Nathaniel R. Martin

The Joy-Filled Christian Life: Philippians 1:12-26

Sermon Idea: The joy-filled Christian life trusts that God works in us to advance the gospel and for our progress in the faith. 

Introduction: C.T. Studd was a renowned cricket player in England, the best of his time. He was the son of a wealthy father and inherited a large inheritance upon his father’s death. His story is not one of fame or fortune but of forsaking both. 

Studd gave away a large inheritance and became a missionary to China with the China Inland Mission in 1885. According to the Biographical Dictionary of Christian Missions, this decision “caused a sensation in the public press.” Except for some breaks because of health reasons, Studd would spend his life committed to foreign missions, first in China and then in Africa, until he died in 1931. Part of his legacy is a poem with a famous refrain. I want to read a portion of this poem to you, and I would be grateful if you could listen to the refrain at the end of each stanza. 

Only one life, yes only one,

Soon will its fleeting hours be done;

Then, in ‘that day’ my Lord to meet,

And stand before His Judgement seat;

Only one life,’twill soon be past,

Only what’s done for Christ will last.

Give me Father, a purpose deep,

In joy or sorrow Thy word to keep;

Faithful and true what e’er the strife,

Pleasing Thee in my daily life;

Only one life, ’twill soon be past,

Only what’s done for Christ will last.

Only one life, yes only one,

Now let me say,”Thy will be done”;

And when at last I’ll hear the call,

I know I’ll say “twas worth it all”;

Only one life,’twill soon be past,

Only what’s done for Christ will last. 

Studd’s life and this famous poem testify to a single devotion: Christ is all of life, and all of life is for Christ.

We can say this and more about the Apostle Paul in Philippians 1:12-26. As Paul provides an update about his circumstances, he sums up how he understands his entire Christian life in two verses. 

12 I want you to know, brothers, that what has happened to me has really served to advance the gospel… (Php 1:12)

25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith (Php 1:25)

The word “advance” in verse 12 and the word “progress” in verse 25 are the same, just translated differently to better fit the context. 

Paul sums up his whole life in two ways: the advance of the gospel, and the progress of Christians in the faith.

This is why one of my former professors, Andy Davis, speaks of the Christian life as two journeys: the inward journey of sanctification and the outward journey of gospel advancement. We are to grow more like Christ and to proclaim Christ to the glory and praise of God. 

These ways, Paul tells us, are the way of joy. Paul knows joy in all circumstances because his life is Christ and all his life is considered in light of Christ.  

So this morning I want us to learn from Paul about the joy-filled Christian life. 

I want us to see that the joy-filled Christian life trusts that God works in us to advance the gospel and for our progress in the faith.

I.) God works in us to advance the gospel (Phil. 1:12-18) 

Verses 12-26 are essentially an update about Paul’s missionary efforts, much like we would hope to receive from missionaries that we support. He wants the Philippians to know that God is still at work even through his imprisonment. Their partnership and friendship are still needed. 

There is one encouraging update that Paul wants to give the Philippians: his imprisonment has served to advance the gospel, and he provides two means of testimony to support this. 

The first testimony Paul gives is that the gospel has advanced so much, that even the imperial guard and many others have come to learn that Paul is imprisoned for Christ.

12 I want you to know, brothers, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. (Php 1:12–13)

In Rome, where Paul is likely imprisoned, those held were done so as they awaited a trial or waited to be executed. Paul doesn’t share the details of his imprisonment, but we know that he was chained. The phrase “my imprisonment” is literally “my chains,” as the NIV and NKJV translate it. Whatever the details, it was not a pleasant experience. It was one of suffering, and it was suffering in chains. 

Paul would likely have been chained to a rotation of guards who changed shifts every four hours. This would provide Paul with numerous opportunities to share the reason for his imprisonment, the gospel of Jesus Christ. So words begin to get around, and that word is about Christ. 

Not only did these chains not stop the gospel, but Paul’s chains became the means for the gospel’s advancement, even among the imperial guard, which was an elite group of troops who were like special bodyguards for Ceasar. 

The second form of testimony is found in verse 14. Many people have been inspired toward greater confidence and faithfulness in preaching the gospel. 

14 And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear. (Php 1:14)

It is not that these brothers were excited about imprisonment and suffering, but saw firsthand what God was doing through Paul’s suffering in chains and it was God’s work in this situation that made them confident in the Lord, and so they began to preach Christ boldly without fear. 

God has used Paul’s imprisonment as a servant for gospel advancement. The chains of Paul become a means to accomplish God’s purposes. 

There is nothing that a government can do foreign or domestic to subvert, silence, or stop the advancement of God’s Word in the gospel. Paul’s testimony in Philippians reminds me of God’s promise in Isaiah 55 about his Word and purpose. 

10 “For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, 

giving seed to the sower and bread to the eater, 11 so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it. (Is 55:10–11)

The gospel’s advancement is not only one way Paul understands his life purpose and current circumstances; it is a source of joy. Even when Paul reports that some are preaching with poor motives, Paul’s focus is rejoicing that Christ is being proclaimed. 

15 Some indeed preach Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am put here for the defense of the gospel. 17 The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice. (Php 1:15–18)

A lot of ink has been spilled in an attempt to understand the nature of this division. Are these two factions of one larger group of true brothers and sisters in the Lord? Or are these two different groups? What matters most though is not the historical background, but Paul’s perspective. 

Paul’s life is of such singular devotion that he rejoices in the proclamation of Christ no matter the motive.

So, if God works through Paul’s imprisonment and works in others to advance the gospel, how might we reflect on God’s providence in our own lives so that the gospel might advance through our lives? 

How has God providentially ordered your life? What neighborhood do you live in? What vocation do you have? What recreation spaces do you find yourself in? Who are the people that God has brought close to you? 

If Paul can view his suffering and imprisonment as a means for gospel advancement, why can’t we view our regular lives that way? 

Who has God brought close to you? Have you considered that God might be preparing someone for salvation by bringing them near to you? 

If you want to rob yourself of joy in this life, view all of your circumstances apart from God’s providence and apart from the purpose of advancing the gospel. 

Your job is not a cosmic accident. God was not careless when your realtor found your house. Your networks of recreation—sports, dance, outdoors, etc— are not meaningless extracurricular activities. 

In the words of a dear friend of mine, God has you where has you to advance the gospel through you. 

A really practical way to respond is to start thinking about the people in those areas of your life. Write down one person in your neighborhood whom you can pray for, get to know, and befriend. Do the same for your job, your recreation space, etc. 

What might happen if we all thought about our regular lives in light of God’s providence to advance the gospel? 

Paul’s joy is not only in the gospel’s advance but in the truth that Christ is his life. Paul’s life is for Christ, for the progress and joy of others in the faith. His life is Christ, so that even in death he gains more of Christ. 

Let’s look at the end of verse 18 and see that God works in us for our progress and joy in the faith. 

II.) God works in us for our progress and joy in the faith (Phil. 1:18-26) 

Paul is confident that he will ultimately be saved or delivered despite his suffering. Now, Paul might be convinced that he will soon be released from prison, and that makes sense because he expresses his hope to revisit Philippi in verse 26, “so that in my you may have ample cause to glory in Christ Jesus, because of my coming to you again.” 

He may be convinced of this, but he is confident in much more than this. He is confident that he will be saved and delivered no matter what happens to him. 

Yes, and I will rejoice, 19 for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, 20 as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain. (Php 1:18–21)

If he is executed for preaching Christ, he will share in the suffering of Christ in his body but will be saved through prayer and the help of the Spirit. Paul isn’t going to compromise, he isn’t going to fall away, he isn’t going stop preaching Christ. He will honor Christ in his body even in death. And if he dies, he will die in Christ and live forever in the presence of Christ.

Last week, I introduced the sermon with a question from the Heidelberg Catechism. The most famous question of that Catechism is the first one. It fits our text perfectly and is simply too rich not to share.  

Q. What is your only comfort in life and in death?

A. That I am not my own, but belong—body and soul,

in life and in death—to my faithful Savior Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil. He also watches over me in such a way that not a hair can fall from my head without the will of my Father in heaven: in fact, all things must work together for my salvation. Because I belong to him, Christ, by his Holy Spirit, assures me of eternal life and makes me wholeheartedly willing and ready from now on to live for him.

Finding comfort in these glorious truths, memorized by Christians for hundreds of years is only possible by someone who believes what Paul has written in verses 20-21. 

as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. 21 For to me to live is Christ, and to die is gain.

The deliverance that Paul is confident of his salvation in Christ Jesus by God’s grace, a salvation that will be fully realized in glory. Salvation in Christ is the only way death becomes gain! 

Paul believes that death is gain, but we must not miss what it means to live as Christ.

22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. 23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. (Php 1:22–23)

All of Paul’s life is for Christ, and so if he continues to live in the flesh, he will fruitfully continue labor. He will preach the gospel, make disciples, plant churches, and strengthen other believers. 

Paul speaks as if he’s hard-pressed between life and death, not because he is suicidal or hoping to die. It’s a rhetorical device that speaks of his life in uncertain terms. Paul may not be released and at worst be executed. Paul may be released and at best continue to be fruitful in ministry. 

By speaking of both with uncertainty, we have to consider equally what both life and death mean for someone who is in Christ. Paul wants us to see death as gain in Christ and life as Christ that consists of fruitful labor in the gospel. 

His love and affection for the Philippians leads him to ultimately say that he desires to pursue their progress and joy in the faith. 

24 But to remain in the flesh is more necessary on your account. 25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, 26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again. (Php 1:24–26)

Much like God used Paul’s sufferings to advance the gospel, God is going to use Paul’s life toward the progress and joy of the Philippians faith. In the next few weeks, Paul is going to parse out what this progress looks like. To progress in the faith means to live in a manner worthy of the gospel (1:27), to stand firm in one spirit (1:27), and to live in humility, seeking the interest of others over one’s own (2:1-4). 

We will get to that in time, but what I want us to see is that God works in us, often through others, for our progress in the faith. We are meant to grow in our adoration of Christ and into great Christlikeness. 

This is the way of joy! A life that is spiritually stagnant, discontent, and apathetic toward sin will not cultivate joy. 

A joy-filled Christian life progresses in the faith and works toward the progress and joy of other believers. Every Lord’s Day gathering is an opportunity to walk into this building to contribute to another believer’s progress and joy in the faith. 

This is one of the primary drives of my entire life. It is to show myself progressing in the faith and laboring toward the progress and joy of God’s church. Another occurrence of “progress” appears in 1 Timothy, and its use is similar to Philippians 1:25. 

15 Practice these things, immerse yourself in them, so that all may see your progress. 16 Keep 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 4:15–16)

One of the things God is doing in your life at this very moment is working through the preaching of the Word toward your progress in the faith and toward greater joy in the faith. 

Friends, sin is the path of shame and guilt masquerading as a path toward joy. Our sin patterns are broken cisterns. They’ll never satisfied, and they will never be a source of Joy. 

Believe God and trust His Word. Believe that a life devoted to a single vision is the path to joy.  Christ is our life, and our life is for Christ. 

When we do this, we’ll see our lives as a means of gospel advancement, and we’ll work toward not only our progress and joy but the progress and joy of other believers. This is a life’s purpose worthy of our Lord Jesus Christ. 

Only one life,’twill soon be past,

Only what’s done for Christ will last.

Nathaniel R. Martin

Praying With Joy: Philippians 1:3-11

Sermon Idea: God strengthens his church and advances the gospel through the prayers of his people. 

Introduction: Historically, churches have used catechisms to instruct and disciple Christians in the faith. A catechism teaches biblical and doctrinal truths through questions and answers. 

One of the richest and most widely used catechisms was published in 1563 by a young theology professor at the University of Heidelberg in Germany. It consists of 129 questions, and although few things would please me more than to read all 129 to you this morning I just want you to listen to question 116. 

Question: Why do Christians need to pray? 

Answer: Because prayer is the most important part of the thankfulness God requires of us. 

And also because God will give his grace and Holy Spirit only to those who continually and with heartfelt longing ask God for these gifts and thank him for them. 

In our text this morning, Paul exemplifies thanksgiving to God and a heartfelt longing for God’s gifts of grace for the church in Philippi. 

His aim is that saints in Philippi live in a manner worthy of the gospel so that they might be unified and in partnership for gospel advancement. 

Paul understands that if this is going to happen, it will be because of God’s grace working in their lives. He further understands that God’s work of grace is accessed through the prayers of God’s people. 

Prayer is the means God has appointed by his sovereign providence to accomplish his purposes in the church and the world. This is why the Heidelberg Catechism says, “God will give his grace and Holy Spirit only to those who continually and with heartfelt longing ask God for these gifts…”

As we study these verses, I want you to believe that God strengthens his church and advances the gospel through the prayers of his people.

If we believe that, we will seek to follow Paul’s example. We will pray with thanksgiving to God, with affection for God’s people, and by interceding for God’s people. 

I.) Pray with thanksgiving to God (Philp. 1:3-6)

The first thing that Paul does is thank God for his grace to the Philippians and for bringing them into partnership in the gospel. 

I thank my God in all my remembrance of you, 4 always in every prayer of mine for you all making my prayer with joy (Php 1:3–4)

Notice how Paul personally addresses God, “I thank my God.” Prayer for Paul is not a mere exercise of religion. It is not another task on the to-do list. Prayer for Paul is communion with the God who has saved him. 

Paul is not praying to some distant, unknown being. This is a thankful address to the God and Father of his Lord Jesus Christ. 

When we pray to the Lord, we should enter into God’s presence with the confidence of a child running into the arms of a loving parent. We pray to the God who knows us and has made us his own. 

The personal nature of Paul’s prayer reminds me of Psalm 100.

3  Know that the Lord, he is God! 

It is he who made us, and we are his; 

we are his people, and the sheep of his pasture. 

4  Enter his gates with thanksgiving, 

and his courts with praise! 

Give thanks to him; bless his name! (Ps 100:3–4)

Thanksgiving is the appropriate response to God for all his blessings and good gifts to us, but this is not the only reason we should pray with thanksgiving. 

We will never seek more of what we are not thankful for. 

Thankfulness for God and his gifts directs the heart to seek more of God and his gifts through prayer. That is why Paul intercedes in prayer for them in verses 9-11. 

The Philippians are already in partnership with Paul for gospel advancement. He testifies to his confidence in God’s work in their lives. He is thankful for both of these things. 

This thankfulness does not conclude his prayers for them. It continues his prayers for them. Thankfulness for God’s past grace drives praying for God’s present and future grace. 

So it is worth asking, what can we be thankful to God for? Is thankfulness a feature of our prayer life as a church? Does thankfulness describe your private prayers in your own Christian life? 

The reason why Paul is thankful is worth our consideration. Look at verse 5. 

5 because of your partnership in the gospel from the first day until now. 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. (1:5-6)

Paul prays with thanksgiving and joy because of God’s work in the church in Philippi. Paul remembers how the church was planted because he was the planter. He knows how Lydia, the Philippian jailer, and many after received the gospel. They became partners in the gospel because they first shared in God’s grace through the gospel. 

The word translated partnership is the same word often translated fellowship. We tend to think of fellowship as leisure and casual conversation with other Christians, but it is more. 

A relationship that became a partnership has become a source of thanksgiving and joy for Paul. 

When we refuse to build good relationships with others, other pastors, church planters, missionaries, etc., we cut ourselves off from a source of joy and thanksgiving. 

Paul is thankful not only because of their current partnership but also because of his confidence that God’s work will continue in their lives. 

The work God began in them is saving them by his grace through their faith in Jesus Christ, which has resulted in their becoming partners with Paul in the gospel. This work God will complete, that is, bring to perfection at the day of Jesus Christ. 

Paul is teaching us about God’s work in preserving his people so that they persevere in the faith. 

There is not a single born-again believer in Jesus Christ who does not, by grace and the power of the Spirit, continue in the faith unto glory. In Romans 8, Paul goes as far as to say that God’s good work in Christians begins not when they receive the gospel but before the foundation of the world by his sovereign providence. 

30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Ro 8:30)

Friends, this is incredible. What grace this is! What a grace it is to have confidence that the completion of our salvation rests not with us but with God, who will complete the work begun in us. 

The Baptist Faith & Message 2000 has a wonderful article on perseverance, and it’s worth reading together.

All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit, will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by the power of God through faith unto salvation. – Baptist Faith & Message 2000, Article V

So Paul prays with thanksgiving and joy because of their partnership and his confidence in God to complete his work of salvation in them. 

This confidence leads Paul to pray more for them, not less! And it should do the same for us. 

Transition: As good friends do, Paul is going to give them some affirming words. He is going to explain why he is right to feel this way about them and he does so with deep affection. So let’s look at verses 7-8 and be encouraged to pray with affection for God’s people. 

II.) Pray with affection for God’s people (Philp. 1:7-8)

7 It is right for me to feel this way about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I yearn for you all with the affection of Christ Jesus (Php 1:7–8)

Never underestimate the power of affirming words from a friend. Paul says it is right for me to feel this way about you because you were partners with me not only when I was defending the gospel and confirming the gospel but also in my imprisonment. 

What makes their support worthy of affirmation is what they know and what they don’t know. 

What they know is that following Christ can include suffering, in this case, imprisonment. When that happened, the Philippians didn’t back away; they didn’t run when things became difficult, and they weren’t afraid to be associated the an apostle who was imprisoned for preaching the gospel.  

What they don’t know is that God has used Paul’s imprisonment to advance the gospel. 

12 I want you to know, brothers, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ (Php 1:12–13)

One could have equally assumed that Paul’s imprisonment would be an unproductive time for Paul’s ministry. That would have been a reasonable thought. They didn’t know that God was doing far more than they could think, but they supported him still. 

Paul affirms them because he has great affection for them! He calls God as a witness to testify to how real and genuine his affection is. This relationship is not circumstantial. They are not a means to an end. Paul loves them, and his love is an extension of Christ’s love for them.

This is what is meant by, I yearn for you all with the affection of Christ Jesus (1:8)

I understand this is not the same situation, but I know what’s like to experience the love of Christ through the affections of a mentor in the gospel. 

Shortly after I expressed an aspiration for ministry, Joe Buchanan was called to pastor FBC, Metropolis. I was 17, a mess, and a blank slate. I mean, I knew nothing. It didn’t take long before Joe invested his time and energy into me and others. Every Thursday evening, we would go to his house, eat, read books, and just learn from a seasoned pastor. 

He was the first person to allow me to preach. First, on a Wednesday night then eventually Sunday evening, and then Sunday morning. Y’all I have preached so many bad sermons at FBC, Metropolis. 18-year-old preachers just aren’t good and I wasn’t, but he kept investing. 

After my final sermon before leaving for College, Joe hugged me before the congregation with tears falling down his face. Hearing public, affirming words through the voice of a tearful pastor was one of the more meaningful moments of my life. 

So when he texts me, like he has every Sunday morning since becoming your pastor, “I’m praying for you. Preach Christ” I know it comes from someone who loves me with the affection of Christ. 

As we seek to develop and love our ministry partners well, we should always affirm all we can, encourage more of it, and extend the affection of Christ Jesus to them. 

Because Paul is thankful to God for his work in the Philippians and his affection for them, he intercedes in prayer for them in verses 9-11. Look with me there as we are encouraged to pray by interceding with others. 

III.) Pray by interceding for God’s people (Philp. 1:9-11) 

9 And it is my prayer that your love may abound more and more, with knowledge and all discernment, 10 so that you may approve what is excellent, and so be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God. (Php 1:9–12) 

Paul’s prayers for others are among the richest and most edifying prayers you’ll ever read. As much as Paul has expressed thanksgiving and affection for them, he knows God’s work in them is progressing toward perfection. So he keeps praying for God to work in them toward that end. He is not content to celebrate where they are and move on like their race is complete. He intercedes for them. 

The structure of the prayer is simple, but it’s important to see how it all works together. 

Paul makes one request in verse 9, “…it is my prayer that your love may abound and abound more and more.” 

For a purpose in verse 10, “so that you may approve what is excellent.”

This purpose has an expected result found in verses 10-11, “and so be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.

The foundation for all of it is love, but love is supplemented with knowledge and discernment. Remember, true love for one another does not rejoice in wrongdoing but rejoices in the truth. This is not mere emotion or sentiment; it is a love that pursues the best for one another in accordance with God’s Word. 

As love abounds with knowledge and discernment, they can approve what is excellent. In other words, Paul prays that the church in Phillipi would be able to choose what is best. This is not a matter of dividing right and wrong; it’s a prayer for not settling for average, but choosing what’s best for the church and in their individual Christian lives.

The expected result is that the church will be pure and blameless, bearing the fruit of righteousness to the glory and praise of God.

Friends, there are a lot of things that you can do that aren’t necessarily wrong, but they simply are not best for you. 

There are a host of things we can do as a church that are not wrong, but they are not the best. 

There are habits and patterns in your marriage that aren’t necessarily wrong, but they aren’t the best. 

Think about how powerful this prayer could be if you prayed it for your life, your family, and your church. 

How would your use of time change if you asked God to increase your love for him and his church so you can choose what is best?

How would your marriage change if you asked God to deepen your love for one another so that you’ll choose what is best and not settle for “just not wrong.”

How might your teenager change as you ask God to deepen their love for Christ and his church so that you’ll choose what is best? 

Go before God, seek him again and again, and pray this prayer for yourself and pray it for others. 

Why? Because God has a plan for us to be pure and blameless on the day of Christ to the praise of his glory! I want to experience as much of that ahead of time as I can. I don’t want to push it off for another day. 

Prayer is the means that God has appointed to strengthen us and others, so let’s pray!

Nathaniel R. Martin

Citizens Worthy of the Gospel of Christ: An Introduction and Overview of Philippians

 

Introduction: Paul’s letter to the Philippians is the most gospel-centered, Christ-exalting, joy-filled “thank you” letter ever written. Its original intent was to thank the church in Philippi for their continual partnership in the gospel, and as Paul is known to do, address some problems along the way. 

It contains some of the more memorable verses in the New Testament. 

Verses like… 

 21 For to me to live is Christ, and to die is gain (Php 1:20–21)

13 I can do all things through him who strengthens me. (Php 4:13)

Philippians contains one of the richest passages about Jesus Christ in the Bible, Philippians 2:5-11. 

Because of texts like these, I want to begin this series by preaching an overview of the letter. We might use the analogy of a forest. The trees in Philippians are so memorable and wonderful that we can run the risk of missing the forest altogether.

 When that happens, we miss out on the fullness of what God is saying to us. This morning is an effort to help us see the forest so that as we examine each of the verses over the next several months, we won’t miss all that God is teaching us.  

Philippians is a letter written to a church that Paul planted, had partnered with, and had a deep affection for. 

Acts 16 tells the wonderful story of Paul’s ministry in Macedonia and how he met Lydia, whose heart was opened to believe the gospel. She was soon baptized with her household. It also tells the story of Paul’s imprisonment and the conversion of the Philippian jailer. He and his household received the gospel and were baptized. 

These people became the core of what would become the church in Philippi. When Paul left the area, the church in Philippi supported his missionary efforts. As we will see, that support was not a one-time gift, but an ongoing partnership. 

When Paul writes this letter, he is in prison. The church in Philippi had sent one of their members, Epaphroditus, to minister to Paul and give him a monetary gift. As you might expect, Epaphroditus also updated Paul on the current health of the church, which was not without its problems. In this case, division and disunity had arisen. While he is with Paul, he becomes so ill that he nearly dies, thus delaying his return. 

So Paul writes the letter to thank the church for their gift, assure them that Epaphroditus fulfilled his responsibility, and address the disunity within the church. 

Paul does this by connecting his situation and the Philippians to the gospel and gospel advancement.

Paul’s imprisonment is connected to the gospel and its advancement. 

The Philippian’s partnership and gift are connected to the gospel and its advancement. 

The disunity in the church is treated with the gospel because disunity threatens gospel advancement. 

Considering all of this, how might we simply state what Philippians is about? I want to offer a one-sentence summary of the book. 

(Transition) Sermon Idea: Philippians is about living in a manner worthy of the gospel so that we might be unified and in partnership for gospel advancement. 

As we survey the books this morning, I want to support this summary by discussing four major themes. 

  1. Gospel Citizenship 
  2. Gospel Partnership 
  3. Gospel Unity 
  4. Gospel Joy 

As you can see, the gospel is the foundation on which the other themes are built. You don’t have to read very far to see that the gospel is foundational to all that Philippians has to teach us. The gospel is referenced numerous times just in chapter one. 

Paul praises God for their, “partnership in the gospel…” (vs. 1:5) 

Paul thanks them for joining him in the “defense and confirmation of the gospel” (vs. 1:7)

Paul states that his imprisonment has served to “advance the gospel…” (vs. 1:12) 

And the verse most important for us this morning, is 1:27. 

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

The gospel is central to the letter, and every command that Paul gives to us is rooted in the gospel. The gospel is the good news that Jesus Christ is Lord. It is the good news that he has come, lived, died on the cross for sinners, been buried, and is now the ascended Lord of all. Now, any who come to him in repentance and faith can have their sins forgiven, be reconciled to God, and be gifted righteousness in Christ Jesus (Phil. 3:8-11)

Paul has no interest in calling the Philippians to merely modify their behavior. He wants them to remember the gospel, reflect on who they are because of the gospel, and then live in light of the gospel. 

In his wonderful book The Gospel-Driven Church, Jared Wilson warns against drawing people to biblical principles apart from the biblical Christ. 

“If you win people to biblical principles but fail to win them to the biblical Christ, you will simply create religious people who lack the power to change. We create tidy unbelievers.”

Philippians will not have none of that. From beginning to end all of Paul’s major themes are built on the foundation of the gospel. 

(Transition): So let’s look again at 1:27 and see our first major theme, gospel citizenship. 

I.) Gospel Citizenship 

The main body of the letter begins in verse 27 of chapter 1. Before that, we have your typical letter opening. There is a greeting, a prayer of thanksgiving, and then an update about Paul’s own situation. 

The main body of the letter, where Paul addresses the church directly to instruct them, begins at 1:27. This is Paul’s thesis statement, it is the aim of this writing. 

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

This is one of those few times when I think another translation captures better what Paul is getting at. The phrase “manner of life” refers to the duties and responsibilities of a citizen. Listen to how the CSB translates verse 27. 

27 Just one thing: As citizens of heaven, live your life worthy of the gospel of Christ… (Php 1:27)

Why is this worth mentioning? It is worth mentioning because Paul bookends the main body of this letter with references to citizenship. In 3:21, Paul makes it clear that Christians share a citizenship that is in heaven. 

20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, (Php 3:20)

We are to live our Christian lives on earth as citizens of heaven who live worthy of the gospel. It is not that we neglect our citizenship to our country, but that our ultimate allegiance is to Christ, who has made us citizens of heaven. 

Philippians encourages us not to live our Christian lives at the mercy of circumstance. We are to be a people who remain faithful to Christ, united to one another, and on mission because we are first and foremost citizens of heaven. 

Paul is saying that no matter what happens, we are to live worthy of the gospel. 

Whether he is present with them or he is absent, they are to live as citizens of heaven worthy of the gospel. 

Whether our preferred politician wins the election or loses the election, we live as citizens of heaven worthy of the gospel. 

Whether we are prosperous or persecuted, we are to live as citizens of heaven worthy of the gospel. 

The way that we do this is further described as standing firm, “…that I may hear that you are standing firm in one spirit” and further describedas “striving side by side for the faith of the gospel.”   

Living as citizens of heaven worthy of the gospel means following Jesus into suffering if necessary. We don’t seek it out, but neither do we compromise our faith to avoid it. 

29 For 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)

To live as citizens of heaven worthy of the gospel, we must also hold fast to the word of life. 16 holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain (Php 2:16)

What is the ultimate reason we can remain here as citizens of heaven no matter what comes? Because we have hope beyond our circumstances. 

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

Philippians is about how to be gospel citizens, to live in whatever circumstance as citizens of heaven firm, steadfast, united, and mission for God’s glory. 

(Transition) The advancement of the gospel is not something that can be achieved by one person, so another major theme in Philippians is gospel partnership. 

II.) Gospel Partnership 

One of my favorite stories in Baptist history is about the friendship between Willam Cary and Andrew Fuller. I suspect that many of you have heard of William Cary, he is often called the Father of modern missions. He was a missionary to India who played a vital role in starting the first Baptist Missionary Society. 

His friend Andrew Fuller, did not go overseas as a missionary but stayed home to represent the Baptist Missionary Society and to raise funds in support of missionaries.  

Carey went to India; Fuller remained at home. Only one went, but both labored for the gospel’s advancement among the nations. 

Before leaving for India William Cary, famously said to Fuller, “I will go down into the pit if you will hold the ropes.”

Philippians is a beautiful picture of a gospel partnership. Paul had gone down into the pit, and the Philippians held the ropes. 

Paul praises God at the beginning of the letter and describes his relationship with the church in Philippi as a “partnership in the gospel.” (1:5)

In chapter 4, Paul thanks them because not only did they support him financially, but at first, they were the only church that supported him. 

14 Yet it was kind of you to share my trouble. 15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16 Even in Thessalonica you sent me help for my needs once and again. (Php 4:14–16)

Gospel partnerships locally and globally are important for gospel advancement for the simple reason that we can do more together than we can apart. 

Baptists have a long history of cooperation. It’s who we are. We don’t do it carelessly or without limits, but we should understand that our ability to advance the gospel will be limited if we take on the task ourselves. 

Baptists are such a cooperative people, that there is an entire article on cooperation in the Baptist Faith & Message. 

Members of New Testament churches should cooperate with one another in carrying forward the missionary, educational, and benevolent ministries for the extension of Christ’s Kingdom…Cooperation is desirable between the various Christian denominations, when the end to be attained is itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty to Christ and His Word as revealed in the New Testament. – Baptist Faith & Message 2000, Article XIV

So it’s good for us to develop partnerships with churches, sending agencies, and individuals who are committed to making disciples, planting churches, training pastors, etc. 

We should know who the missionaries we support are, how we can encourage them, and how to pray for them. As pastors, we need to do a good job communicating to you what those relationships are and in what ways our support assists in their work. 

(Transition) Gospel citizenship and gospel partnerships are important, but division in the life of the church can hurt both, so the third major theme is gospel unity.  

III.) Gospel Unity 

Churches are to have gospel unity, that is unity in Christ Jesus. This is the inference of verse 1 as Paul addresses the church as, “saints in Christ Jesus who at Philippi.” (1:1) 

Paul calls the church to stand firm in one spirit, with one mind (1:27) 

Again, in 2:2,complete my joy by being of the same mind, having the same love, being in full accord and of one mind. (Php 2:2)

We are given the details about the disunity in 4:2-3. Paul has heard that two women are at odds, and he implores them to agree. 

2 I entreat Euodia and I entreat Syntyche to agree in the Lord. 3 Yes, I ask you also, true companion, help these women, who have labored side by side with me in the gospel together with Clement and the rest of my fellow workers, whose names are in the book of life. (Php 4:2–3)

Division in a local church distracts from the mission of the church. That’s why it’s dangerous. 

Focusing on the mission limits the possibility of division. I think this is why Paul speaks so much about the gospel advancing while he is in prison, about how his partnership with the church in Philippi has helped advance the gospel, and why he speaks of these women as laborers in the gospel. 

By highlighting the gospel and the gospel’s advancement, Paul provides a motive for agreement, unity, and humility. He wants to press upon them the risk of damaging the good work they are doing. 

A couple of years ago, I was at the SBC Annual Meeting in New Orleans at a late-night event hosted by 9Marks, a ministry I’ve always appreciated. There was a panel discussion with several men, one of whom was Danny Akin, who is the president of Southeastern Seminary from where I graduated. 

I don’t remember what the panel was about, but I do remember this one statement by Dr. Akin because I’ve thought about it a lot. He said, “Churches focused on the great commission simply have fewer problems.”

The gospel and gospel advancement are so prominent in Philippians because they are sources of unity. Churches are united in Christ, in what they believe, in who they are as gospel citizens, and in their mission.

If you want to be an edifying, unifying presence at Waldo Baptist Church treasure the gospel and be zealous about its advancement. 

If you want to be a source of division and disunity, then treasure yourself, your ministry, and your ambitions. You do that and watch the distractions follow and division soon after. When your ministry role is all about you, we begin to move slowly away from knowing God and making Him known. 

There is a better path and Paul’s letter to the Philippians shows us the way. 

(Transition) There is one final theme worthy of discussion. All of Philippians, from beginning to end, is about gospel joy! 

IV.) Gospel Joy 

The Christian life is one of joy in the gospel by the Spirit. It is joy in the gospel’s advancement to the praise of God in Christ by the Spirit. Just listen to the number of times that joy appears.

1:4, “Praying with joy…” 

1:18, “Christ is proclaimed, and in that I rejoice…” 

1:19, “Yes, I will rejoice…” 

1:25, “Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith.”

2:2, “Complete my joy…”

2:17-18, “I am glad and rejoice with you all. Likewise, you also should be glad and rejoice with me.”

3:1, “Rejoice in the Lord…”

4:4, “Rejoice in the Lord always, again, I will say, rejoice. 

4:10, “I rejoiced in the Lord greatly…

The joy that Paul speaks of here is not about a particular personality; it has little to do with life circumstances. This joy comes in Jesus Christ by the work of the Spirit. He is the source of joy! We may know real joy even through tears because no matter what we encounter, we know that Christ has died, Christ has risen, and Christ will come to judge the living and the dead. 

Philippians reminds us that obedience to the Lord is not contrary to our joy. God has created us and redeemed us to experience real, lasting joy in Christ as we know, worship, and obey him. 

This is the reason for our existence.

Q1: What is the chief end of man?

A: Man’s chief end is to glorify God, and to enjoy Him forever.

Philippians is about living in a manner worthy of the gospel so that we might be unified and in partnership for gospel advancement.

And we should add, with joy!

Nathaniel R. Martin

You Can Get It Back: Busy Pastors and the Biblical Languages

When I graduated from seminary in 2017, I completed 21-course hours studying Koine Greek and 15-course hours studying Biblical Hebrew. Some courses I was blessed to take included Greek Exegesis of Ephesians with Dr. Benjamin Merkle, Greek Exegesis of Colossians with Dr. Charles Quarles, and Septuagint with Dr. David Alan Black and Dr. Chip Hardy. These were excellent courses taught by excellent teachers. Despite these challenging courses, I graduated with good grades, a love for biblical languages, and an eagerness to use them in ministry. 

Like many, I desired to maintain both languages while serving in pastoral ministry. Early on, my habits reflected this desire. While preparing for sermons through Colossians and the Gospel of Mark, I did most of my work in the Greek New Testament. To keep up with Hebrew, I preached from Ruth and Jonah, spending considerable time reading the Hebrew Text using a helpful reader’s edition. My desire to maintain a love for the languages as I used them in ministry was working. That was until life and ministry got much busier. 

In 2020, COVID-19 disrupted life, and pastors everywhere had to make quick decisions on how to best care for their people and respond to government mandates regarding gatherings. Right before COVID-19 began to spread in the States, I had begun preaching through James (not the hardest, but certainly not the easiest book to read in Greek). This is when I made an unfortunate misstep. Preparing sermons from the Greek New Testament didn’t seem reasonable in such an odd, busy season of ministry. I even felt guilty for dedicating time to reading Greek and Hebrew because one might perceive it as “unproductive.” So, I stopped. I became pragmatic. I needed to be prepared to preach, and returning to an English translation was the most pragmatic way to prepare. 

Three years passed without me returning to the languages in any meaningful sense. They felt lost, and guilt ensued. Then, one ordinary evening, after hearing me express a desire to return to the languages I once loved, a friend said, “You just need to do it.” I don’t know what it was about this sister saying something so simple, but that night, I permitted myself to reserve the time to retrieve my Greek and Hebrew. 

My only exposure to learning the biblical languages was the grammar-translation method, so I did what I knew. I picked up an elementary grammar and downloaded the GNT Vocab app. I reviewed elementary grammar over 12 weeks, studying two chapters a week and completing the exercises. After 12 weeks, I read all of 1 John, reviewing grammar and vocabulary as I read each day. To my surprise, there was so much that I remembered. It felt like a review rather than relearning.

Most importantly, what I came to remember is how much I enjoyed studying Greek. I remembered how fulfilling it was to pursue a deeper understanding of the Scriptures. Studying Greek is once again a source of personal joy and excitement! 

I am now back to reading the Greek New Testament daily and preparing sermons from the Greek text. I’m also currently working through an intermediate grammar, building vocabulary, and learning about new pedagogical methods. I was recently exposed to podcasts and articles advocating for a comprehensive input method, and I am exploring how that may deepen my knowledge and assist with fluency. Jennifer Noonan’s recent book, A Handbook for Second Language Acquisition for Biblical Studies, is on its way, and I look forward to her insights.

My plan now is to work through the New Testament books, from easiest to hardest, as listed in Merkle and Plummer’s Greek for Life. Read, read, read will be the path I will take this time over against reading about grammar or debates in secondary literature. This is the advice I would give to others as well: read, read, read. 

Are my skills the same as they were after graduation? No. Can they be even better? Absolutely. Once I finish reviewing my intermediate Greek grammar, I’ll focus on Hebrew. Will my skills be the same as they were after graduation? No. Am I confident they can be even better? Absolutely. 

I’ll never advance in my Greek and Hebrew studies to gain mastery and expertise. Most busy pastors won’t either. That doesn’t mean we shouldn’t seek to learn as much as we can. The words of A.T. Robertson advocating for pastors to learn textual criticism also apply to learning the languages themselves.

“Even if one does not become an expert in it, he will gain a sense of independence in reaching probable conclusions that will be satisfying…There is also a splendid training in clear thinking in this study. One balances the various forms of evidence before he reaches his final conclusion. This mental process calls for insight, weighing evidence, delicate balancing of probabilities, clear grasp of the data, honesty in deciding. These qualities are not confined, to be sure, to this study, but they are so demanded by it that one gains a fine intellectual drill in the exercise of them.”  (A.T. Robertson, Studies in the Text of the New Testament ,58)

Perhaps you’re like me. It feels like you’ve lost them and wasted your time and money. You didn’t. You can get it back—at least you can start to, and you’ll find great joy in the pursuit of knowing God’s Word better. No matter how long it has been. You can get it back. Check out Daily Dose of Greek and Daily Dose of Hebrew. Look into helpful review resources like Merkle’s Exegetical Journeys in Biblical Greek or Rodney Whitacre’s Using and Enjoying Biblical Greek.

If I can start to get it back, you can too. So, let’s take up the text, read it, and encourage each other to read again tomorrow.

 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. ( 2 Ti 3:16–17)

Nathaniel R. Martin

Denying the Darkness No Longer

I may regret sharing this in such a public way. Whatever the risk, the potential help I may give someone else outweighs any adverse outcome. I was a Sophomore in High School the first time someone referred to me as “sad.” I had just gone through one of the more difficult seasons of my life, and the sadness made sense. It was circumstantial. It was explainable.

Over time, circumstances were no longer sufficient to explain my frequent lowness, a temperament often dismissed by people close to me as “seriousness.” No matter how my circumstances or I changed, a persistent lowness—a sadness—hovered over my life. I internalized all of this as a personal failure. Everything is pretty good, but I am not, so feeling this way is a failure. I carried this into seminary, marriage, parenthood, and ministry. I didn’t realize it then, but I now see how difficult these things were because of this cloud that I did not name or affirm. This denial went on for years.

I could no longer deny it when I was in a particularly bad spiral of negative thinking just this past year. I’ll spare you the details, but in God’s kindness, my wife strongly encouraged me (as she had done for years prior) to see someone, including a physician. Up to this point, I would have denied struggling with depression for the reasons mentioned above. And I admit there was an irrational fear. I wrongly believed that if I told anyone I was depressed, then maybe they’d suggest I wasn’t fit to pastor, and I love being a pastor.

Despite all this, I wanted no longer to be a burden to my wife and children. And so, last Fall, I met with a physician (who, in God’s providence, was a member of a sister church I’ve grown to love). The physician suggested what my counselor was already trying to convince me of, that I likely have a form of persistent depressive disorder. He suggested I find a counselor (which I had) and then suggested a solution I feared: a low dose of medication. I was initially resistant, and if it hadn’t been for Michael Emlet’s wonderful little book, I may have remained so. I ultimately agreed. The difference has been dramatic.

I still examine my life for unbelief and sinful patterns of thought. I still seek a change of heart and affection by God’s grace and with the help of the Spirit. But the medicine has helped. By no longer denying the reality of my depression, I was able to get the necessary help, which has finally removed the dark cloud and allowed me to pursue change.

I know the Christian counseling spectrum can be divisive, but in my experience, I need more than one plan of attack to begin to see change. I needed spiritual discipline and counsel, but I also needed medical assistance and medication. How long will I be on it? I don’t know, but depression negatively impacted my marriage, my children, and my ministry as a pastor. Aided by the counsel of a godly physician, I’ll remain on it for as long as it takes.

Why did I share this? Because we get better, and someone reading this doesn’t believe that’s possible, but it is. We can get better.

Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation and my God. (Ps 42:5–6)

If you’re in ministry, I was particularly blessed by the 9Marks podcast on pastoring amidst depression. I respect Mark Dever and Jonathan Leeman immensely. Listening to them have this conversation with compassion and pastoral care greatly blessed me. It is a must-listen if you’re in ministry and struggling with depression: https://www.9marks.org/…/episode-107-on-pastoring-amid…/

Michael Emlet’s book “Descriptions and Prescriptions: A Biblical Perspective on Psychiatric Diagnosis and Medications” is also a great help.

You can get better, friend.

Nathaniel R. Martin

Why are you a Baptist?

Young Baptist pastors like myself can be zealous about the importance of Baptist identity and the importance of teaching Baptist distinctives. Many of us were raised in Baptist churches but could not articulate why in a Biblical and theological way until college and seminary. It is not uncommon to hear some lament that many members of Baptist churches are not yet Baptist by conviction but are so because of mere experience. They were “just raised Baptist.”

Without minimizing the importance of teaching Baptist distinctives, there is much that is praiseworthy about the “raised Baptist” answer.

Imagine a person who can’t tell you who John Broadus is or has a hard time with the language of the Baptist Faith & Message (or other confessions). If you were to ask them, “Why are you a Baptist?” they may very well say something like this, “Baptists raised me, taught the gospel to me, Baptized me, and have just always been my church family.”

That’s a pretty rich answer.

I’ll keep valuing Baptist identity and teaching Baptist distinctives. I want the members of my church to confess our statement of faith with conviction. But for now, if the only reason you can articulate for being a Baptist is that you were raised by godly Baptist parents and belonged to a faithful Baptist church, then praise be to God.

Nathaniel R. Martin

Webster’s Words

As I read though Webster’s writings I may share some of my favorite sentences or paragraphs. The following quotes are taken from chapter one of The Culture of Theology.

“Christian Faith, and therefore Christian theology, emerges out of the shock of the gospel.” pg. 43

“There can be few things more necessary for the renewal of Christian theology than the promotion of awed reading of classical Christian texts, scriptural and other, precisely because a good deal of modern Christian thought has adopted habits of mind which have led to disenchantment with the biblical cannon and the traditions of paraphrase and commentary by which the culture of Christian faith has often been sustained.” pg. 45

“Good theological practice depends on good theologians; and good theologians are—among other things— those formed by graces which are the troubling, eschatological gifts of the Holy Spirit.” pg. 45-46

“Christian culture is the place where human life is caught up into the process of what the old Protestant dogmaticians called “continual” or “second” conversion, in which, the effectiveness of regeneration is brought to bear on human ruin. Continual conversion is the sanctification of human life through its mortification and vivification in Christ.” pg. 55

“Christian astonishment is the amazed realization that all human life and thought is undertaken in the presence of Easter, for Jesus the living one makes himself into out contemporary, startling us with the fact that he simply is. If Christian culture is a strange reality, it is because it seeks to live out that amazement; and if Christian theology is indeed to be “serious, fruitful and edifying,” if it is truly to live up to the little qualifier “Christian,” it cannot be a stranger to the disruption which amazement brings.” pg. 61

Nathaniel R. Martin

A Year with John Webster

Rather than reading by whim in 2023, I am going to immerse myself in the work of John Webster. The weekly readings are not overwhelming but brief. This will allow for re-reading, annotation, and journaling. My goal is not mere completion but competent understanding. I pray this will be a fruitful exercise that strengthens my thinking and speaking about God.

January 

1st-7th Culture of Theology, Introduction- Chapter 1 (pages 1–62)

8th-14th Culture of Theology, Chapters 2-3 (pages 63–98)

15th-21st Culture of Theology, Chapters 3-4 (pages 81–114)

22nd-28th Culture of Theology, Chapter 5-6 (pages 115–147)

29th-Feb 4th Review and Reflect 

February

5th- 11th Word and Church, Introduction-Chapter 2 (pages 1– 86)

12th-18th Word and Church, Chapters 3-4 (pages 87—150) 

19th-25th  Word and Church, Chapters 5-6 (pages 151—210)

26th- March 4th Word and Church, Chapters 7-8 (pages 211—262)

March 

5th- 11th Word and Church, Chapter 9 (pages 263—286)

12th- 18th Review and Reflect 

19th- 25th Holy Scripture: A Dogmatic Sketch, Introduction-Chapter 2 (pages 1—106)

26th-April 1st Holy Scripture: A Dogmatic Sketch, Chapters 3-4 (pages 106—137) 

April 

2nd-8th Read and Reflect 

9th-15th Holiness, Introduction- Chapter 3 (pages 1– 76)

16th-22nd Holiness, Chapter 4 (pages 77— 105)

23rd- 29th Review and Reflect 

30th- May 6th Domain of the Word, Chapters 1-2 (pages 3—49)

May

7th-13th Domain of the Word, Chapters 3-4 (pages 50—85)

14th-20th Domain of the Word, Chapters 5-6 (pages 86—132)

21st-27th Domain of the Word, Chapters 7-8 (pages 133—170)

28th-June 3rd Domain of the Word, Chapters 9-10 (pages 171—202) 

June  

4th-10th Review and Reflect 

11th-17th God Without Measure Vol. 1, Chapters 1-3 (pages 3— 42)

18th-24th God Without Measure Vol. 1, Chapters 4-5 (pages 43—82)

25th- July 1st God Without Measure Vol. 1, Chapters 6-7 (pages 83—114)

July 

2nd-8th God Without Measure Vol. 1, Chapters 8-9 (pages 115—142) 

9th- 15th God Without Measure Vol. 1,Chapters 10-11 (pages 143—176)

16th- 22nd God Without Measure Vol. 1, Chapters 12-13 (pages 177— 212)

23rd-29th God Without Measure Vol 1, Epilogue (pages 213—224) 

30th- August 5th Review and Reflect 

August 

6th-12th God Without Measure Vol. 2, Chapters 1-2 (pages 1—28)

13th-19th God Without Measure Vol. 2, Chapters 3-4 (pages 29—66)

20th-26th God Without Measure Vol. 2, Chapters 5-6 (pages 67—102)

27th-Sept 2nd God Without Measure Vol.2, Chapters 7-8 (pages 103—140)

September 

3rd-9th God Without Measure Vol. 2, Chapters 9-11 (pages 141— 188) 

10th-16th Review and Reflect

17th-23rd Confessing God, Introduction- Chapter 1 (pages 1—32) 

24th-30th Confessing God, Chapters 2-3 (pages 33—86) 

October 

8th-14th Confessing God, Chapters 4-5 (pages 87—130)

15th- 21st Confessing God, Chapters 6-7 (pages 131—194)

22nd-28th Confessing God, Chapters 8-9 (pages 195—226) 

29th-November 4th Review and Reflect.

November- December

Grace period

Nathaniel R. Martin

Reflections on Reading

When Luke was born earlier this year I knew I would not read at the pace of previous years. Newborn life is a joyful, but tiring life and the first six months of his life were tiring indeed. I am still grateful for the opportunities I did have. Few things bring me as much joy as sitting alone with a book in my hands and a cup of coffee by my side. If I were not busy writing this I would be reading my most recent purchase, The Right: The Hundred Year War for American Conservatism.

As a top ten list, this does not include everything I read this year. I was in and out of John Gill’s magnum opus, A Body of Doctrinal Divinity. I read the vast majority of Michael Bird’s Evangelical Theology as I prepared outlines for Sunday Evening Theology at HBC. I read the vast majority of the Exodus commentaries by Christopher Wright and T.D. Alexander for sermon preparation and monographs by L. Michael Morales and W. Ross Blackburn. I read numerous journal articles, online pieces, and newsletters (especially Digital Liturgies ) to my benefit. I also read for the third time Mark Dever’s classic Nine Marks of a Healthy Church with some brothers from my church. 

I always have minor regrets at the end of the year. I don’t read nearly enough fiction and literature (this year not any) and my non-fiction reading consists mostly of biblical and theological studies. I wish I could say I’ll read more widely next year, but I’m seriously considering reading nothing but my Bible and John Webster in 2023. 

I hope you’ll consider purchasing and reading one of the wonderful volumes below! I am confident you will enjoy them as much as I did. 

The Top Ten

Biblical Reasoning, Bobby Jamieson & Tyler Wittman. This is without question one of the most helpful books I have ever read. Jamieson and Wittman clarify confusing but common interpretive problems by equipping readers to interpret the Scriptures in a way that is befitting of God. They offer clear principles for interpretation that build upon each other. This book is a doctrinal and doxological delight!

Interpreting Scripture with the Great Tradition, Craig Carter. We didn’t realize it, but many of us were taught to read the Bible through the eyes of the enlightenment. We would have never claimed to share the hermeneutics of modernity, but that was our practice. Carter helps his readers interpret the Bible with the communion of the saints throughout church history. The result is an orthodox, trinitarian, and Christological reading of Scripture that aims to behold the glory of God in Jesus Christ. It is necessary reading for any serious student or teacher of the Bible. 

Spurgeon the Pastor, Geoff Chang. I purchased this book on a whim while skimming the shelves at a bookstore on my birthday. I began reading it that night and could not put it down. Chang has provided pastors with a thorough and accessible treatment of Spurgeon’s pastoral ministry. When faithful examples are in such short supply, this account of Spurgeon’s ministry will encourage pastors to maintain their Baptist convictions and believe in the Spirit’s work through the ordinary means of grace. It convinced me that reading Spurgeon’s two-volume biography will most certainly be worth the effort. I hope Chang’s book is under the tree of every pastor this Christmas. 

Amidst Us Our Beloved Stands: Recovering Sacrament in the Baptist Tradition, Michael A.G. Haykin. Despite some diversity throughout Baptist history, Haykin shows persuasively that there is a rich theological heritage in Baptist ecclesiology for viewing the ordinances (sacraments) as means of grace. Haykin gives an essential survey of that heritage. It’s mandatory reading for Baptist pastors wanting to deepen their congregation’s understanding of Baptism and the Lord’s Supper. His concluding theses are worth the price of the entire book. 

You’re Only Human, Kelly M. Kapic. A masterful and accessible work of theological anthropology. Kapic helps readers better understand themselves by exegeting their burdens and reassuring them of God’s love, presence, and acceptance in Christ through the gospel. He answers questions readers often ask themselves but might be hesitant to admit to others. Kapic’s reflection on God’s love for his people is particularly edifying in this regard. Because of this, it is both a serious reflection on the theological anthology and an exemplary model of pastoral soul care. 

The Mystery of Christ, His Covenant, and His Kingdom, Samuel D. Renihan. A really insightful introduction to Baptist covenant theology. I read it after Nehemiah Coxe’s Discourse of the Covenants to help clarify my understanding of 1689 Federalism. My understanding of the covenants aligns mostly with progressive covenantalism, but I confess to desiring a convictional confessionalism. I am not yet convinced my understanding of the covenants is radically inconsistent with the Second London Confession, but I want to remain teachable. There are important distinctions, but they are often exaggerated. As of now, I’m fine departing from the confession where I believe Scripture leads me to do so. That said, Renihan’s treatment is the kind of book that could persuade a teachable person to change his mind. 

The Glory Now Revealed: What We’ll Discover about God in Heaven, Andrew M. Davis. This is not your ordinary bestseller on heaven. It is a serious theological reflection on Scripture centered on the glory of God in redemptive history. Heaven, according to Davis, is an eternal education in the glory of God. The redeemed will retain their memory in heaven while also growing in their understanding of God’s works in the world. It is accessible, soul-stirring, and hope-inducing. 

Deacons: How they Serve and Strengthen the Church, Matt Smethurst. I loved this book. I purchased a copy for each of our deacons the moment I finished it. The Lord has already used it to bless our church. In my opinion, it is the most biblical and accessible book on the office of deacon in print. 

The Baptism of Disciples Alone, Fred Malone. A thoroughly biblical and theological treatment of credobaptism. Consider this endorsement by Timothy George, “Fred Malone presents the best case I have seen for believers’ baptism from a covenantal perspective.” Sometimes an endorsement can sell a book and Dr. George’s words were enough to sell this volume to me! Malone proved him correct. Its strength is its analytical argumentation and clear organization. I’ll return to it throughout my ministry as I teach baptism to the saints at HBC. 

Elders in the Life of the Church, Phil Newton. This is a practical guide on the plurality of elders from an experienced pastor. The details that Newton provides about his time at Capitol Hill Baptist Church are fascinating! Any pastor in the midst of revitalization should prioritize this book because it includes both the biblical case for a plurality of elders and a practical plan to make the transition in a local church. 

Tolle Lege!

Nathaniel R. Martin

Praise for an Ordinary, Unknown Pastor

Several of us sat around a table during freshman orientation and talked about preaching. This foreshadowed many of the conversations we would have as undergrad students at Boyce College. At some point the conversation turned to the preacher we would pick to listen to if we could only choose one. This was 2008 and the YRR movement was in its prime, so the expected answers emerged: John Piper, John MacArthur, R.C. Sproul, etc. When my turn came, I sincerely answered, “Honestly, my pastor.” The other brothers paused for a moment and said, “Oh, well, good man.”

This was not an intentional “Jesus Juke” or expression of self-righteousness. I enjoyed the occasional podcast sermon as much as anyone, but my past experience left me with only one answer: Joe Buchanan, pastor of First Baptist Church, Metropolis, IL. Joe may not have possessed the gifts, influence, or platform as those other men, but Joe knew my name. He prayed for me regularly, had me in his home, and talked to me about ministry over lunch. Joe was not a mere preacher whose content I streamed, he was the preacher who served me as a shepherd.

It was the investment of this ordinary, unknown pastor that changed the trajectory of my life. He accepted the call to pastor FBC, Metropolis just before my senior year in high school. I had already expressed an aspiration for ministry, but it did not develop with passion until I met Joe. His sermons were common but faithful. They were ordinary yet glorious. As he preached through the Gospel of Mark his first year, it created an appetite for expositional preaching. It was then that I formed the conviction that preaching is essentially reading, explaining, and applying the text of Scripture, centered on the person and work of Jesus Christ.  

Many of us would gather around Joe’s kitchen table or back deck every Thursday evening to talk about the Bible, theology, and the church. We began studying the book of Colossians while also reading Wayne McDill’s The 12 Essential Skills for Great Preaching. We read great books like Nine Marks of a Healthy Church, developing convictions and passions about ecclesiology. Eventually, he would require us to write Bible studies, develop sermon outlines, and preach in a controlled environment. He then gave us the opportunity to preach during Sunday evening services. After my final sermon before leaving for Boyce, Joe hugged me before the congregation with tears in his eyes. Hearing public, affirming words through the voice of a tearful pastor was one of the more meaningful moments of my life. 

These experiences exemplified Paul’s instruction to Timothy, “You then, my child, be strengthened by the grace that is in Christ Jesus, and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.” (2 Ti 2:1–2) 

When I gather to shepherd my people, those Thursday nights remain with me. The ecclesiological convictions instilled in me at eighteen are the convictions that are with me still. The philosophy of preaching Joe exemplified to me then is the philosophy I exemplify for my people now. I was reminded of him just this week as I began planning a men’s discipleship group for 2023. So as I plan to gather next year with men from my church to read Mark Dever’s Discipling, I can only hope that one day someone will look back and believe that time with their ordinary, unknown pastor changed their life. Mine certainly did.

Your pastor may not possess the gifts, influence, or platform of a celebrity pastor, but they know your name, pray for you, and shepherd you. They are your pastor, and praise God for that.