Nathaniel R. Martin

February 4, 2025 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.

¹⁴But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it ¹⁵and 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. ¹⁶All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷that 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.

¹⁹And 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, ²⁰knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. ²¹For 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.

³⁰Now Jesus did many other signs in the presence of the disciples, which are not written in this book; ³¹but 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.

⁷The law of the Lord is perfect, reviving the soul; the testimony of the Lord is sure, making wise the simple; ⁸the 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.

⁴⁷If 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. ⁴⁸The 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: ²³for all have sinned and fall short of the glory of God, ²⁴and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom 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. ²⁶It 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, ²with all humility and gentleness, with patience, bearing with one another in love, ³eager to maintain the unity of the Spirit in the bond of peace. ⁴There is one body and one Spirit—just as you were called to the one hope that belongs to your call— ⁵one Lord, one faith, one baptism, ⁶one 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

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, ¹³Until 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.”

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, ¹⁷that 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)

February 4, 2025 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.

³Beloved, 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)

¹⁶Great 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)

¹⁵So 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.”

February 3, 2025 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, ²looking 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.

¹²remember 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. ¹³But 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.

⁹But 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. ¹⁰Once 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)

¹³Brothers, 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, ¹⁴I 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.

²⁴Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. ²⁵Every 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, ²⁰but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ²¹For 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)

¹⁵Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. ¹⁶Only 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.

January 27, 2025January 27, 2025 Nathaniel R. Martin

The Surpassing Worth of Knowing Christ: Philippians 3:1-11

Sermon Idea: The gain of knowing Christ through faith surpasses whatever gain may come from confidence in ourselves.

Introduction: On the evening of May 24th, 1738, a young man living in London recorded the story of his conversion in his journal. That young man was John Wesley, the father of modern-day Methodism. He had gone to what we might think of as a bible study meeting, what he calls a society, and when he arrived, someone was reading Martin Luther’s preface to his commentary on Romans. Here is the most famous portion of that entry.

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.

What strikes me about this story is that Wesley wrote it not as someone living a life of sin and debauchery but as an Anglican minister with great zeal for his ministry. By this time, Wesley was well-educated and ordained as a priest. He had a reputation for strict habits of Bible reading, prayer, and even mercy ministries, such as caring for the poor.

Wesley’s testimony is powerful because it is not his great works of piety that give him confidence and assurance before God but Christ and Christ alone. He says I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.

The Lord often uses the power of Christian testimony to draw people to Jesus Christ and to demonstrate that the gospel is the power of God for salvation to everyone who believes (Rom. 1:16). Of course, by the word testimony, I mean recounting one’s conversion, the story of how someone became a Christian.

Throughout church history, God has used not only the testimony of John Wesley but also Augustine, Martin Luther, Charles Spurgeon, and countless others to evangelize the lost and edify the church.

Undoubtedly, many of you have benefitted from hearing the testimony of family or friends. Perhaps you’ve even had the opportunity to share your own testimony before the church. To hear a sincere Christian testimony is a powerful experience. They are powerful experiences because they testify to the gracious working of God in Christ by the power of the Spirit.

You see, the best Christian testimonies are those that testify to the work of God in Jesus Christ in such a way that the sinner’s testimony becomes a testament to the surpassing worth of knowing Jesus Christ.

Philippians 3:1-11 is such a testimony. After providing Timothy and Epaphrodtius as Christ-like examples, Paul offers his own story as a means to encourage the Philippians to have the mind of Christ. Like Wesley long after him, Paul does not put his confidence in his flesh but in Christ and Christ alone.

This morning, I want us to hear from God and believe that knowing Christ through faith surpasses whatever gain may come from confidence in ourselves.

We’ll do that in two primary ways. First, I want to encourage you to beware of basing your relationship with God on confidence in yourself. Second, I want you to believe that a true relationship with God comes from knowing Christ through faith.

I.) Beware of basing your relationship with God on confidence in yourself (Philippians 3:1-6)

It seems that Paul may have wanted to conclude the letter and then decided it was important to interject his own to further point the Philippians to Jesus Christ. We do this all the time in our own speech. Just think of how often you begin a sentence only to switch gears because something important comes to mind. Paul might have done that here.

Finally, my brothers, rejoice in the Lord. To write the same things to you is no trouble to me and is safe for you. ²Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. ³For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh (Php 3:1–3)

As a long friend should do, Paul warns the Philippians about teachers and teachings that are contrary to the gospel. These teachers are unlikely to be prominent in Philippi, but their teachings are becoming popular enough for Paul to warn the Philippians about them. He describes them as dogs, evildoers, and those who mutilate the flesh.

In other words, there are most likely Jewish Christians who claim to believe that Jesus is the Messiah but who teach that Gentiles must be circumcised to be right with God and a part of God’s covenant people.

God gave circumcision as a sign of the covenant God made with Abraham (Gen. 17). Israelite males were circumcised on the eighth day after their birth. It served as the entry sign into the covenant community and set the community apart from the nations as God’s people. It was an important symbol of Israel’s national identity.

One of the major questions the early church had to answer was what it meant for Jews and Gentiles to be one people of God in Christ. Many groups argued that the Gentiles needed to become Jews through circumcision and adherence to the food laws to be right with God and part of God’s people.

Much of Paul’s ministry is spent dealing with this question, and his answer is always the same. Jesus Christ has fulfilled the law perfectly, so the only thing required of a person to be made right with God and be made a member of God’s people is faith in Jesus Christ.

In fact, the New Testament identifies those who have placed their faith in Christ as true Israelites who have been circumcised not in the flesh but in the heart. That is, they have been born again through faith in Christ. Throughout the Old Testament, we learn that those circumcised in the flesh also needed the circumcision of the heart.

⁶And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God with all your heart and with all your soul, that you may live (Dt 30:5–6)

¹¹In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, ¹²having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead (Col 2:11–12)

This is why Paul can say in verse 3, For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh (Php 3:3)

When Jesus comes, everything about what it means to relate to God becomes centered around him. Jews and Gentiles who place their faith in Christ are true Israelites who worship by the Spirit and boast in Jesus Christ. To boast or glory in Jesus is to put all your confidence in him, not yourself.

Note the serious danger here. Paul identifies these false teachers as dogs and evil-doers. Jews would often refer to Gentiles as “dogs” because they were not members of God’s covenant community and so ritually unclean. In other words, Paul says by their obsession with requiring circumcision in addition to Christ, they have become the Gentiles by having confidence in the flesh.

It is at this point where Paul’s testimony becomes especially powerful. Paul’s resume gives him reasons to boast in the flesh, but whatever gain comes from his confidence in the flesh pails in comparison to knowing Christ.

— ⁴though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: ⁵circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; ⁶as to zeal, a persecutor of the church; as to righteousness under the law, blameless. ⁷But whatever gain I had, I counted as loss for the sake of Christ. (Php 3:3–7)

This is an impressive resume of outward righteousness. Paul says he once put confidence in circumcision, his tribal lineage, and being a Hebrew of Hebrews. i.e., he could read and speak Hebrew and preserve Hebrew culture. He was a member of the Pharisees, a sect within Judaism known for its oral traditions and interpretation of the law. Outwardly, Paul was righteous according to the law. This is not a claim to sinlessness but a true claim of external righteousness from someone who followed the law, including its provisions for atonement and forgiveness.

For all these reasons, Paul could have been confident in himself, but he considered it a loss for the sake of knowing Christ. The image we are given is that of a ledger. All that was once on the “gain” side of the ledge is moved to the “loss” side, leaving nothing but Christ as a gain for Paul.

For pastoral due diligence, I want to mention four things that we should not put our confidence in.

Put no confidence in your place.

It’s a blessing to be born in America, but there is nothing inherently Christian about it. We praise that the gospel can be preached freely here and that it is more accessible here than in many other places, but God shows no partiality. Pride in place or believing America is a Christian nation is not a saving faith.

2. Put no confidence in your parents.

We praise God for godly Christian households, but your parents’ faith is not enough for your standing before Him. Every person is accountable to God and must be reconciled with Him through Jesus Christ. The question, friend, is, have you placed your faith in Christ and been baptized in the name of the Triune God?

⁵I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well. (2 Ti 1:5)

3. Put no confidence in your theological positions.

I love theology. I love confessionalism and conviction, but friends, we are not saved by our positions. We are saved through faith in a person, the person of Jesus Christ. Sound doctrine is important, but our confidence cannot be in our doctrine but in Christ and Christ alone.

4. Put no confidence in your practices.

Despite what some people say, Christianity is a religion. It’s a relationship, to be sure, but it’s a religion that consists of spiritual practices, rituals, and disciplines, many of which happen in a particular place, i.e. the church. These are all good things and important parts of reverent worship. These practices in and of themselves cannot be the basis for our confidence before God. Our relationship before God is enjoyed in these practices, but we boast not in them but in Christ and Christ alone.

Whatever external righteousness one can attain through one’s own efforts pales in comparison to the gain that comes from knowing Jesus Christ. That brings us to our next point: believe that a true relationship with God comes from knowing Christ through faith.

II.) Believe that a true relationship with God comes by knowing Christ through faith (Philippians 3:7-11)

⁸Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ (Php 3:8)

Paul’s relationship with God in Christ proves to be so rewarding and rich, of such surpassing worth, that his former confidence in himself and the righteousness that came from it became nothing more than “rubbish.” That’s not nearly a strong enough translation. The word here has a really crude and gross meaning. It could be used to refer to garbage, excrement, and feces. It’s the latter that Paul seems to have in mind.

In light of Jesus Christ, he considered his former life as having the value of “crap.” The Bible is consistent in that our righteousness before God is vile compared to God’s righteousness and holiness.

Isaiah compared human righteousness to filthy rags. But we are all like an unclean thing, And all our righteousnesses are like filthy rags (Is 64:6, NKJV)

The good news is that faith in Jesus Christ can secure our standing before God and knowing Christ of surpassing worth. Knowledge of Christ is so valuable it can’t be measured by any human standard. To what can the knowledge of Christ be compared?

Is it like a treasure in a field that a man finds, covers up, sells all he has, and buys that field? Is it like a pearl of great value that a man sold all he had and bought? In verses 9-11, Paul explains why knowing Christ is of surpassing worth. Each one could be given its own sermon. Indeed, books have been written in abundance just to articulate the salvation that Paul describes in just a few verses.

Why is knowing Christ as Lord of surpassing worth?

Knowing Christ as Lord means union with Christ.

I may gain Christ and be found in him (Php 3:8–9)

The central and fundamental truth of God’s work of salvation is that we become united to Christ through faith and the indwelling of the Spirit. Our union with Christ is how we access all the gracious benefits that Christ secured for us on the cross. What is true of Jesus becomes true of us. As Christ has died, so we have died and been made new in Jesus Christ. This is dramatized at our baptism when we profess faith in Jesus. We are buried with him in Baptism and raised with him in new life.

Knowing Christ as Lord means we have righteousness from God (Justification)

not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith (Php 3:9)

This verse captures the glory of the doctrine of justification. This is a legal concept rooted in the Old Testament. To be justified is to be in the right, to receive the verdict of not guilty according to the law.

Justification is God’s gracious declaration that those who place their faith in Jesus Christ are counted to be in the right before him. God does this not by sweeping away our sins but by counting us righteous in Christ. The righteousness God grants us is not our own but the righteousness of Christ.

Notice how Paul makes a clear distinction not…righteousness of my own that comes from the law, but…the righteousness from God that depends on faith.

The righteousness that we need to stand before God can never come from ourselves. We are lawbreakers. We are transgressors. All, without exception, are guilty before God’s righteous judgment. ²³for all have sinned and fall short of the glory of God, (Ro 3:23)

This is what makes the life and death of Jesus such good news. Jesus lives in perfect obedience to God’s law. He is the righteous one. He then dies in our place on the cross—the righteous for the unrighteous (2 Cor 5:21). He takes our sin and disobedience so that we can receive his righteous obedience through faith. That’s how God justifies sinners; the righteous obedience of Jesus is attributed to our account by grace through faith.

It’s as if God covers us in such a way that he wraps us with the robes of Christ’s righteousness and obedience so that when our lives are taken into account, God considers Christ’s righteousness as ours.

²⁴and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as a propitiation by his blood, to be received by faith (Ro 3:24–25.)

Knowledge of Christ as Lord is of surpassing worth because with comes the righteousness of Christ.

It is this glorious truth that we proclaim when we sing, Because the sinless savior died, my sinful soul is counted free, For God the just is satisfied to look on him and pardon me.

Knowing Christ as Lord means sharing in the power of his resurrection (Sanctification)

¹⁰that I may know him and the power of his resurrection (Php 3:10)

To know Christ Jesus as Lord is to experience the power of his resurrection. In a very real way, those who are in Christ have Christ’s resurrection power at work within them. It’s why we can grow, change, defeat sin, and be strengthened in the faith.

Friends, do you know the great power that is at work within you? Have you considered how it is superior to the temptations and struggles that still hinder you?

The power of his resurrection assures our sanctification, so we can slowly but surely become more like Jesus Christ.

Knowing Christ as Lord means attaining the resurrection from the dead (Glorification)

and may share his sufferings, becoming like him in his death, ¹¹that by any means possible I may attain the resurrection from the dead (Php 3:10–11)

Christian hope is not political success, prosperity, or achieving all your goals. Christian hope is the promise that death will be undone, that sin will be no more, and as sure as Christ was raised from the dead, all who are in Christ will be raised to dwell with God forever.

January 20, 2025January 20, 2025 Nathaniel R. Martin

Christ-Like Examples: Philippians 2:19-30

Sermon Idea: The church is called to Christ-like, sacrificial service to one another.

Introduction: In 1989, a youth leader at Calvary Reformed Church in Holland, MI, read In His Steps, a book first published in 1896 by Charles Sheldon. It was a fictional story about a town experiencing a great revival. The characters committed to not doing anything for a year before asking one question: What would Jesus do?

The youth leader, Janie Tinklenberg, discussed the book with her students and sought to brand her group around this theme. Her initial thought was to print T-shirts, but instead, she printed 300 friendship bracelets with just four letters: WWJD. This trend took off beyond the group and into the community. Unfortunately for her, others essentially copied and marketed her idea, and the WWJD phenomenon of the 1990s was born.

There is great power in a good example and no greater example than Jesus Christ. In several places, the Bible calls us to follow the example of Jesus Christ.

By this we may know that we are in him: ⁶whoever says he abides in him ought to walk in the same way in which he walked. (1 Jn 2:5–6)

Therefore be imitators of God, as beloved children. ²And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. (Eph 5:1–2)

²¹For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. (1 Pe 2:21)

Of course, this imitation of Christ is not in our own power, nor is it mere outward behavior. Christians are enabled to follow the example of Jesus by God’s grace in salvation rooted in the finished work of Christ. That is really important to say. If you’re not saved by God’s grace, your effort to follow Jesus’ example will just be another empty attempt to earn your own righteousness or the approval of other people.

Jesus is the great example, but following in his footsteps is only made possible by God’s great grace through faith in Jesus.

What is interesting, though, is that the Bible gives us Christ as an example and Christ-like examples.

For example, Paul can say, Be imitators of me, as I am of Christ (1 Co 11:1)

There is a way to speak of following another person’s example in a way that is consistent with the gospel of grace and the centrality of Jesus Christ. That is because the examples we are called to follow imitate, resemble, and so reflect Jesus Christ himself.

This morning’s text offers two Christ-like examples whose lives resemble the mind of Christ that Paul wants us to have.

You might remember that Philippians call us to have the mind of Christ because Jesus is not only the power but also the pattern of the Christian life.

³Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. ⁴Let each of you look not only to his own interests, but also to the interests of others. ⁵Have this mind among yourselves, which is yours in Christ Jesus. (Php 2:3–5)

At first glance, these verses seem like a mere update from a missionary, offering mundane information about who he is sending to them and why, but something deeper is happening.

Paul describes both Timothy and Epaphroditus in a way that recalls the humility of Jesus Christ in 2:5-11. Jesus emptied himself by taking the form of a servant, being born in the likeness of men. ⁸And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross (Php 2:7–8)

Timothy and Ephaphroditus resemble the very minds of Christ that Paul wants them to cultivate. They are examples of the Christ-likeness that we as a church must emulate for each other and before the world.

The church is called to Christ-like, sacrificial service to one another. As a church, we want to become Christ-like examples who point one another and who point a lost world to the person and work of Jesus Christ.

To this end, we want to reflect on this passage’s example, including Paul’s. So, let us look together and glean what we can from the Christ-like examples of Paul, Timothy, and Epaphroditus.

I.) The Christ-like example of Paul (Phil. 2:19-30)

Although this section is about Paul’s co-workers, much can be taken from Paul’s example. Don’t forget Paul is in prison for preaching the gospel. He is confident but not certain as to whether he will be released. That is quite a lot to handle. It might be expected that Paul’s attention be focused on his own circumstances. And yet, Paul’s heart is for the Philippians. He cares for them and pursues their well-being even though he cannot be with them.

Paul does this by promising to send Timothy soon and by having already sent Epaphroditus.

¹⁹I hope in the Lord Jesus to send Timothy to you soon, so that I too may be cheered by news of you. (Php 2:19)

²⁵I have thought it necessary to send to you Epaphroditus my brother… (Php 2:25)

Paul follows Christ by being a sender. Like Jesus discipled men to be sent out for the gospel, so Paul has discipled men and sent them for the edification and building up of other churches.

²¹Jesus said to them again, “Peace be with you. As the Father has sent me, even so I am sending you (Jn 20:21)

¹⁹Go therefore and make disciples of all nations… (Mt 28:18–19)

Churches should expect, by the way, for their pastors to invest in other men. They should encourage him to pour into any men who are willing to be better equipped, especially those who aspire to ministry. In fact, healthy churches consider this an important part of the church’s mission and ministry.

Illustration (Maybe): Pastoral internship at FBC, Metro & the business meeting.

And consider the quality of these men that Paul sends. These are godly, competent co-laborers in the gospel.

²²But you know Timothy’s proven worth, how as a son with a father he has served with me in the gospel (Php 2:22)

Likewise, Ephaphroditus is described as my brother and fellow worker and fellow soldier, and your messenger and minister to my need (Php 2:25)

Many organizations wouldn’t want to lose these types of men. They’re capable; their presence is a benefit to Paul. And is willing to send them for the benefit of the church in Philippi.

When I was in North Carolina, I got to know another pastor in South Carolina, about 30 minutes from where I was. He had undergone revitalization and, by God’s grace, transformed a declining church into a vibrant, healthy congregation. After that change, he started a pastoral residency to train, equip, and send out brothers for ministry, many of whom became pastors in that county or other parts of the state. Many other churches do this well, and once you witness the beauty of that type of ministry philosophy, you can’t unsee it and return to focusing only on yourself, your church, and your name.

Paul cares about the well-being and health of the church in Philippi and is willing to send valuable resources, in this case, co-laborers in the gospel, for their benefit.

The healthiest churches I have been around are (1) kingdom-minded, i.e., they care about the health and well-being of other churches, and (2) have a sending culture. Churches that are not kingdom-minded and care little about sending rarely serve as good examples of Jesus Christ.

How do we want to represent Christ to Massac Co? I pray that we will consider the Christ-like example of the Apostle Paul, who cares about more than his personal ministry and cares about the well-being and health of every church he has a relationship with.

That is the Christ-like example of Paul. Now let’s consider the Christ-like example of Timothy.

II.) The Christ-like example of Timothy (Phil. 2:19-24)

²⁰For I have no one like him, who will be genuinely concerned for your welfare. ²¹For they all seek their own interests, not those of Jesus Christ. ²²But you know Timothy’s proven worth, how as a son with a father he has served with me in the gospel. ²³I hope therefore to send him just as soon as I see how it will go with me, ²⁴and I trust in the Lord that shortly I myself will come also. (Php 2:20–24)

Timothy is the ideal example of someone Paul is encouraging the Philippians to become because he resembles the mind of Christ. The language Paul uses to describe him echoes portions of 2:1-11.

For example, Timothy is genuinely concerned for the welfare of the Philippians. He cares about them and truly seeks their good. In other words, he is a good example of what Paul calls us to do in 2:4: Let each of you look not only to his own interests but also to the interests of others.

Paul further describes him as a son with a father he has served me in the gospel (Phil 2:22). In other words, he is an example of Jesus Christ who, emptied himself, by taking the form of a servant, being born in the likeness of men. (Phil. 2:7)

If Paul demonstrates Christ-likeness by sending, Timothy demonstrates Christ-likeness by serving in the gospel. This “in the gospel” phrase is quite important. We are talking about much more than being nice and courteous. Timothy is a servant of Jesus Christ, who seeks the interests of Christ, and part of those interests is the health and well-being of the church in Philippi.

Friends, when we commit to serving one another in the gospel—whether it be our church or sister churches— we are committing to serve those for whom Christ died, those Christ has purchased, and those Christ has made his own.

and whoever would be first among you must be slave of all. ⁴⁵For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mk 10:44–45)

Jesus served the church by humbly giving his life. How can we say that we’re following Jesus if we won’t even give up our time?

Since I came here, I have been so encouraged by watching you all love and serve one another. I have been so encouraged by how we’ve embraced the opportunity to serve our neighbors when it has presented itself. That’s sincere.

What is important for us is to persevere in Christ-like service to one another so that we’ll remain unified for gospel advancement. We do that by continually fixing our eyes on Jesus Christ, contemplating his humble cross, and being shaped by it. That’s how we do it. We never stop being enamored with the glorious reality that the eternal Son of God assumed human flesh, was born in the likeness of men, and became obedient to the point of death.

Timothy exemplified a Christ-like service in the gospel, and it is an example we are meant to follow, for it is the mind of Christ.

III.) The Christ-like example of Epaphroditus (Phil. 2:25-30)

If you remember the introductory sermon from several weeks ago, the church in Philippi sent one of its members, Epaphroditus, to minister to Paul and give him a monetary gift. While he was with Paul, Epaphroditus became so ill that he nearly died, delaying his return. So Paul wrote the letter to thank the church for their gift, assure them that Epaphroditus fulfilled his responsibility, and address the disunity within the church.

This is why Timothy is coming soon, but it is necessary to send Ephaphoditus now. We said that Paul offers us a Christ-like example of sending Timothy of service, and now we can reflect on the Christ-life example of sacrifice given to us by Ephaphroditus.

²⁶for he has been longing for you all and has been distressed because you heard that he was ill. ²⁷Indeed he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. ²⁸I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. ²⁹So receive him in the Lord with all joy, and honor such men, ³⁰for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me. (Php 2:26–30)

Epaphroditus’ journey alone was a form of sacrifice as he left his home, but the sacrifice did not end there. Although he recovered from his sickness, he suffered as part of his ministry to Paul and in service to Philippi.

Like his description of Timothy, Paul uses language to describe Epaphroditus in a way that directs our minds back to Jesus. The work of Christ nearly brought Epaphroditus to death. Jesus became obedient to the point of death.

Jesus’ suffering was a road to glory, for after he was resurrected, “God has highly exalted him and bestowed on him the name that is above every name, (Php 2:9)

When Ephaphroditus returns to the church, they will receive him joyfully and honor him.

⁹So receive him in the Lord with all joy, and honor such men, ³⁰for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me. (Phil. 2:30)

Service to Christ and his people will require us to follow Jesus in some form of sacrifice. It may not be illness near death or even severe illness like many missionaries experience, but we’ll sacrifice for one another.

We must remember that no amount of suffering and sacrifice now can compare with the glory that awaits every saint in Christ.

¹⁶So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. ¹⁷For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, (2 Co 4:16–17)

We are called to adopt the mind of Christ, exemplified by Paul, Timothy, and Epaphroditus. They are faithful models whom we can follow to the degree that they followed Jesus Christ.

Application

In what ways does your life reflect the mind of Christ?
How often do you think about the example you’re leaving for your spouse, children, and friends? Can they follow you as you follow Christ?
Is our church committed to following Jesus in serving, sacrificing, and sending?

January 13, 2025 Nathaniel R. Martin

Gospel Unity: Philippians 2:14-18 (Caleb Waddell)

Sermon Idea – “Gospel unity is both the foundation and the fruit of a humble and joyful spirit, enabling us to shine brightly in a dark world.”

Outline

1) Gospel Unity through Humility (v. 14)

2) Gospel Unity causes us to shine. (v. 15-16)

3) Gospel Unity brings joyful service (v.17-18)

Introduction: Let’s take a second to think about where we have been, so that we can know where we are going.

Last time, Bro. Nate brought a wonderful message on God working in us throughout the journey of our Salvation. Paul gives us this exhortation, in verses 12-13, to be empowered by the fact that it is God who works in us, it is not dependent on our own power.

It is clear that we are called to work and grow in our faith. And just as it was mentioned last time, this exhortation stems from the main passage of this letter.

“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. (Philippians 1:27)

It is worth noting where Paul writes that it is about a lifestyle. It is about living our life for the Gospel of Jesus Christ. It is not something we do on the side while we live our own life! We strive towards living our entire life for Christ and His Glory!

We are to work out our own salvation, to work toward maturity in Christ, and to become more like him. We are Justified, but we are walking in Sanctification. Meaning, through the sacrificial blood of Jesus Christ, repentance, and faith in Him, we are made right in the eyes of God. However, we are also still working toward Holiness. It is the idea of Already/Not yet. However, we must never forget that it is God who works in us through the Spirit. This should empower us to move forward in our journey of salvation!

I want to provide a better definition of Sanctification that comes from the Baptist Faith and Message, a confession to which we hold here.

“Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God’s purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power of the Holy Spirit dwelling in him. Growth in grace should continue throughout the regenerate person’s life.” (bfm.sbc.net/bfm2000/#iv)

Thus, as we know that Sanctification is a journey of maturity, it is important to understand that this journey requires Humility. Specifically, rooted in the example of Christ’s humility as He is the exalted mediator between God and man. And as we journey together as a Church family, we are called to be of the same mind, to be unified in Christ.

This is important because in our passage this morning, Paul is giving an application to the exhortation in which he has been building upon. In Philippians 2:14-18, we will find that Paul is giving a call, both as individuals and a Congregation, to unity in Christ through our humble and joyful service! Why? Because we will shine brightly to a dark and broken world in need of a Savior.

Gospel Unity through Humility (v. 14)

¹⁴Do all things without grumbling or disputing,

As I mentioned previously, this passage is a call to application stemming from the exhortation that Paul has been building in this letter. This command is a tangible way that one can work out their own salvation. However, Paul is also connecting this application back to the main point in Philippians 1:27, as well as connecting it to the beginning of Chapter 2.

Thus, it brings a straightforward way of thinking here. We cannot be like-minded, embracing a common love if we are grumbling and arguing.

But why is this so important? How do we realistically walk in unified humility?

This passage is interesting because it presents itself to be a simple command. “Don’t grumble or complain.” However, it also has a deeper intent. This is a command to Gospel Joy and Unity. As established in Pastor Nate’s intro message to the book of Philippians, “The Christian life is one of joy in the Gospel by the Spirit.” Throughout this letter, Paul is calling us to replace grumbling and complaining with Gospel Joy and Gospel Unity.

So, let’s look at a few of the connections to this idea of grumbling and disputing and how, through our sanctification journey, we are striving to replace this with Gospel Joy.

Before I get much deeper, I want to quickly define a few important terms here.

Grumbling: In this context and in a similar context in 1 Cor. 10:10, we know that Paul intended this word to point toward our complaining and discontentment. The word discontent is super important here.
Disputing: In this context, Paul is most likely using this word in relation to arguing or literally disputing with others.
- Its this interesting dichotomy of both inward discontentment and outward quarreling.
Humility: In this context, it is clear that Humility is a lack of pride and “counting others more significant than yourselves” (Phil 2:3)
- I always tell my students that humility is not thinking less of ourself because we are fearfully and wonderfully made, but it is thinking of ourself less

Let’s look at Chapter 1 again.

Paul is describing his circumstances in light of understanding the circumstances of the Philippians. He is in prison, and they are facing opposition from several angles. However, several times throughout the first chapter, Paul describes his joy in the midst of his circumstances.

Where does this joy come from?

1:18 states that “Christ is proclaimed, and in that I rejoice. Yes, and I will rejoice!”
Paul is not focusing on his circumstances, he’s focusing on the Gospel, and specifically here, the advancement of the Gospel.
He mentions in verse 20-21 that he desires his life to honor Christ and that he can do that with full confidence.
He continues to point to our goal of living for Christ in verse 27.
Then He starts chapter 2 off with this encouragement toward unity, understanding that Gospel joy is connected to Gospel partnership.
But, he grounds this exhortation toward unity and joy with the beautiful truth of Christ’s humility.

³Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. ⁴Let each of you look not only to his own interests, but also to the interests of others. ⁵Have this mind among yourselves, which is yours in Christ Jesus, ⁶who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷but emptied himself, by taking the form of a servant, being born in the likeness of men. ⁸And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Phil. 2:3-8)

Thus, we know that this joy that Paul speaks of is rooted in the humility of Christ. The one who had true humility, the one who died so that you and I could experience life and life abundantly with the Father!!

Jesus never grumbled or disputed!!

Isaiah 53:7 – ⁷He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.

1 Peter 2:22-23 – ²²He committed no sin, neither was deceit found in his mouth. ²³When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.

So, where does our Joy come from? It comes from Christ. It comes from our connection to him. Joy is not measured by our circumstances. Joy is a response to God’s faithfulness and a discipline that reshapes how we view our circumstances.

Now, I want us to understand a difference between our grumbling and disputing, and genuine lament. I have discussed this before, but I want to reiterate it here.

The idea behind this verse is complaining, and the fact about complaining is that we are discontent and want out of it. The harmful thing to ourselves in that is our discontent heart, because discontentment is often rooted in selfishness.

The difference in a lament is that we learn to be content in the Lord and pray for Him to walk with us in a difficult season. To find comfort in the truth that we are dependent upon His deliverance and healing. Because when we choose joy, it trains our hearts to focus on God’s presence rather than our circumstances.

So, you may be asking, how does this tie into Unity?

Its simple. You are not alone. We learn to walk in Christ both personally and communally.

Just as Pastor Nate noted in His sermon over Phil 2:1-11; “God has granted them to suffer for Christ, but he has also blessed them in Christ with all that is needed to live faithfully with one another through suffering. They can stand firm in one spirit, striving side by side for the faith of the gospel because there is encouragement in Christ, comfort from love, participation in the spirit, affection, and sympathy.”

You see, this journey of Sanctification is both individual and communal. We cannot strive to be like Christ without the Church. This cannot be mentioned enough.

Let me put also show you another passage in which Paul gives this same idea.

¹⁵Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, ¹⁶from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. (Ephesians 4:15-16

Thus, “Growing together in joy, humility, and unity, we shine brightly, lighting up the world with hope and inspiration.

Gospel Unity Causes us to Shine (15-16)

Similar to the previous verse, the exhortation here is simple. We strive to do all things without grumbling so that we are blameless and innocent children of God.

But, what does this mean? What does it mean to be blameless, innocent, and faultless (without blemish)?

It is important to remember that Gospel unity and gospel joy is the foundation for verse 15. The word “that” indicates this connection.

Now, this may initially catch your attention because the exhortation of being blameless, innocent, and faultless brings with it this idea of being perfect. We know good and well that we are nowhere near perfect. So what is Paul saying here? Because even in his own letter, he later states that he has not obtained perfection in 3:12. So how could Paul make this statement?

I could sit here and breakdown each word and the meaning of each word, but Paul does something here that warrants me not doing that and boring you all with the semantics. He writes what is known as a stylistic reinforcement. What is really interesting is that all three words here are actually an alliteration in the Greek text. Each word starts with the Greek letter of a (alpha). George Guthrie, in his exegetical commentary of Philippians, states, “The alliteration of the Greek terms should be read as ‘stylistic reinforcement’ – the drumming home of multiple, similar, potent, rhetorically crafted descriptions to make a point.” Thus, Paul is emphasizing the importance of the Philippians’ testimony to the rest of the world.

It goes back to this idea of living our lives in a manner that is worthy of the Lord. When we strive for unity through Joy and ultimately through Christ, we exemplify God and his glory. I believe that we often forget that we are called to be witnesses for Christ. We forget the purpose in which we’ve been given.

Paul is encouraging the Philippians to recognize this calling. So often we make our salvation to be this individualistic thing. That Christ saved us to sit and grow on my own. How do I know that this exists? Because I have experienced it in my own life, and in the lives of others around me. I cannot tell you how many times I have heard people talk about how they don’t need a Church. Not only that, but when we do come to church, we do not become connected because it is an item to be checked off of the list. And when these mentalities are at play, our life for Christ gets placed to the side. And when it gets placed to the side, our witness and testimony to the world around us dims.

Are you seeing how all this is meant to come together?

We are called to be together. To strive together. That’s the main theme in this letter. We cannot grow into maturity alone. And as we grow together in unity and joy, we shine as a beacon to those around us for the hope that is in Christ! The church is the main vehicle that God uses to advance the Kingdom. That means our focus is on the Kingdom. Our focus should not be how the church can serve us, its about how we can serve in the church joyfully! Why? Because its not about me. It’s all about pointing to the love of our savior Jesus Christ, its about bringing him the Glory!! We can’t do that if we are caught up in our selfish desires through conflict.

Thus, We should desire to be unified, being built up towards Christ.

Unified by what? The Word of life.

There is often debate on whether or not Paul is referring to “holding out” or “holding on” the Word of life here.

However, I don’t want to dive into the semantics because either way, I believe it has a similar message because there is no life in Christ apart from the Word of God. It is our guide, it is where we draw close to Him, it is where we draw strength, it is where we find peace, it is where we find joy, and it is what has true impact on the world.

Gospel Unity brings joyful service (v.17-18)

Ministry is worth it.

It is discussed exactly what Paul meant by “poured out as a drink offering.” There are obvious Old Testament implications in this phrase. And through this, Paul is painting this beautiful picture of Old Testament worship and his sacrificial ministry.

The Philippians’ faithfulness will result in Paul’s celebration on the day of Christ that his ministry was effective

and

even if he is martyred in the course of his continued ministry, this does nothing to dampen the celebration.

When we are working out our salvation with gospel joy, growing together in gospel unity, we have the opportunity to joyfully serve one another as well as the world around us. We were not meant to come and sit on a pew; we were made to serve one another. We need each other.

December 30, 2024 Nathaniel R. Martin

For God Works in Us: Philippians 2:12-13

Sermon Idea: The Christian life is a journey of working out our salvation, empowered by God who works in us.

Introduction: Many consider Johnathan Edwards to be the greatest and most influential theologian in American history. He served as a pastor for several years, a missionary among Native Americans, and, before his death, briefly as the president of what is now Princeton University.

As a young man, about 18 or 19 years old, Edwards wrote 70 resolutions in an attempt to live in light of eternity. Here are some examples.

28. Resolved, to study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before.

43. Resolved, never henceforward, till I die, to act as if I were any way my own, but entirely and altogether God’s…

Edward’s preamble to this long list of resolutions makes it clear that he is totally dependent on God’s grace and power in his Christian life. This power leads him to action, not apathy. Thus, he resolved to live before God in light of eternity, wishing not to waste any time.

“Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake.”

Edwards did not believe that God’s saving grace resulted in an apathetic Christian life in which the believer coasts to glory. He believed that the Christian life was the working out of our salvation because of God’s gracious work in us for salvation.

This morning’s text teaches us that the Christian life is a journey of working out our salvation, empowered by God, who works in us.

I began with Edwards’s preamble because I want to be explicit and clear that our work as believers is only possible because of God’s work of grace in us. With Edwards, I want us to read a passage like Philippians 2, believing we cannot do anything without God’s help and that we need God’s grace to enable us to work out our salvation as we are called to do in these verses.

In a passage like this, it is obvious that God is at work, and believers are to work. However, God’s work and our work are not equal. It is not a cooperation where God does his part, and then we do our part. God’s work is primary, so anything a believer does completely depends on the work God does in us.

The context reinforces this important point. The exhortation for the Philippians to work out their salvation is an elaboration of 1:27, Paul’s main purpose for writing this letter.

²⁷Only 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 gospel is fleshed out beautifully in 2:1-11, where the example of Christ’s humiliation in the incarnation and his death on the cross shows how the church is to live among one another humbly. Christ’s life and death are the pattern and the power for the Christian life. Why is this important?

It is important because of the word “therefore” in verse 12. We are to work out our salvation because of what God has done for us in the life and death of Jesus Christ, the gospel. Our manner of life is to be worthy of the gospel of Christ, so we work out our salvation toward that end.

The Christian life is working out our salvation empowered by God, who works in us.

I.) The Christian life is working out our salvation (Philippians 2:12)

¹²Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, (Php 2:12)

As a good friend should, Paul begins with a word of affirmation before giving them instruction. He mentions how they’ve obeyed Christ but wants them not to depend on his presence. He wants them to mature and live faithfully, whether he is with them or not. Paul describes this obedience as working out their salvation.

The idea to “work out,” as Paul uses it here, means cultivating, practicing, or living out. This may seem odd to us because few themes in Scripture are more prominent than salvation, being total of God’s grace and not of our works (Eph. 2:8-10; Gal. 2:15-16; Titus 3:5). This is a precious truth, and everything Paul teaches us here in Philippians 2 is consistent with it.

That is because when the Bible speaks of salvation, it does so with tension. Salvation, in one sense, is completed; in another, it is incomplete. It is already, but not yet.

Salvation is complete in that we have been justified before God, forgiven of our sins, reconciled to God, indwelt by the Holy Spirit, and so saved from the guilt of our sins. Just as Jesus cries out on the cross, “It is finished!” All who place their faith in Christ can rest knowing their salvation is secure because of the finished work of Christ.

Salvation is also incomplete in another sense because we don’t now experience all that salvation has accomplished. We can still be troubled by temptation and sin. We know we’re not fully all who God has declared us to be in Christ. This means we can speak of salvation as past, present, and future: we are saved from sin’s guilt, we are being saved from sin’s power, and we will one day be saved from sin’s presence.

The New Testament speaks of salvation in the future in a number of passages. Here are just a few examples.

⁹Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. ¹⁰For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. (Ro 5:9–10)

¹⁶Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. (1 Ti 4:16)

¹⁸The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen. (2 Ti 4:18)

When Paul encourages us to work out our salvation, he does not mean that we contribute to our salvation in any sense. Paul has in mind the totality of salvation so that “working out your salvation” is the believer’s work by God’s grace in becoming more of who God has already declared them to be: holy in Christ Jesus.

What Paul has in mind is what we would normally call sanctification, the process by which we become more like Jesus Christ by the power of the Holy Spirit who works in us.

Charles Spurgeon once described hearing about good sculptors who see a block of marble and see there is a statue hidden in it. In their minds, all they need to do is remove all the extra useless material to reveal the beauty of the statue inside.

Spurgeon then used this to illustrate how we are to work out our salvation to reveal the beauty of the image of Christ that God has made us.

“Believer, you are that block of marble…God has sketched the image of his Son in you; and you have but to go chipping away these sins, infirmities, and corruptions, till the fair likeness of the Incarnate God shall be seen by all.”

We might also think about watching the sunrise. As it rises, we can often only see portions of its bright glory, but it’s there nonetheless. So the Christian life in sanctification is like the rising of the sun. We are holy saints in Christ Jesus, but life in this fallen world and life in our fallen bodies dims this reality. Working out our salvation over time slowly makes us more of what God has made us to be.

These verses make clear that believers should be diligent and make every effort to care for their own souls. Our spiritual lives will not coast unattended into greater Christ-likeness.

Many godly pastors before me have noted that no one drifts into godliness. If we are drifting, we are drifting from sound doctrine, godly character, and the church. We don’t drift into greater holiness and love for God. We only drift away from it.

Spiritual growth in Christ requires grace-fueled, Spirit-empowered working out of our salvation in the fear and trembling of the Lord. In the words of Hebrews, it is to “offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” (Hebrews 12:28-29)

The question naturally arises: how might we do this? The answer is much simpler than you may like, and that is truly good news for you. Too many Christians think true spiritual growth only comes through big, spiritual experiences. The truth is that God has promised to work in us by his grace and Spirit through ordinary means. Before moving to verse 13, I want to encourage you to work out your salvation in three ways. So much more can be said, but these three ways are primary.

Work out your salvation by confessing and repenting as often as you sin.

⁹If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 Jn 1:9)

Don’t suppress the Spirit’s work on your conscience, even this morning. If you’re burdened by sin, confess it before the Lord this morning. Hear the reassuring grace of the gospel, and ask God for the grace to change. The finished work of Christ on the cross is sufficient for every sin and transgression of God’s law. Trust in the cleansing and renewing power of the gospel.

2. Work out your salvation by making use of God’s ordinary means of grace, especially the Word of God, and prayer.

According to our statement of faith, sanctification “is carried on in the hearts of believers by the presence and power of the Holy Spirit… in the continual use of the appointed means- especially the Word of God, self-examination, self-denial, watchfulness, and prayer.”

¹⁶All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, ¹⁷that the man of God may be complete, equipped for every good work. (2 Ti 3:16–17)

¹⁶^vRejoice always, ¹⁷^wpray without ceasing, ¹⁸^xgive thanks in all circumstances; for this is the will of God in Christ Jesus for you. (1 Thess. 5:16-18)

As the new year approaches, pray about making a plan for the disciplined reading of God’s Word. Read it prayerfully to meet with the Lord, hear from Him, commune with Him, and be transformed by the grace of his presence.

With Jonathan Edward, be resolved “…to study the Scriptures so steadily, constantly, and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

3. Work out your own salvation by committing to gather on the Lord’s Day with your local church.

²⁴And let us consider how to stir up one another to love and good works, ²⁵not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Heb 10:24–25)

One of the most important ways to work out your salvation is to be committed to gathering with the church for corporate worship. This is much more than simply “going to church.” It is to gather with the saints of your local church to worship God and be nourished by the ordinary means of grace (preaching, prayer, & the ordinances) in covenant fellowship with one another. The corporate worship gathering is God’s plan A for making his people more like Jesus Christ.

How might your Spiritual life look like a year from now if you committed in 2025 to faithfully read God’s Word daily, cultivated a habit of daily prayer, and resolved yourself to be faithfully present every Lord’s day, gathering as far as it depended on you?

II.) The Christian life is empowered by God, who works in us (Philippians 2:13)

¹³for it is God who works in you, both to will and to work for his good pleasure. (Php 2:13)

God’s work in us for his good pleasure is the ground and motivation for working out our salvation. We should remember the glorious promise of 1:6, ⁶And I am sure that he who began a good work in you will bring it to completion on the day of Jesus Christ. (Php 1:6)

God’s work in us has two ends: to will and to work.

God works in you to will. God’s work in us changes our will or desires so that we’ll want to obey him in great holiness and godliness. Every desire we have to defeat sin, turn from it, and be free of it comes from the gracious work of God in us. Every desire for God, his Word, and his church comes from the gracious work of God in us.

God works in us to work for his good pleasure. Not only does he change our desires by his grace, but he enables and empowers us to obey His Word. Beloved, the power of God and the grace to change is available for all those who are in Christ Jesus through faith.

It is amazing to think that God works in us what pleases him. He works in our desires of holiness so that he might be pleased with our holiness. He works in our obedience so that he might be pleased with our obedience to him.

I can’t help but wonder then if some of our troubles in seeing progress against temptation and sin are rooted in unspoken unbelief that God really is working in us to will and work for his good pleasure.

Friends, if you’re in Christ Jesus, please know with assurance that God is at work in you. Believe that the grace to grow, change, and mature is at work in you through the indwelling of the Holy Spirit.

Reflection Questions

How would you describe your spiritual life? Are you working out your salvation, or are you coasting aimlessly?

Is your private devotional life with God consistent with your public displays of devotion to God?

3. Are you fueled by God’s grace in your life to pursue greater holiness and joy in God? Or do you think about your spiritual life apart from God’s work of grace, as if it’s all on your shoulders or as if you’re trying to earn favor with God?

We work out our salvation, but we do so because of God’s gracious work in us! Let’s believe we’re only working out what God has worked in. The work he began in the past will be completed in the future. That is all that grace we need to work out our salvation in the present.

December 23, 2024December 23, 2024 Nathaniel R. Martin

The Christ of Christmas: Matthew 1:18-25

Introduction: A recurring theme throughout the Bible magnifies God’s miraculous work in the world. When things have gone wrong, and there is a need for God’s great work among his people, the Lord accomplishes his purposes in a most vulnerable and unsuspecting way. There is always a woman who gets pregnant by the miraculous hand of God.

Sarah was old and barren when God promised to give her and Abraham a son.

The Lord visited Sarah as he had said, and the Lord did to Sarah as he had promised. ²And Sarah conceived and bore Abraham a son in his old age at the time of which God had spoken to him (Ge 21:1–2)

During the time of the judges, when things were very bad for Israel, the angel of the LORD appeared to a barren woman and promised she would bear a child.

³And the angel of the Lord appeared to the woman and said to her, “Behold, you are barren and have not borne children, but you shall conceive and bear a son. (Jdg 13:3)

²⁴And the woman bore a son and called his name Samson. And the young man grew, and the Lord blessed him. ²⁵And the Spirit of the Lord began to stir him (Jdg 13:25-25)

There is also Hannah, who had no children because the Lord had closed her womb. Hannah knew God loved her, so she lamented, wept, and prayed for a son.

And Elkanah knew Hannah his wife, and the Lord remembered her. ²⁰And in due time Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked for him from the Lord.” (1 Sa 1:19–20)

I love the way theologian Ben Myers sums up this theme, “This is how it goes in the Old Testament: at the great turning point in history, we find a woman, pregnant, and an infant child brought into the world by the powerful promise of God. Israel’s story is a story of miraculous births.”

So when we open the Gospel of Luke, our hearts should begin to beat with excitement when we read about Elizabeth, “But they had no child because Elizabeth was barren, and both were advanced in years.” (Luke 1:7)

The birth of John the Baptist marked an important turning point in redemptive history as he would prepare the way for the Lord.

What greater turning point in history could there be than the birth of the Messiah, who will save his people from their sins? This birth should be the most miraculous of all, the Son of God in human flesh born of a virgin conceived by the Holy Spirit.

This morning, we will reflect on the Christ of Christmas from the Gospel of Matthew. I want us to think about what it means for Jesus to be born of a virgin and why he needs to be the son of David. I want us to think about how Christmas leads to the cross, as the one born of a virgin is named Jesus, who saves his people from their sins. I want us to think about Jesus Christ being the promised Messiah in fulfillment of the Scriptures, Immanuel, God with us.

As we do so, we’ll see who Jesus is and why his birth is truly the turning point in history. We will see that the Christ of Christmas is a son of David, born of a virgin; Jesus, the savior of sinners; and Immanuel, fulfilling the Scriptures.

I.) The Christ of Christmas is a son of David, born of a virgin (Matt. 1:18-20)

To fully appreciate all that the Gospel of Matthew is doing in these verses, we have to understand the Old Testament hope that God would provide a Messiah, who would be a descendent of Kind David.

The promise begins in 2 Samuel, who promises that a descendent of David will sit on his throne forever.

¹²When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. ¹³He shall build a house for my name, and I will establish the throne of his kingdom forever. (2 Sa 7:12–13)

Notice two things about this promise. It is a promise about a coming king and about a kingdom that will be established forever.

Throughout the Old Testament, this theme is developed, especially in the prophets.

⁷Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. (Is 9:7)

²³And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. ²⁴And I, the Lord, will be their God, and my servant David shall be prince among them. I am the Lord; I have spoken. (Eze 34:23–24.)

Matthew wants to show us that Jesus was born as an Israelite in the line of David. Now, I can’t do the implications of Jesus coming in the line of David justice. Trying in one sermon to capture all the theological connections Matthew makes between Jesus and David is like splashing at the waves, hoping to feel the depths of the ocean.

From the beginning of Matthew’s Gospel, Jesus’ humanity, especially his being in the line of David, is in view. Look with me at Chapter 1, verse 1.

The book of the genealogy of Jesus Christ, the son of David, the son of Abraham (Mt 1:1)

Although David comes after Abraham in history, Matthew identifies Jesus first as the son of David. It’s as if Matthew is writing in crayon, making it as plain as possible. This is what I want to show you.

He does something similar in verse 20. How does the angel of the LORD refer to Joseph? “Joseph, son of David…” (Matt. 1:20).

Now let’s return to Matthew 1:18-20. Here Matthew is going to show us how Jesus, who is born of a virgin, can be a son of David in fulfillment of God’s promises in Scripture. Key to this part is Joseph himself. So let’s look at these verses together.

¹⁸Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit. ¹⁹And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. (Mt 1:18–29)

Mary’s pregnancy comes as quite a shock to Joseph, who would have no reason to assume conception by the Holy Spirit to be the most obvious explanation.

To properly understand what happens next, we must know that the betrothal period before the marriage ceremony and consummation was much more serious than our modern understanding of engagement. Joesph and Mary are already legally bound to one another and this commitment can only be ended by death or through a legal separation under certain circumstances like sexual infidelity.

Based on Joseph’s limited information at the time, he could only assume Mary had been unfaithful; therefore, he was obligated to separate from Mary. Matthew means this when he describes Joseph as a “just man.” Joseph wants to do what is right according to the law. Yet, he wants to do so in a merciful way. Joseph does not wish to make an example out of Mary and not shame her in a public trial. So he seeks this separation, “quietly.”

This raises several problems for Mary and the story of Jesus. If Joseph divorces Mary quietly and never looks back, then Jesus cannot be a descendant of David. If Joseph divorces Mary quietly, Paul cannot speak of the gospel like he does in Romans 1, the gospel of God, ²which he promised beforehand through his prophets in the holy Scriptures, ³concerning his Son, who was descended from David according to the flesh (Ro 1:1–3)

The Lord intervenes through an angel to assure Joseph knows the truth about Mary and to assure that the Messiah is a descendant of David. Look with me at verse 20, ²⁰But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. ²¹She will bear a son, and you shall call his name Jesus, (Mt 1:20–21).

Joseph learns of the miracle of the Virgin’s conception and birth. Notice that the text of Matthew makes it clear that Mary is a passive vessel in this entire miracle: “…that which is conceived in here is from the Holy Spirit.” The Holy Spirit is the source of Jesus’s conception, but the Spirit is not an agent who acts in conceiving Jesus. Mary is a passive vessel in the conception of Jesus, not a participant in conceiving Jesus.

Luke describes it this way, ³⁵And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. (Luke 1:35)

This is a mystery, and we should allow it to be. Trying to make everything about the Christian life void of mystery is a mistake. It is beyond us because God’s ways are not our ways.

That said, it is helpful to think about how the virgin birth fits God’s ways and works in salvation. Much could be said here, but we’ll mention just a few examples.

For example, the virgin birth by the conception of the Holy Spirit is most fitting because Jesus is one person with two natures. He is fully God and fully man. The miraculous nature of Jesus’ conception fits the miraculous nature of the incarnation.

The virgin birth is fitting because it shows the uniqueness of the Son’s relationship to God the Father. A key theme in the gospels is that Jesus is from the Father. To see Jesus is to see the Father. When we think of Jesus as a son, we are to think of him as the Son of God. The virgin birth prioritizes this relationship over his relationship with Joseph.

The virgin birth is fitting because it fulfills Old Testament prophecy. ¹⁴Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. (Is 7:14) God ordained the virgin birth and promised it through the prophets, and so it is the most fitting way for Jesus to be born.

The virgin birth of Jesus Christ is an important doctrine that has been treasured by Christians for ages. It should be a source of joy and worship, not embarrassment.

“Don’t be embarrassed by the virgin birth; rather, teach it, preach it, and share it as part of the gospel story so that when a person responds in faith, they will know whom they believe. Pray to see the miracle of Christ conceived in their hearts the way he was conceived in Mary’s womb.”- R. Albert Mohler

Now, let’s get back to Joseph. The angel does not give this information to Joseph just so that he might feel better and sleep easier at night. Joseph is meant to respond to the message. Look at verse 21 again, “She will bear a son, and you shall call his name Jesus…”

According to verses 24-25, this is exactly what Joseph does. He does not break off the betrothal, takes Mary as his wife, and names the baby Jesus.

This is significant for two reasons. The first is that Joseph takes him officially as his legal heir by naming the baby. Jesus becomes the son of Joseph, the son of David. The boy born of a virgin now has a lineage and a genealogy working backward from Joseph to David to Abraham.

The Christ of Christmas is a son of David, born of a virgin.

The second reason this is significant is because the name “Jesus” tells us a lot about what God is doing through the son who is born of a virgin. This brings us to our second point. The Christ of Christmas is Jesus, the Savior.

II.) The Christ of Christmas is Jesus, the savior of sinners (Matt. 1:21)

The name Jesus was not an uncommon name. You can see why faithful Jewish mommies and daddies might name their son Jesus because it means “Yahweh saves.” That is religious sentiment. For the baby born of a virgin, it is the reality of salvation because he is the reason for salvation.

Jesus is the name he is given because “he will save his people from their sins.”

To be sure, “his people” immediately refers to Israel, but it will be abundantly clear as Matthew unfolds that Jesus will not be a savior for Israel alone but of people from every tribe, nation, and tongue.

The language that the angel uses is the language of both forgiveness and freedom. Jesus comes to save “people from their sins.”

We are guilty of sin but also in bondage to sin. Sin is something we need forgiveness for, but also deliverance from.

What Jesus is going to do is what Ezekiel promised. Listen to the words of the prophet.

²³They shall not defile themselves anymore with their idols and their detestable things, or with any of their transgressions. But I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God. (Ezekiel 37:23)

This is what Jesus has come to do. He will do so not by riding a horse and bearing a sword but by riding a donkey and bearing a cross.

So later in the Gospel of Matthew Jesus says, “…the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” (Mt 20:28)

This means celebrating Christmas means anticipating the cross. The cradle and the cross are connected. No Christian celebration of Christmas dares to separate them.

The Christ of Christmas is Jesus, the savior of sinners.

Beloved, when you’re tempted to return to the sins you’ve committed, remember that Christ came to save you from your sins. He was born, lived, died, and rose again so that you can be forgiven and free. So that you can be among the people of God and God can be your God. Beloved, be free from sin.

The Christ of Christmas is Jesus, the savior of sinners.

Transition: As the son of David and the savior of sinners, the presence of Jesus Christ fulfills the promises of God through the prophets. Let’s look at verses 22-25 and see that the Christ of Christmas is Immanuel, fulfilling the Scriptures.

III.) The Christ of Christmas is Immanuel, fulfilling the Scriptures (Matt. 1:22-2)

As is so typical of Matthew’s writing, he connects the event we just read with Old Testament prophecy, “All of this took place to fulfill what the Lord had spoken by the prophet…”

Matthew then quotes Isaiah 7:14, most likely because he is reading Isaiah 7:14 in the larger context of Isaiah 7-9.

⁶ For to us a child is born, to us a son is given; and the government

shall be upon his shoulder, and his name shall be called Wonderful

Counselor, Mighty God, Everlasting Father, Prince of Peace (Is 9:6).

I can’t retrace what Matthews seems to be doing, but it is clear that the promise of a baby born and named Immanuel in Isaiah 7 finds its full and ultimate fulfillment when Jesus is born, who is not merely named Immanuel, but who is Immanuel. The presence of Jesus is the very presence of God.

The Christ of Christmas is Immanuel, God with us.

The presence of God in Jesus Christ is important in Matthew’s gospel, as many scholars have pointed out. Matthew stresses the presence of Christ in the beginning, middle, and end of the gospel.

The presence of God in Christ begins Matthew’s gospel here in the virgin birth narrative.

The presence of God in Christ is reaffirmed in Matthew 18:20, “For where two or three are gathered in my name, there am I among them.” (Mt 18:20).

The presence of God in Christ ends Matthews, literally. These are the final words in Matthew 28:20, And behold, I am with you always, to the end of the age.” (Mt 28:20)

If you’re ever tempted to doubt this, I want you to remember that the Lord has left us some tangible experiences to remind us that he is here.

What do I say after I read Scripture? “This is the Word of the Lord.”

What I say when I invite you to share communion. “This is my body broken for you, do this in remembrance of me. This is my cup of the new covenant in my blood, do this in remembrance of me.”

I can’t think of anything more comforting than this. Christmas reminds us that God is not distant but with us. Beloved, if you’re in Christ Jesus, then he is anything but far from you.

Application

1. Rejoice in Jesus’ humanity- Jesus took on humanity so that he could save a people from every tribe, tongue, people, and nation. That is not possible without the incarnation. Let it lead us to worship.

2. Trust Jesus as savior- Have you placed your faith in Jesus Christ for forgiveness and freedom from sin? Trust Jesus and respond by professing your faith in baptism.

3. Believe in God’s promises- Christmas is an annual reminder that God is faithful to his promises. Believe in God and trust his word. As sure as Christ was born fulfilling Isaiah 7, so will Christ come fulfilling the promises of his return. God is faithful. Trust him.

4. Rest in Christ’s presence– Christ is always with us. Our circumstances don’t determine God’s presence, but Christ does.

December 15, 2024December 16, 2024 Nathaniel R. Martin

Our Lord Jesus Christ: Philippians 2:5-11

Sermon Idea: We believe in one Lord Jesus Christ, fully God and fully man, who is the mediator between God and man.

Introduction: There is no greater question in life than, who is Jesus Christ? The answer to the question is determinative, not only for the meaning of our life now but for the fate of our life into eternity.

The importance of this question is pressed upon us by Jesus himself, when he asks the disciples, “Who do people say the Son of Man is? (Matt. 16:13)

Jesus praises Peter’s answer, and so we know it is exemplary for us, “You are the Christ, the Son of the living God.” (Matt. 16:16)

In the Gospel of John, Thomas makes an equally praiseworthy confession when he sees the risen Christ and says, “My Lord and my God!” (John 20:28)

Jesus, who was born of Mary in Bethlehem, raised in Nazareth with Mary and Joseph, and lived among his disciples in the most mundane and human ways, is confessed to be the Son of God. This is why, throughout the New Testament, Jesus Christ is worshipped as God.

How to faithfully make sense of and articulate biblically these two realities: Jesus is a human being, and Jesus is a human being, who is the Son of God, preoccupied the early church’s thinking and worship for centuries.

Unfortunately, many attempts to understand who Jesus is and what it means for him to be the Son of God lacked biblical faithfulness. Very early, some attempted to say that Jesus was divine but only appeared to be human. This is known as Docetism because it comes from the Greek word “to appear.”

Others wrongly suggested that Jesus was a faithful man who eventually became the Son of God. This is a form of adoptionism in which the man Jesus becomes the Son of God because of his faithfulness and righteousness.

Some suggested that Jesus was fully divine but did not have a human mind or soul. In other words, Jesus is divine and has a body but is not fully human.

Perhaps the most famous error came from a man named Arius, who taught that the Son was a created being somewhat divine but most certainly not co-eternal and co-equal with God. The famous expression of Arius was, “…there was when the Son was not.”

The consequence of each of these errors is grave. These are not matters of biblical interpretation where people in good faith can disagree. These are matters of our salvation, for only a savior who is fully God and fully man can redeem fallen humanity and be the mediator between God and man.

As division over the identity of Jesus Christ continued, it became clear that what was needed was a way to speak about God and of Jesus Christ in a manner that is faithful to all the Bible teaches. Four ecumenical councils in the 4th and 5th centuries were called to articulate the language of how to speak of God, the Holy Trinity, and Jesus Christ as one person with two natures. The Council of Nicaea in 325 and the Council of Constantinople in 381 focused on the doctrine of the Trinity, while the Councils of Ephesus in 431 and Chalcedon in 451 clarified an orthodox view of Jesus Christ.¹

This morning I want to put Philippians 2 in the context of what took place in Nicea in 325 and Constantinople in 381. The result of the Council of Nicaea was not only the condemnation of Arius but also a positive articulation of the Christian faith known as the Nicene Creed. It is hard to overstate the importance of this creed. It is a succinct summary of the Christian faith that faithfully articulates what the Bible teaches and is a helpful aid to reading the Bible well.

We believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.

And in one Lord Jesus Christ, the only Son of God, begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father. Through him all things were made. For us and for our salvation he came down from heaven; he became incarnate by the Holy Spirit and the virgin Mary, and was made human. He was crucified for us under Pontius Pilate; he suffered and was buried. The third day he rose again, according to the Scriptures. He ascended to heaven and is seated at the right hand of the Father.

He will come again with glory to judge the living and the dead. His kingdom will never end.

And we believe in the Holy Spirit, the Lord, the giver of life. He proceeds from the Father and the Son, and with the Father and the Son is worshiped and glorified. He spoke through the prophets.

We believe in one holy catholic* and apostolic church. We affirm one baptism for the forgiveness of sins. We look forward to the resurrection of the dead, and to life in the world to come. Amen.

(*catholic here means “universal.” It refers to the church in every place throughout every age. It does not refer to the Roman Catholic Church)

This is how the church talks about God. This is our language. It’s a beautifully faithful summary of Scripture.

Philippians 2:5-11 is one of the key texts of the New Testament for a proper understanding of who Jesus is because in just a few verses it speaks of the one Lord Jesus Christ as both equal to God and in the form of a human being.

Last week, we saw how Paul appeals to the journey of Jesus first in heaven before the incarnation, then in his humiliation as a human, and finally to glory in heaven. This serves as a support for the life in which we are called to live as a church. We are called to live humbly with one another as we seek to be unified in the gospel. Jesus is the pattern and the power for us as we pursue humility.

Now that we have done that, we can come to the text again and learn all we can about our Lord Jesus Christ. As we follow the text, beginning with Christ’s eternal glory, to his humiliation in the form of a servant, to his exaltation in heaven, we will see that we believe in one Lord Jesus Christ, fully God and fully man, who is the mediator between God and man.

I.) Our Lord Jesus Christ is fully God (2:5-6)

⁵Have this mind among yourselves, which is yours in Christ Jesus, ⁶who, though he was in the form of God, did not count equality with God a thing to be grasped (Php 2:5–6)

The point of verse 6 is to tell us what he didn’t do. Being in the form of God, he did not count equality with God as a thing to be grasped. This point alone, though, makes obvious positive claims about who Jesus is with two related phrases: form of God and equality with God.

What does Paul mean when he says that the Son was in the form of God? When we hear the word form, we think of some type of visible appearance. It refers to the glory and status of someone divine.

To speak of the Son as being in the form of God is to attribute God’s glory and majestic status to the Son. The Son is the radiant glory of God.

The only way one can be in the form of God and equal to God is to have the same nature as God. Two texts which state explicitly that the Son is of the same nature of God are Hebrews 1:2-3 and 1 John 1:1.

³He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. (Heb 1:2–3)

In the beginning was the Word, and the Word was with God, and the Word was God. (Jn 1:1)

It is because of passages like these and many others that led to the Nicene Creed’s confession that our Lord Jesus Christ is God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father.

The key affirmation that the creed clarifies is that the Son is of the same being as the Father. The Son is not a similar being or a similar nature and essence. No, being in the form of God and equal to God, the Son is of the same essence as the Father.

Being equal to God, of the same essence as the Father, means that the Son is not

1.) a created being or

2.) a lesser being

The Bible teaches us that the Son of God is the agent through whom the Father created all things. The Son is not a creature, he is the creator!

³All things were made through him, and without him was not any thing made that was made. (Jn 1:3)

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, ²but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (Heb 1:1–2)

The Bible’s teaching on the relationship between the Father and Son is not creator and creature. The Bible teaches us that there is one God who eternally is Father, Son, and Holy Spirit. The three persons of the one God share all things in common. Father, Son, and Holy Spirit are equal in God’s perfections. They are equal in glory, majesty, and honor. The only distinction we make is when we discuss their eternal relations as Father, Son, and Spirit. What do I mean by eternal relation?

Consider John 1:14, And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (Jn 1:14, NKJV)

“…begotten of the Father” is the language of eternal relation. The Son is the eternally begotten Son of the Father. This relation is timeless, it has no beginning and does not change. It is unique and totally unlike how humans beget children.² The Father has never been without the Son. The Son is eternally begotten of the Father.

This is the truth confessed in the Nicene Creed: And in one Lord Jesus Christ, the only Son of God, begotten from the Father before all ages…begotten, not made.

This may be hard to comprehend and that’s because it is incomprehensible! That does not make it any less true.

As part of my preparation this week I revisited an important book called On God and Christ by an early church father named Gregory of Nazianzus. I like what Gregory says about the incomprehensibility of this doctrine and if you’ll let him, I think he will help you too.

“If you make its incomprehensibility a ground for denying the fact, it is high time you ruled out as non-existent a good number of things you don’t understand, the chief of which is God himself…God’s begetting ought to have the tribute of our reverent silence. The important point is for you to learn that he has been begotten.”- Gregory of Nazianzus

Being of the same essence as the Father the Son is,

1.) Co-eternal and

2.) Co-equal with God

Our Lord Jesus Christ is fully God! He always was, is, and forever will be. Let us have firm confidence in the teaching of the New Testament, let’s adore and worship Jesus Christ as God from God, light from light, true God from true God.

Transition: Our Lord Jesus Christ is also fully man. Paul tells us Jesus did not count equality with God as a thing to be grasped (Php 2:6) In other words, Jesus does not exploit his status for his advantage. What is important about this is that everything about the Son becoming a man is for us and our salvation. God did not need to become a man. We needed God to become a man. Jesus humbling himself is for us and our salvation.

II.) Our Lord Jesus Christ is fully man (2:7-8)

⁷but emptied himself, by taking the form of a servant, being born in the likeness of men.And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Php 2:7–8)

With these verses, the eternal Son of God takes on human flesh, being born in the likeness of men. The emptying reference here is a simple reference to the Son’s majestic, divine glory being veiled by human flesh. Jesus did not empty himself of his divinity in any way. That would be impossible! The Son of God remains God fully, without change, as he takes on human flesh in the incarnation.

So when we speak of the incarnation, we just mean that the Son of God became enfleshed as the Gospel of John teaches us, And the Word became flesh and dwelt among us (Jn 1:14)

The word “taking” in verse 8 is important for us to understand what it means for the Son of God to become a human being. The Son was not transformed into a human being, but the humanity of Jesus Christ was added and united to the divine nature of the Son at the moment of conception.

The significance of this is that we believe in one Lord Jesus Christ, fully God and fully human. Jesus is not two persons, the Son of God and Jesus Christ. He is one person with two natures: a divine nature and a human nature. These two natures “…undergo no confusion, no change, no division, no separation.”³

The purpose of the Son of God taking on human flesh was for us and for our salvation!

And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Phil. 2:8)

Sin corrupted everything about us, both our bodies and our souls. If we were going to be redeemed, we needed a savior who could redeem us from sin and death. Only by God taking on human flesh and becoming fully God and fully man in one Lord Jesus Christ made redemption possible.

The Son of God talking on flesh made death in our place possible. Remaining the Son of God while in the flesh made his sacrificial death powerful to conquer Satan, sin, and death.

¹⁴Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, ¹⁵and deliver all those who through fear of death were subject to lifelong slavery, (Heb 2:14–15)

Jesus’ humanity also qualifies him to be a faithful high priest who can help us when we’re being tempted.

¹⁷Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. ¹⁸For because he himself has suffered when tempted, he is able to help those who are being tempted. (Heb 2:16–18)

Have you considered how God becoming man was for us and our salvation? Have you trusted in Jesus Christ, the Son of God?

Have you reflected on what grace it is to have a high priest who is able to help those who are being tempted?

Transition: Our Lord Jesus Christ is fully God and fully man. He is one person with two natures, and because of his finished work on the cross is the one mediator between God and man.

III.) Our Lord Jesus Christ is the exalted mediator between God and man (2:9-11)

⁹Therefore God has highly exalted him and bestowed on him the name that is above every name, ¹⁰so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, ¹¹and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Php 2:9–11)

What is crucial to see here is that God exalts the resurrected Jesus Christ by bestowing on him “the name that is above every name.”

Throughout the Bible, God’s name refers to his divine nature. God’s divine name is first revealed to us in Exodus 3:14.

¹³Then Moses said to God, “If I come to the people of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” ¹⁴God said to Moses, “I am who I am.” (Ex 3:13–14)

YHWH is the personal name of God as revealed in Holy Scripture. What is interesting is that Israel would not say that name out of reverence for it. Instead, every time they saw the name YHWH in Scripture they would read ADONAI (Lord). In the Greek translation of the Old Testament, kupios (Lord) is the word that is used to translate God’s divine name.

In the New Testament to say that Jesus is Lord is the same thing as saying Jesus is the one and same God whose name is YWHW. At his resurrection, the one Lord Jesus Christ, fully and fully human, is given the name that the Son of God possesses being equal with God. He already possessed that name and all it entails as God, but now he recieves it as man. The one Lord Jesus Christ has the divine name. It is that Jesus is Lord!

Because our one Lord Jesus Christ is fully God and fully man, he is the mediator between God and man.

The Baptist Faith & Message makes a clear connection between Jesus’ exaltation and ascension into heaven with his office as mediator.

He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. ArticleII.B

Paul teaches us elsewhere that there is only one mediator between God and man.

For there is one God, and there is one mediator between God and men, the man Christ Jesus, ⁶who gave himself as a ransom for all, which is the testimony given at the proper time. (1 Ti 2:5–6)

The only way for sinners to be made right with God is through the work of the mediator between God and man, the Lord Jesus Christ. The question for each of us is, have I bowed the knee to Jesus Christ through faith? Is my relationship to God mediated by the Lord Jesus Christ?

One day every person will acknowledge Christ as Lord. He is worthy of this now and will be forever.

We believe in one Lord Jesus Christ, fully God and fully man, who is the mediator between God and man.

Our Lord Jesus Christ is, “the only Son of God, begotten from the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made; of the same essence as the Father. Through him all things were made. For us and for our salvation he came down from heaven; he became incarnate by the Holy Spirit and the virgin Mary, and was made human. He was crucified for us under Pontius Pilate; he suffered and was buried. The third day he rose again, according to the Scriptures. He ascended to heaven and is seated at the right hand of the Father.

He will come again with glory to judge the living and the dead. His kingdom will never end.”

This is what we believe about Jesus Christ. This is what we confess. To the praise and glory of God.

¹Steve McKinion, “Jesus Christ” in Historical Theology for the Church ed. Jason G. Duesing and Nathan A. Finn (Nashville, TN: B&H Academic, 2021)

²R. Lucas Stamps & Tyler Wittman, “Christology” in Confessing Christ ed. Steve McKinion, Christine Thornton, Keith Whitfield (Nashville, TN: B&H, 2024) 17.

December 9, 2024 Nathaniel R. Martin

Christ, the Way of Humility: Philippians 2:1-11

Sermon Idea: Churches maintain unity by being formed by the life and death of Christ, following Jesus in the way of humility.

Introduction: The Christian tradition has long understood pride as the root of all sin. In the history of interpretation, it was pride that caused the fall of Satan from heaven (Isaiah 14:12-15; Luke 10:18; Rev. 12:8). Pride was at the root of Satan’s temptation of Adam and Eve, who sought to “be like God” (Gen. 3:5).

This is why C.S. Lewis, in his marvelous book Mere Christianity, titles his chapter on pride, The Great Sin. “…it was through pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind.”¹

In this chapter, Lewis offers two insightful points about the nature of pride. The first is that pride is essentially competitive, and the second is that pride always means enmity between man and God.

So, following Lewis, we can confidently say that the vice of pride only results in fracture and disunity.

Paul understands this well, so in his efforts to encourage the church to maintain unity, he wants them to adorn themselves with the virtue opposed to pride—humility.

The way Paul does this is important for our pursuit of unity and a proper understanding of the Christian life.

For Paul, Christ’s life and death are the patterns that shape and form our lives as a church. We are to be a people conformed to the crucified Christ. That is the encouragement of verses 5-11.

The power to be formed and shaped by the cross of Christ comes from the glorious reality that in salvation, we are crucified with Christ so that we live in him and He in us through the indwelling of the Holy Spirit.

The realities that Paul calls us to remember in 2:1, if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, are not identical, but similar to Galatians 2:20.

²⁰I 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)

Living unified as a church is only possible because of the work of God in salvation that unites us to Christ Jesus. That is where Paul begins in verses 2:1-4.

Furthermore, living unified as a church is rightly pursued by being conformed to the crucified Christ, whom God has united us to in salvation. That is how Paul ends in verses 2:5-11.

What I want us to see this morning is that churches maintain unity by being formed by the life and death of Christ, following Jesus in the way of humility. Three truths will support this idea: shared life in Christ is the basis for unity, humility is the way to unity, and Christ is the way of humility.

I.) Shared life in Christ is the basis for unity (Phil. 2:1-2)

Five realities in verse 1 describe a church’s shared life in Christ.

So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy (Php 2:1)

What is assumed with each phrase is that these things are true. There is encouragement in Christ, comfort from love, participation in the Spirit, and affection and sympathy. These realities are true of the church because of what God has done in Christ and by the Spirit. Our shared life in Christ is in God, the Holy Trinity.

Elsewhere Paul refers to God as the Father of mercies and God of all comfort,who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. (2 Co 1:3–4)

He also uses language very similar to Philippians 2:1 in a Trinitarian way at the end of 2 Corinthians: 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)

It’s good to remember that the immediate context is Paul’s exhortation for the church to stand firm together, especially through suffering, ²⁹For it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake. (Php 1:29)

Yes, God has granted them to suffer for Christ, but he has also blessed them in Christ with all that is needed to live faithfully with one another through suffering. They can stand firm in one spirit, striving side by side for the faith of the gospel because there is encouragement in Christ, comfort from love, participation in the spirit, affection, and sympathy.

The key here is that God has provided what we need to maintain unity in the church. If unity is going to be maintained, we need to remember what God has already done in Christ and who we are together in Christ. We don’t need new teaching or information. We need to take heed to what God has already done and has already taught us.

This is how Paul connects verses 1 with verse 2, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. (Php 2:2)

Our shared union with Christ is to result in the church being like one person.

We might think of a rowing team that is made up of multiple members, all of whom are different but who nonetheless move as one. They do that because they have the same goal and everyone is rowing in the same direction to meet that goal.

For unity to be maintained, there has to be something worth striving for that is greater than personal preferences and individual ambitions. For the church, that greater something is God’s glory and the advancement of his gospel.

The basis of our unity is our shared life in Christ. Encouragement in Christ, comfort from love, participation in the Spirit, affection, and sympathy are the motivation for being of one mind.

The way to unity is by living humbly with one another. Look with me at verses 3-4.

II.) Humility is the way to unity (Phil. 2:3-4)

Self-ambition is pursuing your own desires to the detriment of others. There is nothing wrong with being ambitious. There is nothing wrong with having goals and pursuing them. There is something wrong with pursuing your ambitions, no matter the cost to others.

James refers to selfish ambition as wisdom from below and goes as far as to say that selfish ambition is demonic.

¹⁴But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. ¹⁵This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. ¹⁶For where jealousy and selfish ambition exist, there will be disorder and every vile practice. (Jas 3:13–16)

Likewise, Proverbs tells us that God hates pride, There are six things that the Lord hates, seven that are an abomination to him: haughty eyes (Pr 6:16–17)

Following Christ leads us downward, away from selfish ambition and to the path of humility, “but in humility count others more significant than yourselves.”

Humility is a virtue that can too easily be misunderstood or distorted. So, what is humility? Simply, humility is having a proper view of oneself.

At the most fundamental level, it is to know that you are a creature, not the creator. It is to know that you redeemed, not the redeemer. That sounds simplistic, but it’s the foundation for understanding that every good gift you have has been received. You’re a product not of your own making but of God’s providence and grace.

When we have a proper view of ourselves, it frees us from being preoccupied with trying to get others to think more highly of us than they ought, and we’ll be less tempted to step over others to lift ourselves.

True humility is thinking of yourself less as you seek the good of others. Humble people are preoccupied with the needs of those around them, not only individuals but also the needs of their community.

The motivation that the Bible gives for the pursuit of humility is contrary to our instincts. Glory and exaltation follow the path of humility.

God opposes the proud but gives grace to the humble.” ⁷Submit yourselves therefore to God. Resist the devil, and he will flee from you. ⁸Draw near to God, and he will draw near to you. (Jas 4:6–8)

Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble.” ⁶Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, (1 Pe 5:5–6)

Humility as the way of exaltation is the pattern modeled for us by Christ. Humility may be the way to unity, but Christ is the way of humility.

III.) Christ is the way of humility (Phil 2:5-11)

Christ’s life and death are the pattern that shapes and forms our lives as a church. We are to be a people who conform to the crucified Christ. We’re not going to reflect on every detail until next week, but for now, it’s important to see that the life and death of Christ are the support for Paul’s exhortation to maintain unity.

⁵Have this mind among yourselves, which is yours in Christ Jesus, ⁶who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷but emptied himself, by taking the form of a servant, being born in the likeness of men. (Php 2:4–7)

The text begins with the glory of the Son before the incarnation. He was “in the form of God” who had “equality with God.” The emptying in verse 7 is a simple reference to the fact that the Son assumed human flesh and was born in the likeness of men. Christ’s humanity is referred to as the form of a servant. That is because the purpose of Christ’s mission was to redeem humanity, now corrupted by sin.

Jesus Christ is God in human flesh, so that in every way, he experienced human life as we do. He hungered in the wilderness. He became tired and slept. He wept at the grave of friends and experienced grief. He knew betrayal and abandonment. He became thirsty on the cross and experienced pain. Christ is as human as you and me.

We can’t stress enough the importance of the Son being born in the likeness of men. The author of Hebrews makes a direct connection between Jesus’ humanity and his ability to redeem us.

The reason Christ humbled himself ultimately was to die on the cross to defeat Satan, sin, and death. ⁸And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Php 2:8)

The scandalous reality of the Son of God incarnate dying on the cross is such a powerful example of humility that it can only expose just how proud we are. We can only hope that we’ll respond in the way Isaac Watts did in this famous hymn.

When I survey the wondrous cross

On which the Prince of Glory died

My richest gain I count but loss

And pour contempt on all my pride

Friends, if there is lingering pride in us let us meditate on the humility of Christ on the cross. By God’s grace, we can hope to have great contempt for our pride until it dwindles down to nothing.

It is against our instincts, but humility leads to glory. Note carefully the “therefore” in verse 9. The exaltation of Christ is in response to his faithful obedience.

Application

Meditate on the shared life we have in Christ. Think about the encouragement in Christ, comfort from love, participation in the Spirit, etc.
Let’s keep Christ and the cross at the center of our worship and ministry.
Reflect on the pride of your heart, confess it before the Lord, and ask God for the grace to change.

C.S.Lewis, Mere Christianity (New York, NY: Harper One, 1952) 122. ↩︎