and spirit, or even of the same substance, in different forms, or of a substance with separable attributes; and we assert that even his attributes are one with his essence and that he is not only essentially spiritual, but also essentially wise, and good, and holy, and just, and true, and almighty, and omnipotent.”

Divine Immutability- God’s nature is incapable of underdoing any change whatsoever, For I the Lord do not change (Mal 3:6). Even when the Son of God assumes human flesh in the incarnation, God’s nature remains unchanged. Jesus Christ is one person with two natures that are united but never confused, mixed, or changed. 

Divine Eternity- As an infinite Spirit, God’s nature and attributes are eternal. There was simply never a time when God was not, nor will there ever be a time when God will not be. There was never a time God gained something he did not have, nor will there be a time he loses something he has. 

20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. (Ro 1:20)

Divine Impassibility – This is perhaps the hardest perfection to articulate well. In short, it means that God cannot be acted upon in any way that causes change to his being. The older confessions referred to God as, “without passions.”  Inman and Presley again are helpful, “In classical thought, roughly, a passion is a received or caused state of being that brings about an intrinsic change in the recipient and causes them to be in a way that they were not before, normally for the worse.”

II.) God’s Character and Glory 

inexpressibly glorious in holiness, and worthy of all possible honor, confidence, and love

God’s glorious holiness means that he is worthy of all adoration and praise. 

“Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders? (Ex 15:11)

“Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Is 6:3)

God’s glory and holiness mean that all who belong to him are to be holy unto his glory. 

 14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” (1 Pe 1:13–16)

God is worthy of our full devotion, worship, and life. 

III.) God’s Triunity and Work of Redemption 

that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost; equal in every divine perfection, and executing distinct and harmonious offices in the great work of redemption.

The God that we confess is God, the Holy Trinity. We do not believe in three gods, nor do we believe that God is one person. We believe that God is one, eternally Father, Son, and Holy Spirit. 

The word “trinity” does not appear in the Bible but is certainly a biblical doctrine. 

16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; 17 and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.” (Mt 3:16–17)

19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Mt 28:19)

26 “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me (Jn 15:26)

4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone (1 Co 12:4–6)

14 The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Co 13:14)

The confessions state that these three persons are equal in every divine perfection. There is no difference in dignity, majesty, or honor between the persons of the trinity because the Father, Son, and Spirit are the one and same God. 

Next, the confession makes a statement about God’s work of redemption and executing distinct and harmonious offices in the great work of redemption.

In other words, although some works may be attributed to one person of the trinity, all of God’s works are all of God’s work. The one God, Father, Son, and Spirit never work apart from one another. For example, the Father is often referred to as the creator (Gen. 1:1), but the Father created through the Son (Col. 1, Heb. 1) and in the Spirit (Gen. 1:2). 

It was the Son of God alone who became incarnate and died on the cross, but this work of redemption was the single act of the Triune God. The Father sent the Son, and the Spirit brought about the miraculous conception and remained with Jesus throughout his ministry.

It is not uncommon to hear someone say that the Father planned salvation, the Son purchased salvation, and the Spirit applied salvation. This language is fine as long as we maintain that all these works are inseparable and in perfect harmony with one another. The will of the Father is the will of the Son and the Spirit because the Father, Son, and Spirit are the one and same God. 

Ephesians 1:3-6, 13-14 beautifully captures the Trinitarian, harmonious work of redemption. 

3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved. (Eph 1:3–6)

13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (Eph 1:13–14)

If God is one and yet three, how do we properly distinguish between the persons without sacrificing the unity of the one God? 

The persons of the Trinity are only properly distinguished by their names and eternal relations of origin.

The Father is unbegotten

The Son is eternally begotten of the Father

The Spirit eternally proceeds from the Father and the Son

This is, of course, a marvelous mystery, but it is how God has revealed himself to us. Think about how we encounter the persons of the Trinity in the history of redemption. The Father sends the Son (John 3:16), and the Spirit is sent from the Father and the Son (John 14-16). These missions of the Son and the Spirit reveal the nature of God! The Son is sent from the Father because the Son is eternally from the Father. The Spirit is sent from the Father and the Son because the Spirit is eternally from the Father and the Son. 

Application 

  1. Worship the one true God in corporate worship. Life in the church would be very Trinitarian. Each week, it should be clear that we worship God, the Holy Trinity: Father, Son, and Holy Spirit. 
  1. Praise the one true God for salvation. Meditate on passages like Ephesians 1:3-6, 13-14. These verses give us so much to praise God for as it relates to the trinitarian nature of salvation. 
  1. Pray to the one true God in the name of Jesus and in the power of the Spirit. God is gracious and hears us, but there is an edifying order to pray as Jesus teaches us. We pray to the Father, in the name of Jesus, and with the power of the Spirit. 
  1. Contemplate the one true God. You were created to know God and his works. You were created to know him intimately and truly. Spending time contemplating God’s nature and works is not a waste of time. It is the reason you exist. 
Nathaniel R. Martin

A Faith to Confess: Article I—The Scriptures 

We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; that it has God for its author, salvation for its end, and truth without any mixture of error for its matter; that it reveals the principles by which God will judge us; and therefore is, and shall remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and opinions should be tried.

Introduction: One of the first decisions confession writers must make concerns ordering doctrines. What comes first, and why? Older confessions of faith, like the Augsburg Confession (1530), the Belgic Confession (1561), and the Thirty-Nine Articles (1562), begin with articles on God, the Holy Trinity. It is easy to argue that God is preeminent and before all things, as this is the Christian faith’s first and most important article. 

The New Hampshire Confession, however, follows Westminster and the Second London Baptist Confession by beginning with an article on Holy Scripture. A reasonable argument can be made to start here because it is only through God’s revelation in Holy Scripture that Christians have the truth about God, humanity, the person and work of Christ, salvation, etc. God’s Word in Scripture is the foundation for all that the church believes.

The article can be divided into four larger sections, each clarifying what needs to be believed about the Scriptures: Inspiration and instruction, divine authorship and aim, divine standard of perfection, sufficiency, and supremacy of the Bible. 

I.) Inspiration and Instruction

We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction…

A proper understanding of the Bible must take account of the human nature of Scripture, “written by men,” and its divine origin, “divinely inspired.” Even a superficial reading of the Bible clarifies that it was written by various authors with different writing styles, vocabulary, theological emphases, etc.

Reading Genesis is a completely different experience than reading Isaiah, and reading Hebrews offers a distinctly different experience than reading the Gospel of John. The Bible is a book written by people, and whatever “divinely inspired” means does not eliminate its authors’ human characteristics and individual contributions. What, then, do we affirm with the phrase “divinely inspired?” 

Two contemporary Baptist theologians, David Dockery and Malcolm Yarnell, helpfully define inspiration. “Through the superintending influence of God’s Holy Spirit upon the writers of Holy Scripture, the account and interpretation of God’s revelation has been recorded as God intended so that the Bible is truly the Word of God.”

A host of passages speak of the Old and New Testaments as having divine origin. As an example, we can consider how the New Testament quotes the Old Testament with introductory phrases such as “God said,” and the “Holy Spirit says” (Acts 4:24-25; 13:47; 2 Cor. 6:16). The two most important passages for understanding divine inspiration are 2 Timothy 3:14-16 and 2 Peter 1:19-21. 

14 But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it 15 and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. (2 Ti 3:14–17)

Paul teaches us that the Bible is God-breathed (theopneustos). The sacred writings that make up all Scripture are divinely inspired, so that what Scripture says God says. 

19 And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts, 20 knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. 21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit. (2 Pe 1:19–21)

Here, we can see that the writing of Scripture is both human in nature and divine in origin, “… men spoke from God as they were carried along by the Holy Spirit.” Here we see the doctrine of concursus. Daniel Scheiderer defines it in this way, “Concurses means that God’s will and man’s will are both active in an event, but how they are is the point of mystery.” 

Considering this, we should affirm verbal plenary inspiration. Verbal refers to words, and plenary means “fullness” or “entire.” In other words, we confess that every word of Scripture is divinely inspired by God. It is not the author alone who is inspired, but their writings. It is not merely thoughts or ideas but the very words that are inspired. What Scripture says, God says. 

As the Word of God, the Bible is a perfect treasure of heavenly instruction. This is why those who meditate on it day and night become like trees planted by streams of water that bear fruit in every season (Psalm 1). It’s why we should store up the Word in our hearts, that we may not sin against God (Psalm 119:11).

II.) Divine Authorship and Aim 

that it has God for its author, salvation for its end, and truth without any mixture of error for its matter;

Although the Bible is a diverse book because it is made up of a variety of human authors, it’s a unified book because God is the divine author. The unity of the Bible has important implications for how the Bible should be read by the church. The unity of Scripture leads us to interpret Scripture with Scripture. 

The Second London Confession explains this well. 

The infallible rule of interpretation of Scripture is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which are not many, but one), it must be searched by other places that speak more clearly. – Second London Baptist Confession 1:9. 

The end of the Holy Scriptures is salvation for those who encounter the glory of God in Jesus Christ through the Scripture. 

30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (Jn 20:30–31)

from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. (2 Timothy 3:15) 

Since Scripture is inspired by God, it is both inerrant and infallible. This is what our confession means by truth without any mixture of error for its matter. Scripture does not err because God does not err. 

Scripture is inerrant: without error. 

Scripture is infallible: incapable of error.

7 The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple; 8 the precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure (Ps 19:7–8)

The 17th Century Baptist pastor-theologian John Gill beautifully connects the perfection of God’s nature with the perfection of his works. 

“Now since God is the author of them, who is a perfect Being, in whom there is no darkness at all; not of ignorance, error, or imperfection; they coming from him, must be free from everything of that kind; he is a rock, and his work is perfect; as his works of creation, providence, and redemption; so this work of the Scriptures.”

III.) Divine Standard of Perfection 

that it reveals the principles by which God will judge us…

God’s revelation in his Word provides clarity as to what is morally right and what is morally wrong. Without knowledge of God and his righteousness, humanity would be left in the dark, but God has graciously revealed not only the standard by which we will be judged but that we have fallen short of that standard and that there is a way for us to be made right before him. 

The law of God shows us our fallenness and sinful state, and the gospel announces the good news about Jesus Christ, by whose work reconciliation and forgiveness are possible through faith in him.

47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. (Jn 12:47–48)

 For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. (Ro 3:22–26)

IV.) Sufficiency and Supremacy of the Bible 

And therefore is, and shall remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and opinions should be tried.

For unity to be possible, there must be a standard or center. Holy Scripture is the sufficient boundary that determines true Christian unity. Consider Ephesians 4:1-6, a key text about maintaining Christian unity. 

 walk in a manner worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 eager to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit—just as you were called to the one hope that belongs to your call— 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all and through all and in all. (Eph 4:1–6)

It is Scripture that teaches us about the one faith, one Lord, one baptism, and one God and Father in whom we are united. Without Scripture, we would not know the boundary markers for maintaining the “unity of the Spirit.”

Scripture is sufficient for Christian unity, and it is also our supreme authority. “Baptist Christians recognize the Old Testament and the New Testaments as the only inspired and authoritative texts.”

Creeds and confession are very helpful rules and guides for interpreting Scripture, but they are not equal to Scripture. Our confession joyfully submits itself to the authority of Scripture when it states that the Bible is the supreme standard by which all human conduct, creeds, and opinions should be tried.

Of course, the very existence of the New Hampshire Confession protects us from misunderstanding this article. Our confession rightly pressures us to think that reading Scripture independent of any rule or guide, such as a creed or confession, is unwise. Consider the following quotes by some respected baptist theologians.

“The earliest Baptists, like their forbearers, recognized the need for ruled readings for the right interpretation of the inspired and authoritative Scriptures as a means of protecting right doctrine and catechizing the church.” – Steve McKinion & Brandon Smith

“In their historical amnesia, many Baptists have affirmed the substance of the great ecumenical creeds—the doctrines of the Trinity, the true divinity and humanity of Jesus, and so on—but have given little to no formal recognition to the role these creeds play in shaping their interpretation of Scripture and their public worship.” –  Rhyne Putman 

Application

  1. Scripture should be at the center of Corporate Worship 

Preaching should be expositional, drawing out the meaning of the text and applying it to the church one book at a time. When preaching is done thematically or doctrinally, the congregants should immediately recognize the great dependence upon God’s Word in the sermon. 

Scripture should be read publically with frequency and intention as part of the weekly worship gathering. This is how Paul instructs Timothy, 13 Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching (1 Ti 4:12–13).

“As much as Baptists consider themselves to be people of the Book, the paucity of Scripture found in many Baptist services today is almost scandalous.”

  1. Scripture should be at the center of the Christian Life 

Christian discipleship requires a growing understanding of Scripture in the prayerful pursuit of a deeper knowledge of God, a deeper love for the church, and greater obedience to God.  

It is Scripture that is profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work ( 2 Timothy 3:16-17)

the rules of the Lord are true, 

and righteous altogether. 

10  More to be desired are they than gold, 

even much fine gold; 

sweeter also than honey 

and drippings of the honeycomb. (Ps 19:9–10)

Nathaniel R. Martin

A Faith to Confess: An Introduction to Baptist Confessionalism

“Across the past four centuries, Baptist Christians have set forth their most cherished convictions about God, salvation, the church, and the life of faith in…confessions, covenants, and catechisms. In recent years these classic texts have been forgotten and discarded by many Baptists. The malign neglect of these important primary sources has certainly contributed to the theological amnesia and spiritual myopia which afflict all too many Baptists today. Real revival and true reformation will not be built on flimsy foundations.” – Timothy George 

What is a Confession of Faith? 

A confession of faith is a statement of belief adopted by a church or association of churches that defines doctrinal identity and guides biblical interpretation for the purpose of cooperation and mission. In a recent book, Nate Akin says that confessions of faith “…serve as a way for us to say to a confused world, “This is what we believe.”

There is a biblical precedence for a shared body of doctrine and belief. The passages given below are normally referenced to support the affirmation of the historic creeds (Apostles, Nicene, Athanasian, Chalcedon) but, by extension, also support the writing and affirming of confessions of faith. 

3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints (Jud 3)

16 Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory. (1 Ti 3:16)

“…guard the good deposit entrusted to you.” (2 Ti 1:14)

15 So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter. (2 Th 2:15)

These passages establish a precedent for confessing faith and clearly refer to a body of established doctrine.

In the 16th Century, following the Reformation, Protestants began to write and adopt confessions of faith in abundance. The most enduring of these confessions, which are widely affirmed and used today, are the Augsburg Confession (1530) by Lutherans, the Thirty-Nine Articles (1563) of the Church of England, and the Westminster Confession (1644) of English and Scottish Presbyterians. 

The most pertinent question for us is, were the early Baptists different? The answer is no. 

In 1644, seven Particular Baptist congregations in London published what is now known as the First London Baptist Confession. Its original intent was to clarify the orthodoxy and faithfulness of these seven churches, which had been subject to slanderous and false rumors. 

The most influential Baptist confession written during this period is now known as the Second Baptist London Confession (1677/1689), sometimes called the 1689 Baptist Confession of Faith. This confession was adopted in the United States with the addition of two articles and reprinted as the Philadelphia Baptist Confession of Faith in 1742. That printing was paid for by the churches in Philadelphia but done by Benjamin Franklin. Yes, that Benjamin Franklin. Other notable Baptist confessions worth mentioning are the Orthodox Creed (1678) from the General Baptist in England, the New Hampshire Confession of Faith (1833), the Abstract of Principles (1858), and the Baptist Faith & Message (1925, 1963, 2000). 

What is the importance of Confessions?

Historically, Baptist Confessions have been used for three purposes. 

1. Confessions of Faith express unity with historic Christianity. 

Leon Mcbeth sums this up nicely by saying that Baptists have “often used confessions of faith not to proclaim ‘Baptist Distinctives’ but instead to show how similar Baptists were to other orthodox Christians.”

For example, the Second London Baptist Confession (1677/1689) reads very close to the Westminster Confession throughout many articles (1644), and that is on purpose! Consider the following paragraph from the preamble of the Second London Confession.

“…we did in like manner conclude it best to follow their example in making use of the very same words with them both in these articles (which are very many) wherein our faith and doctrine are the same with theirs; and this we did the more abundantly to manifest our consent with both in all the fundamental articles of the Christian religion, as also with many others whose orthodox Confessions have been published to the world on the behalf of the Protestant in diverse nations and cities. And also to convince all that we have no itch to clog religion with new words, but do readily acquiesce in that form of sound words which hath been, in consent with the Holy Scriptures, used by others before us; hereby declaring, before God, angels, and men, our hearty agreement with them in that wholesome Protestant doctrine which, with so clear evidence of Scriptures, they have asserted.” 

2. Confessions of Faith articulate Baptist distinctives. 

While seeking to express unity with historic Christianity, Baptist confessions of faith also seek to articulate the distinctive doctrines that Baptists cherish. These confessions clarify, for example, the Baptist’s theological vision concerning the church, the ordinances, religious liberty, etc. 

The preamble to the Baptist Faith & Message 2000 states, “Baptists are a people of deep beliefs and cherished doctrines. Throughout our history we have been a confessional people, adopting statements of faith as a witness to our beliefs and a pledge of our faithfulness to the doctrines revealed in Holy Scripture.”

3. Confessions of Faith serve as a standard of unity for mission partnership. 

Cooperation requires unity, and shared doctrinal commitments serve as a basis for unity. It is easier to cooperate and partner with those who share your confession of faith or one of similar faith and practice.

It’s hard to know what these confessions were used for, if not to identify a common set of beliefs and practices for denominational unity and boundaries. There’s no clear mission if you don’t have a clear set of beliefs.- Thomas Kidd 

Waldo’s Declaration of Faith: The New Hampshire Confession

Waldo was founded in 1850, and sometime after that, the church members adopted the historic and influential New Hampshire Confession (1833). It was written and adopted by the Baptist Association in New Hamshire but was made widely available by J. Newton Brown in his Church Manual in 1853. 

Renown Baptist historian Tom Nettles summarizes the content of the New Hampshire Confession in the following way. 

“… a noble confession, orthodox in its theology and Christology, uncompromised in its affirmation of the holy and wise sovereignty of God over his creation, the purely gratuitous character of salvation, clear in its baptistic understanding of the church, and firm in the reality of the eternal destinies of the righteous (esteemed so by the grace of God in the work of Christ) and the wicked, judged so by their continual transgression of the law and their wicked unbelief.”

Nathaniel R. Martin

The Upward Call of God in Christ: Philippians 3:12-16

Sermon Idea: The Christian life is a marathon in which we press on toward the prize of God in Christ Jesus. 

Introduction: In the past, I have been a curmudgeon when it comes to rewriting great hymns. It is not that I don’t think it should be done, but that I’ve often seen it poorly done. I once heard a modern version of How Firm a Foundation that nearly made me punch my radio. That one means a lot to me. 

However, there are some remarkable exceptions today, and this is winning over this boring curmudgeon one hymn at a time. One example is the 2019 version of Turn Your Eyes Upon Jesus, written by Sovereign Grace. 

It includes the hymn’s well-known refrain as the opening verse, 

Turn your eyes upon Jesus,

Look full in His wonderful face,

And the things of earth will grow strangely dim,

In the light of His glory and grace.

But it adds a chorus that echoes our passage this morning, 

Jesus, to You we lift our eyes

Jesus, our glory and our prize

We adore You, behold You, our Savior ever true

Oh Jesus, we turn our eyes to You

In our text this morning, we are called to turn our eyes to Jesus Christ, who is our very prize at the end of our Christian lives. 

Last week, we saw how Paul’s testimony teaches that salvation is through Christ and Christ alone. As we stand before God, we are not to be confident in ourselves but in the finished work of Christ. 

We saw that knowing Christ is of surpassing worth because in Christ, we gain righteousness that is from God, and one day, we will attain the resurrection from the dead. Life for Paul is Christ-centered. All of his life is now in reference to who Christ is, what Christ has done, and what Christ promises to do. 

Paul wants to clarify now that although he is in Christ and totally dependent upon him for salvation and righteousness, he has not yet arrived and attained all that is in Christ. His life is in Christ, but he remains imperfect and has not yet become what he will be in Christ Jesus. 

This means that Paul’s life has one singular vision. His eyes are lifted to Jesus, whom he sees as the prize at the end of his life. He will fix his eyes on Christ like a marathon runner with one consuming goal—to finish the race and claim the prize that awaits him as he crosses the finish line. 

The New Testament often uses the imagery of a race or a marathon to describe the Christian life. In Hebrews 12:1-2, for example, the author encourages us to strip ourselves of any and every weight that would inhibit our ability to run our race well. 

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, 2 looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (Heb 12:1–2)

This morning, we want to trust in Jesus Christ alone. Through faith, we want God’s righteousness, the power of Christ’s resurrection, and the hope of the resurrection from the dead. 

Yet, we also want to see that we are not yet what we will be; the Christian life is less like a promotion we receive in this life and more like a marathon in which we press on toward the prize of God in Christ Jesus. 

We press on because Christ has made us his own. We press on for the prize of God in Christ. We press on holding true to what we have already attained in Christ. 

I.) Press on because Christ has made us his own (Phil. 3:12) 

Mature Christians rightly acknowledge the grace they have received in Jesus Christ, how far that grace has brought them, and how far they have yet to go. Without minimizing God’s gracious work in salvation, Paul acknowledges and embraces his imperfection. He knows he has not attained all that it means to be in Christ Jesus. 

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. (Php 3:12)

Thinking of the Christian life as a marathon protects us from despairing over our imperfections and how far we have yet to go. There is little doubt in my mind there are believers here in the Lord who are deeply discouraged by how far they have to go. You love the Lord, and you’re saved by grace through faith, but you’re hyper-aware of just how far you have to go to be more like Jesus Christ. 

No one looks at someone in the middle of a marathon and condemns them for not having crossed the finish line yet. The important thing is that they are running in the race. 

For those of us who have been saved by God’s grace and baptized in the name of the triune God, we have started our race. We know that a long journey lies ahead and that we have not fully attained all that it means to be in Christ Jesus, but the essential point is that, by God’s grace, we are in the race. 

That is how Paul sees his life. He isn’t ashamed to admit that he hasn’t achieved perfection yet because his life is always heading in that direction; he just hasn’t crossed the finish line yet. 

This awareness signifies spiritual maturity. When you mistakenly believe that you have arrived, that you have crossed the finish line, you cease running and stop pressing on. 

There was an unfortunate demonstration of this on national television this year when a young player for the New York Jets repeated one of football’s greatest mistakes. Malachi Corley, a rookie wide receiver, ran 18 yards right into the endzone. It would have been his first career touchdown in the NFL, except that he celebrated too early, and at the one-yard line, he dropped the football. His body crossed the goal line, but the football did not. It was an 18-yard run and fumble. 

Overestimating your spiritual position has far greater consequences than the outcome of a football game. Stopping this race will harm your soul. 

The Christian life is a marathon that we keep running because we are aware that we are not yet perfected in Christ. So we press on; we keep running because of what God has done for us in Christ Jesus. 

To press on means “to move rapidly and decisively toward an object.”

It is the same word that Paul uses to describe his persecution of the church in 3:6,as to zeal, a persecutor of the church (Php 3:6)

What an incredible image! Paul is transformed from rapidly and decisively persecuting the church to rapidly and decisively moving toward his savior, Jesus Christ. 

Don’t miss what is fueling this persistence! It is because Christ Jesus has made Paul his own. Christ is Paul’s life. He says so clearly in Galatians 2:20,I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. (Ga 2:20)

The motivation for pressing on in the Christian life, running our marathon with purpose and intent, is that Christ has made us his own, and we now belong to him.

This morning, I cannot unpack the doctrine of salvation from election to glorification. However, a few passages capture quite well what it means for God to make us his own through Christ. 

12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. (Eph 2:12–13)

We once had no hope and were without God, but He made us his own through the blood of Jesus Christ. When we placed our faith in Christ, our sins were forgiven, we were reconciled to God, and given access to all the promises to all the promises that come in the gospel. 

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. (1 Pe 2:9–10)

By God’s grace, the church is the people of God. If you’re in Christ, that is who you are. You belong to God in Christ and are a member of God’s very own people. 

Paul, writing to Titus, says that Jesus gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Tt 2:14)

What a glorious phrase! We are a people for Christ’s own possession. 

Just as Paul can say, Christ Jesus has made me his own; all who in Christ can say that Christ Jesus has made us his own. 

Beloved, we press on in the faith not because we long to be accepted by God, but because God has already accepted us in Christ. 

We press on not to earn God’s love but because we have known it abundantly in Jesus Christ.  

In one sense, we run our Christian race because of what God has already done for us in Christ. In another sense, we run our Christian race because of the prize that awaits us. Look with me at verses 13-14. 

II.) Press on for the prize of God in Christ (Phil. 3:13-14) 

13 Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. (Php 3:13–14)

The priority of Paul’s life is to continue straining forward to what lies ahead of him. He presses toward the goal of the prize of the upward call of God in Christ Jesus. 

The word “call” here is worth noting because it is another reminder that all Christian life is fueled and sustained by God’s grace. We press on because God has called us by his grace to a glorious, upward prize. 

In order to faithfully run this race, we cannot be content with we far we have come. This is what I think Paul means when he says, forgetting what lies behind and straining forward to what lies ahead (Phil. 3:13) 

It means he does not expect his past progress and current status to bring him to the finish line. He is not satisfied with basking in his accomplishments; he presses on for something greater and more rewarding that lies ahead. 

This past Friday, I had the privilege of visiting our sister, Shirley Jennings, with Jack and David on a pastoral visit. It was both sweet and sad. 

I couldn’t help but watch closely and be encouraged by Jack, who exemplified pastoral presence and care. Here is a man in his eighties who has spent decades in ministry. In moments like these, I see no contentment in coasting on successful years in the past but a pastor who is pressing on, even now, toward the prize of the upward call of God in Christ Jesus. 

Friends, I praise God for your progress in the faith and rejoice in all of your good works and acts of devotion. But let us not be content with the spiritual growth that is behind us. Let us, with joy, look only ahead, with our eyes fixed on Jesus Christ, who is our very prize at the end of our Christian lives. 

Of course, the prize refers to a reward. A similar idea is discussed in 1 Corinthians 9:24. 

24 Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. 25 Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable (1 Co 9:24–25)

Christians should not dismiss the idea that a reward or prize awaits them in heaven. The New Testament uses the promise of a heavenly reward to motivate believers to keep the faith and live in greater obedience to Jesus Christ. 

19 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. (Mt 6:19–21)

What is the nature of this prize? Paul simply says it is the prize of the upward call of God in Christ Jesus. God in Christ is the prize. Remember, this is the same man who referred to life as Christ and dying as gain.

Paul views Christ as his heavenly reward. In glory, Paul will come to know Christ free from any constraint or limitation. He will share in his resurrection, know him truly, and commune with him forever. 

There is no greater prize or reward than the knowledge of God in Jesus Christ, but that doesn’t mean everyone experiences heaven equally. Our intimacy and communion with God now will determine the measure of our heavenly rewards. 

“..we should think of rewards as varying degrees of capacity for heavenly glory…Although all of the redeemed will see God’s face, some will enjoy deeper intimacy with God. I believe all the redeemed in heaven will be perfectly happy, but not all will be equally happy. Rewards are an increased capacity for absorbing and comprehending the glory of God.” (Andrew M. Davis, The Glory Now Revealed)

If this sounds odd at first, let me encourage you to think about two Christians in the Bible: the thief on the cross and the apostle Paul. 

The thief knew Jesus a very short time before death. Paul walked with Christ through suffering, missionary journeys, thorns in the flesh, church planting, etc. Paul’s communion with God in Christ was simply deeper than the thief on the cross. Both are now perfectly satisfied in heaven, but Paul most certainly has a great capacity for heavenly glory. 

What’s the point? Run your Christian race, pressing on to make your capacity as great as possible now so that it will be of great capacity in heaven. 

Confess sin and kill it, pray intimately with God, immerse yourself in Holy Scripture, gather with the church and worship God through ordinary means of grace, and commit yourself to good works as commanded in Scripture. Do all of this in faith, hope, and love, pressing on toward God’s upward call in Christ Jesus. 

Let’s seek as much of God in Christ now, to get much of God in Christ then. 

With a pastoral heart, Paul acknowledges that this vision of the Christian life is a mark of maturity and that not all believers have such a Christ-centered view of life.

Notice how gracious Paul is with these weaker and more immature saints. He doesn’t belittle them, he affirms them and expects God to reveal this to them in time. This confidence echoes the glorious truth of Philippians 1:6,And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. (Php 1:6)

That said, he does give them particular encouragement. Look with me at verses 15-16. 

III.) Press on holding true to what we have already attained in Christ (Phil. 3:15-16)

15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained. (Php 3:15–16)

All true Christians grow, but they don’t all grow at the same rate or to the same degree. Paul recognizes this and extends grace to believers still growing up in maturity in the Lord. 

We should seek to make Waldo a gracious and patient place where new believers and immature saints can grow in Christ. 

The important thing is they hold true to what they have already attained,Only let us hold true to what we have attained. (Phil. 3:16) 

In other words, realize the grace you’ve received and what God has done for you in Christ. You may be a baby in the Lord, but hold true to what you’ve attained. They all already have a vision for life in Christ and how to walk with him faithfully. Paul is saying to stay true to that. 

Some of you in the room may have trusted in Christ and truly want to follow him, but there is so much you don’t understand or a level of maturity you have yet to reach. Friend, that is ok and expected. 

Paul’s encouragement to you is to stay true and faithful to what you’ve already attained. God will bring growth; you simply must be a good steward of what you’ve been given. 

Conclusion 

The Christian life is a marathon in which we press on toward the prize of God in Christ Jesus. We press on because Christ has made us his own, for the prize that awaits us in Christ Jesus, and by holding true to what we have attained. 

I will pray here in a moment. After that, Aaron will lead us in a hymn of response. For most of you, your response should be reflective. Are you thinking maturely about the Christian life? Is there anything hindering your ability to run and press on at full speed? How might you pray this morning to follow Paul’s example?

For others of you, I implore you to ask if Christ has made you his own. Do you have confidence that you belong to God, your sins have been forgiven, and you are reconciled to God? We are here99 to serve you, talk with you, and tell you more about the gospel of grace. Come, trust Christ, and be saved.

Turn your eyes upon Jesus,

Look full in His wonderful face,

And the things of earth will grow strangely dim,

In the light of His glory and grace.

Let’s pray.