Nathaniel R. Martin

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

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

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

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

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

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

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

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

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

I.) God’s Being and Name 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II.) God’s Character and Glory 

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

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

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

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

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

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

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

III.) God’s Triunity and Work of Redemption 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Father is unbegotten

The Son is eternally begotten of the Father

The Spirit eternally proceeds from the Father and the Son

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

Application 

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

A Faith to Confess: Article I—The Scriptures 

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

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

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

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

I.) Inspiration and Instruction

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

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

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

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

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

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

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

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

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

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

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

II.) Divine Authorship and Aim 

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

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

The Second London Confession explains this well. 

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

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

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

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

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

Scripture is inerrant: without error. 

Scripture is infallible: incapable of error.

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

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

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

III.) Divine Standard of Perfection 

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

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

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

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

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

IV.) Sufficiency and Supremacy of the Bible 

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

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

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

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

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

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

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

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

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

Application

  1. Scripture should be at the center of Corporate Worship 

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

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

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

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

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

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

the rules of the Lord are true, 

and righteous altogether. 

10  More to be desired are they than gold, 

even much fine gold; 

sweeter also than honey 

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

Nathaniel R. Martin

A Faith to Confess: An Introduction to Baptist Confessionalism

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

What is a Confession of Faith? 

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

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

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

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

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

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

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

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

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

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

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

What is the importance of Confessions?

Historically, Baptist Confessions have been used for three purposes. 

1. Confessions of Faith express unity with historic Christianity. 

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

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

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

2. Confessions of Faith articulate Baptist distinctives. 

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

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

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

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

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

Waldo’s Declaration of Faith: The New Hampshire Confession

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

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

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

Nathaniel R. Martin

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

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

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

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

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

Turn your eyes upon Jesus,

Look full in His wonderful face,

And the things of earth will grow strangely dim,

In the light of His glory and grace.

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

Jesus, to You we lift our eyes

Jesus, our glory and our prize

We adore You, behold You, our Savior ever true

Oh Jesus, we turn our eyes to You

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Conclusion 

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

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

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

Turn your eyes upon Jesus,

Look full in His wonderful face,

And the things of earth will grow strangely dim,

In the light of His glory and grace.

Let’s pray. 

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. 2 Look out for the dogs, look out for the evildoers, look out for those who mutilate the flesh. 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 3:1–3) 

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. 

 6 And 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)

11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having 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. 

— 4 though 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: 5 circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless. 7 But 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. 

  1. 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? 

5 I 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) 

8 Indeed, 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? 

  1. 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. 

  1. 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. 23 for 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. 

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

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

10 that 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. 

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

and may share his sufferings, becoming like him in his death, 11 that 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. 

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: 6 whoever 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. 2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. (Eph 5:1–2)

21 For 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. 

3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have 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. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross (Php 2:7–8)

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.  

19 I 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)

25 I 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. 

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

 19 Go 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. 

22 But 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)

20 For I have no one like him, who will be genuinely concerned for your welfare. 21 For they all seek their own interests, not those of Jesus Christ. 22 But you know Timothy’s proven worth, how as a son with a father he has served with me in the gospel. 23 I hope therefore to send him just as soon as I see how it will go with me, 24 and 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. 45 For 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. 

26 for he has been longing for you all and has been distressed because you heard that he was ill. 27 Indeed 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. 28 I am the more eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. 29 So receive him in the Lord with all joy, and honor such men, 30 for 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. 

9 So receive him in the Lord with all joy, and honor such men, 30 for 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. 

16 So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. 17 For 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 

  1. In what ways does your life reflect the mind of Christ? 
  2. 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? 
  3. Is our church committed to following Jesus in serving, sacrificing, and sending? 
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.

  1. Gospel Unity through Humility (v. 14)

14 Do 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. 

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. 

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 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) 

12 Therefore, 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. 

9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. 10 For 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)

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 4:16)

18 The 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. 

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

9 If 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.”

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

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. 

24 And let us consider how to stir up one another to love and good works, 25 not 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)

13 for 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, 6 And 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. 

  1. 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. 
  1. 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 

  1. How would you describe your spiritual life? Are you working out your salvation, or are you coasting aimlessly? 
  1. 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. 

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. 2 And 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. 

3 And 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)

24 And the woman bore a son and called his name Samson. And the young man grew, and the Lord blessed him. 25 And 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. 20 And 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. 

12 When 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. 13 He 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.  

7 Of 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)

23 And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. 24 And 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. 

18 Now 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. 19 And 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, 2 which he promised beforehand through his prophets in the holy Scriptures, 3 concerning 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, 20 But 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. 21 She 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, 35 And 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. 14 Therefore 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.  

23 They 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. 

    Nathaniel R. Martin

    Our Shepherd: Psalm 23:1-3

    No image in Scripture has haunted me more than the image of a shepherd. It is haunting because the image is often used negatively throughout the Bible. The Lord indicts the leaders of Israel for being self-serving, rather than feeding the sheep they feed themselves. 

    Thus says the Lord God: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? 3 You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. 4 The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. 5 So they were scattered, because there was no shepherd, and they became food for all the wild beasts. (Eze 34:2–5)

    Passages like this remind pastors of the gravity of their tasks. Pastors are called to lead, protect, and provide for the sheep. 

    After I walk through the valley of the hauting rebukes of these unfaithful shepherds, I see light breaking in on the horizon. The shepherd image offers a comfort that shines so brightly, the darkness cannot overcome it. God himself becomes our shepherd and does so most intimately in Jesus Christ. 

    The rebukes of the shepherds in Ezekiel 34 are followed by the promise that God himself will become the shepherd using language filled with messianic hope and expectation. 

    15 I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord God. 16 I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice. (Eze 34:15–16)

    And listen carefully to verses 23-24 which remind us that there is one shepherd whom God will set up over us. 

    23 And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. 24 And 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)

    There is hardly a better passage to contemplate the Lord as a shepherd for his people than Psalm 23. It is a royal Psalm of David, who was once a shepherd of sheep before being called to shepherd the people of Israel. In its verses we are led to the green pastures and still waters found in the gospel of Jesus Christ.  In the next few posts, I’ll try and wring as much edifying truth as I can out of these verses. Today, I’ll reflect on verses 1-3, verse 4 next and conclude with verses 5-6.  For now, I want us to see that the Lord is our shepherd who provides for our needs and guides our souls to rest, refreshment, and righteousness.

    I.) The Lord provides for His sheep (23:1)

    1. The Lord provides because we are his sheep: The Lord is my shepherd (Ps 23:1)

    Notice how David speaks of God as his shepherd in a personal and intimate way. God is not a shepherd generally, but particularly. He has a flock and the flock is cared for by God who is their shepherd. This is why the Psalms also employ the shepherd image corporately, but no less intimately. Consider the corporate language of Psalm 100.

    We are his people, and the sheep of his pasture (Ps 100:3)

    This thought alone is worthy of our reflection, gratitude, and praise. The God who created all things by the Word of his power, who sustains all things by his sovereign hand so cares for his people, the church, that he uses the image of a shepherd,so we might know the personal and intimate way he leads us. 

    “What condescension is this, that the infinite Lord assumes toward his people the office and character of a shepherd! It should be the subject of grateful admiration that the great God allows himself to be compared to anything which will set forth his great love and care for his own people.”- Charles Haddon Spurgeon 

    This, of course, should lead to a question. Can you speak of God in this intimate way? God is only the shepherd of those who have humbled themselves in absolute dependence upon the Lord. God is only the shepherd of those who have embraced their weakness, and who know they need to be led, provided for, and protected. 

    This humble act of dependence is faith in Jesus Christ, who is the good shepherd. 

    9 I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. 10 The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. 11 I am the good shepherd. The good shepherd lays down his life for the sheep. (Jn 10:9–11)

    All of the benefits in Psalm 23 depend on whether you have humbled yourself and placed your faith in the Lord Jesus Christ. The Spirit through the Psalmist is proclaiming to us the grace of God in Jesus Christ, calling any who have not to repented of their sin to trust in the Lord, finding rest in the God who will become a shepherd in Jesus Christ. 

    1. The Lord provides so that we shall not want: I shall not want (Ps. 23:1) 

    As our shepherd, the Lord provides for all that we need. As a shepherd meets the needs of sheep—providing food and whatever else is necessary, so the Lord provides what his people need, so that they are not in want. This does not mean that we will always have whatever we want, but that we shall not want. When the Lord is your shepherd, life circumstances don’t determine your safety and security. 

    Those who depend on the Lord as their shepherd can say with Paul, 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13 I can do all things through him who strengthens me. (Php 4:12–13)

    So, whatever season of life you’re entering, let me encourage you: don’t fear the uncertainty or be anxious about tomorrow. The one who feeds the birds of the air and clothes the Lilies of the field is providing for you as a shepherd. 

    On a more personal and individual level, some of you need to hear that although you don’t have everything you wish for, you shall not want. How often does the devil tempt us toward ingratitude and discontentment because he convinces us that we deserve all that we wish for? 

    This text offers an opportunity to reflect on God’s goodness and provision for you. Yes, there are material blessings, but more than that, there are spiritual blessings in Christ: the forgiveness of sin, fellowship with the saints, and a future inheritance that awaits us in heaven. As God’s people, we shall not want. All of this provision by God should lead us to ponder his goodness and praise his name. 

    II.) The Lord guides His sheep (23:2-3) 

    1. The Lord’s guidance leads to rest: He makes me lie down in green pastures. He leads me beside still waters. (Ps 23:2) 

    A good shepherd knows where to lead his sheep so they can safely rest and enjoy the lush pasture. The image we are given is a green pasture covered in fresh vegetation that has grown after good rain. 

    To be sure, there is an aspect here of material provision: food, comfort, and security. But there is most certainly a spiritual significance to this image. Those who have placed their faith in Christ rest spiritually while being guided by their shepherd.

    The gospel of John equates this pasture to the abundant life that comes in Jesus Christ.  9 I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture….I came that they may have life and have it abundantly. (Jn 10:9–10)

    We experience God’s guidance to green pastures through the ordinary means of grace: the Word of God, prayer, and the ordinances. Through these means God again and again makes us lie down in the green pastures of the gospel. We hear and we see the grace of God in Jesus Christ. We are led to rest from our works and rest in the finished work of Christ. We are led to rest from our anxiety and rest in God’s care for us. 

    We could spend all morning parsing out how God leads us to green pastures through the ordinary means of grace, but let’s consider just prayer for a moment. 

    6 do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. (Php 4:6–7)

    6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, 7 casting all your anxieties on him, because he cares for you. (1 Pe 5:6–7)

    These are not empty promises. Rest is found in the good shepherd who leads you to the green pastures of the gospel. 

    We should be concerned about the state of our souls when we seek rest in the things we know will fail to provide it. Perhaps during busy seasons of life and stress, you find yourself scrolling through social media an unhealthy amount. Perhaps you find yourself streaming show after show. Maybe you think spending money can offer rest and comfort. We can do this in many different ways: overeating, excessive drinking, etc. 

    When we find ourselves in these unhealthy patterns, we’ve taken our eyes off the shepherd’s lead and begun to wander off on our own way. What we are doing is foolishly trying to find rest in “pastures” of our own making. Christ leads us on a better path.

    Notice what happens when we are led by the Lord to rest. He restores our soul.

    1. The Lord’s guidance restores the soul: He restores my soul. (Ps 23:3)

    Again the words of Spurgeon are too good not to share, “When the soul grows sorrowful he revives it; when it is sinful he sanctifies it; when it is weak he strengthens it.”

    I am willing to bet some of you are sorrowful as you read this. Others of you are broken because of repeated temptation and sin. Many of you are weak emotionally, spiritually, and maybe even physically. Perhaps you’re carying more than you’re able to share with a church member or friend.

    When we gather on the Lord’s day we are to attune our hearts and minds to God our shepherd who in Jesus Christ by His Spirit will restore our souls as we follow him. We are to be reminded of the gospel of grace, the promise of the indwelling Spirit, and the hope of Christ’s return. All of these truths offer comfort for those in sorrow, forgiveness for those who have fallen, and strength for those not sure they can continue to stand. 

    Listen to the voice of your shepherd and believe he is the God of all comfort and Father of mercies. Confess your sin and believe that he is faithful and just to forgive you and cleanse you from all unrighteousness. Believe that you are weak and that the grace of God is sufficient for you today. 

    1. The Lord’s guidance leads to righteousness: He leads me in paths of righteousness for his name’s sake. (Ps 23:3)

    The rest and restoration that God provides lead us in paths of righteousness. God restores our souls not so we’ll keep sinning or be apathetic toward his holiness but so that we’ll live righteously before him and before the world. The righteousness mentioned here is the standard of God’s covenant, which reflects God’s righteous character. 

    In the Wisdom literature of the Bible, there are two paths that one might walk. One path leads to life and the other leads to death. When the Proverbs personifies Lady Folly we read in Proverbs 5, her steps follow the path to Sheol; she does not ponder the path of life; her ways wander, and she does not know it. (Pr 5:5–6)

    The early Christians reflected on this in one of the earliest Christian writings called the Didache. The opening verse reads, There are two Ways: a Way of Life and a Way of Death, and the difference between these two Ways is great. (Didache 1:1) 

    The Lord shepherds us by leading us into the path of righteousness, which is the way of life. His Word reveals his character and his character is righteous. We are to walk in righteousness so that we might live. 

    The ultimate way that God leads us to paths of righteousness is to lead us to Jesus Christ, who is the righteous one. No matter how much righteous law we hear, we turn our ears, go our own way, and so have no righteousness of our own. The good news of the gospel is that we may be found righteous in Christ Jesus whose perfect obedience to the law is attributed to us through faith. 

    21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (2 Co 5:21)

    For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ 9 and be found in him, 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 3:8–9)

    It is the person who has been led by God to Jesus Christ who truly learns the paths of righteousness. After we are justified, we are, with the help of the Spirit, transformed into the image of Christ and less like our old self in Adam. We are sanctified and grow ever more to become what God has declared that we are—righteous. 

    What are you looking to for rest? Think about the habits and patterns of your life. How much of your pursuit of rest can be described as mindless, a distraction, or the pursuit of pleasure? Can your Christian life and the way you worship be characterized by the language of green pastures and still waters? Are you always in motion and never still? Are you always speaking and never silent? 

    The Lord is our shepherd who provides for our needs and guides our souls to rest, refreshment, and righteousness.

    Praise be to God.