This sermon was preached at Ascension Reformed Church in Moscow, Idaho on September 6, A.D. 2026. The video can be found here.

Philippians 2:12–18

12 Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; 13 for it is God who works in you both to will and to do for His good pleasure.

14 Do all things without complaining and disputing, 15 that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, 16 holding fast the word of life, so that I may rejoice in the day of Christ that I have not run in vain or labored in vain.

17 Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. 18 For the same reason you also be glad and rejoice with me (NKJV).

Introduction

When traveling along a path, there are always two ditches to avoid if you want to stay the course. And in the Christian walk, there are two ditches to avoid when it comes to your understanding of works and grace.

The first ditch would be that of works-righteousness. The awful idea that you need to earn your salvation. That it is all up to you, and God would accept you and forgive you if only you work hard enough and live a good life.

Of course, many who live like this would deny that they do. They know, at least intellectually, they are saved by grace through faith and not by works. But if you were to pop open the hood of their hearts, you would find an extremely insecure person, who really is living like God is never pleased with them and they have to earn it. Even if they acknowledge that it is the Lord who saves, they act as if God has done His part, but now the rest is really up to them to accomplish on their own. This is an exhausting way to live, and it leads to Christians attempting to fight the sins of the flesh with the flesh.

The other ditch can be summarized in the phrase, “Let go and let God.” This would be the approach of passively waiting for God to move. Waiting for a “second blessing” to come, waiting for some sort of lightning bolt moment. Rather than fighting their sin head-on, there is a belief that they just need to rest in Christ and wait for Him to change their affections or remove a sinful desire. And until that happens, there’s not much one can do.

And of course, I believe that our passage this morning charts the narrow way, avoiding such ditches. For here we read that, yes, you are to work out your salvation. Nobody drifts toward godliness, but there is a holy striving in the Christian life. So you are to work out your salvation, but as we will see more closely, you are to do so because God is already working in you.

These two beliefs must be held together if you are to have a healthy approach to growing in godliness in this life.

In the words of J.I. Packer, when it comes to fighting sin and cultivating holiness in our lives, we are not to simply “Let go and let God” – but rather – “Trust God and get going.” There is glorious work for each of you to do every day, both in our hearts and in the world around us, and it is work that God is pleased to work in us. But before we dive into this teaching, let’s first go over a summary of our passage.

Summary of the Text

Immediately following what has been called the “Christ hymn,” in which we see our Lord’s humble obedience even unto death, the Apostle Paul calls the Philippians to continue in their work of obedience, even in his absence.

Notice that big theological claims like Christ’s full divinity and incarnation have practical application for the Apostle Paul. These are not just doctrines to discuss or marvel at, to read about in systematic theologies, but they are to move us in faithfulness and obedience. Now, it is one thing to obey when you are being watched, but it is a deeper demonstration of faithfulness to obey even when no one is looking, as Paul says they do.

Note that he calls them his “beloved,” a term of affection, but also what God the Father called Jesus Christ in His baptism, “This is My beloved Son, in whom I am well pleased” (Mt. 3:17). Paul is reminding them of both God’s love and his love for them, even as he admonishes them toward further obedience.

In their obedience, the Philippians are to “work out their salvation with fear and trembling.” But this is not a working for your salvation, as if it could be earned or accomplished by your activity. Rather, it is a working out what God has and is continuing to work in. “For it is God who works in you both to will and to do for His good pleasure” (vv. 12–13).

One example of what it looks like to work out your own salvation is not to grumble or fight with others (v. 14). When you live like this consistently as a church, you demonstrate to the unbelieving world that you have been set apart by God as His children, as you hold fast the word of life (15–16a).

In all of this, the Apostle Paul continues to keep in mind the coming day of the Lord, when both he and those he has labored for will stand before God. Paul’s great desire is that in the end, he would be able to rejoice in his life’s work, seeing the Philippians whole in Christ (v. 16b). And so Paul acknowledges that the Philippians’ faith is a kind of living sacrifice to God, and he is glad at the thought of his life being laid down for them as a sacrificial drink offering poured out on top of their faith, and calls them to rejoice with him in this (vv. 17–18).

Work Out Your Own Salvation

The Apostle Paul tells the Philippians to obey the Lord and to “work out your own salvation with fear and trembling, for it is God who works in you both to will and to do for His good pleasure” (vv. 12–13).

Before we discuss the aspects of salvation and how to square this with justification by faith alone, I want you to notice that first word I quoted.

“Work.”

You are called to work—to take action in your faith. This is because the Christian faith is an active faith. The Christian life is one of activity. The Bible is filled with exhortations and admonitions, calls to faithful living and obedience to the commands of God. As Jesus says, “If you love Me, you will keep My commandments” (Jn. 14:15). You will follow Him. You will walk in His ways.

But unfortunately, too many Christians are stuck in sin because they are stagnant.

Some of you are struggling with ongoing sin because you are sitting around, waiting for something to happen. You continue to give in to your lusts because you have not taken action. You have yet to cut off your right hand. You keep harboring bitterness and anger because you are not dealing with your heart before the Lord. You haven’t humbled yourself before God and forgiven those who have wronged you. Whatever your besetting sin is—one reason that you may be struggling to make progress in killing it is that you have yet to seriously pick up the sword of faith. You have not yet attempted to get to work against it. You are like someone floating down a river, simply carried by the current, but you need to put your paddle in if you are going to steer to your destination.

And so the Apostle Paul says you are to work. And he says that you are to “work out your own salvation…”

Now, an obvious question when it comes to this passage is this – I thought I was already saved? And not only aren’t I already saved… but isn’t one of the Bible’s big teachings that I can’t do the saving? That it is something only Jesus could accomplish for us? The answer to those questions… is yes. So what does Paul mean when he tells you to “work out your own salvation”?

First, you must understand that salvation in the Lord can rightly be understood as a past, present, and future reality. We see this in the Apostle Paul’s own writings. So you have been saved by grace through faith (Eph. 2:8–9). We often call this “justification,” where God, by His free grace, pardons all your sins and gives you Christ’s righteousness as your own, received by faith (WSC 33). You are being saved presently, moving from glory to glory (2 Cor. 3:18, 1 Cor. 1:18). This is your sanctification, your ongoing growth in present holiness by God’s grace. And one day you will be saved; your final salvation will appear (Rom. 13:11, Heb. 9:28). We call this glorification when you receive your resurrected body, made perfect and free of sin.

Therefore, Paul can rightly tell you to work out your own salvation, to make effort in your growth in holiness, even though in another sense it has already been accomplished.

But if you are going to rightly work out your own salvation in this life, you must know that it is God who is working in you. Paul doesn’t simply say “work out your own salvation,” period. He says, “Work out your own salvation… For it is God who works in you both to will and to do for His good pleasure.” God is the Initiator and the Sustainer of your salvation. He does not save you and then leave you to work out the rest on your own.

The word “for” there indicates a causal relationship. You are to “work out” because God Himself is pleased to “work in” you. God works and you work. But you can only work because it is God who works in you.

If you get this backward, you lose the gospel.

If you think you need to work out of your own strength in order to get God to work for you, you will end up despairing of both your sinfulness and your complete inability to accomplish any good thing.

But if you understand that God has saved you, and He is now determined to make you into the image of His Son by that same grace that justified you, you can endeavor to love Him and obey Him freely.

In this work, you are not seeking to earn God’s favor, but you are simply seeking to obey Him with humility and thankfulness. You are responding to His grace in you, now that you have a desire to be more like Christ and to please Him as your Lord and Savior.

None of this is at odds with the great passages of justification by faith alone.

Just to take Ephesians 2:8–10 as one example… the Apostle Paul writes there, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast…”

And then he continues, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”

You have been saved by grace through faith – not by works. And you have been saved and made new in Christ for good works that God has prepared for you to walk in.

These good works are an outworking of what God, by His Holy Spirit, has wrought in you. And so what all of this means is that you must not be afraid of pursuing good works. You are called to work out your own salvation. You are called, each day, to continue on the path of righteousness by confessing your sins. Acknowledging your faults and shortcomings. And joyfully endeavoring to live holy lives by the power of the Spirit in you.

I remember that Pastor Doug’s father, Jim Wilson, once said or wrote somewhere that Christians should read the Bible with a pen or highlighter in hand, looking for the imperatives. Looking for the commands to highlight for the day and seek to obey.

Now, whether or not you want to mark up your Bible, the question you should consider is this: Do you live your Christian life like that? Do you read the Word like that? Do you listen to sermons like that? Are you actually looking for direction from God and commands to joyfully obey? Do you want to apply it to your life? Do you want to follow the Lord in all areas of life?

Or do you read and hear the Word passively, letting it pass through you and change nothing?

Some of you are floating through each day quite aimlessly. Some days are okay, some are pretty bad… but you’re not quite sure what you’re doing and you find yourself repeatedly suffering in your own sin and stuck in a pit of shame. And the problem is that you are not working out your salvation. You are not striving towards Christ.

If that is you… that’s a fearful place to be. To be spiritually complacent and unmoved. If you are in Christ, He has so much better in store for you than that. You don’t have to live like that, and in fact, you must not if you are going to persevere in the faith.

Now, note that Paul says you must work out your own salvation… with fear and trembling. What does that mean?

Are you to be afraid that you are going to lose your salvation? Is that meant to be a normative part of the Christian experience? A fear that God might punish you? No. I don’t believe that is what Paul is teaching here.

He is not speaking of a carnal fear of God, a fear that you are on the cusp of losing salvation or about to be judged. Rather, he is talking about a healthy fear of the Lord. The kind that you find extolled in Proverbs and in the Psalms. This is a reverence for God, knowing Him as He is. This involves a soberness and a seriousness toward life, knowing that you have been saved by Christ.

One helpful way to picture this call to work out your own salvation as God works in you, is to remember Jesus’ teaching on the vine and the branches.

In John 15, He says to His disciples, “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing” (v. 5). It is only because you are united to Christ that you are free to work out your salvation. He is the vine, and you are a branch which relies on Him for life. This means that when you work and bear fruit, you are doing so because of the life of Christ in you. Christ is your strength. He is the One working in you. As the Vine, He is your spiritual sap, producing fruit in your life. So you are to work out your own salvation with fear and trembling. But you are to do so knowing that it is the Lord Himself who is pleased to work in you.

Shining in a Dark World

Now, the Apostle Paul’s first application of this admonition to work out your own salvation is quite interesting. He says you are to “do all things without complaining or disputing.”

That seems like some low-hanging fruit. Or maybe a rather insignificant thing to focus on. Complaining? Grumbling? Disputing and arguing? Are they really big-deal sins? Yes. Yes, they are. For they are common sins that most readily reveal your heart.

As our Lord taught, “Out of the abundance of the heart the mouth speaks” (Mt. 12:34b) and “Those things which proceed out of the mouth come from the heart, and they defile a man” (Mt. 15:18).

If you want to know how your heart is, consider how much you grumble and complain. Or better yet, ask your spouse or your friend how much you complain. It is a real sin for many Christians. And notice that Paul says, “do all things without grumbling or disputing.” In the original Greek, that word “all” there means… all. All things.

Remember, Paul is writing from prison to the Philippians who are enduring various trials for their faith. So this is not simply a command that when life goes well, you have no reason to complain.

This is not a random or arbitrary command from the Lord. It is actually what He obeyed Himself, all the way to death on the cross. As Isaiah prophesied, “He was oppressed, and He was afflicted, yet He opened not His mouth” (Isa. 53:7). And so you are to imitate Christ in striving not to complain, grumble, or dispute and fight with others—not only some of the time, but in all circumstances.

Now, the Apostle Paul says that you are to “do all things without complaining and disputing, that you may be blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world.” We see here that this kind of patient and joyful living is a witness to the world of Christ. When the church as a whole is committed to this way of living before the Lord, she shines brightly in a dark culture filled with sin.

The word translated as “lights” there literally means stars. And this brings to mind Old Testament passages that speak of the people of God as stars. You can think of God’s covenant promise to Abraham in Genesis 15, where the Lord says to him, “Look now toward heaven, and count the stars if you are able to number them. So shall your descendants be” (v. 5). And we know that by faith we, the church, are children of Abraham. Or consider the prophecy in Daniel 12, where we read of the future resurrection of the dead, and that “those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like the stars forever and ever” (v. 3).

The imagery of stars always invokes the contrast of the darkness that surrounds them. And you know that the darker the night, the brighter the stars shine. Therefore, no matter how wicked the world around you is, no matter how dark your culture gets, there is a call upon you as a member of Christ’s body to shine brightly, as a witness to Christ.

This is exactly what our Lord taught in his Sermon on the Mount when He said, “You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Mt. 5:14–16). Notice again that there is a command to obey here. There’s the fact that you are the light of the world. And then there’s the command, then, to let your light shine before men in your good works—so that God would be glorified. Therefore, you can see that the Apostle Paul is calling you as the church to live in contentment and peace in all circumstances, knowing how attractive such living is to a world filled with sin, hatred, anger, disappointment, and strife.

Now there is one more thing I want you to see in these verses here regarding complaining.

The command to do all things without grumbling or complaining seems plain enough. But to those well-read in the Scriptures, it also specifically brings to mind the sin of the Israelites when they complained and refused to enter the Promised Land.

This is recorded a few times, but for example we read in Numbers 14, “And all the children of Israel complained against Moses and Aaron, and the whole congregation said to them, ‘If only we had died in the land of Egypt! Or if only we had died in this wilderness!’” (vv. 2–3).

Imagine that. The Israelites were miraculously freed from slavery in Egypt, saw God part the Red Sea, and drown their enemies. And now, hearing from the spies that there are giants in the land that they are to inherit, they faithlessly grumble without hope.

So that’s one call back to the Israelites in the wilderness in our passage. But there’s actually another one as well.

The Apostle Paul also uses the phrase “in the midst of a crooked and perverse generation,” which comes from the Song of Moses, again on the edge of the Promised Land, this time right before his death. So we read in Deuteronomy 32, speaking of the Israelites, “They have corrupted themselves; they are not His children because of their blemish: a perverse and crooked generation.” Here, Moses reminds the people of God of their past unbelief and unfaithfulness, calling them to enter the Promised Land with renewed faithfulness and obedience to the Lord.

So what are you to do with these connections?

In 1 Corinthians 10, the Apostle Paul tells us that these Old Testament stories are for our edification. Specifically, regarding the Israelites in the wilderness, he says they are examples to us. “Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. And do not become idolaters as were some of them. As it is written, ‘The people sat down to eat and drink, and rose up to play.’ Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; nor complain, as some of them also complained, and were destroyed by the destroyer. Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come” (1 Cor. 10:6–11).

Therefore, in our passage this morning, we see more than just a command to lay aside grumbling and complaining. There is actually a great calling for you here. By the Spirit and power of Christ, you are called as the church to do what Israel failed to do. You are to be children of God “without blemish,” who live without complaint in the midst of a crooked generation, holding fast to the word of life. And as you do this, just as the Israelites were preparing to enter the land, you too are inheriting the land. Except now, it is the whole earth.

Our Lord Jesus did not grumble or complain, and in meekness He inherited the nations. Likewise, by His power and authority, you are called to do the same in imitation of Him. You are to live as bright shining lights in the midst of a world that is still stained with sin. And by doing so, you will fulfill the words of Jesus when He said, “The meek shall inherit the earth.”

Living Sacrifices of Joy

Now I want us to consider the last couple of verses of this passage. Starting at the end of verse 16, Paul exhorts them to do all of this “…so that I may rejoice in the day of Christ that I have not run in vain or labored in vain. Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all. For the same reason you also be glad and rejoice with me.”

As we have seen previously in this letter, the Apostle Paul earnestly desires the good of the church in Philippi. Remember how he started our passage this morning, “Beloved.” He has great love and affection for them, and he is anxious to see them make progress in the faith, that they would stand without offense in the day of Christ (1:25, 10).

In this relationship, Paul sees two sacrifices to God on top of one another. First, you have the sacrifice of the Philippians’ faith. As Paul writes in Romans 12, believers are to present their bodies as living sacrifices, holy and acceptable to God, which is their reasonable service. Additionally, in Romans 15, the Apostle Paul explains that he understands his ministry to the Gentiles as a “priestly duty”—priests being those who offered sacrifices—“so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit” (v. 16). So you have the Philippians themselves as a sacrifice to God.

Second, Paul says he is being poured out as a drink offering on top of their sacrifice of faith. In both Jewish and pagan contexts, drink offerings consisted of pouring out wine on the ground as an offering to God or the gods. And in the Jewish sacrificial system, the drink offering was generally poured out as the final act of the offering. And so Paul is saying that his life is being poured out for the Philippians. He is being emptied for them, just as Christ emptied Himself for the church. And one day the last drop of his life will fall, sealing their sacrifice to God. And he does all of this with gladness and joy.

This ought to be the attitude of all shepherds in the church. Paul’s love for God’s people is not theoretical or abstract, but it is tangible and real. The Apostle Paul was not living as a mere church employee, going through the pastoral motions, but was waking up each day willing to suffer and die for the good of the people of God. As he writes to Timothy, “I endure all things for the sake of the elect, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”

Now notice that Paul calls them to be glad and rejoice with him in this. One theme of this letter is a call to unity, not division. They are to do all things without complaining and disputing. And if you think back to the Israelites in the wilderness that Paul alludes to in this passage, there is an important detail in the story that may be relevant to Paul’s point here. Think about this – who did the Israelites complain against in the wilderness? Who were they grumbling to? Yes, you can say they were grumbling to the Lord, but most immediately, they were complaining to and fighting with their shepherds and leaders. Again, in Numbers 14 it says, “And all the children of Israel complained against Moses and Aaron…’” Now we cannot know for certain, but it may be the case that some of the divisions in Philippi were between members and their leaders, which is why Paul brings in the example of the Israelites’ grumbling.

Additionally, in the next passage, which we will look at next week, Paul specifically commends two leaders and their ministries among the Philippians. And so when the Apostle Paul declares his love for them and his willingness to die on their behalf, he is calling them to rejoice with him in unity, he is calling on their loyalty. We see this in another letter of Paul’s, when he writes in 2 Corinthians, “I will very gladly spend and be spent for your souls… though the more abundantly I love you, the less I am loved” (v. 15). Paul is saying to them, I am willing to lay down my life for you… even though the more I pout out my love, the less I receive in return.

The situation is not quite the same for the Philippian church, for Paul extols their love and support for him, even in his chains. And yet he is asking them to remain united to him, to obey his teaching, so that he would rejoice in the day of Christ that he has not labored in vain.

Therefore, you should understand that this command to do all things without grumbling or disputing includes honoring and supporting those who labor on your behalf in the Lord. You are called to work out your salvation, which will bring great joy to those shepherds who watch over your souls and will one day give an account. And so the relationship between shepherds and the flock should be one of mutual joy and support in the Lord… all to the glory of God.

Conclusion

In conclusion, I want to circle back to the Apostle Paul’s initial exhortation in our passage this morning. “Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.”

You must know deep down that this command to work out your salvation is only possible for the believer because of the blessing we have as members of the New Covenant.

In Ezekiel 36, the Lord spoke a great promise to His people, “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them (vv. 26–27).

God is the giver of new hearts; you cannot do that on your own. In fact, when you were dead in your trespasses and sins, not only could you not change your heart, but you did not even want a new heart. So God saves His people. And He has given you His Spirit to cause you to walk in His ways and to keep His holy law. It is the Spirit who enables you to obey God’s good commands. As St Augustine once asked of the Lord, “Give what You command, and command whatever You will.” Throughout Scripture, God gives you commands to obey that are for your good. But not only does He call you to obey, but He gives you the grace needed to do so.

In this, the Lord is kind to you. He does not ask of you to work out your salvation without first working in you His grace. Yes, in this life your good works will be imperfect and tainted with sin. But when they are done in faith and in the name of Christ, they are acceptable and pleasing to God. Which means that even in your striving, it is grace all the way down.

This sermon was preached at Ascension Reformed Church in Moscow, Idaho, on August 23, A.D. 2026. You can watch or listen here.

Philippians 2:1–11

1 Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, 2 fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. 3 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. 4 Let each of you look out not only for his own interests, but also for the interests of others.

5 Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (NKJV).

Introduction

Last week, I called the text in that sermon one of the peaks in the Apostle Paul’s Epistle to the Philippians, with his bold claim that “to live is Christ, and to die is gain.” This morning, it appears that we have simply hiked over to the next peak, with one of the most glorious and important passages concerning our Lord in the New Testament. For it is here we see very clearly Christ’s divinity, as well as His humility in the incarnation—even to the point of death—and then subsequent exaltation above all things.

In light of these profound realities, the Apostle Paul calls his readers to respond. Our passage calls for radical humility and self-giving, in imitation of Christ, and it is a humility that ought to be the norm in the lives of Christians.

I want to begin this morning, first with a piece of encouragement from John Calvin. He wrote this concerning our Paul’s call to humility here, “If anything in our whole life is difficult, this above everything else is so.”

Encouraging, right?

If there’s anything difficult in life, it is this. To imitate Christ in humility. This is because in your sinful flesh, this is the complete opposite of what you want to do. You want what you think you deserve. You want to preserve your comfort. The last thing you want to do is die to self in order to benefit someone else. This is hard. It goes against our greatest fleshly desire.

This humility you are to strive to imitate is the greatest truth ever. There has never been greater love, there has never been a greater example of humility, than what God accomplished through the work of His Son. It is so far beyond you.

Therefore, what I want you to keep in mind this morning as you look at this passage is that all of this is only ever accomplished by the Spirit’s work in your life. You must not endeavor to do this on your own. You can’t. But you can with the grace and strength of the Lord in you. As Paul wrote to the Corinthians, “I labored more abundantly than they all, yet not I, but the grace of God which was with me” (1 Cor. 15:10).

Summary of the Text

After encouraging the church in Philippi to stand together in suffering for Christ’s sake (Phil. 1:27–30), the Apostle Paul appeals to them with four rhetorical questions. He asks them to consider if there is any consolation in Christ, comfort of love, fellowship of the Spirit, and affection and mercy among them (v. 1).

In the first three, which refer to God’s care for the church, we could argue that we catch a glimpse of the Trinity. Christ and the Spirit are explicitly mentioned—you have the consolation of Christ and the fellowship of the Spirit—and so now we have “comfort of love” to refer to the Father. This might seem like a stretch at first, but in 2 Corinthians, Paul uses similar phrasing that connects love to the Father. He writes, “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:14). Again, not a slam dunk argument, but throughout Paul’s letters, there is this repeated Triadic structure and formulation.

He then asks if there is any “affection and mercy” (v. 1). Whereas the first three can be read as coming from God to the church, affection and mercy could be understood as for one another. Is there any deep compassion and sympathy for one another among you? If these things are present, the Apostle Paul calls them to fulfill his joy by being of one mind, love, and accord/soul (v. 2). This looks like putting off the sins of selfish ambition and conceit, and in humility counting others as more significant than yourselves, pursuing their good (vv. 3–4). All of this is done in imitation of Christ (v. 5).

He was “in the form of God,” meaning the eternal God Himself, and in humility, willingly took on flesh—even dying horrifically on a bloody cross (vv. 6–8). Because of this, in Christ’s resurrection and ascension, God the Father exalted Him above all, giving Him the Name that is above all names (v. 10). Christ’s humility in love became the grounds for His exaltation. And His incarnation and death demonstrated that He was God, for God is love (1 Jn. 4:8).

Now all people must bow before Him and confess that He is Lord, again proving that Jesus Christ is God Himself (v. 11). And the passage ends, noting that all of this blessing and honor poured out onto the Son is “to the glory of God the Father.” Even in His exaltation, Christ the Son is pointing glory to His Father.

Hymn of Christ

This passage has been given the name “Carmen Christi,” meaning hymn or song of Christ, for the way it is written in Greek gives it qualities of poetry.

Because of this, scholars debate whether this is a hymn that predated Paul, meaning he is referencing something already known in some parts of the church at that time, or if it is original to him as the author. Either way, I like to think of this as one of the first Advent hymns besides the songs in Luke’s nativity account like Mary’s Magnificat. This is because in these verses, all three “stages” or aspects of our Lord’s life are covered—His eternal existence as God, His incarnation, life and death, and His exaltation, which begins with His resurrection from the dead and then ascension to the right hand of God the Father. This is a very important passage in Scripture for the doctrine of Christology—understanding who Jesus Christ is and what He has done. In fact, about half of the Nicene Creed is found in these six verses.

In verses 5–6, the Apostle Paul makes an astounding claim—that Christ Jesus is equal to God. That Christ is God. “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God…”

It is understandable if, on your first reading, you’re not quite sure whether that is Paul’s claim, or something less than that. This is due to the phrase “being in the form of God.” The way that we sometimes use the word “form” could have us thinking that Christ was “kind of” God or in some “lesser form” God. But this is not what this word means.

“Form” here implies equality. It means to have the true and essential nature of something. Christ didn’t merely “appear” to be God, but He possesses the same divine nature as God. This is another way of stating what the Apostle Paul wrote to the Colossians: Christ “is the image of the invisible God, the firstborn over all creation… All things were created through Him and for Him” (Col. 1:15–16). Or as the Apostle John began his Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn. 1:1).

There is a Trinitarian distinction going on here between the Persons of God, “…the Word was with God,” but we then read the affirmation that the Word was indeed God. The Apostle Paul is making a revolutionary claim, especially for any first-century Jew, who would never dare say a man was in the “form of God.” And this is strengthened even more by the end of verse 6, where Paul writes, “being in the form of God, [He] did not consider it robbery to be equal with God.” This is from the New King James—again, “did not consider it robbery to be equal with God.” This can also be translated as “did not count equality with God a thing to be grasped” (ESV). In this, Paul is saying Christ is equal with God—He was not grasping for divinity. He was not robbing God of glory, stealing something that was not rightly His. But the Son is, and always has been, the eternal God.

In verses 6–8, we then see our Lord’s astounding humility. “…being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross…”

The eternal Son of God… became man.

Again, though He was in the form of God, He did not hold onto His privileges with a firm grasp, but made Himself of no reputation, taking the form of a slave.

As the Book of Hebrews tells us in various places, “Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same” (Heb. 2:14).

“He was in all things made like His brethren”—like us (Heb. 2:17).

He “was in all points tempted as we are, yet without sin” (Heb. 4:15).

So we see that Christ was truly God and truly man.

Now, some translations like the ESV and NASB state that Christ “emptied Himself,” rather than “made Himself of no reputation” here. This is a fine translation, but it has been often misinterpreted. Christ did indeed “empty Himself,” if by that we mean deprive Himself of His privileges as God. But He did not in any way give up or lose His divinity in the incarnation. Christ did not cease to be God, or to possess divine attributes.

Rather, the incarnation is best thought of not in terms of subtraction, but addition. The Son of God added to Himself humanity. He was and is in the “form of God,” and in the Virgin’s womb He was also in the “form of man.” We confess with the Definition of Chalcedon that He is one person, with two unmixed natures—fully divine and fully human. But not only did the Son become man—amazing enough—He humbled Himself and became obedient to His Father, even to the point of death on the cross (v. 8).

In this, Jesus fulfilled Isaiah’s prophecy of the Suffering Servant in Isaiah 53.

“He is despised and rejected by men,
A Man of sorrows and acquainted with grief.
And we hid, as it were, our faces from Him;
He was despised, and we did not esteem Him.

Surely He has borne our griefs
And carried our sorrows;
Yet we esteemed Him stricken,
Smitten by God, and afflicted.

But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.

All we like sheep have gone astray;
We have turned, every one, to his own way;
And the Lord has laid on Him the iniquity of us all.

He was oppressed and He was afflicted,
Yet He opened not His mouth;
He was led as a lamb to the slaughter,
And as a sheep before its shearers is silent,
So He opened not His mouth.

He was taken from prison and from judgment,
And who will declare His generation?
For He was cut off from the land of the living;
For the transgressions of My people He was stricken.

And they made His grave with the wicked—
But with the rich at His death,
Because He had done no violence,
Nor was any deceit in His mouth.

Yet it pleased the Lord to bruise Him;
He has put Him to grief.”

That is your Lord. That is your God.

Consider again the staggering humility of Jesus Christ. Who was in the form of God, and yet made Himself of no reputation by taking on the form of a slave, a slave sent to a horrific death on a Roman cross. He suffered utter humiliation. This is what evangelicals mean when they recite their favorite verse: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (Jn. 3:16).

This is what your God has done for you. He suffered and died in your place, that you would have eternal life. That you would not taste the wrath that is due to you for your sin, but be given peace with the God that you have offended each and every day of your life. This is Christ’s love for you, even as a sinner.

As Paul wrote in 2 Corinthians, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich” (2 Cor. 8:9).

Exaltation

But that is not the end of the story. For through His humble obedience, even to the point of death, Christ was rewarded with glory.

As we read in verses 9–11, “Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

Note the “therefore.” Christ’s humility was the grounds for His exaltation. His selfless love led to His everlasting glory. And in this ultimate display of love—in this act that has none greater and is the source of all other love—He again proved that He was truly God, who is love (1 Jn. 4:8).

In this, too, Christ fulfilled Isaiah’s vision. For in the same passage of the Suffering Servant’s humiliation in Isaiah 53, we also read of His exaltation.

From Isaiah 53:10–13,

“Yet it pleased the Lord to bruise Him; He has put Him to grief.
When You make His soul an offering for sin…
He shall see His seed, He shall prolong His days,
and the pleasure of the Lord shall prosper in His hand.
He shall see the labor of His soul, and be satisfied.
By His knowledge My righteous Servant shall justify many,
For He shall bear their iniquities.
Therefore I will divide Him a portion with the great,
And He shall divide the spoil with the strong…”

Again, notice the “therefore.” Because the Messiah bore their iniquities and justified many, God divided Him a portion with the great. What is that portion? Or who is that portion? You are. You are His great reward. By faith, you are His seed, you are the labor of His soul in which He is satisfied. The nations are His inheritance, the ends of the earth His possession (Ps. 22). He was given an everlasting dominion and glory and a kingdom, that all peoples should serve Him (Dan. 7). Our Lord died for His people. He purchased the church with His own blood (Acts 20:28). He purchased you with His own blood, and He did so with undeserved love.

Now, Christ’s suffering and death and exaltation are not the only things the Apostle Paul brings in from the Prophet Isaiah.

Hear the Lord God from Isaiah 45:22–23,

“Look to Me, and be saved,
All you ends of the earth!
For I am God, and there is no other.
I have sworn by Myself;
The word has gone out of My mouth in righteousness,
And shall not return,
That to Me every knee shall bow,
Every tongue shall take an oath.”

Sounds familiar… Now consider this. Who will every knee bow before? Who will they take an oath before?

In Isaiah it is the covenant God of Israel speaking. It is Yahweh. All the ends of the earth will look to Him and be saved. Here, writing to the Philippians, the Apostle Paul again affirms Christ’s divinity, identifying Jesus as the One to whom all will bend their knee and confess His lordship. “…at the name of Jesus every knee should bow” and “every tongue should confess that Jesus Christ is Lord…” Jesus of Nazareth, Israel’s Messiah and our Lord, is the eternal Son of God. And in Him we see perfect love and humility, leading to exalted glory.

Imitating Christ’s Humility

So now, understanding all of that, we must consider the Apostle Paul’s exhortation to us as individuals and as a church community. For here in this passage, as we do throughout Paul’s letters, we have indicatives and imperatives. Indicative refers to truth to believe, and imperative is a command to obey.

We have the indicatives—that Christians have the Triune “consolation in Christ, comfort of love, and fellowship of the Spirit” (v. 1) and the amazing example of the mind of Christ in His humility and servanthood (vv. 5–11).

And then we have the imperatives—the Apostle Paul’s admonition to “fulfill his joy” by “being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others” (vv. 2–4).

What this means is that you must not only marvel at and meditate on Christ and His work, but also imitate Him and His work. This attitude of humility that you are called to is the resulting fruit of your union with the Triune God, as those who have been purchased by the blood of Christ and united to Him.

Think about it—if Christ, who was God, humbled Himself… how much more are you called to humility? The problem is that in our sin, we want to do the very opposite of what Christ has done.

In this we are like our father Adam. Adam was made in the image of God, and yet his sin was that of pride and selfishness—grasping to be exalted, to be like God, without simple obedience to the Lord and sacrificial love for his wife. Adam, and all of us in our sin, strive upward to be exalted, when Christ has shown us that the way to glory is to first go downward. And so again… if Christ, the Son of God, embraced a life marked by humility… how much more should you.

Commenting on this passage, this is what John Calvin noted:

“This is not a comparison between things similar, but in the way of greater and less. Christ’s humility consisted in His abasing Himself from the highest pinnacle of glory to the lowest disgrace. Our humility consists in refraining from exalting ourselves by a false estimation. He gave up his right: all that is required of us is that we do not assume to ourselves more than we ought…”

Humility is seeing yourselves rightly in light of both God’s holiness and your sinfulness. Humility is being able to speak like the Apostle Paul, “that Christ Jesus came into the world to save sinners, of whom I am chief” (1 Tim. 1:15). Humility is not groveling or a lack of self-esteem, but it is recognizing who you are in Christ, and employing your strengths and gifts in the service of others.

You are called to put off selfish ambition, to cast aside all conceit and pride, and to put on humility. You are called to share in the mind of Christ, to follow His example, and to esteem others as better than yourselves. You are to look out for your own interests; God is not calling you to self-harm or to abdicate your duty to your families, but you are also to look out for the interests of others. You are to “love your neighbor as yourselves” (Mt. 22:39). Christ did not consider what He was owed; He did not use His divinity for His own self-advancement, but rather He laid all of that down for the sake of His people.

Think for a moment about Christ’s example again. That every time He was cursed and accused of sin, every time He was rejected and cast out, every time He was beaten and whipped, every time those nails pounded into His hands and feet… He willingly laid His rights and privileges aside as the divine Messiah, and He did so in loving humility for others. That is what the Apostle Paul is calling you to. As he wrote to the church in Ephesus, “Therefore be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma” (Eph 5:1–2).

So what does this look like?

It seems like all Christian duties and virtues are caught up in this command to be like Christ in His humility. If we start in the home, this must be the fundamental attitude toward one another in your families or among your roommates. If you are a husband and a father, those you are called in life to love the most are right next to you right now. They are the ones that need your attention and care the most. You are called to lead them by laying your life down daily for their temporal and eternal good. You must love your wife, as Christ loves His church, and you must bring up your children in the nurture and admonition of the Lord. Do not neglect this high calling. Do not spend the very little time you have outside of your vocations on frivolous things—private activities and distractions that serve your own interest but not theirs. I am not saying that you cannot have personal hobbies or interests, but you must make sure they do not conflict with your calling in this life.

Likewise, if you are a wife or a mother, your primary concern must be those people in your home that God has blessed you with. You are called to honor your husband and to assist him in his work. And one of those primary works is the raising of your children together, the nourishing of little bodies and souls. Do not despise this good and difficult work. Do not seek escapes from it by complaining to your friends or disappearing on social media. Do not believe the lie that there is a way to live and honor God without sacrifice.

Christ is calling all of you to put the needs of others before your own—whether in your families, at work, or at school—and to live out the love you have received from Him in your hearts.

There is something very important for you to understand in all of this. When you find yourself worn out, exhausted, and tired in the daily service of others, this is not an indication that something has gone wrong in your life. If you finish each day tired in mind, body, and soul—you are imitating your Lord Jesus. If your hands are full, and you are barely keeping up, and each day is more of the same—you are most likely serving others as you are called to.

Now, there are certainly times to pause and make sure you are not wearing yourself thin unnecessarily. There are times when you need to find new strategies, helping your strength go further. Sometimes you need to seek counsel on how to love your wife better, respect your husband, or keep up with the kids. But if your baskets are simply full of heavy fruit, of many blessings from God, and your arms are heavy—that does not mean something has gone wrong.

That feeling of being spent after giving everything you have for the good of others—that is not a feeling to complain about. It is not something to despise, hate, or to avoid. Rather, that feeling of weakness is great assurance that you are walking in your holy calling, in the footsteps of Christ.

Conclusion: Participating in Christ’s Glory

We all desire glory and joy. This is how God has made you. It is part of His design. But you need to understand that the right kind of glory, the glory that you should aspire to, is only obtained in imitation of Christ.

Why was Christ exalted? Because He obeyed His Father in heaven. He was exalted because He considered others more highly than Himself. Because He laid His life down in an ugly death. He was only lifted up above all things because He was first lifted up on a Roman cross. In this, Christ has shown you that humility is the pathway to true glory. As James wrote, “Humble yourselves before the Lord, and He will exalt you” (Jas. 4:10).

When God’s people earnestly live in humility, considering others before themselves, the resulting fruit is joy and glory and exaltation both in this life and in the life to come. By this I mean, when you are united with one mind—the mind of Christ—when everyone is seeking the good of others, it is absolutely glorious. When a husband and wife constantly seek to outdo one another in showing love and honor, peace and joy prevail. God’s blessing rests upon their home. When workers in a company strive to help one another and truly bless their customers, the result is trust and a thriving business. When a church is filled with brothers and sisters who constantly look out for one another and provide for both spiritual and physical needs, the joy is palpable, and fellowship deepens.

There is a glory and an exaltation to be had in this life, for believers who strive for like-mindedness, and by the Spirit mortify the sins of selfish ambition and conceit, seeking to esteem others as better than themselves.

And of course there is a coming exaltation for all of you who are in Christ. “For you died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with Him in glory” (Col. 3:3–4).

Our God and Father,

You desire and deserve to be praised by every nation, tribe, tongue, and people. And so it is our great privilege as Your church not only to seek the salvation of our neighbors, but also all nations of the earth, by sending and supporting missionaries called and equipped to spread the fame of Your Name in every land.

Father, we pray in particular for Reuben and Lydia and their ministry among the Ganj people.

We pray, first, that You would strengthen their family. We ask that You would continue to make Reuben a faithful husband and father and that You would grant Lydia endurance to care for their children in a hard place. We thank you for the birth of Horatio Peter, and pray that you would keep him and Lucia healthy. And we ask that as they seek to glorify You first in their home, their family would be worthy of imitation among the Ganj people.

We also thank You for the work that You have accomplished through them so far, and for the ways You have provided for them. We ask that You would grant them skill and wisdom in language acquisition, as they develop a written language for the Ganj. Father, we love Your Word, for in it we find the message of salvation found only in Jesus Christ. And so we ask that You would grant this gift to the Ganj people, that they would confess that Jesus is Lord and be built up as members of Your one Church.

We now ask that You would help Reuben and Lydia as they head back to their village. We pray that Your Spirit would grant them peace and comfort, as well as a renewed zeal for the good works that You have prepared beforehand for them to walk in. We pray that You would keep them safe from all sickness and danger, and that You would sustain their bodies as well as their souls.

We also pray for our churches here in Moscow. That You would bind us together with our brothers and sisters laboring in faraway lands. That Your Spirit would lead us to keep them in our prayers, that we would support them in a way that brings You honor, and also that You would raise up more laborers among us to send out for the sake of Your Name.

We know that from the rising of the sun even to its setting, Your Name will be made great among the nations. And so we ask that You would bless this work among the Ganj people to that end, for we pray all of this in the name of Jesus. Amen.

Support the Henriquez Family

Reuben & Lydia Henriquez are missionaries and Bible translators among the remote Ganj people in Papua New Guinea. They are sent by Trinity Reformed Church in Moscow, Idaho, and partnered with Pioneer Bible Translators. They both graduated from New Saint Andrews College.

This sermon was preached at Ascension Reformed Church in Moscow, Idaho on August 16, A.D. 2026. The video can be found here.

The Text

19 For I know that this will turn out for my deliverance through your prayer and the supply of the Spirit of Jesus Christ, 20 according to my earnest expectation and hope that in nothing I shall be ashamed, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death. 21 For to me, to live is Christ, and to die is gain. 22 But if I live on in the flesh, this will mean fruit from my labor; yet what I shall choose I cannot tell. 23 For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better. 24 Nevertheless to remain in the flesh is more needful for you. 25 And being confident of this, I know that I shall remain and continue with you all for your progress and joy of faith, 26 that your rejoicing for me may be more abundant in Jesus Christ by my coming to you again.

27 Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit, with one mind striving together for the faith of the gospel, 28 and not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God. 29 For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, 30 having the same conflict which you saw in me and now hear is in me (Philippians 1:19–30 NKJV).

Introduction

“For me, to live is Christ, and to die is gain.”

Our passage this morning contains one of the most popular New Testament passages that Christians love to quote. It’s something you can find on fridge magnets or in picture frames, written in Instagram bios or scrawled in white ink in the eye black on Tim Tebow’s face. It’s a powerful and pithy passage, but I’m not sure many of us have ever really considered the Apostle Paul’s claim.

“To live is Christ” sounds good enough, although somewhat ambiguous. It’s poetic. And in our community it seems to fit right in with “All of Christ, for All of Life…” But “to die is gain?” Really? To die is gain? Do you really believe that? Of course you know you must—it’s right here in the Bible. The Apostle Paul says it. But does your life, inwardly or outwardly, demonstrate that conviction?

Our passage this morning really is one of the peaks in Paul’s epistle to the Philippians, and it sets up the next chapter and one of the main themes of the book—the call to humility with the same mind of Christ. And so this morning I really want to narrow in on Paul’s claim here, that to live is Christ, and to die is gain—and see if we can not only understand what he means, but embrace this conviction as our own.

Summary of the Text

Technically, you could say our selected passage should have included the very end of verse 18. For this is where many modern Greek texts and English translations begin a new paragraph. They have Paul starting a new thought, writing, “Yes, and I will rejoice,” with the “for” that begins verse 19, explaining why Paul continues to rejoice. We see this in the ESV and other translations. And so Paul shares that he rejoices because through both the prayers of the Philippian church and the supply or “help” of the Spirit, he will be delivered. But what does Paul mean by his “deliverance”?

There is a question here of whether Paul is speaking of being physically delivered from his chains—released from house arrest—or if he is referring to a deliverance that is obtained through death—eternal salvation.

It is my understanding that the Apostle Paul has both meanings in mind. First, this can be understood as deliverance from imprisonment because in verse 25 the Apostle Paul states that he is “confident” that he will remain and continue with the Philippians for their progress and joy of faith. He appears to have a strong expectation that this is not the end yet for his life and ministry.

At the same time, I certainly believe that the Apostle Paul has eternal and spiritual redemption in mind as well. The word translated as “deliverance” here in verse 19 is most often translated as “salvation” throughout the rest of the New Testament, and it can be argued that in every other place the Apostle Paul uses this word, he indeed speaks of spiritual salvation. Additionally, in the next verse, verse 20, Paul uses eschatological language, expressing hope that he will not be ashamed—a concept tied to final judgment.

It’s important to understand that “hope” here is an eager and confident expectation. It’s not a mere desire, like hoping it doesn’t rain tomorrow, but a strong and patient trust in what you believe God will do. This passage reminds us of 2 Timothy 4:18, where Paul says that he knows the Lord will deliver him from every evil work and preserve him for His heavenly kingdom. And so the Apostle Paul believes that through the Philippians’ prayers and the work of the Spirit, he will indeed be delivered.

As he continues, he believes that Christ will be magnified in his body by life or by death. This is because for Paul, “to live is Christ, and to die is gain.” As an interesting side note, there’s a thought that “to live is Christ” is a play on words in Greek. For a Greek speaker could say, “to zen Chrestos” – “life is good” or living the good life. And Paul here says “to zen Christos” – life is Christ. And so with this strong belief—that to live is Christ and to die is gain—the Apostle Paul is torn between his two options.

It’s not that he had a say in what would happen to him, but as he considers both possible outcomes, he feels a tension. On the one hand, if to die is truly gain, if to die is to be with the risen and ascended Christ, then of course the Apostle Paul earnestly longs for that reality and reward. And yet, as I have pointed out previously, Paul is a servant under orders. He is a slave of Christ. He has a strong love and affection for his children in the faith. And so he recognizes that he still has work to do to build up the church, to help them in their progress and joy of faith, and even to visit them again, if the Lord wills.

Beginning in verse 27, the Apostle Paul then turns to the Philippians and exhorts them to live lives worthy of the gospel of Christ. The word here for “life” or “conversation” can also be translated as “citizenship.” And so, just as in Philippians 3:20, where Paul states that the Philippians are “citizens of heaven,” here it can be read as: “behave as citizens worthy of the gospel.” Many commentators believe that Paul’s use of the word “citizen” points to the Philippians’ pride in being citizens of Rome as a Roman colony, and he seeks to admonish them to make their foundational identity in Christ and His kingdom.

In particular, Paul desires that they “stand fast in one Spirit, with one mind, striving together for the faith of the gospel.” While the NKJV lowercases ‘spirit’ here – as in having one shared disposition or attitude – this can also be interpreted as the Holy Spirit. For in Paul’s other letters, he often refers to the one Spirit that believers are united in. Additionally, he frequently calls believers to stand fast in the Lord, and the Spirit is the Lord (Phil. 4:1).

Paul says that when the Philippians do this without fear, their enemies will see it as a sign of destruction, but they must know it is a sign of their salvation from God. Most likely this is not their adversaries seeing signs of their own destruction, but them believing that the church will perish in their utter and united foolishness, whereas the Philippians can have confidence in the Lord’s salvation, whether in life or death.

Lastly, the Apostle Paul tells the Philippians that it has been granted to them not only to believe in the Lord Jesus Christ, but to suffer for His sake—just as Paul himself is experiencing. The Greek word here translated as “granted” is the word grace. This is a truth that is difficult to understand, and one that we will consider later in this sermon.

To Live is Christ

So now let’s focus in on verse 21, “For to me, to live is Christ, and to die is gain.” We’ll begin with “to live is Christ.” What does this mean?

We first must remember that Paul is talking about his desire to honor and magnify Christ in his body—whether by life or by death. That is his great goal in life. To make much of Christ in all that he does. All of the Apostle Paul’s life was consecrated to Jesus Christ. Christ was the foundation, purpose, and power in his life. As a Christian, Christ is not just a nice accessory or addition to your life, but He is meant to be the all-consuming center. He is not someone you dabble with on the side, or occasionally give thought to. Rather, you ought to be consciously living for Christ, under His authority, each and every day of your life.

You do not need to be an apostle to live this way, to have this as your governing principle or motto. “To live is Christ” is for busy dads at work, moms in the home, kids at school, grandparents enjoying retirement… every Christian is called to offer all of themselves to the Lord in this life.

For Paul, all of his beliefs, thoughts, activities, and work could be traced back to the Lord Jesus Christ. All of Christ, for all of life. We want Christ and His Word to inform everything we do. Christ is the center of our marriages and our family, and how we raise and educate our children. He’s not left behind in the office or on the job site. He’s not absent from how we approach recreation and sports, or any other aspect of life. There is no hidden corner in life that you can keep away from Christ and His Word, an area where you are actually lord, and He has no say. All of life is to be offered to Christ. To live is Christ.

This is what the Apostle Paul writes in Galatians 2:20, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” You have died with Christ; you have been nailed to the cross with Christ. And having been raised with Him, He now lives in you by faith. Paul walks this way, not out of mere duty or compulsion, but from a heart of joy and gratitude. He lives for Christ, and he loves Christ, because Christ lived and died for him, and because Christ loved him first.

Christ as the center of life is a theme that runs through the Book of Philippians. If you jump to Philippians 3:7–9, we read, “But what things were gain to me [the same word used here in our passage], these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in him…”

In this passage, the Apostle Paul had just listed all of the reasons he could boast in the flesh, all the things in life that he could take pride in. But having encountered the living Christ, his true righteousness, he now sees that all of those things pale in comparison to Jesus. They are all worthless; they are even hindrances in the way, as he seeks to gain Christ and be found united to Him. And so for the Apostle Paul, “to live is Christ,” in this moment, means more fruit for the Lord from his labors (v. 22). House arrest and chains have not diminished Paul’s zeal for Christ and His glory. It has not dampened his desire to preach where Christ is not known and to build up the church of God. And he recognizes that if the Lord chooses to free him and extend his life, it would be for the benefit of the church and the Philippians in particular. As he writes in verse 24, “to remain in the flesh is more needful for you.”

To Die is Gain

Yet, although Paul is willing to continue his life and labors for the sake of Christ and the church, he acknowledges to the Philippians that he does not know whether he would prefer life or death.

This is quite a shocking way of thinking. Consider that. If you could choose right now between continuing to live or dying—which would you choose? Who wouldn’t strive to extend their own life, especially someone like the Apostle Paul, who has a fulfilling vocation and calling? But he writes, “…yet what shall I choose I cannot tell. For I am hard-pressed between the two, having a desire to depart and be with Christ, which is far better” (vv. 22–23). Again, for the Apostle Paul, “to live is Christ,” yes, and yet, “to die is gain.” So how can death be “gain” for Paul?

First, in Paul’s situation, he was convinced that his eventual death would bring glory to Jesus Christ. In one sense, the deaths of all believers do so—“precious in the sight of the Lord is the death of His saints,” says the psalmist. But there is a special glory that attends a martyr’s death. It is why we remember both ancient and modern Christian martyrs—brothers and sisters who have literally laid their lives down in service to the Lord.

To die in this way, explicitly for the sake of Christ’s name and for the furtherance of His gospel, communicates something to every witness. That kind of death declares that Christ is worth more than everything. Obedience to Christ, even unto death, shouts that fellowship with Jesus—even the fellowship of His sufferings—is of higher value and worth than all things… even earthly life itself.

“If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (Mt. 16:24–26).

Or as the missionary-martyr Jim Elliot wrote in his journal as a college student at the age of 22, “He is no fool who gives what he cannot keep, to gain what he cannot lose.” When we think about those given the grace to become martyrs for the faith, we see lives and deaths that declare, Jesus is worth it. He is worth more than even life itself.

Second, death is gain for every believer because it is the doorway to glory… it is the doorway to Christ. As Paul wrote, he desired to depart and be with Christ, which is far better (v. 23).

Many people, including Christians, do not fully understand what happens after we die. They have a truncated or even unbiblical view of what we mean when we talk about heaven and the resurrection of the dead. By this I mean the popular idea of dying and simply floating in some bright, cloudy sky-palace forever… maybe Jesus is there in some imaginations, but we’re not really sure what it’s all really about.

The first thing to understand is that although death is gain for the believer, it is still an enemy. Death only entered the world because of the disobedience of Adam. And in His death and resurrection, Christ conquered and defeated death, removing its sting. But we still await the final Day when death is forever abolished.

Therefore, we do rightly mourn when a loved one passes away, when they depart from this world. There is an ache deep within us at the thought of death. There is almost an unsettling anger that comes with death, which reminds us that something is not right, and causes us to long for the Day when everything will be made right. And at the same time, we do not mourn as those without hope (1 Thess. 4:13). This is not because death leads to some bright, floating bliss… but because it leads right to Christ.

Paul writes here in our passage that if he departs, he will be with Christ. This is what he teaches elsewhere in the New Testament. We read in 2 Corinthians 5:8 that to be absent from the body is to be present with the Lord. When you die, your body goes into the ground, and your spirit goes to be with Christ, your Lord. Your body is not discarded as some worthless thing, but rather it is planted as a seed in the ground, awaiting the resurrection of the dead. As we know from 1 Corinthians 15, “The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power” (vv. 42–43). Just as Christ died and was bodily raised, so too will you and everyone else one day die and be bodily raised. Your spirit will be reunited with your body—just as Christ is presently in His glorified body.

Death is gain for the believer, because you can have hope, you can have confidence, that you will be united with Christ in glory, you will see Him face to face, and you will rise as He did in victory.

So the Apostle Paul knew that a day was soon coming when he would die. And you need to know and remember that day is coming for you too. “As it is appointed for men to die once, but after this the judgment” (Heb. 9:27).

It is only because of the death and resurrection of Christ that you can be free from the fear of death and judgment (Heb. 2:14–15). Without this fear, Paul understood that this day would usher him into the presence of Christ, and he longed for it, knowing that to be with Him is “far better” than anything else.

Do you know of the Apostle Paul’s longing for heaven? Do you know of his desire to be with Christ? His willingness to depart this life? Have you ever really contemplated that reality—that fact—that your day to depart will come?

When I was a sophomore in college, I came across online the preaching of a Baptist pastor at a small church in Missouri. His name was Bob Jennings—Brother Bob—and he had a knowledge of the Scriptures and an earnestness and simplicity in his preaching that was very compelling. During that year of college, though, I not only listened to his sermons but also read his journal entries posted online by his family as he suffered from cancer and approached death. Right prior to his death, he wrote a Letter to the Editor in the local newspaper, testifying of Christ’s greatness, even in his death.

This is what he wrote:

“Especially being a Christian, I’ve known that life is brief, death is certain, and an appearance before the Judge of all the earth is coming. Yet, my life is more of a ‘disappearing vapor’ than I imagined. Indeed, the one great thing in life is to be ready to die. It is simple, but big. Yes, I’d like to stay on with my family, with my church, and with the souls of men to try to serve. But God’s will is sovereign. And, I am ready to die, in that I was saved from my sins by the grace of Christ 41 years ago. Heaven is ok!” … My closing exhortation to fellow-Sedalians is that Christ is the only hope. Make sure you have Him. That’s all one can have, ultimately. All else is stripped away. He will fix you; He will fix it all. He conquered the grave. I go down with a glad shout, ‘O grave, where is your victory?’ When the Lord Jesus returns, I will rise again with all the Christians to a new heavens and new earth. There is a heaven to gain; there is a hell to shun. Farewell to all. It has been a well-spent journey here in Sedalia.”

“The one great thing in life is to be ready to die. It is simple, but big…”

Are you ready to die? Are you ready to depart? Do you have this kind of confidence in Christ? You do not need to complicate it.

“Believe on the Lord Jesus Christ, and you will be saved” (Acts 16:31).

Confess with your mouth that Jesus is Lord and believe in your heart that God has raised him from the dead, and you will be saved (Rom. 10:9–10).

Believe in Him and you shall not perish, but have everlasting life (Jn. 3:16).

Again, it is simple… but big.

Striving & Suffering Side by Side

Now, as we have seen, the Apostle Paul does not let us get away with thinking that this is his personal view of things, his personal conviction or calling as an apostle, and that we do not need to embrace “to live is Christ and to die is gain.” It is also not merely a personal conviction we ought to embrace, but a corporate one. After speaking of his own understanding of his situation, beginning in verse 27, he turns to exhorting the Philippians regarding their situation and applies this teaching. He writes, “Only let your conduct be worthy of the gospel of Christ.”

There is one thing I want to point out before we consider what exact conduct the Apostle Paul is calling the Philippians to. Notice that the Christian life is about a Person, a Man, the Lord Jesus Christ, and a message, the Good News of His life, death, and resurrection. “Only let your conduct be worthy of the gospel of Christ.” Living lives worthy of the gospel of Christ is more than just do’s and don’ts. It is more than just law and rules. It is about walking with your Lord and seeking to please Him. Desiring to have a manner of life that brings Him delight. Striving to magnify His Name and bring glory to Him in all that you do. And seeking His forgiveness and grace when you fail to do so. So you are to make your conduct worthy of the gospel of Christ. And if “to live is Christ,” then you are called to a life that imitates His, a life of self-sacrifice and laying down your lives for one another.

In the midst of trials and persecution, the Apostle Paul calls the Philippians, and you all, to strive and labor in the one Spirit side-by-side for the faith of the gospel, rather than against one another in conflict and division. The Greek verb for “stand fast” or “stand firm” brings to mind Roman soldiers, side by side, holding the line in battle. Or in our context, perhaps linemen on a football team relying on one another to stop the opposing team from breaking through and advancing. That is what Paul is urging the church toward: a unity for the gospel against the attacks of the enemy.

And he says that when you do this as one Body, it is a sign to unbelievers of destruction. Again, in the blindness of their unbelief they see a group beleagured and oppressed people—certainly on the losing side. But for those who know Christ and are seeking to magnify Him in life or death—trials are a sign of salvation, for victory is certain.

In this life you will suffer, and you will suffer for the sake of Christ. As the Apostle Paul wrote to Timothy, “all who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12). Not everyone’s suffering is the same. In the providence of God, some saints suffer more than others. But all should expect opposition at some point, in some area of life, for identifying with Christ. And this is a gift from God. But how? How can Paul call this is a gift?

Suffering for Christ is a gift because it allows you to become a partaker with Him in His sufferings, a participant in His sufferings, demonstrating that you are united to Him. And it is a gift because if you partake of His sufferings, you will also then partake in His resurrection and glory (Rom. 8:17, Phil. 3:10).

But I want you to see here in this passage that you are not meant to endure suffering alone. The Apostle Paul calls the Philippians to be of “one mind” and “one spirit” for a reason. Christian community is more than “nice” or helpful” – it is vital to the Christian life and persevering faith. We need one another. Fellowship in Christ is a means of grace, by which the Lord works to strengthen each member of His Body. Therefore, you must not turn inward when you are suffering some affliction or experiencing some trial.

All too often you will be tempted to keep hard things to yourself, to not show any weakness or to not want to be a bother. Likewise, when you see someone else enduring a trial, especially for their faith, your temptation may be to stay in the shadows. To shrink back with fear or humiliation. But when you do this, you are cutting yourself and others off from the very thing that God is pleased to use for blessing in our lives—fellowship with one another, striving side-by-side for the sake of the gospel.

One of the great blessings in your life right now is that you live in the state of Idaho, in the United States of America, and in the year of our Lord 2026. This means that unless you are engaged in regular outreach work or have very difficult family members or other unique situations, your opportunities for suffering—especially for your faith—are minimal. Again, there is a kind of blessing to this. This is what we want for our city and nation. And at the same time, we should recognize that there is a snare when believers become too relaxed and comfortable.

The Apostle Paul knew suffering, which taught him that this present world was not his home. He longed for heaven; he longed to depart and be with Christ. Without this experience, you may be tempted to hold on too tightly to this life, to think little of the world to come, and the blessing of being with Christ. Note that this understanding and longing did not dampen Paul’s zeal to work in the present. It did not remove from him his present duties or desire to build up the kingdom of God here and now, to serve others, and to be a blessing while he remained. But it did give him both eternal purpose and present urgency.

So if it is a grace and a gift to suffer for Christ, then you should ask yourself whether you are avoiding any opportunities that rob you of such blessings. Understand that I am not calling you to seek out suffering specifically. We are not called to pursue suffering as an end. That is in God’s hands. But it is worthwhile to consider the various outreach opportunities available to you—whether the pro-life work outside Planned Parenthood, the evangelism opportunities downtown and on the college campus, mission work, or any other providential opportunity that the Lord may place before you.

We all must be willing to serve Christ in this dark world as the Lord leads, even when it is intimidating or uncomfortable. And we do so together, with boldness, knowing that our reward is in heaven.

Conclusion

The American Baptist Foreign Missionary Society, founded in 1814, had a motto declaring that they were “ready for either.” Their seal depicted an ox standing beside both a plow and altar, meaning that their missionaries were ready to serve the Lord in life or in death. This ought to be the daily attitude of every Christian, whether a missionary on the field or a mother in the home.

In our passage this morning, the Apostle Paul demonstrates a true longing to be with Christ, and I believe this is a longing all Christians should seek to cultivate. And at the same time, he was hard-pressed between the two.

It is right and good to feel that you have work still to do in this life. You have family and friends to love, things to build and work hard at, and opportunities to serve those inside and outside the church. “To live is Christ.” Life is a blessing from the Lord—and you should be thankful for every heartbeat and every breath—seeking to honor and serve the Lord while in the body. As Paul wrote, “If I love on in the flesh, this will mean fruit from my labor.” And so I pray that the Lord would extend your lives and richly bless them with weighty fruit from your labors.

And at the same time, you must endeavor to be ready to go when the Lord calls. You must be “ready for either.” Every day you must be ready to serve the Lord at the plow. And you also be ready to lay your life down on the altar—whether simply by going low in service to others, or by departing to be with Jesus your Lord.

There was a fascinating man in church history named Count Zinzendorf. He was the leader and wealthy funder (until his money ran out at the end of his life) of the Christian group called the Moravians, who sent missionaries all around the world, from Greenland to the South Pacific. Zinzendorf once wrote this, “I have one passion, it is He and He alone.” It is this attitude that makes life Christ and death gain. Christ must become everything to you. He must be your all in all. And when He is, you are able to approach both life and death with open and grateful hands.

He said that many churches do not practice communion except when someone is first baptized.

This is not because of some ecclesiastical or liturgical doctrine, such as requiring and lacking ordained ministers. But rather, it stems from an unfortunate misunderstanding of God’s character—a fear rooted in the lingering paganism they left behind.

They have read 1 Corinthians 11, in which the Apostle Paul warns the church that if they receive the Lord’s Supper in an unworthy manner, they can drink judgment upon themselves, causing illness and even death. And so rather than receive the sacrament of the Lord’s Supper as a gift that it’s intended to be, these Papuans would rather pass—afraid that God will harm them.

In this, God is more like a spirit from their pagan past, always seeking to hurt rather than bless. They understand the presence and power of God, and perhaps even have a right belief in His holiness. But they do not understand Him as their good and loving Father who desires to bless them in every way.

I share this not to critique these brothers and sisters in their weakness, but to remind you of God’s blessing in your life. Every week you come to the Lord’s Table, you receive Christ’s body and blood, broken and shed for you, and you do so in faith, knowing that the Lord is kind to all who humbly come to Him. This is an enormous gift to know and understand God as He is, and also to receive Him and all His benefits.

So come, and welcome, to Jesus Christ.

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This communion meditation was given on August 16, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

This sermon was preached at Ascension Reformed Church in Moscow, Idaho on August 9, A.D. 2026. The video can be found here.

The Text

12 But I want you to know, brethren, that the things which happened to me have actually turned out for the furtherance of the gospel, 13 so that it has become evident to the whole palace guard, and to all the rest, that my chains are in Christ; 14 and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. 15 Some indeed preach Christ even from envy and strife, and some also from goodwill: 16 The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; 17 but the latter out of love, knowing that I am appointed for the defense of the gospel. 18 What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice (Philippians 1:12–18a NKJV).

Introduction

Last week we began this series in Philippians talking about our unity in Christ. That we are brought together both by and for the gospel. By this we mean that the gospel has saved us from the wrath due to our sin and brought us together as members of Christ’s body. And also that we have a united mission together, to see the gospel glorified and proclaimed both near and far. But as we see in our passage this morning, while this unity in Christ is in one sense a fundamental fact, we do not always maintain this unity outwardly very well. When pressure comes to a Christian community—whether it’s overt persecution, scandal, or very difficult trials—Christians will have different reactions and responses. By the grace of God, some believers grow in their faith and boldness, rallying together—but others begin to be tempted by various sins, such as envy and strife.

Summary of the Text

After opening his letter with thanksgiving and prayer for the church in Philippi, who have supported his ministry for the past decade, the Apostle Paul encourages them regarding his current situation in our passage this morning.

He writes that the things which have happened to him—arrest, and then transport and imprisonment in Rome—are actually serving to advance the gospel (v. 12). The Greek word translated as “advance” (prokopé) sounds very similar to the word for “hindrance” or “stumbling” (proskopé). This appears to be a play on words for his Greek hearers, as they would expect him to say that this persecution and his arrest have greatly hindered his ministry. But surprisingly, it’s the exact opposite. Paul explains that the two ways in which his imprisonment has been a blessing are that, first, the “whole palace guard” are aware that he is in chains for Christ, and, second, “most of the brethren in the Lord” have gained confidence to boldly “speak the word without fear” (vv. 13–14).

However, sadly that is not the case for everyone. While most of the Roman Christians are sincerely preaching Christ from goodwill, love, and truth, others are preaching insincerely from envy, strife, and self-ambition—hoping to even cause the Apostle Paul further harm (vv. 15–17). It may be hard to imagine what this looks like, and we will consider it later in more detail, but these preachers do not appear to be false teachers proclaiming a false gospel. Despite their apparent sin and bad motivations, the Apostle Paul is still able to rejoice in their message. So they appear to be misguided and sinful teachers, who nevertheless are preaching the same gospel as Paul.

Lastly, amazingly, rather than being dismayed by his suffering—persecuted by the civil authorities and even by those within the church—Paul simply rejoices that Christ is still preached, whether in pretense or in truth (v. 18).

God’s Purposes in Suffering

Now, it’s clear that the Apostle Paul is eager to assure the church in Philippi that the things which have happened to him have not hindered the gospel, but actually advanced it. Paul understands that this is not by chance but all in God’s providence. He arrived in Rome in chains because God had planned it for the spread of His glory.

This episode in Paul’s life and ministry began with his decision to go to Jerusalem on his third missionary journey. He was first warned by the brothers in Tyre not to go there. And then in Caesarea, a man named Agabus took Paul’s belt, bound his own hands and feet, and prophesied, “Thus says the Holy Spirit, ‘So shall the Jews at Jerusalem bind the man who owns this belt, and deliver him into the hands of Gentiles.” Hearing this, both Paul’s companions and the brothers in Caesarea pleaded with him not to go up to Jerusalem. Paul answered their cries by saying, “What do you mean by weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus.” To which they could only reply, “The will of the Lord be done” (Acts 21).

I had noted that last week the Apostle Paul introduced himself in this letter to the Philippians as a “slave of Jesus Christ.” And here again we see his ready service to his King. And so Paul continued to Jerusalem and was arrested in the temple. But he was not murdered there, despite his willingness to lay down his life. Although the crowds in Jerusalem cried out, “Away with such a fellow from the earth, for he is not fit to live!” (Acts 22:22), God had another plan. Roman soldiers intervened and stopped the mob, and Paul appealed to the fact that although he was a Jew, he was also born a Roman citizen—both protecting him from torture and death in Jerusalem, but also affording him the right to appeal for a trial before Caesar in Rome.

And so while in custody, the Lord encouraged Paul one evening. Luke writes in Acts 23 that “…the Lord stood by him and said, ‘Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome’” (Acts 23:11). This was glorious news to Paul, for he understood his calling as an apostle to the Gentiles, to the pagan nations. As the Lord spoke earlier of Paul in Acts, “He is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.” Rome was the center of the Gentile world; it was the heart of the known world. And the Apostle Paul was certainly eager to proclaim Christ there himself for the first time.

Now, in God’s providence, Paul did not arrive in Rome as a free man as he once planned. He arrived bound in chains, prepared for trial. But it was precisely because of this providence that some of the most powerful men in Rome heard the gospel. Again, Paul writes in verse 13 that one way the gospel has advanced despite his imprisonment is that the whole palace guard now knew his chains were in Christ.

These are not just random soldiers or prison guards, or some sort of low-ranking men. The palace guards were the most elite group of Roman soldiers. They served as special bodyguards to protect Caesar. But not only that, this group of about 9,000 powerful soldiers at times exercised immense influence on Caesar. They assassinated Emperor Caligula and replaced him with Emperor Claudius. And after the death of Claudius, they helped Nero secure his reign until they decided to abandon him as well. So these were not just men with swords, but powerful and influential men with swords. The kind that could lift up emperors and also tear them down.

For two years, Paul had direct access to these high-ranking men in the Roman Empire. Acts 28 says that, “Paul dwelt two whole years in his own rented house, and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him” (28:30–31). In this house, Paul lived under constant Roman guard, chained to a soldier who watched over him. The soldiers likely rotated their watch in regular shifts, possibly every four hours.

You can imagine what those conversations were like. A guard might ask, “So what are you in for?” A soft ball lobbed at Paul. And he would say something, like, “I serve Jesus Christ the Lord. He died on a Roman cross but in three days rose from the dead for the forgiveness of sins; He is now exalted over all, and has sent me to the nations to proclaim this Good News to all who might believe…”

Who really is the prisoner here? The preacher has a captive audience with these Roman guards, and not only that, he had the freedom to receive guests, both Jews and Gentiles, in order to instruct them from the Scriptures. Rome believed that Caesar was Lord, and that they had this traveling preacher bound and in chains. He was under their control. But the Apostle Paul knew that Christ was Lord, that Rome was bound to Him, and that His good God was orchestrating every part of his affliction for the spread of the gospel.

This is how our God has always worked.

The Apostle Paul’s story here reminds us of an Old Testament character who experienced significant suffering as well. I am thinking of Joseph, who was sovereignly led through trials for the salvation of God’s people.

In Genesis, Joseph, the eleventh son of the patriarch Jacob, was envied by his brothers, thrown into a pit, and subsequently sold into slavery by them. Joseph then ended up as a slave in Egypt, experienced some success, suffered another setback in prison, but then eventually was exalted by Pharaoh to be his second in command over all his house and Egypt. This divine providence through suffering not only led to Joseph’s rise in power, but was the way God saved the people from famine, including his own brothers who had sold him into slavery. And so we have the famous words of Joseph at the end of Genesis to his brothers, “As for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Gen. 50:20).

What you meant for evil, God meant for good. You can hear an echo of that here in our passage this morning from the Apostle Paul, “the things which happened to me have actually turned out for the furtherance of the gospel.”

And so what you need to understand this morning is this: Our God is pleased to take the suffering of His people and turn it for their good and the good of the world. In fact, God not only turns it for your good, but He sovereignly works through it to that end. This is not simply a belief in “Happy Endings.” But an understanding that, as Elisabeth Elliot once wrote, “Suffering is never for nothing.” God does not waste the trials of His people, but He uses them for good. He uses them to magnify His Name. As our Lord Jesus once taught His disciples, “In this world you will have tribulation; but be of good cheer, I have overcome the world.” Paul was clearly aware of this truth, and he was eager for his readers to know it as well.

Responding to Suffering

Now, there were two different responses from the church in Rome to the imprisonment and suffering of the Apostle Paul.

Beginning with verse 14… “and most of the brethren in the Lord, having become confident by my chains, are much more bold to speak the word without fear. Some indeed preach Christ even from envy and strife, and some also from goodwill: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel.”

The first group—the majority of the church—was emboldened by Paul’s example and earnestly preached the gospel.

Paul’s chains did not lead them to despair or discouragement, wondering if Paul was a true apostle or if the Lord was in control. Nor did his imprisonment cause them to shrink back in fear and hide. Rather, Paul says that his chains gave them confidence in the Lord. That word can also be translated as convinced or persuaded. What had happened to Paul urged them to speak the word boldly and without fear.

He also writes that they preached with goodwill and love. Their desire was not to compete with the Apostle Paul or cause him any sort of trouble or consternation. They genuinely desired to support him in his work.

This movement toward great boldness in the face of persecution is not uncommon in the church. From the beginning, this is how the Spirit has led God’s people.

In Acts 4, after the Apostles Peter and John were arrested and released, they returned to the church, and what was their response?

Turn with me to the story in Acts 4, where the Apostles Peter and John were arrested by the Jewish leaders in Jerusalem. They immediately turned to the Lord in prayer. And in that prayer they first acknowledged that all that has come to pass came from His sovereign hand.

Acts 4 reads, “So when they heard that, they raised their voice to God with one accord and said: ‘Lord, You are God, who made heaven and earth and the sea, and all that is in them, who by the mouth of Your servant David have said: ‘Why did the nations rage, And the people plot vain things? The kings of the earth took their stand, And the rulers were gathered together Against the Lord and against His Christ.’ For truly against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done.”

The disciples understood that all of their lives were in God’s hand. They knew that they were merely characters in a grand story.

But the second thing they prayed for is at first somewhat surprising.

You’d expect them to ask the Lord for protection. For him to intervene and stop their persecutors. But instead, they prayed for boldness. Beginning again in verse 29, “‘Now, Lord, look on their threats, and grant to Your servants that with all boldness they may speak Your word, by stretching out Your hand to heal, and that signs and wonders may be done through the name of Your holy Servant Jesus.’ And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness.”

Their prayer was answered. In the face of opposition, the Spirit granted them the courage to preach the gospel boldly. This should be your response to opposition. This should be what you ask for from the Lord when you, or your family, or this church community faces trials.

Now you might be thinking… what persecution? We have it pretty nice here. We can’t in any meaningful way call our difficulties persecution.

On one hand, I do grant the point. There are many places in the world where our brothers and sisters are suffering severely for their faith. Where they are run out of their homes, raped, imprisoned, and killed for being Christian. We certainly are not experiencing that. We have many blessings in this nation. At the same time, we should not overlook the ways in which the Lord is trying His people in America.

I am thinking of things like the COVID lockdowns. Here in our community, we had members arrested at a psalm-sing for not complying with what we now know were unconstitutional laws. Or consider our Pastor Jonathan Parnell and our friends in Minneapolis at Cities Church—who had radical activists take over a Lord’s Day service, preventing them from worshiping and terrifying their children. And to this day they still are dealing with vile protestors. Or how about the saints at Christ Church DC—who are verbally assaulted by protestors as they walk into church every Sunday. And of course we all remember the murder of Charlie Kirk, whose faith was central to all of his work.

How has the church responded to such things? With joyful boldness.

That is the response I remember after the 2020 arrests here in town. And that is what I see from a distance from Pastor Parnell at Cities Church in Minneapolis and at Christ Church DC. As we witness faithful brothers and sisters suffer so that the gospel would go forth, we ought to be motivated, compelled, and convinced by the Spirit to go and do likewise. And so you could say these saints in Rome saw the Apostle Paul in prison, proclaiming the gospel even while in chains, and said, “How much more, Lord, should we do the same without chains!”

But that was not the only response to Paul’s imprisonment.

There was a second group—a minority—who were filled with envy and strife. They preached the gospel for their own gain, with self-ambition, and they even attempted to inflict further harm on the Apostle Paul. Now, we are not given more details regarding who these men were or what exactly they were up to beyond this. But there are some important details in this passage that at least give us some insight.

First, notice that the Apostle Paul says they preach the “gospel.” And this is a gospel that he actually rejoices in. One of the Apostle Paul’s chief concerns in his ministry is that the gospel be kept pure. In his letters, he does not refrain from hitting hard at those who would either subtract from or add to the gospel of Jesus Christ.

We see this in Galatians 1:6–9, “I marvel that you are turning away so soon from Him who called you in the grace of Christ, to a different gospel, which is not another; but there are some who trouble you and want to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.”

These men were teaching that in order to be justified, Gentiles had to be circumcised. And so later in the letter Paul says he wished these false teachers would just go all the way and mutilate themselves! This is not how Paul speaks of these brothers with sinful motivations in Rome. He seems to acknowledge that their message is the same message he preaches, despite their sins of envy and self-ambition. That is important to understand.

We are also not given a clear picture of how they are attempting to add affliction to Paul’s chains. If they are envious of his ministry, perhaps they are simply trying to take advantage of his imprisonment to bolster their own leadership positions. Maybe they hope he will become jealous of their freedom and despair. Or perhaps, in some twisted way, they hope that by continuing to preach, Paul would be treated even more poorly by the guards.

All of this seems very odd to us, but we must remember that we have a unique position, in that we can look back on the Apostle Paul’s office and ministry through the lens of inspired Scripture. But if you put yourselves in the shoes of a Christian in the early church, although Paul ought to have been received as a true apostle, he may have appeared to some as just another traveling preacher or missionary, one encroaching on their “territory,” leading to jealousy.

What these two responses teach us is this. It really is tempting for well-meaning Christians to distance themselves from those who publicly suffer or who are at the center of conflict with the broader culture.

The Christians in Rome were surely tempted to distance themselves from Paul the troublemaker. The church was already established before he set up shop in chains and under house arrest. Perhaps they feared being arrested themselves or being ostracized by family and friends for this new faith that they shared with this radical preacher.

Likewise, the Christians receiving this letter in Philippi could have been tempted to wonder if they should continue to support the Apostle Paul with their prayers and money. I mean, it would be natural to wonder how much he could be accomplishing under house arrest… Is he actually under God’s blessing if he’s in chains?

And these are the temptations that you most certainly face here in Moscow, where, as you know, controversies arise from time to time. You might feel embarrassed by the trouble or attention, or feel that maybe the conflict is really not conducive to the mission of the church. You might think that the ministry would be better off without such difficult associations. Couldn’t we all just tone this down a bit and act normal?

Now, I’m not saying we always get it right, never make mistakes, or that good Christians can’t disagree over best strategy. But if a faithful pastor or church member is undergoing trials for the truth, God is calling you not to shrink back from them, or to take up opposition against them. He is calling you to lean in, as these Roman Christians did for Paul, and to identify boldly with your brother or sister in the faith.

Responding to Opposition

So we have considered these two responses to observing suffering and persecution, but now we must consider how to respond to direct opposition itself. By this I mean, how do we deal with genuine Christians who preach the true gospel, but do so with selfish ambition or even in some kind of opposition to your own church’s ministry.

This is the question that Paul asks and answers at the end of our passage this morning, when he asks, “What then?” What does he think of these brothers who are seeking to harm him? What is the proper response to this situation?

There are four categories or types of opposition that you will encounter as a Christian.

The first category is simply that of unbelievers, and in particular, vocal unbelievers who actively oppose Christ and the gospel. These are revilers, men and women who hate God and His people. The kind of people who blast explicit music to drown out a psalm sing, or wave to Pastor Doug with one particular finger downtown, or spend their time posting slander online, or as my wife said she saw yesterday… stand in the middle of a block party with a sign instead of eating good food. These are people we need to reach with the gospel of Jesus Christ. These are enemies that we are called to love.

The second are those who claim to be Christian, but are actually false teachers and false brothers. These are people who pervert the gospel, who teach heresy, and whose ministries must be opposed and refuted.

The last two categories are the ones we are going to focus on, as they relate to our passage this morning. The third category is genuine brothers with serious sin and bad motives. These are the kinds of Christians Paul is dealing with in Rome. And the last category is sincere and sweet Christians who simply have different convictions, are ignorant, have believed false reports, or are simply cautious.

With regard to the last two categories, the Apostle Paul demonstrates that the proper response is, with humility, to forget yourself and to rejoice that in their lives and in their ministries the true gospel is preached anyway. Paul writes, “What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.” Note that he does not commend their character or their manner of living, but he can commend Christ in their message.

I believe that when it comes to opposition to the men, ministries, and teaching here in Moscow—the Moscow project that has been labeled the “Moscow mood”—we are in a large part dealing with these two categories of people. Both locally and nationally, some of those who do not like us fall into this third category. They have a strong dislike—perhaps even hatred—for our pastors and teaching, and in a very real way they wish us harm. They are not generous or slow to listen, but rather appear to be rather envious and self-promoting. Many of these people are Reformed and Presbyterian brothers. On paper, we believe the same things. But in practice, there is a wide divergence in Christian living and practical application.

And so you might wonder – what are you to think of their broader ministry?

On the one hand, they might take occasional swipes at your own pastors and community, and on the other hand, they preach the true gospel, have wonderful congregations, and put out helpful resources. I believe Paul’s example here is what we should desire to imitate. We praise God—not for anything that we believe is sinful or wrongheaded—but we praise Him that Christ is still preached. That the gospel is going forth through the work of these men. That people are being saved through the work of their ministries. And that they have churches filled with fellow brothers and sisters in Christ, who we will spend eternity with.

“What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice.”

Now, when it comes to other local churches in our city, I believe we often find more of the fourth category—well-meaning believers who are simply misinformed or have different doctrinal convictions at the end of the day.

How should you respond to someone like that? How should you view them as you encounter them around town? I believe the answer is the same. You rejoice that Christ is in them and that Christ is preached in their church. You should seek to bless them and encourage them in the Lord, as God gives opportunities. Even if you yourself would not become a member of their church for various reasons—you can praise God for His people and the diversity of gifts among us.

One thing that attracted me to Moscow nearly a decade ago was that, while I could tell the pastors here had strong convictions and lived them out, there was a true catholic spirit here. There is a true, joyful willingness to work with others, despite any differences. There is a real sense that we’re happy to get along with genuine believers of all kinds. This is one reason why when we started the King’s Cross men’s prayer meeting, I put on a rotation of petitions for all the other evangelical churches on the Palouse and their pastors. Regardless of what they might think of us, we want to have love and affection toward them as fellow Christians.

So I encourage you, as you’re out and about, not to shy away from connecting with people who attend these evangelical churches. Despite any real differences that we have with each other, we can praise that Christ is proclaimed from multiple pulpits and churches in our city every Lord’s Day.

Conclusion

In conclusion, we must understand that in all of this, the Apostle Paul was simply imitating his Lord. He was a slave of Christ, following His Master—the Lord Jesus Christ.

As we will read in a few weeks, he was striving to have the mind of Christ. “Let this mind be in you which was also in Christ Jesus… who humbled Himself and became obedient to the point of death, even the death of the cross” (Phil. 2). And it was this death that led God the Father to exalt Him above every name.

Paul also wrote to the Philippians that it was actually his desire to share in Christ’s sufferings, in order that he would also share in His resurrection. Paul was simply willing to endure all things—to go through any hardship—for the sake of the elect. That they would hear the gospel and be saved (2 Tim. 2:10).

The Apostle Paul understood this, which gave him confidence even in the midst of his trials. He knew that the salvation of the world came through suffering. God redeemed the world through the life—and death—of His only begotten Son. Until that final Day when Christ returns, the kingdom will advance in this way, with suffering before glory.

As the late Christian historian Herbert Schlossberg once wrote, “The kingdom of God moves from triumph to triumph, with all of them clearly disguised as disasters.”

This is God’s signature move. Death and resurrection—all designed and carried out by God’s sovereign and loving hand.

This sermon was preached at Ascension Reformed Church in Moscow, Idaho on August 2, A.D. 2026. You can find the video here.

The Text

¹ Paul and Timothy, bondservants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons: ² Grace to you and peace from God our Father and the Lord Jesus Christ.

³ I thank my God upon every remembrance of you, ⁴ always in every prayer of mine making request for you all with joy, ⁵ for your fellowship in the gospel from the first day until now, ⁶ being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; ⁷ just as it is right for me to think this of you all, because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. ⁸ For God is my witness, how greatly I long for you all with the affection of Jesus Christ.

⁹ And this I pray, that your love may abound still more and more in knowledge and all discernment, ¹⁰ that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, ¹¹ being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God (Philippians 1:1–11 NKJV).

Introduction

As we join together in this endeavor to plant Ascension Reformed Church, it is really important that we are clear on our identity and mission, both as individual Christians and as a church. We need to have clear answers to questions like: What exactly brings us all together in this town and in this church? We can see that we are united together, but what is the source of this unity? And having been brought together, what is the purpose of our fellowship? Where are we headed? Where are we going, and what is it for? These are the questions that I believe our passage answers today not only for our church, but for the church in every age.

Summary of the Text

The church in Philippi was planted by the Apostle Paul and Timothy on his second missionary journey in Acts 16 around AD 50. This followed the “Macedonian call,” when the Apostle Paul received a vision of a man calling for their help and concluded that the Lord was sending him and his companions to Macedonia to preach the gospel to the unreached there (Acts 16:6–10).

Luke wrote that Philippi was “the foremost city of that part of Macedonia” and that it was a colony of Rome (Acts 16:11). Here in Acts is where we read of Lydia and her household’s conversion, a slave girl’s deliverance, Paul and Silas ’ imprisonment, and subsequent salvation of the Philippian jailer and his family. Now, about a decade later, the Apostle Paul writes this letter to the church in Philippi with Timothy still at his side.

He writes to the whole church there, “the saints in Christ Jesus,” as well as to the “bishops and deacons.” You might notice that some translations will say “overseers” instead of “bishops.” As Reformed Presbyterians, we understand bishops or overseers here to be synonymous with “elders” and “pastors” or “shepherds” as used elsewhere in the New Testament. This is something that sets us apart from Anglicans or Roman Catholics who understand “bishop” to be a separate office from pastor or elder. One reason we believe this is that the titles are used interchangeably in the New Testament, and sometimes even in the same passage all three are used for the same office, which you can see in Acts 20 and 1 Peter 5. So it is our understanding that bishops and overseers are other words for pastors or elders.

Unlike most of his epistles, Paul here does not identify himself as an apostle of the Lord Jesus Christ, but instead as a bondservant (v. 1). He and Timothy are simply slaves of Jesus Christ—a theme of humility that will permeate this letter. But instead of being on the road preaching the gospel freely, he is writing now while imprisoned under house arrest, most likely in Rome. This detail is striking, for Paul’s letter is filled with thanksgiving and joy. The Lord is sustaining him even while he is imprisoned, and in particular, he notes thanksgiving for the church in Philippi and their partnership with him, even while he is in chains and defending the gospel.

Paul then concludes the introduction of his letter by sharing his prayer for them, that their love would abound more and more in knowledge and discernment, helping them approve that which is excellent, to be sincere or pure and blameless until the end, and to be filled with the fruits of righteousness to the glory of God.

Fellowship in Christ

So, with that broad overview of our passage this morning, let’s first turn to the Apostle Paul’s repeated emphasis in this passage on the unity he shares with the church in Christ and the gospel. Again, Paul addressed this letter “to all the saints in Christ Jesus who are in Philippi…” (v. 1).

First, I’d like us to consider the word “saint” or “saints.”

This is one of those Bible words that can easily be glossed over when it actually has significant meaning. Often when we think of “saints,” we primarily think of great men of God in church history, such as Saint Augustine or Saint Patrick. This is because in Roman Catholic theology, there is actually an elaborate process with various criteria for canonizing someone as a saint. For giving them that title. They must live lives of remarkable virtue, and after their death, not just one but two miracles by their intercession have to be investigated and confirmed as true, proving that the person is indeed in heaven—worthy to be called a saint.

Now, while evangelical and Reformed believers certainly have our own list of heroes of the faith, we do not have such criteria for who may be referred to as a saint. If you are a Christian, you are a saint. This is not based on your works—whether they be lacking or great—but based on the work of Christ. He has made you a saint.

But what exactly does the word “saint” mean?

To be a saint is to be holy. It is to be set apart and devoted to God. A saint is someone chosen by God. A saint is someone sanctified by God. This language comes from the Old Testament, such as in Leviticus 11:45, “For I am the Lord who brings you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy.” The Lord makes us holy before Him—we are given Christ’s righteousness in exchange for our sin. As 2 Corinthians 5 reads, “He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (v. 21).

So sainthood is not something obtained by the few, but it is the identity of all those who are in Christ Jesus. Every single Christian is holy by virtue of being in fellowship with the Triune God who Himself is the Holy One in our midst.

Yet you may be thinking, “I don’t feel like a saint much of the time. And what you need to understand is that positionally before God—you are a saint. You have been justified, sanctified, set apart, and made holy by the work of Jesus Christ and the Holy Spirit. And at the same time—you are in a sense correct. In this life, you are still growing in Christ. You are not yet that which we will become one day. The Spirit is still conforming you to the image of Christ, the Holy One. You have been made holy by Christ. And at the same time you growing in holiness. The seed has been planted and now the tree is growing. What this means is you are not striving to sainthood as much as learning to walk as the saint that you are.

So we are saints… and we are saints in Christ Jesus.

This phrase, “in Christ Jesus” (and its variants) appears over 15 times in Philippians, emphasizing the church’s unity in Jesus Christ Himself. This is extremely important for you to believe and understand. Jesus Christ is our ultimate source of unity here. We must never forget this, and we must never let any other thing replace Christ as our source of unity, becoming an idol. This includes good and true items—such as classical and Christian education, conservative politics, various doctrines or liturgical practices, or any other thing that brings like-minded people together. Many things of that sort are good and are an outworking of your Christian faith. But at the same time, they must never replace Christ as the central point of unity with all Christians, and with those you are in closest fellowship with in the local church.

So our shared identity is in Christ and the gospel. We have a unity in Jesus Christ. And we are saints brought together by the saving gospel of Jesus Christ.

But we also have a shared mission from Christ and for the gospel.

In our passage this morning, the Apostle Paul writes with thankfulness for the Philippians “fellowship in the gospel” (v. 5). Additionally, he says they “are all partakers with [him] in grace” (v. 8). That first word translated as “fellowship” in the NKJV is the Greek word koinonia, which many of you have heard of before. Likewise, the word translated as “partakers” is related to koinonia, sharing the same root.

To have koinonia is to have deep fellowship, which includes having a common life, the sharing of gifts and resources, and full participation of every person. In ancient Greek philosophy, Aristotle taught that true friendship always had koinonia—shared life together. In one sense, the Philippians have a shared experience of the grace of God together. They have been brought together by the gospel, by the saving grace of Jesus Christ. In another sense, the Philippians share in a fellowship with the Apostle Paul and one another in the advance of the gospel. They share in a united mission and ministry.

In some translations, such as the ESV, koinonia in verse 5 is translated as “partnership” in the gospel instead of “fellowship.” This is getting at an important aspect of koinonia, which includes not only spiritual support but also physical and financial support. And so we read here that the church in Philippi is united together in Christ in supporting the Apostle Paul’s ministry.

We can find more context for Paul’s gratitude for them in Chapter 4 of Philippians, “But I rejoiced in the Lord greatly that now at last your care for me has flourished again; though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. Nevertheless you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. For even in Thessalonica you sent aid once and again for my necessities. Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed I have all and abound. I am full, having received from Epaphroditus the things sent from you, a sweet-smelling aroma, an acceptable sacrifice, well pleasing to God. And my God shall supply all your need according to His riches in glory by Christ Jesus…”

In this, we can see that the Philippians are joined together in partnership for the gospel. A decade ago the Spirit brought the Apostle Paul and the gospel to them, establishing a church in their city. And now they are supporting Paul and his mission with their prayers and with their resources, united together as a church for the saving work of Jesus Christ in the world.

The Apostle John likewise writes concerning this unity in mission in 3 John, where he exhorts the church to support a group of faithful missionaries as they continue on in their travels, telling them to send them on their way “in a manner worthy of God” (v. 6). He then writes, “For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore, we ought to support such men, so that we may become fellow workers for the truth (v. 7–8). Here John says that when you support those who have gone out for the sake of the gospel, you become “fellow workers” with them. It is as if you are laboring right by their side.

And so for us here in Moscow, this would include your financial support of this congregation. Your tangible support of each other through meal trains and the sharing of resources. Your prayers for our various outreach ministries like the pro-life sidewalk ministry, CRF and ISF, Farmers Market evangelism, Keith Darrell’s campus preaching, and the Madsens in Zambia.

We are called to be in fellowship together, partnering for the advance of gospel. You may not be the person on the frontlines right now, but you still have a part to play in the Body of Christ, supporting those who are.

And so you can see in this passage that we have been brought together by and for the gospel. “By the gospel” means that we share in the forgiveness of Christ, have been called out from the world together, and are united as different members in Christ’s one Body. “For the gospel” means that this fellowship does not terminate on itself, but flows outward to the world.

Perseverance & Sanctification

Now I’d like to turn to one of the great promises of the New Testament found in our passage in verse 6, where the Apostle Paul tells the Philippians he is “confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.” Paul is saying that what the Lord has started in your life, He will complete.

This confidence does not arise from your own strength or will, or from some dogged determination on your part, or your own inherent righteousness—which you do not have. As the Apostle Paul rebuked the Galatians, “Are you so foolish? Having begun in the Spirit, are you now being made by perfect by the flesh?” (Gal. 3:3). No, Paul’s confidence that the Philippians will persevere in the faith does not come from anything in them. Our confidence does not come from ourselves. Rather, it is a confidence rooted in God—and His everlasting love in Christ toward His people. You have been united to Christ, and you must believe that He will not abandon you. As Jesus taught, “My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (Jn. 10:28).

Consider for a moment how comforting this truth is. He who began a good work in you will complete it. It is promised. This is not only a promise to you as an individual, but to the church as a whole. The individual and internal transformation promised to each believer leads to the corporate transformation of the Body of Christ. And so that is another thing we share in together as a church. It is something that we have fellowship in. Christ’s promise to sanctify us until the very end.

The Apostle Paul then shares his earnest prayer for the church (vv. 9–11). He prays that they would grow both in love and knowledge. Elsewhere, when Paul writes on the interplay between love and knowledge, he frames them in one sense as opposites. So in 1 Corinthians 8 he writes, “Knowledge puffs up; love builds up” or “edifies.” At the same time, later in 1 Corinthians he teaches what he is writing here to the Philippians, writing that if you have all knowledge but do not have love—you are nothing (1 Cor. 13:2).

What this means is that our love must be according to knowledge; it must be according to the truth. Love and knowledge go hand in hand. We want to grow in love, toward God and one another, but for this to be true love, it has to be love paired with true knowledge and discernment. We need to train our love and our affections to be in line with the truth of God’s Word. In short, we need to love the right things, and love the right way.

We have clearly seen this problem—of love divorced from knowledge or truth—for the past two decades and more in our nation when it comes to homosexuality and gay marriage. They say, “Love is love.” But in this, love is completely redefined. It is actually not loving to participate in such things. Likewise, it is not loving to affirm men and women in their sin. It is actually a form of hatred… And so that is just one case study in why love and true knowledge and discernment must be paired together in life.

Likewise, when it comes to loving one another in our families and in the Body of Christ, we must remember that love without knowledge can be genuine, but actually unloving. We need God’s help to discern how to be truly loving.

Consider this as just an illustration. Our son, Abel, recently injured his leg. He was in extreme pain, unable to walk for a week, but then slowly began to walk on it again. All the while each x-ray was marked by the radiologist as negative for a fractured bone. But it was not until we brought him to a specialist in Spokane that the fracture in those x-ray images was confirmed, and we were given an actual diagnosis and direction for how to move forward. In his case, he was allowed to continue to walk on it and did not need a cast… But if we did not seek out that information, and the fracture was actually very significant or in a particularly sensitive area of the leg, letting him continue to walk on it would have been very detrimental to his health. We needed knowledge—we needed accurate and true information—to discern how to best love and care for him.

A doctor may have compassion on a sick patient and a willingness to medically intervene with a procedure. They can cut them open and look inside—but if they don’t have a clue what they are attempting to even do in there or what they are looking for—if they don’t have an actual diagnosis—their good intentions could be fatal. And so it is with our love for one another, both spiritually and physically. We must ask the Lord for wisdom and knowledge, that we may discern how to care for each other.

As G.K. Chesterton wrote in his book Orthodoxy, “Love is not blind… Love is bound. And the more it is bound, the less it is blind.” Love is not blind—it cannot be oblivious to facts and reality and truth. In fact, it must be bound to the truth. And the more it is in line with the truth, the more it is bound to knowledge, the less it is aimless and useless and blind. And the more it is actual love.

And so we should make the Apostle Paul’s prayer here for the Philippians as our prayer—for ourselves and for our spouses and for our children and for this church community. We need to be asking the Lord to grow us in love that is tied together with knowledge and discernment, that we would approve what is truly excellent.

Day of the Lord

Now, so far we have considered what unites us together—Christ and our common mission. We have seen how our union with Christ transforms both our individual lives and the corporate Body of Christ. But now we must consider where all of this is headed. Where are we going? How does this story end?

In this letter, the Apostle Paul writes to the Philippians concerning their present joys and struggles, while keeping an eye on the future. He writes that he is confident that the Lord will continue to work in them and bring that work to completion “at the day of Jesus Christ” (v. 6). He repeats this reference again to this future Day, writing in verse 10 that his prayer is that they would be sincere and without for “the day of Christ.” So what is this “Day of Christ” that Paul is pointing them toward?

In the Old Testament, the phrase “day of the Lord” referred to His coming with judgment and salvation. A time when the Lord would break through and judge His enemies while saving His people. Many of these references to a coming “day of the Lord” pointed to specific events that came to pass, such as the destruction of the northern kingdom of Israel or the conquest of the southern kingdom of Judah. So you have passages like Isaiah 13, which reads, “Wail, for the day of the Lord is at hand! It will come as destruction from the Almighty.” And most interpreters understand that this prophecy was most immediately fulfilled in history with the fall of Babylon.

In the New Testament, we would also understand the destruction of the Temple and Jerusalem as a “day of the Lord,” as Jesus used such imagery in His Olivet Discourse. So in Matthew 24:29, when Jesus prophesies this coming destruction, He says that “the sun will be darkened, and the moon will not gives its light; the stars will fall from heaven, and the powers of the heavens will be shaken.” Rather than referring to literal signs in the sky, this is prophetic language for the destruction of a nation, for a “Day of the Lord,” and it is taken right from Isaiah 13. So biblically, “day of the Lord” is a phrase used for a coming day of judgment.

At the same time, Scripture teaches that there is a still future Day of the Lord. You could say a ‘capital D’ Day of the Lord. All of these mini “days of the Lord” point us to the final “Day of the Lord” when God will finally judge both the living and the dead.

And so the Apostle Paul appropriately gives this phrase its New Covenant name—it is the “Day of Jesus Christ.” The Messiah has been revealed. The Christ has come, and He is the Lord who will judge heaven and earth at the end of this age.

This Day is where we are all headed. All of human history, every day that has passed since the first, every empire that has risen and fallen, every man and woman that has ever lived, all creation is heading toward this final Day.

The Apostle Paul writes in 2 Thessalonians that on the Day of the Lord, Jesus will be revealed from heaven with His mighty angels, and in flaming fire will take vengeance on those who do not know God or obey the gospel. He says that they will “be punished with everlasting destruction from the presence of the Lord and from the glory of His power, when He comes, in that Day…” But for those in Christ, for the saints who have persevered by the grace of God, he says the Day of the Lord will be a day of rest, and that Christ will be glorified in His saints and admired among all who believe.

This ought to be a Day that we are longing for, for it is when our salvation is fully manifested. It is when Christ returns, the dead are raised, all people are judged, and we are presented as His Bride without spot or blemish (Eph. 5:27). This is the Day Paul longed for, as he wrote to Timothy, “There is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing (2 Tim. 4:8).

And so a question for you this morning is this — do you know of the Apostle Paul’s desire here? Do you ever contemplate this final Day?

Writing to Titus, Paul calls the coming Day of the Lord “our blessed hope,” when our great God and Savior Jesus Christ gloriously appears. And he says it is a day we ought to be “looking for.” “For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ…”

Notice there that God’s grace has appeared here and now to lead us in all righteousness. To sanctify us, to confirm our faith, and to help us to persevere to the end. And you are to do all of that, remembering and longing for the coming Day of Christ, when that good work in you will be made complete.

Conclusion: To the Praise & Glory of God

In conclusion, I want us to briefly turn back to the Apostle Paul’s prayer for the Philippians and consider the conclusion of it.

“And this I pray, that your love may abound still more and more in knowledge and all discernment, that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ, to the glory and praise of God.”

To the glory and praise of God. All of this is for that ultimate end.

While you live each day fully present, striving by the grace of God to grow in your love for the Lord, and one another, and in holiness—and while you eagerly await and long for that final Day of Christ, the consummation of your hope—you should be doing so for the glory of God. “Whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). Jesus says when you let your light shine before men, your Father in heaven is glorified (Mt. 5:16). Everything is for His glory!

This church is for His glory. This worship service is for His glory. All of our outreaches and mission work is for His glory. And all that you do at work, and at school, and in your homes with your families is to be for His glory. This is why He has placed His love upon you and saved you—for your good and His ultimate glory. You are united to and for Christ, that His Name would be magnified in all the earth.

There’s a beautiful and comforting passage in the Book of Isaiah, where the Lord is speaking to His people that illustrates this. It shows why He has called you, and why He is committed to keeping you until that final Day. Isaiah 43,

“But now, thus says the Lord, who created you, O Jacob,
And He who formed you, O Israel:
“Fear not, for I have redeemed you;
I have called you by your name;
You are Mine.

When you pass through the waters, I will be with you;
And through the rivers, they shall not overflow you.
When you walk through the fire, you shall not be burned,
Nor shall the flame scorch you.

For I am the Lord your God,
The Holy One of Israel, your Savior;
I gave Egypt for your ransom,
Ethiopia and Seba in your place.

Since you were precious in My sight,
You have been honored,
And I have loved you;
Therefore I will give men for you,
And people for your life.

Fear not, for I am with you;
I will bring your descendants from the east,
And gather you from the west;
I will say to the north, ‘Give them up!’
And to the south, ‘Do not keep them back!’

Bring My sons from afar,
And My daughters from the ends of the earth—
Everyone who is called by My name,
Whom I have created for My glory;
I have formed him, yes, I have made him.”

Ascension Reformed Church—This is the God you worship. This is the God who has saved you, who is growing you in holiness and Christlikeness, and who has brought you into sweet fellowship with His people. And this is the God who will keep you to the end.

Yes, it is true that this Sunday worship service is part of your weekly schedule and routine. I trust that you are not making a decision every time Sunday morning comes around whether or not you will go to church.

And when we are gathered together, we do follow a set liturgy that is written down. The details of the service change, but the structure and rhythm of it remain the same each week. You know exactly what to expect when you come to church.

There are many benefits to having a set liturgy, and if we believe what we are doing is biblical, it makes little sense to constantly reimagine what the worship service could be. And at the same time we must never let this routine become… routine.

We must be on guard against the danger of simply going through the motions, of reciting the creed and singing the psalms with our lips—but not with our hearts and our souls. For to become bored with Lord’s Day worship is to forget what is actually happening here.

“For you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel” (Heb. 12:22–24).

We begin each service by proclaiming that we lift our hearts to the Lord, because it is here where the Spirit really does lift us up into heavenly places, that we may commune with our risen and ascended Lord, to be changed from glory to glory (Eph. 2:6, 2 Cor. 3:18).

Here we are laying ourselves down as living sacrifices to God, to be cut by the Word which is sharp enough to pierce between even soul and spirit, and to be placed on the altar’s fire to ascend as a sweet-smelling aroma to God (Rom. 12:1, Heb. 4:12, 1 Pet. 2:5).

This is what we have gathered to take part in this morning at Ascension Reformed Church. So let us join in with all creation and praise the Lord our God in His sanctuary (Ps. 150).

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This exhortation was given on August 2, AD 2026, at Ascension Reformed Church in Moscow, Idaho.

We are tempted to imagine all the ways in which life could go wrong. Perhaps you wonder if your health will suddenly fail. You worry that your kids might abandon the faith. Or you think you will never get ahead financially. Whatever specific concern it is, you may feel as if you are perpetually waiting for the other shoe to drop, that something difficult is just around the corner.

But rarely do we consider the unknown blessings that God may have in store for us. And seldom do we open our eyes to the blessings all around us right now, and recognize that our Lord may have even more of the same to give.

As our Lord Jesus once taught, “Your Father knows the things you have need of before you ask Him” (Mt. 6:8). Before you have even thought of a specific need, or put words to a particular longing, your Father knows and is prepared to bless. Likewise, with doxological praise, the Apostle Paul ascribes glory to our Father, “who is able to do exceedingly abundantly above all that we ask or think…” (Eph. 3:20). Our Father is not a miser, but gives all things that would be for our good, even that which we cannot imagine.

So what are you thankful for today? And what do you hope for from the Lord? What good things are you praying for?

We rightly reject a “prosperity gospel” that teaches all Christians should expect from the Lord health and wealth if only they believe enough (or financially give enough). And at the same time, we stand on the Word of God, knowing that the Lord is a good Father, who loves His children, who gives good gifts, and is the One we can trust with our every need and desire—both in this life and the one to come.

Every day you are walking into the unknown future, but you can take heart, because while you do not know the future, you do know your God.

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This exhortation was given on July 26, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

Beginning on Sunday, August 2nd, King’s Cross Church Downtown will be transitioning to a formal church plant named Ascension Reformed Church. In this article, I want to give two reasons for why we are planting this new church, explain our name, and invite you to consider joining in this new effort, as the Lord leads.

The Great Commission

A number of years ago, the elders of Christ Church established the goal of planting twenty churches in forty years in Moscow, Idaho, and on the broader Palouse.

Christ Church has planted Trinity Reformed Church, Valley Covenant Church (Lewiston), King’s Cross Church, Christ the Redeemer Church (Troy), and Living Stone Reformed Church. Additionally, Trinity Reformed Church has planted Emmanuel Reformed Church and Valley Covenant Church has planted Palouse Fellowship. This means that in total there are now seven CREC congregations in our area and a dozen church services. This represents around 10% of Moscow, with about 2,800 like-minded congregants in a town of 27,000 (not including Troy and Lewiston churches).

King’s Cross Church has taken up this same vision and mission, with a goal to plant ten churches in forty years, including one church in our first five years. A year ago we took the first step in this direction, establishing a second service downtown at the Nuart Theater (our first worship space as the original Christ Church Downtown!). Now we are transitioning that service into a church plant, sending from King’s Cross Church myself as minister, David Talcott and Matt Winckler as parish elders, and Stephen Grammer and Mark Stewart as deacons.

Our desire is to make Moscow, Idaho a Christian town, that is, a town filled with joyful Christians who are submitted in all of life to the gracious reign of Jesus Christ. This may sound audacious, but we are just seeking to obey our Lord.

Prior to His ascension, Christ gave His apostles and the church marching orders, in what we now call the Great Commission. He said, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age” (Mt. 28:18–20).

We are promised in Scripture that “the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea” and that “from the rising of the sun, even to its going down” the Lord’s Name will be great among the nations (Hab. 2:14, Mal. 1:11). Therefore, in all of our work here in our families and church community, we are simply believing His promises for our own city and nation, as we do for the whole world.

This work in Moscow will not be accomplished by one church, but by many laboring together. Often when discussing church planting, we typically imagine reaching the next town over (or a city far away) for Christ. In those cases, the point of starting a new church is clear—that town needs a faithful, gospel-proclaiming church and we have the families and resources to establish it. But what about planting new churches alongside your current church in the same town? What is the point of this?

We must understand that the work of the Great Commission is the work of planting and pastoring local churches. We are not simply called to make individual disciples, but to gather together into visible bodies that are part of the one Body of Christ (1 Cor. 12). We see this reality play out in Scripture regarding the early church. As the church quickly grew in size in each city, the believers practically could not meet all in one place by the thousands (at least not regularly). Therefore, synagogues, lecture halls, and homes were used as gathering places for worship. Each of these congregations was individually called a church, and yet despite their separation from one another on one level, they still were constituted as one church in that particular city (Acts 5:11, 8:1). Therefore, the concept of multiple local churches is a biblical one. It is part of God’s plan. Whenever an unbeliever comes into contact with a Christian, they are coming into contact with a member of a specific local congregation (or they ought to be). And each local congregation, as Dr. J.I. Packer once put it, is “called to fulfill the role of being a microcosm of the church as a whole.”

It is also strategic to spread out into many congregations in a single city. A study once showed that 1% of a city’s population will attend church if there is 1 church per 10,000 residents. If the number of churches in a city increases to 1 per 1,000 residents, 15-20% of the population will now attend church. And if the ratio reaches 1 per 500, over 40% of the population will attend church. A resident may or may not have heard of your particular church. But if your church planted five others in different areas of the city, the chances of them coming across a like-minded church naturally increase.

Lastly, establishing additional churches is good stewardship of God’s people and resources. When we multiply pulpits, we are multiplying preachers of the gospel. We are calling men—ministers, elders, and deacons—to take their stand on the walls of Zion, to shepherd another precious flock, and to further cultivate the gifts of the Spirit for the blessing of God’s people. If a church has qualified, equipped, and called men who are eager to lead and serve, it honors the Lord to “send them out”—even if that is just across town—for the sake of His Name.

In summary, the idea of church planting is not ours but the Lord’s. He desires to see not just one megachurch but many local congregations proclaiming the gospel, caring for the needs of the body, reaching their city, and praising His Name across the earth.

Church Size

Speaking of megachurches, we should recognize that church size is an important dynamic. In God’s providence, some congregations grow to be very large, and others remain relatively small. All things considered, if a church is being faithful in its context, this is not a moral issue.

In the mid-1800’s, Charles Spurgeon’s Metropolitan Tabernacle in London could seat 5,000 people (and did). We still read Spurgeon’s sermons today, and so it is understandable why so many saints were attracted to his ministry. I also know of godly and gifted pastors, such as the late Bob Jennings in Missouri, whose faithful congregations never grew very large. And we must always remember in humility that heaven will be filled with nameless jungle pastors who sacrificed more for Christ and His people than the countless popular preachers we have today.

There are many blessings that come with large churches, as Pastor Toby preached last year. They have the resources to construct buildings, adorn corporate worship with beauty, and concentrate resources for internal and external ministry.

At the same time, it is understandable that some saints find it harder to connect with others in larger churches, and so they naturally seek out smaller fellowships where they can develop more meaningful relationships. While it is our obvious prayer that Ascension Reformed Church will grow both in faithfulness and members, it is true that we will be a smaller congregation when compared to Christ Church or King’s Cross Church, and that can be a strength when it comes to community. But of course we must always remember that when King’s Cross Church began, many new members stated that the smaller size attracted them—and that accomplished creating one of the largest churches in our denomination!

Additionally, while we have grown accustomed to multiple services in Moscow out of necessity, it is my opinion that we should ultimately prefer establishing new congregations as we have the men to lead and the resources to do so, which allows one local body to worship all together at the same time. Especially when any church is imagining three services… only Pastor Doug has the energy to do that!

Therefore, if the Lord blesses all of our various efforts at church planting on the Palouse, we should imagine a landscape filled with a few larger churches alongside a number of smaller ones, each accomplishing God’s particular purpose for them in our city.

Why ‘Ascension’?

So why Ascension Reformed Church? Pastor Toby and I spent about two months kicking around church names, and the planting elders likewise considered a few top names over the past month. We arrived at the name Ascension for the following bullet-point reasons:

• Christ’s ascension is an essential, but sometimes overlooked, part of His salvific work and mission.

• When Christ ascended, He was enthroned as King, seated at the right hand of the Father, poured out His promised Spirit upon the church, and gave gifts to men (Eph. 4:7–16).

• Christ’s ascension is a comfort to every believer.

• Christ’s ascension is taught at length in the Heidelberg Catechism (more than any other part of the Apostles’ Creed).

• It is a meaningful, strong, and theologically rich name.

• It is a historic church name.

• It reminds us of the Great Commission and our eschatological confidence in Christ’s kingship.

• It is a fairly uncommon and memorable name, without being too out there.

You Are Invited

If any of the above intrigues or excites you, you are invited to join us at Ascension Reformed Church. You are welcome to visit for worship and encourage us with your presence, or you are welcome to jump right in. But a warning first.

A few people have asked me what our particular “vision” at Ascension will be… and the best answer I can genuinely give is to continue the work and vision of Christ Church and King’s Cross Church. This is not a lack of vision, but a glad inheritance and desire to continue the work that has been established here for decades in Moscow.

I have lived in Moscow for nearly ten years, studied under Pastor Doug and Pastor Toby, and I am grateful for everything I have learned and continue to learn from my fellow pastors. It is actually painful for me and my family to leave King’s Cross Church to establish this new church—which is a good thing. Therefore, if you are looking for something new, radically different, or one further step away from certain pastors or teachings—you will be disappointed.

Of course, I do recognize that the particular personality and interests of a minister will influence a congregation. And as people gather together, they take on a unique identity, and each church will find itself called to various new ministries given opportunity and gifting. All of this is good. It is great. And I am excited to see what the Lord has in store for this budding congregation. As Pastor Doug has taught, we are not seeking to be just another bottle of Coke from a Coca-Cola factory, but rather wine from another corner of the same vineyard, with our own unique terroir.

But it really is our desire to maintain strong unity with our sending church and broader church community. We will share the same liturgy as King’s Cross Church, except for the sermons (I will be preaching through Philippians for the first two months). When we particularize, Pastor Toby will remain a pro-tem elder at Ascension, and I likewise will remain a pro-tem elder at King’s Cross. And until particularization, your membership will remain at King’s Cross Church, and there is no issue with testing the waters as you desire over the next year.

So as the Lord leads, consider joining us in this new effort for the kingdom here in Moscow. We will begin worshiping as Ascension Reformed Church on August 2nd, 9:30am, at the Nuart Theater.

This is because in the Lord’s Supper, God deals with His people. Our worship services are not merely a time to passively hear a sermon as if it were a lecture (it’s not), but they culminate in a fellowship meal, where we break bread and partake of the cup of the New Covenant together.

For those walking in the light, this meal gives strength and encouragement. You come as confessing sinners to receive Christ, all you need to grow in grace, and you come in fellowship with those seated around you. But for disobedient Christians trying to live in the dark, hiding unconfessed sin or harboring bitterness against fellow believers, this meal is a “covenantal affront.” Darkness and light cannot dwell together, and the Father is pleased to discipline His sons and draw such sin out of your hearts through the work of the Spirit (1 Jn. 1, Heb. 12:4–11).

What this all means for you is this: Do not resist the work of the Spirit at this Table. Do not try to keep your sin from coming to the surface like a ball under water. Endeavor to live in the light and in fellowship with one another, confess your sins daily, and with simple and sincere faith— come receive the Lord with open hands.

Come, and welcome, to Jesus Christ.

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This communion meditation was given on June 28, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

One of our desires as Christian parents is not just to teach our children to obey God’s commandments but to help them grow to love the standard.

If you simply teach your children to follow the rules, keep their manners, and be nice to others—but they have no genuine love for Christ and His people—it is all ultimately worthless. If they are not devoted in their hearts to the Lord, seeking to do His will, all the outward trappings of our Christian culture will be eternally meaningless. As the Puritan Thomas Watson once wrote, “Morality without piety is profound madness.” Morality without a love for God makes no sense. In fact, when it comes to children in the church, it can even become a snare if they come to believe they are united to Christ simply because of the family they are in, the church they attend, or the way they behave.

In your nurture and discipline of your children, you are not just directing their actions or developing their morality, but also cultivating their loves. You are watering the soil of a soul that contains a seed of faith, believing the promises of God—that He is faithful to every generation (Ps. 103:17). Therefore, your prayer for them can be like the Apostle Paul’s for the Philippians: that their love would abound more and more in knowledge and discernment, that they would approve the things that are excellent, and be filled with the fruits of righteousness by Jesus Christ (Phil. 1:9–11).

Now, one important part of teaching your children to love the standard is demonstrating that you yourself are under that same standard. Children are to obey their parents in the Lord, and parents, in turn, are to obey the Lord in word and deed (Eph. 6:1–4). This means that they should see you pursuing Christ, growing in holiness, and confessing your own sin and weakness.

And so the exhortation this morning is to teach all things for faith and obedience to your little disciples of Christ. But make sure you are teaching them to understand and love the standard. And by this I mean teach them to love the Standard-Giver, to love the Lord Jesus Christ, the One who fulfilled it perfectly on their behalf, granting us the grace to follow in His steps, even imperfectly.

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This exhortation was given on June 21, AD 2026, at King’s Cross Church in Moscow, Idaho.

Those were the words of our Lord Jesus to His disciples after Peter’s confession revealed to them that He indeed was their long-awaited Messiah. They served as a sober warning then, and now, regarding the way in which His kingdom would come and advance. Lest they expect earthly glory and riches, Jesus told them that if they were to follow Him — they would be following Him to a bloody cross and a horrific death. That was the pathway to real, eternal glory.

And this morning, these are Christ’s words to you, if you are one of His disciples. You will only be lifted up with Christ in glory, if you are lifted up first on a cross and share in His death. As the Apostle Paul wrote, we are “heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Rom. 8:17).

There is real joy and glory to be had for every Christian, but you must go low in imitation of Christ. You must die daily to yourself. You must endeavor to crucify your flesh, overcome the world, and resist the devil (Gal. 5:24).

As J.C. Ryle once wrote,

“Without a religion of this kind we shall never be saved. A crucified Savior will never be content to have a self-pleasing, self-indulging, worldly-minded people. No self-denial – no real grace! No cross – no crown!”

And so the question this morning is – do you know what it looks like to die? Do you know what it means to lay your life down in the service of others? To deny the sinful lusts of your flesh? To resist pride, anger, or envy? Do you know of the Apostle Paul’s desire to know Christ and the power of His resurrection, as well as the fellowship of His sufferings, that you may by any means attain to the resurrection of the dead? (Phil. 3:10–11).

Christ has prepared a cross for you to bear. But remember that beneath it is promised everlasting joy and resurrection glory.

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This exhortation was given on June 14, AD 2026, at King’s Cross Church in Moscow, Idaho.

This sermon was preached at King’s Cross Church in Moscow, Idaho on June 7, A.D. 2026.

Text: Romans 13:8–14

⁸ Owe no one anything except to love one another, for he who loves another has fulfilled the law. ⁹ For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” ¹⁰ Love does no harm to a neighbor; therefore love is the fulfillment of the law.

¹¹ And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. ¹² The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. ¹³ Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. ¹⁴ But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts (NKJV).

Introduction

As we enter the summer season, with all its God-given goodness, it would be wise for us as a church to consider and plan for the unique temptations that accompany this time of year.

A wise man plans ahead and prepares. For the summer, planning is not just needed for Airbnb bookings and National Park passes. It also involves preparing your hearts and your families spiritually for what is ahead. By this, I mean that you are called to consider the circumstances coming up, and be “watchful” against the various temptations you may encounter. Of course, there is nothing inherently immoral about summer—not at all. Despite the topic of this sermon, I am not a summer-hater… but I am a sin hater.

There are some unique opportunities that this season brings, which can also increase the potential for particular sins. And so this attitude of “watchfulness” does not dampen any summer fun, But is actually meant to protect and increase the blessings that God has in store for you over the next couple months. So this morning we will walk through a somewhat extended summary of the passage before us, and then turn to apply it in four specific areas.

Summary of the Text

Our passage this morning begins with an exhortation from the Apostle Paul to owe no one anything, except love (v. 8). This teaching connects to verse 7 just prior to our passage which reads, “Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed, honor to whom honor is owed.” Most interpreters do not see this statement as absolutely forbidding all borrowing and lending—which the Bible acknowledges and regulates, albeit with strong warnings. Rather, it is a command to pay what is owed and to fulfill your agreements. As Psalm 37 states, “the wicked borrow and do not repay.” But love will treat the one you owe as you would like to be treated. And so we are to have no outstanding debt, except a debt of love. For love is a debt we owe all men and one that can never be fully satisfied—it will always be owed.

The Apostle Paul then lists five of the Ten Commandments that have to do with how we treat our neighbors, and he explains that each of them, and in fact all of God’s commandments, can be summarized in the command “to love your neighbor as yourself” (vv. 9–10). The Apostle Paul then gives urgency to this command to love. He says you are to do this “knowing the time” that you are in, that it is “high time” to awake out of your sleep, for “salvation is nearer” than when you first believed, and that the night is coming to an end with day at hand (vv. 11–12).

But what does he mean by saying that his readers should know the time? What time is it? And what does it mean that their salvation is closer and the day is at hand? I believe there are two realities in mind for the Apostle Paul. First, on a very practical level, the Roman Christians’ salvation, and yours, is nearer than when you first believed because you are coming closer to both your own personal final salvation, which comes after this life, and the final day of the Lord in which all will be judged. So often, when we think of salvation, we think primarily in terms of a past event. “I have been saved by the Lord.” But Scripture actually speaks in past, present, and future tenses with regard to salvation. Consider Romans 5:9, “Much more then, having now been justified by His blood, we shall be saved from wrath through Him.”

Second, with the incarnation, death, and resurrection of Christ, light has entered the world and is ever-filling it. Jesus is the “light of the world.” And as the Apostle Paul wrote to the Ephesians quoting Isaiah, he said, “Awake, you who sleep, arise from the dead, and Christ will give you light.” And there is coming a day when all the darkness will be gone, and we will be swallowed up in the light of the Lamb. Therefore, it is time for all people, but especially Christians, to awaken from any slumber that they are in. To leave the darkness of night behind, and to walk in the daylight, which is Christ.

Now, throughout the rest of this passage, the Apostle Paul continues pressing this motif of darkness and light, night and day. Throughout the New Testament, night and darkness represent the kingdom of Satan, where sin and death reign. Whereas the day is the kingdom of our Lord Jesus Christ, who again is the light of the world. Therefore, because “the night is far spent” and “the day is at hand,” the Apostle Paul exhorts believers to cast off the works of darkness, which are sin, and to put on the armor of light (end of v. 12). You are called to walk as you are supposed to, in the daylight, and not in the darkness, which leads to revelry, drunkenness, lewdness, lust, strife, envy, and all manner of sin (v. 13). Not only are you to put down or discard sin, but you are to make no provision for it, which would allow you to fulfill your sinful desires (v. 14).

Now note that phrase “make no provision.” To make “provision” for something is to prepare for it. To budget for it. To draw out plans or to make something possible to happen. If you make provision for something, you are using foresight to take care that it can come to fruition. And so to make no provision for the flesh is to simply give no opportunity to fulfill the sinful desires and lusts of the flesh. And the Apostle Paul says the way to do this is to “put on the Lord Jesus Christ.” He is your armor of light that Paul mentioned in verse 12. In Galatians, Paul teaches that in the waters of baptism you have put on Christ (3:27). It is something that has been done. It is a past event. And at the same time, it is a present event, as you must continue to put on Christ daily—putting off your old self and its sinful desires, and putting on His righteousness to walk in the good works He has prepared for you.

And so what I want you to see here in our passage this morning is that darkness and light are absolutely opposed. They cannot co-exist. If Christ is the light of the world, and you are united to Christ, you have no business continuing to walk in the dark. Instead, you must continue to put on Christ and walk in love, reminded that judgment day is ever closer. To live in the flesh, and to make habits of the sinful deeds of darkness is to make yourself at home in the world that is perishing, the night which is vanishing and headed for destruction. Therefore, Christians must not walk in the darkness, because we are “children of light” (Eph. 5:8). You were once sons of disobedience, blinded by your Satan and your sin, but now you have been washed, sanctified, and justified in the name of the Lord Jesus and by the Spirit of God. You have arisen from your sleep and put on Christ. Therefore, live like it.

And so with that general exhortation from our passage, I now have before you four specific temptations or sins to be on guard against this summer.

Vacation Snarls

We all know that vacations are meant to be a break from the busyness of life, from work, and from school. They are a time to get away and explore—and vacations are meant to be fun. And yet how do they usually begin?

With an argument the night before, as your wife is surrounded by a pile of laundry and open suitcases…

Or with the impatience of a husband in the driveway the next morning, waiting for what feels like an eternity to leave…

Or with the kids in the back seats bickering one mile down the road…

The reality is that underneath the surface of many a vacation is a slow boil of stress, which when given the opportunity, bubbles up with impatience, exasperation, snappy and unkind responses to your spouse, and sour and sinful attitudes from both parents and children.

Have you ever wondered why it is that we treat those closest to us the worst sometimes? Why do we treat those outside our family better than those inside our family—our own flesh and blood? Why do you speak to your husband or wife in a way that you would never imagine talking to a friend or stranger? Why are you so impatient with your own children, the ones you are called to nurture and care for?

There are probably a few reasons for these things, but one of them is that home is where we let our guard down, allowing whatever is churning in our hearts to come out. As our Lord once taught, “for out of the abundance of the heart the mouth speaks” (Lk. 6:45). In public, for perhaps both good and self-serving reasons, we usually do not let the nasty things in our hearts come out… or at least we keep up our appearances. But in the family, it can sadly be a different story. And this should not be the case…

Yes, we are called to honor all men, but there should be a special love and devotion given to those closest to us. In our passage this morning, the Apostle Paul exhorts you to love your neighbors as yourselves. And who are your most immediate neighbors? Your spouse is your nearest neighbor. Your children are your closest neighbors. And the command to love means doing no harm to your neighbor, especially those who are precious to you. Therefore, knowing the temptations that often come with vacation and travel, you are called to prepare your hearts—to give no provision for the flesh. Putting on Christ, or walking by the Spirit, is a very practical thing. Making no provision for the flesh is not just a spiritual saying but involves a proactive choice to be disciplined in your pursuit of holiness and love.

And so, when it comes to vacations, you need to keep your expectations realistic, remembering that plans are only plans at best, kids get sick, the hotel may be less than advertised, and the perfect vacation really only exists in your Instagram feed. If you know you may be tempted to be short with your wife because you get stressed before heading out on a trip, you need to remind yourself of that and ask the Lord for help to love your wife well. If, as a wife, you are tempted to complain about packing up all the kids’ clothing, you need to earnestly attempt to accomplish that task without grumbling. When you do sin… when you speak harshly to your children in the back seat or to your spouse… you must be quick to confess your sin, seek forgiveness, and remain in fellowship with your family. And when you are sinned against, you must endeavor to forgive from the heart. As we are told in 1 Peter, “Have fervent love for one another, for ‘love will cover a multitude of sins.’”

It really is such a blessing to live in a time and place that allows you to travel with your families and to have the means to do so—whether that’s a day trip to Coeur d’Alene or a flight on a plane. Family trips are often when lasting memories are made, when time slows down, and the good busyness of life is momentarily set aside to enjoy one another and the world God has made. Therefore, to receive this gift well from your Father, you must endeavor to vacation with a heart of gratitude and with genuine love for one another.

Prioritizing Lord’s Day Worship

Many otherwise solid and faithful Christians use vacation as an excuse to skip attending church. But vacation is not a reason to set aside God’s clear commandments.

In the fourth commandment, God’s people are called to honor and observe the Sabbath day and to keep it holy (Ex. 20, Dt. 5). Christians observe the Sabbath on the Lord’s Day, on Sunday, and this day is to be set aside for the corporate worship of God, rest from our vocations and labor, and fellowship with the saints. Additionally, the author of Hebrews exhorts believers not to forsake or neglect meeting together (Heb. 10:25).

These commandments to honor the Lord’s Day and to gather together in worship are not seasonal or optional. Which means that—all things considered—if you are in or near a town with an evangelical church, you should make plans to attend that church. You should set aside about two hours on Sunday morning to worship the Lord—no matter where you are. Now, I do say “all things considered” because if you are camping in the forest for the weekend or in a location that genuinely lacks a church, that is a different situation. In those cases, I would still encourage you to set aside specific time to honor the Lord in family worship. Still mark the day as especially devoted to the Lord. But also do not make a habit of being off-the-grid half the Sundays of the summer.

This is not legalism—but a call to basic Christian faithfulness. Sundays are for worship, even when away from your home church. This devotion not only honors the Lord, but it also teaches your family what matters most in life. Your children will be blessed to have grown up in a family that prioritized Lord’s Day worship, even when on the road.

As with all of God’s commandments, there are great blessings to be had from obeying them. And in the case of attending Lord’s Day worship when out of town, it really is a blessing to find yourself far from home yet find unity in the faith among fellow believers. This is especially true if you are able to visit more like-minded Reformed or Presbyterian churches while on vacation.

My wife and I are both from New Jersey, and during our most recent trip to visit family, we decided to attend a conservative Presbyterian church that we had never been to before and knew no one at. It was a very small church, and when we walked in, we were greeted right away by a husband and father of little kids who said, “I recognize you…” As I began to explain that we had never been there before, he said, “You’re from Moscow.” Unfortunately, in the Reformed world, you never know if that is a good or bad thing, but we were delighted to learn in this case it was very good, and his family had greatly benefited from the resources our community produces. And our family had a great time worshiping with our Presbyterian brothers and sisters, whom we had never met before.

Now, one interesting piece of American history that I recently came across is that during the late 1800’s, upperclass families would take extended summer vacations on New England lakes and shores, where the weather was milder than in the cities to the south. Do you know what you can still find in these locations? Old “Summer Chapels” that were specifically built to facilitate Lord’s Day worship for the temporary residents. They could have said, “Oh well, we don’t need to go to church because there are none up here and it’s just a temporary stay.” But instead, there was both a desire to reach these families from the clergy and a desire from the people to attend church even while away from home.

One of the great things about these Summer Chapels was that they fostered interdenominational unity—with Presbyterians, Anglicans, Methodists, Baptists, and more worshiping together in a service led by pastors from these various denominations. Now “Summer Chapels” may not be as prevalent today—and unfortunately, if they were, I wouldn’t trust the orthodoxy of the preachers presiding—but this is an encouragement to occasionally attend churches that are outside your tradition.

Sometimes, out of necessity or curiosity, you will attend an evangelical church that you would never become a member of if you had your way. But there is a blessing to be had in these situations as well. While you may walk away from a service not agreeing with everything the pastor said, or still recovering from the light show… it really is a good reminder to your family that God has His people everywhere. It is a great opportunity to love the brethren, as we are told in 1 John, even those who are in some ways quite different than you. And I do really believe it is good for our children to learn about the diversity of traditions in the evangelical faith, to know that they exist and how to think about them, and for your families to be able to have conversations about these differences without mocking fellow believers. While we do not agree on every point of doctrine and practice—and some of them are very important—there still is a fundamental unity in the gospel of Jesus Christ.

Pursuing Modesty

Now let’s address the sometimes controversial topic of modesty, particularly with summer clothing (or lack thereof).

In 1 Timothy 2, the Apostle Paul exhorts women to adorn themselves in respectable apparel, with modesty and self-control, rather than with elaborate hairstyles, jewelry, or expensive clothing – all of which communicated both inappropriate extravagance and sensuality. The word here translated as modesty conveys the sense of being dressed with decency, moderation, and self-respect.

And yet while the topic of summer modesty obviously refers to outward clothing, before we even speak of clothing, we must remember that true modesty begins in the heart. It is an inward posture of the heart. It is a desire to honor the Lord with your body and clothing, to love one another, and to pursue true feminine beauty. When the heart is made right before God—when a woman isn’t seeking the wrong kind of attention because she is content and secure before the Lord—modesty then flows organically outward and is displayed in her conduct—whether it be in demeanor, speech, or clothing. In fact, absent this inward modesty, outward rule-keeping or fastidiousness can only go so far. A woman can actually be covered head to toe in clothing and still lack modesty in the way she carries herself.

Now, we won’t get very descriptive in do’s and don’t’s, as that is a conversation best had amongst yourselves. But to be plain, we are talking about not taking the summer temperatures and activities as a reason to dress in a sexually suggestive way, displaying parts of your body that ought to be covered when in the presence of others. And so there are four main admonitions under this header of modesty I want to give this morning.

First, for women—it is your responsibility to give thought to your clothing and prepare for your needs this summer, such as what you will wear at the beach or wherever you may be. Because in our age stores are filled with clothing that is purposefully not modest—it does take certain effort to find what you want. In general, if you are unsure about something, you should get a second opinion or simply put on something else. Better to be sure and confident than uncomfortable and potentially embarrassed. You do need to understand that a call to modesty is not a call to frumpiness or dour attire. It is good to desire to be beautiful and attractive, but that is different than being overtly sexual and an attraction. So this is a call to true feminine beauty that honors the Lord.

My next point is for husbands and fathers. You are called to give reasonable and kind feedback to your wives and daughters. You should proactively have expectations discussed, understood, and agreed upon for your families—with the input of your wives—so that you are not surprised last minute by an outfit for the park or the pool. And if, as you are getting ready, your wife’s clothing does give you pause, you want to be the person who gently points it out to her, rather than leaving that potentially uncomfortable conversation to someone else, or to no one at all.

And third, for older women—Titus 2 teaches that it is the role of older women to teach younger women to be discreet and chaste—to be self-controlled and pure. This means that when necessary, it is appropriate for you to help a younger woman who is clearly struggling in this area. But you must remember to do so with great wisdom, care, and gentleness, recognizing that such a conversation may likely cause embarrassment. Therefore, if you ever find yourself in such a position, you should speak in a way that you would have appreciated being spoken to when you were a younger woman.

Lastly, there are two contrasting kinds of responses when seeing someone dressed immodestly, whether a believr or unbeliever. The obvious sinful response that most think of is that of lust. Of indulging in sinful thoughts regarding the woman you have taken notice of, which you must resist by the grace of God. But another sinful response is that of a haughty spirit. Of looking down in compassionless judgment on a person, forgetting both the ways in which the Lord has opened your eyes to various sins in the past, and the ongoing presence of other sins in your life right now that you still need His grace to overcome.

Remaining Sober

And our final specific application is regarding the enjoyment and abuse of alcohol.

Late nights around a fire with friends, afternoon picnics, and camping trips often include alcoholic drinks, which are a gift from God to be enjoyed. Psalm 104 tells us that “wine makes glad the heart of man,” and the Preacher of Ecclesiastes commends his readers to drink wine “with a merry heart.” And so, as a church community, we broadly have cultivated a culture of liberty and enjoyment when it comes to beer, wine, whisky, and the like.

At the same time, we would be foolish to ignore what else Scripture has to say about this topic. Proverbs 20 tells us that “wine is a mocker, strong drink is a brawler, and whoever is led astray by it is not wise.” Proverbs 23 speaks of those with sorrow and redness of eyes, warning, “Do not look on the wine when it is red, when it sparkles in the cup, when it swirls around smoothly; At the last it bites like a serpent, and stings like a viper.” Isaiah declares woes against those who drink into the night “until wine inflames them” and those who are “mighty at drinking wine.” The Apostle Paul lists drunkards—those who are enslaved to drink, without a genuine desire to fight their sin—as the kind of person who in the end “will not inherit the kingdom of God” (1 Cor. 6:11). And lastly, the Apostle Paul used the same night and day theme of our passage when writing to the Thessalonians, stating, “You are all sons of light and sons of the day. We are not of the night nor of darkness. Therefore let us not sleep, as others do, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night” (1 Thess. 5:5–7).

I have laid these warnings down one after another not to diminish or tarnish the blessing of alcoholic drinks, but to warn you in order to protect that gift from being destroyed.

You must walk as children of light, casting off the works of darkness—which means you may not become drunk. You must walk properly as in the day, which means exercising self-control, remaining sober-minded, and not becoming intoxicated. Drunkenness is a sin that God hates. It results from a lack of self-control, which is a fruit of the Spirit, and often is tied to other hurt or pain or discouragement that the Lord wants healed the right way.

Likewise, you should also know that flirting with drunkenness by purposefully getting “buzzed” is, at best, extremely imprudent and, at worst, an alarming disregard for God’s call to holiness and a sin. No one who is endeavoring to love the Lord, and who desires to be holy, would spend their time seeing how close they can get to real transgression without crossing the line.

Additionally, you must not allow your brothers or sisters to get drunk either. Of course, you cannot control them, but you can help by “making no provision for the flesh” by setting the tone for when you are hanging out. And if they get drunk or demonstrate a desire to be loose concerning alcohol, you are called to admonish and exhort them lest they be hardened by the deceitfulness of sin (Heb. 3:13).

And lastly, remember that reputations matter. “A good name is to be chosen rather than great riches” (Prov. 22:1). A good reputation is gained by ordinary faithfulness over an extended period of time. A good reputation is earned by walking uprightly before the Lord and men consistently. But a bad reputation can come in an instant. A bad reputation can result from one foolish decision, whether in the presence of a few or many. It is not vain to care about your good name. You should desire a good reputation for yourself and for your family, because having one usually means that you are endeavoring to love the Lord and those around you.

If drunkenness is a sin that you personally have or are struggling with, I do want to encourage you to get help. You are not the only one. Reach out to a pastor or your parish elder, share with a close friend… do whatever you need to do to get in the light. And hear this—if you have historically struggled with the sin of drunkenness, you need to know that there is absolutely nothing wrong with deciding that alcohol isn’t for you. Nobody here will notice, and if they do pick up on it, nobody will care. There is nothing wrong with deciding that in your pursuit of holiness, alcoholic drinks simply aren’t worth the risk of temptation. That can be a prudent decision for some and fulfills the Apostle Paul’s command to “make no provision for the flesh.”

Conclusion: Summer Opportunities

In conclusion, I do want to emphasize again that the summer season is truly a blessing from God. Which is why we want to guard against wasting it with the foolishness of sin.

Scripture calls us to “practice hospitality,” meaning that extending hospitality is meant to be a normative, ongoing part of the Christian life and not a random occasion. And the warm weather of spring and summer offers additional opportunities to extend such hospitality even outdoors, whether in your backyard or at a local park. If this is an area you struggle with, I have two suggestions.

First, simply make the decision to do it. Decide with your spouse, or with your roommates, that you are going to welcome people in your home, and find a good day to do so in the near future. And second, make two lists. Make a list of friends you would like to spend more time with, and another of people in the church you would like to get to know. And simply work through those lists at a pace that makes sense for your family and your season of life.

Additionally, do make an effort to rest and enjoy your families this summer, preferably outside in God’s creation. You don’t need to go anywhere to do this. Dads—put down the phone, put away work or side projects, and play with your kids outside. Go to Idler’s Rest or the city pool or build a fort in your backyard. Give your family your undivided attention and delight in your children while they are still in your home.

Colossians 3:17 says that “whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” This summer that is a good word to live by. If you know deep down that your attitude, or your words, or your actions are not in accordance with God’s will—that you can’t do it in the name of Jesus with thanksgiving—then humble yourself and repent. Cast off the works of darkness and turn to the Lord, that you may walk in the light. And if you can give thanks to God for whatever you are doing—do it then with great joy—and do it in the name of the Lord who is good.

No matter what situation you are in—whether you have sinned, been sinned against, or are experiencing a hard providence—the question you need to ask yourself is, “Where is Jesus in this?” What does Jesus think of this? What is He doing in my life right now? How is He calling me to respond? It’s a question that brings your focus back to the center of everything—your sympathetic Savior and the comfort and correction He offers in all circumstances.

For the truth is that Jesus is with you when you sin. He is not standing far off, but He is near, calling you back to Himself, extending forgiveness again, promising to cleanse you of all unrighteousness and to help you walk in His ways.

Jesus is also with you in your suffering. Whether you have been grievously sinned against or some sickness or tragedy has come upon you, though you may not be in control, He is. He cares for you and promises that though you may not see it now, all things really will work for your good.

Jesus is always present with all of His saints. No circumstance catches Him off guard, nor can it turn Him away. In His death and resurrection, He has united Himself to you, and you are being transformed into His image from glory to glory (2 Cor. 3:18). In this life, you will experience sin and suffering, but you must remember that He will sustain you to the end, that you may be found blameless on that last Day (1 Cor. 1:8).

Therefore, the next time you find yourself or a loved one in a moment of frustration or despair, turn to your Father in heaven and ask that question, “Where is Jesus in all of this?” And know that He is near and at work in your lives—for your good and His glory.

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This exhortation was given on May 31, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

This doctrine teaches that the external works of the Trinity in creation and salvation history are undivided. Simply put, God is one and acts as one. To believe otherwise is to become a functional tritheist, believing, for example, that the Father alone creates, the Son alone saves, or that the Spirit alone sanctifies. But the orthodox and biblical doctrine of inseparable operations insists that all three persons of the Trinity perform every work of God in creation. As the great Athanasius of Alexandria once taught, “the Father does all things through the Word and in the Holy Spirit. In this way is the unity of the Holy Trinity preserved.”

And so, as a test case this morning, we could ask, “Who raised Jesus from the dead?” Was the resurrection the work of the Father, the Son, or the Holy Spirit? And the answer would be, “Yes.”

For we are told in Galatians that the Father raised Him (1:1). In the Gospel of John, Jesus claims that He both lays down His life and takes it up (10:17–18). And 1 Peter teaches that Christ was made alive by the Spirit (1 Pet. 3:18). In this, we see that the resurrection was a glorious, undivided work of our magnificent Triune God. And so it is with all of His good works.

Therefore, on this Trinity Sunday, come to the Lord’s Table and receive not just the work of the Son, but “the Three-in-One and One-in-Three.” Come to the Father, through the Son, and by the Holy Spirit.

Come, and welcome, to Jesus Christ.

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This communion meditation was given on May 31, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

Text: Galatians 5:16–26

16 I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. 18 But if you are led by the Spirit, you are not under the law.

19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God.

22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those who are Christ’s have crucified the flesh with its passions and desires. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited, provoking one another, envying one another.

Introduction

Today is Pentecost Sunday, where we remember the outpouring of the Holy Spirit on the church in Acts Chapter 2. This significant event in salvation history takes place after Christ’s exaltation at the right hand of His Father in heaven, which we celebrated last week as Ascension Day, and the sending of the Spirit is one of the main promises given in the Old Testament.

Often, when we think of Old Testament prophecy, we think primarily of the Messianic prophecies, those foretelling the coming of Christ. But alongside these prophecies concerning the New Covenant is the promise of the Holy Spirit.

As the Lord spoke through the prophet Ezekiel, “I will give you a new heart and put a new Spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes…” (Ezk. 36:26–27a). Likewise, as the Apostle Peter quoted Joel, “And it shall come to pass afterward that I will pour out My Spirit on all flesh…” (Joel 2:28a). Jesus also repeated this promise to His disciples, saying, “I will pray the Father, and He will give you another Helper, that He may abide with you forever—the Spirit of truth…” and “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Jn. 14:16–17a, Lk. 24:49, see also Acts 1:4–5). Therefore, to be a Christian is to have the promised Holy Spirit.

In our passage this morning, the Apostle Paul references the Spirit seven times, with nearly all of the references associated with action on your part. He says you are to “walk” in the Spirit. Be “led” by the Spirit. “Live” in the Spirit. “Keep in step” with the Spirit. But what does all of this actually mean? What does it look like in your life? This is one of those Christian phrases that can sound nice, but when it comes down to it, we’re not sure how to actually do it. To make it real and concrete.

Summary of the Text

After exhorting the believers in Galatia to stand in their gospel liberty and in service love one another, the Apostle Paul then exhorts them to “walk in the Spirit,” with the strong promise that if they do so, they will not fulfill the lust of the flesh (v. 16). “Flesh” here does not refer to the body, or at least primarily to the body, but instead is Paul’s word for our sinful desires.

He then explains that in each believer there exist two contrary desires—the desires of the flesh and the desires of the Spirit—causing them at times not to do the things they wish (v. 17). It’s important to note here that Paul is accurately describing the life of a genuine believer. While in Christ you have been saved from the eternal penalty due for your sin, and have been given a new heart, there still remains what theologians call “indwelling sin” or a remnant of corruption in you. In this life, our sanctification is imperfect, and a war remains.

Paul then states that those who are led by the Spirit do not find themselves “under the law”—meaning they are not under its condemnation but are rather are justified by faith (v. 18, see Gal. 3:2, Rom. 8:1–14). He then vividly contrasts the works of the flesh, which he says are evident (vv. 19–21), with the fruit of the Spirit (vv. 22–23). And these two lists could not be more different. One is filled with that which gives life, and the other has the aroma of death. In fact, Paul warns that those whose lives are marked by the works of the flesh will not inherit the kingdom of God—they do not have the Spirit in them, and they will die in their sin (v. 21). But note that those with the Spirit are not merely those who do not practice Paul’s list of sins, but they are a people who exhibit the fruit of righteousness and in union with Christ have crucified their flesh and its sinful desires (v. 24).

Paul then repeats his call to “walk in the Spirit” or “keep in step with the Spirit” as the ESV translates it (v. 25). The Greek word here for “walk” is different than the one in verse 16, and means to follow or fall in line behind the Spirit. And lastly, Paul warns the Galatians against pride and the sins accompanying it (v. 26).

Spirit v. Flesh

Now I want to point out a very important concept for the believer in verses 16–17 that is often not seen or misunderstood.

“Walk in the Spirit, and you shall not fulfill the lust of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.”

So here we find a great promise in verse 16: “Walk in the Spirit, and you shall not fulfill the lust of the flesh.” In the Greek, the word we simply translate as “shall not” is very emphatic. It is saying if you walk in the Spirit, you will absolutely not or you will in no way gratify the desires of the flesh.

This is really great news. But then, at first glance, it may seem that Paul immediately backtracks in the next verse. For he then notes the inner battle in every Christian between the Spirit—the work of God—and the flesh—our sinful desires, the remaining sin that is in us. They are at absolute odds. And he says that as these desires compete against each other, you are kept from doing the things you want to do. Your efforts are thwarted. And so it may seem as if Paul says 1) if you walk by the Spirit you will certainly not gratify the desires of the flesh AND 2) because of this battle though you will frequently be frustrated with your attempts at obedience. As if it’s always going to be a rollercoaster, up and down, and often upside down, or a long battle in which you are mostly on the losing end, making it seem as if meaningful and lasting victory over particular sins is not possible… at least in this life.

Helpfully, Pastor Joe Rigney, in his excellent book More Than a Battle, has taught that one way to get at the true logic in this passage is to swap the order of the verses… while keeping Paul’s logic intact. In our passage, it is written as “A, because B.” But we can flip it—keeping Paul’s meaning—and better understand his argument by stating it as “B, therefore A.” For example, “I eat because I am hungry” can also be stated as “I am hungry, therefore I eat.” With this, we can understand this passage as: “For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. [THEREFORE] Walk in the Spirit, and you shall not fulfill the lust of the flesh.”

The significance is this. When you look at it this way, the problem and destination become clearer. There is a battle raging inside of you between what you know you ought to do by the Spirit, and what your sinful flesh still desires. This is the battle between the old man, the man of the flesh, which you must crucify each and every day, and the new man, who desires the things of God. But thanks be to God—you are told that if you endeavor to “walk by the Spirit”—you will receive the grace to resist your sinful appetites.

By His death and resurrection, Christ has justified you before God. He took on your sin and gave you His righteousness. You have been declared holy in the sight of God. You have been united to Christ and your salvation is all grace. But that grace does not just change your standing before God, or your position before the Lord—but now it is at work in your life, conforming you to Christ. You are holy—and you are being made holy. His Spirit is at work in you. You are no longer under the dominion of sin—its power has been broken. And yet, you know that you still wrestle with some remaining corruption, you still have sinful desires. And the great promise from God in this passage is that there is a way to have victory in these battles—if you walk by the Spirit.

Now, if you are a Christian… you know what this passage is about.

Christians are not people who never sin… but people who, in humility, are convicted of their sin and know what to do with it. They know the forgiveness found in repentance and confession. But many Christians do find themselves lacking the hope Paul describes here, stuck in that very real battle between the Spirit and the flesh.

Some of you—right now—are growing frustrated and tired. You feel defeated. You are caught in a repeated cycle of very real and serious sin, repentance, and then… repeat. Whether it’s the secret sin of lust and pornography. An always simmering pride and anger that gets unleashed on those closest to you. Frequent abuse of alcohol—trying to escape whatever is in front of you with drunkenness. Whatever it is… you may feel bogged down in a mire… stuck in a ditch… and you don’t even know if it’s worth trying anymore. If God can even really help you.

What I want you to hear this morning is this… you don’t have to stay there.

The Apostle Paul acknowledges that battle you have been waging, and while there will always be a fight on this side of eternity, he says that you can find victory. The desires may and will linger in some form—but with the power of the Spirit living in you—remember the same Spirit that raised Christ from the dead—those desires can be denied. There is hope for you if you walk by the Spirit.

Walking by the Spirit

Now to return to my initial question though—what does that phrase actually mean How do you wake up tomorrow, get out of bed, and choose to walk in the Spirit?

The first thing I want you to notice that walking is is an action. It is important to understand that the Christian life is not one of sitting back and expecting God to simply change you with no effort of your own. Yes, justification—being made right with God—is what we call monergistic. Meaning that it is the work of God alone and not man. You did nothing to contribute to your salvation, and in fact, before you were given a new heart you did not even have the desire to be saved. As Ephesians 2 teaches, “You were dead in your trespasses and sins… but God, being rich in mercy, made you alive with Christ.” There is no will involved there at the start. Your will is dead. It’s enslaved to sin.

But sanctification—growth in the Christian life, growing in holiness—involves your own will. It takes action. It is something accomplished only by the help of God, and yet you are active in your Spirit-enabled striving.

So “walking in the Spirit” might sound esoteric or mystical or charismatic, but it is actually very practical and real. Walking in the Spirit looks like this: praying to God, confessing your sin, and admitting that you can’t fight it on your own. That you can’t break this sinful habit on your own. That you need Him to help you walk in new patterns of obedience, leaving your old sinful habits behind.

And then…?

You get out of your bed. And you do the things you know you are supposed to do. You walk in obedience with the Spirit’s help. And a lot of this will look very mundane—perhaps even unspiritual—but all of it is spiritual if it’s done in faith. By that I mean—you might need to make real, detailed, specific, concrete plans to overcome a habitual sin. If you are overspending, you sit down and you make a budget. If you are turning to pornography or alcohol, you identify when your temptations come and you order your life in such a way as to make fulfilling those sinful desires as difficult as possible. If you are neglecting your family with overtime and doom scrolling—you need to put the phone down and schedule intentional family time.

This is not just a matter of avoiding sin or trying not to do the wrong thing. In our passage this morning you have those two lists. One of the works of the flesh and one of the fruit of the Spirit. One is a list of sins and desires that you must suffocate and put to death. As verse 24 says, “And those who are Christ’s have crucified the flesh with its passions and desires.” So you must seek to mortify your sins, to kill your sinful desires, each and every day.

But the other list is one of fruit, which you must proactively cultivate and grow with the Spirit’s help. They are what your new heart should desire, and what you should be striving for in your lives. And so walking in the Spirit is fighting by faith with the Spirit’s help.

In his epistle to the Ephesians, the Apostle Paul teaches a related practice of “putting off” and “putting on.”

In Ephesians 4:17–24 we read, “This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness. But you have not so learned Christ, if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, and be renewed in the spirit of your mind, and that you put on the new man which was created according to God, in true righteousness and holiness.”

You can see here again, there is a dual action of putting off, putting away, of killing the deeds of the flesh… and putting on, practicing righteousness and holiness. Paul then lists starting in verse 25 of Ephesians 4 examples of the “off” and “on”: Put away lying—and speak the truth. Put away stealing—and work so hard that you are in a position to be generous. Put away sinful speech—and build up others with your words.

Walking in the Spirit is endeavoring to live in a manner worthy of your calling in Christ. It is to be united to Christ, and by the power of the Spirit, to crucify your sinful desires in favor of righteousness and holiness.

Spirit-Filled Means of Grace

Now, I also believe that God has given His church very specific practices and disciplines that are essential to walking in the Spirit.

So if we go back to Acts 2 and look at the Day of Pentecost—immediately following the outpouring of the Holy Spirit, the Apostle Peter’s sermon, and the people’s response of repentance—the new Christians began to walk by the Spirit that they had received in faith.

We read, “Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved” (Acts 2:41–47).

We see here that while Spirit-wrought signs and wonders certainly accompanied the Apostles in their ministry, the church as a whole devoted itself to rather ordinary duties—that were yet Spirit-filled. These practices included receiving baptism, receiving the apostles doctrine and teaching—so hearing the Word preached—, fellowshiping with one another, breaking bread together—which many Reformed interpreters understand to specifically be referring to the Lord’s Supper, and prayer.

We call these duties “means of grace” — for they are “instruments” of grace or “mediums” of grace. They are God-ordained means by which we can receive ongoing grace in the Christian life for our encouragement and progress in holiness. And so one very basic and practical way to pursue walking in the Spirit is to receive these disciplines as gifts from God to be used in faith.

This is why if you reach out to your parish elder or meet with a pastor for counsel on a specific sin struggle or issue… you most likely will be asked about your habits in reading the Word, prayer, and fellowshipping with other believers. It is not because we think you just need to take a Bible verse like a pill and everything will become magically better. But rather, we recognize that the Christian life is war—against sin, the flesh, and the devil—and our Lord has given us the weapons to fight that war.

And you need to consider whether those weapons have been neglected or forgotten in your life, or have grown rusty with misuse. So let’s briefly hit each one of these means in Acts 2 and see how the Spirit is at work in each one.

First, consider what Scripture says about the sacrament of baptism.

In Peter’s sermon in Acts 2 he ties the reception of the Spirit directly with receiving baptism, saying, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Baptism is the entrance into new life and fellowship with God and the community of believers. We believe that when we baptize a child or an adult, that God is actually doing something in that ordinance. It’s not merely a ritual or a symbol, but as the Westminster Confession teaches, grace is granted in the waters of baptism. Baptism, of course, only happens once (usually). But the grace you have received from it is ongoing, and every time you witness a baptism in church it stands as a reminder to you of your own.

Second, consider what we are told about the Word of God, the holy Scriptures, and the apostles’ doctrine.

We read in 2 Timothy 3 that all Scripture is breathed out by God—breath there being a reference to the Spirit—and profitable for teaching, reproof, correction, and training in righteousness, that the man of God may be complete and equipped for every good work.” Likewise, the Apostle Paul teaches in Ephesians 6 that the word of God is the sword of the Spirit—it is the very weapon and a tool that the Spirit works through. When you are thinking wrongly and its causing stress or anxiety in your life, it is always helpful to speak with a friend because they are able to interupt those thoughts and correct them with the truth. And that is what the Spirit is able to do through the Word. Jesus said He would lead us into all truth, and the word is our primary source of that truth which we need.

Mentioned third, is fellowship.

We don’t often think of this as a means of grace. Isn’t it just a term for hanging out with people? Am I saying that potlucks are a means of grace? Well, yes… We are all different members of one Body, united in Christ who is our Head. And when we come together, the Spirit works through our presence and words to build one another up in the faith. As we read in Hebrews 10… “Let us consider how to stir up one another to love and good works, 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.” Elsewhere in Hebrews, we are told to “Exhort one another daily” so that we are not hardened by sin. As John Piper memorably put it, “Perseverance is a community project.” Walking in the Spirit is a community project. There is no lone-ranger Christianity, and God has given the church to you as a help.

Fourth, we have the Lord’s Supper.

At the beginning of our worship service, we have what is known as the Sursum Corda… where I say “Lift up your hearts,” and you respond, “We lift them up to the Lord.” The reason I mention this is that historically, that liturgical element was placed at the beginning of the Lord’s Supper… this is where Calvin had it in his liturgy. And the reason had to do with what we believe is happening when we partake of this sacrament. We believe that the Spirit lifts our hearts and our souls up to Christ, that we may spiritually, yet truly, partake of Him and receive nourishment and grace for our walk with the Lord. One reason that B.B. Warfield called John Calvin the “theologian of the Holy Spirit” is because of the emphasis he put on the Spirit’s work in the Lord’s Supper, but also in the whole of the Christian life. And so when you come to this Table, don’t just do it as a routine, but do it expectantly, and do it in faith.

And lastly, we come to prayer… an often overlooked or neglected means of grace.

For it’s in prayer that you can confess your sin and need for the Lord, and it’s in prayer where we are told that the Spirit specifically aids us. As we read in Romans 8, “The Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.” Think about how amazing it is that you can talk directly to the living God. That You can approach Him in the name of Jesus, knowing that He hears you. And then understand that even when you don’t pray as you should, when you’re unsure what to say or are too weak to even speak, the Spirit Himself is at work, making known your needs to the Lord.

And so what I want you to see this morning is that walking in the Spirit is not a mystery or just a nice Christian phrase. The Lord has given you specific practices to pursue that He has ordained to be a benefit to you in your faith. That He has promised to work through for your good.

But you do need to understand one more thing about all of this…

There is a faithful way to practice Bible reading, and worship, and prayer… and there is a faithless way to practice them. By this I mean that there really is a way to be a very religious hypocrite. To be someone who just is going through the motions, but your mind and your heart is far from God. Maybe all of this is simply what your family does, or how you grew up, or for whatever reason, it’s the path of least resistance in your life… at least for now. What I mean is that you can diligently attend to the means of grace without faith. And one way to know if you are attending to these things with or without earnest faith is to examine your lives.

Do you actually desire to grow in holiness? Or are you actually fairly content with your sin? Do you love or hate your sin? Are they your beloved secret sins, or are they what you abhor? Are you growing in holiness? Are you putting up a fight and seeing any progress? Are you becoming more loving or more patient with those around you Or are you known as a bitter person, a liar, a manipulator, and someone quick to anger? Are you getting better at practicing self-control? Or do you feel yourself slipping each day?

On the surface—two people can look pretty similiar. They are both Christians and church-going people. They confess the same faith, they read the same Bible, they live in the same church community… And yet one can be filled by the Spirit with light and life, while the other is rotting on the inside.

But these things always become evident eventually. As our Lord Jesus taught, “What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man” (Mk. 7:20–23).

In our passage this morning are those two lists. Which list better characterizes your life? Which list do you truly long to belong to? The sinful deeds of the flesh… or the life marked by keeping in step with the Spirit—even imperfectly?

Conclusion

In conclusion, I want to highlight that one thing the Spirit grants believers is the gift of assurance—of the assurance of salvation.

As we read in Romans 8, “As many as are led by the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’ The Spirit Himself bears witness with our spirit that we are children of God.” To walk by the Spirit is to walk in the grace of God, which you have already received.

At the beginning of this sermon, I referenced the promise of the Spirit from Ezekiel. “I will give you a new heart and put a new Spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes…” (Ezk. 36:26–27a). Here we see that the Spirit Himself gives you new life and He will cause you to faithfully walk in the Lord’s commandments.

So all of this we are considering this morning is done from a position of absolute rest and reliance on the finished work of Christ, which has been applied to us by the Spirit. There is real rest—you are not earning your salvation or favor from God. And yet, there is work to do. Sanctification involves your own will and effort.

Some days and weeks, you will feel like you are just gritting your teeth and forcing your way through whatever trial or temptation you are facing. You will find it is all very difficult—and you might be tempted to wonder if that means something has gone wrong or if you are even a child of God.

If this is you… Do not despair.

God has purposed to make you holy, and He will accomplish this in you through many tests and trials. This takes effort, but it is a kind of effort that comes from and works through the Spirit in you. As Philippians 2 reads, you are to “work out your salvation with fear and trembling, for it is God who works in you, both to will and to do for His good pleasure.”

The Christian life is one of striving and pushing forward, but it all grace, all the way down. You will need to fight. You will need to plan, and strategize, and get help, and fall down and get back up. But you will be able to look back, and you will see the Lord’s hand on every moment of it. You will be able to see that all of it was done with the Spirit’s help.

Therefore, do not lose heart. Do the next thing. Keep in step with the Spirit. And labor in the Lord, as He labors in you.

This event was Christ’s royal coronation. In His resurrection, Christ’s sacrifice was shown to be accepted as He publicly defeated death. And in His ascension, He is now exalted and enthroned high above all principalities and powers, forever having dominion (Eph. 1:20–21). As the Spirit prophesied through King David in Psalm 110, “The Lord said to my Lord: Sit at My right hand, until I make Your enemies Your footstool.”

The late theologian, J.I. Packer, summarized the message of Christ’s ascension as “Jesus the Savior reigns!” He wrote,

“In a weary world in which grave philosophers were counseling suicide as man’s best option the unshakable, rollicking optimism of the first Christians, who went on feeling and proclaiming that life was wonderful and the world a marvelous place because Jesus was on the throne of the universe, was beyond comprehension.”

Ascension Sunday is a joyous reminder for you, Christian, that your Lord Jesus is in control. Christ is King. He is the King of heaven and earth, the King of this nation, this church, your family, and your heart. “In this world you will have tribulation; but be of good cheer, I have overcome the world,” says the Lord Jesus (Jn. 16:33). When sin and suffering threaten to destroy your peace, to destroy your family, or your health, or your comfort—there is One to whom you can turn, who has all authority and power. There is One you can trust, who sovereignly ordains all things for the good of His people (Rom. 8:28). Jesus, your great High Priest, has passed through the heavens and ascended on high. Therefore, hold fast the confession of your faith, and come now boldly to His throne of grace, where mercy may be found (Heb. 4:14–16).

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This exhortation was given on May 17, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

This liturgical uniform of the Old Covenant High Priests consisted of an ephod with two beautiful onyx stones engraved with the names of the tribes of Israel on each shoulder. This was so the High Priest would carry God’s people on his shoulders before the Lord. Additionally, he wore a breastplate with twelve unique stones, each engraved with the name of one of the twelve tribes and gloriously set in gold. This was so that the High Priest would bear the people over his heart in the holy place.

You can imagine how wonderful and encouraging this sight must have been to God’s people. To see this man of God, on the Day of Atonement, entering the Holy of Holies bearing their names before the Lord.

One of the great benefits of our Lord Jesus’ ascension is that He now forever lives as our true and final High Priest at the right hand of the Father in heaven. And it is there where He always lives to make intercession for us, the people He came to save to the uttermost (Heb. 7:25).

Your name is engraved on the palm of His hand (Isa. 49:16). You have been set as a seal over His heart, with a love as strong as death (Song 8:6). Tribulations and distress, sin and failure, may and will come—and He will never let you go. He will be forever faithful to You, and His ascension is a sure pledge that He will one day bring You to your heavenly home (HC 49).

So come, and welcome, to Jesus Christ.

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This communion meditation was given on May 17, AD 2026, at King’s Cross Church Downtown in Moscow, Idaho.

Each week following this exhortation and our time of confession, the minister calls you to rise and declares that “Your sins are forgiven through Christ.” For those new to our church or liturgical worship, this part of the service may be quite surprising at first, with the kneeling to confess our sins and then a minister pronouncing a pardon. You might wonder, isn’t this creeping Roman Catholicism? How can a man so boldly declare that my sins are forgiven?

There are two explanations for the appropriateness of this liturgical act.

First, the assurance of pardon you receive after confessing your sins is grounded in the promise of God found in His Word. We read in Proverbs that “he who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy” (Prov. 28:13). Likewise, 1 John 1:9 reads, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Therefore, the assurance you receive here each Lord’s Day is the same kind of assurance you ought to have whenever you sincerely confess your sins to the Lord and one another.

Second, as a minister called by God and this congregation, it is my great duty to proclaim the gospel and the free forgiveness found in Christ, especially to His people. Christ has committed the keys of the kingdom to His ordained officers, saying, “If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld” (Jn. 20:23). In this act, Christ is speaking through the minister in the same way that He does in the preaching of the Word. The pastor does not have any special power in Himself to extend forgiveness, but rather, in the office he holds, he is called to authoritatively proclaim God’s forgiveness to all who repent of their sins and turn to Christ.1

And when you hear these words, your simple duty is to receive them in faith, as coming from our gracious Lord Himself, who delights to cleanse you from all sin.

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This exhortation was given on May 3, AD 2026, at King’s Cross Church in Moscow, Idaho.