“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2 Tm. 3:16-17). The sufficiency of scripture ought to overarch any discussion of theology and practice of the church of Jesus Christ. This is especially the case when it comes to something as important as Pastoral Theology. It must be maintained that Holy Scripture is sufficient for the organizing of the church, specifically the calling and duty of a minister of the gospel. An appeal in any way to ambiguity or vagueness as an excuse for forsaking the teaching of scripture regarding the call and duty of a minister of the gospel, is a direct attack against the scripture itself, it’s Author, and the Head of the church, the Lord Jesus Christ, as it is He who provides the church with its ministers (Eph 4:11-13). It is at this starting point where a conversation about Pastoral Theology must begin.
It has been said that the “Pastoral Epistles” (1 Timothy, 2 Timothy, and Titus), as they are commonly understood, should operate as something of a book of church order.[1] This idea comes from 1 Timothy 3:14-15, which acts as a thesis statement for Paul’s first letter to Timothy, it reads: “I hope to come to you soon, but I am writing these things to you so that, if I delay, you may know how one ought to behave in the household of God, …” (1 Tm. 3:14, 15a). The expressed purpose why Paul is writing Timothy so that he, and others, may know how to behave, or conduct themselves, in the context of the local church. Because of its close relation to the first epistle, Paul’s second letter to Timothy can be understood as a continuation of this “book of church order.” Furthermore, in Titus we see this same general thrust. After greeting Titus in the opening verses, Paul, in verse 5, says that the very reason he left Titus in Crete was to “set in order what remains.” All of Paul’s Holy Spirit inspired instructions and directions found in 1 Timothy, 2 Timothy, and Titus can be understood as flowing from this general rubric. These three epistles can be understood as counterparts and a singular body of Paul’s theological and practical understanding of life in the local church. As noted above, if we believe that all scripture is given by inspiration, breathed out by God (2 Tm. 3:16,) then we should also understand the scriptures to be sufficient (1 Tm. 3:17) in informing our doctrine of pastoral theology. Based on these operating principles, a fourfold survey of the pastoral epistles will be expounded – 1. Calling of the Minister, 2. Public Ministrations of the Minister, 3. Practical Ministrations of the Minister, and 4. Scriptural basis for the financial support of the Minister. This practical and theological survey will reveal the implicit teaching and principles regarding these important matters, as well as the actual prescriptions, commands, and regulations of scripture as it pertains to the call and work of the minister.
The Calling of the Minister
The call to the ministry can be thought of, biblically and historically, under two heads: the internal call and the external call. However, scripture gives clear commands as to the gifts necessary and the character necessary for a man aspiring to the office of overseer. Regardless of his inward desire or any outward affirmation, a man can be assumed unfit for the pastorate if he does not meet the gifting or character qualifications. With these considerations in mind, we will look at the character and gifting qualifications necessary for a man aspiring to the office of elder/overseer.
Character qualifications – It is of value to note that the qualifications of an elder are overwhelmingly character-based. The only two qualifications of an elder that are not character based are that he be “able to teach” (1 Tm. 3:2, also Titus 1:9) and “rule well” (1 Tm. 3:5; 1 Tm. 5:17; Heb. 13:17). The character qualifications of a man aspiring to the pastorate can be found in 1 Timothy 3 and Titus 1. For the current purposes, 1 Timothy 3:2-7 will serve well. It reads:
Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil.
Notice Paul’s emphasis as he opens this section: an overseer must – and he goes on to list the qualifications. The qualifications found in this passage are necessary for a man to possess if he is to be set apart unto the gospel ministry. This is not to say however, that the one aspiring to this office must attain perfection in each of these categories, but he must be unquestionably marked by these traits if he aspires to that sacred office.
In resisting the temptation to say more on this particular subject, suffice it to say that the gender of an individual can disqualify them. Meaning, it is men only who are called to the ministry. This is made clear in more than one place didactically, and in others theologically. As noted above, the overseer must be the husband of one wife. To some, this is a point of contention, a proper response being that, it is not men generally speaking who are called to the ministry, but men who also meet the character and gifting qualifications. In other words, while it is true that women, by default, are not qualified for the ministry, it is also true that many men are not qualified for the ministry – based on the qualifications of 1 Timothy 3 and Titus 1. While the character of a man aspiring to the pastorate is front in center in his qualification, there are also necessary giftings that need to be present as well.
Gifting qualifications – the necessary components of the gifting of a man aspiring to the pastorate are twofold: teaching and ruling.
The qualification of teaching, most succinctly, is derived from the previously cited 1 Timothy 3. Imbedded among the long list of character qualifications is this little, yet ever important phrase: able to teach. This same phrase also appears in 2 Timothy 2:24. Teaching serves as the regular, and formal tool that the Good Shepherd uses, by way of His under shepherds (pastors), to nurture and feed the flock of God. In countless places throughout the pastoral epistles, Paul charges Timothy and Titus to teach. Among them are: 1 Tm. 4:11; 1 Tm. 4:13; 1 Tm. 6:2; 2 Tm. 2:2; 2 Tm. 4:2; Tit 2:1; Tit 1:7. Teaching however, as vital as it is, is not the singular gifting necessary for one aspiring to the office of overseer. Inseparably related to teaching is another required gifting for the office of the pastorate – ruling.
The idea of ruling carries with it the care of the souls of Christs sheep. The word “pastor” is the common translation of the Greek noun poimen (Eph. 4:11). Literally it means, “a shepherd or one who keeps animals (Gen. 4:2; 13:7; 46:32, 34; Exod. 2:17; Isa. 13:20; Jer. 6:3; Luke 2:8, 15, 18, 20) but used figuratively of those called by God to feed (Jer. 3:15; John 21:16), care for (Acts 20:28), and lead (1 Pet. 5:2) His people, who are His “flock” …” [2] In Hebrews 13:17 the exhortation is given to obey those who rule over you. It is these rulers that the author of Hebrews describes as having authority in “keeping watch over their souls.” As it relates specifically to the pastoral epistles, the idea of ruling comes first and foremost from the passage of 1 Timothy 3 above. Within that list is the qualification of managing one’s own household. Paul puts forward the reasoning for this necessary qualification by asking the rhetorical question, “for if someone does not know how to manage his own household, how will he care for God’s church?” (1 Tm. 3:5). Additionally, 1 Timothy 5:17 says that the elders who rule well and labor in word and doctrine are worthy of double honor. At the very least, what can be drawn from this passage is that elders are not only called to teach but also to rule.
Having examined the necessary qualifications of a man aspiring to the office of overseer, the focus can now shift to the call to the ministry. As noted above, the call to the ministry, biblically and historically, can be understood as the internal call and the external call. Only possessing one of these aspects of the call to ministry is not enough to justify ones calling and aspirations unto the pastorate. Both of these aspects are necessary for a man called unto that sacred office. Unfortunately, in our day, these crucial and biblically regulated aspects of the call to the ministry have been obscured, and in many cases abandoned completely. The result of this obscuring and abandoning of scripture’s teaching of the call to the ministry is catastrophe – catastrophe for the souls of the men who usurp the authority of Christ in installing themselves to the pastorate, and catastrophe and confusion for the precious and mislead sheep of Christ who earnestly desire to worship and serve Him in spirit and in truth.
Internal call – The internal call to the ministry is most simply defined as that inward desire and aspiration to the office of overseer. This inward desire is not to be confused with some fleeting ambition, and is most reliably discerned if continued over a prolonged period of time. 1 Timothy 3:1 reads: “The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task.” The Greek word here translated “aspire” (ὀρέγω) has the sense also of craving and desire. The Greek word translated “desire” (ἐπιθυμέω), interestingly, has the sense of longing, coveting, and even lusting. Now, the desire of a man to the office of overseer should never become sinful, yet there is a real sense that this desire is an irresistible yearning, an insatiable craving, an overwhelming sense of longing, a holy compulsion. The prophet Jeremiah epitomizes this desire: “there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jer. 20:9) – even the Apostle Paul in 1 Corinthians 9:16: “For necessity is laid upon me. Woe to me if I do not preach the gospel!”
This yearning, craving, and longing, however, must be born out of pure motive. It is possible that a man’s desire not be a fleeting compulsion while at the same time be sinfully motivated. A desire for prestige, and the accolades of man is disqualifying. Neither do a desire merely to preach, or the desire for an “easy” work schedule constitute a biblical call to the ministry. The examples of improper motives are endless. As a man considers his own call, Romans 12:3 ought to be a passage of constant meditation: “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.”
It is important to note that while the giftings and character qualifications are requisite for men who hold the office of overseer, they are not requisite for a man considering his call to the ministry. That is to say, it is possible for a man who aspires to that office and work to presently lack some of the gifting or character qualifications, yet his internal desire is legitimate, being given to him by the Holy Spirit. This is where the second aspect of a lawful and biblical call to the ministry comes in.
External call – Biblically speaking, the assumed context of the call to ministry is the local church – this point cannot be overlooked. The external, or outward call to the ministry is an act and duty of the church.[3] The internal call and personal conviction of the aspiring office-bearer must be confirmed by the external call of the church. A man aspiring to the pastorate can safely assume that he is not called to the ministry until he has provenly committed himself to a local church body, and in doing so, submitted himself to the oversight and care of biblically qualified and installed elders, because it is to the local church body that the external call belongs. The external call itself is threefold: 1. The character and giftings of a man being evaluated, examined, and tested, 2. election, and 3. ordination.
Testing of a man – This first step of a man’s external call is the observation of his life. Does his way of living reflect his profession of faith? How does he interact with his family? How does he interact with others in the church? Is he gifted in teaching and preaching, and does his teaching and preaching represent accuracy to the bible and sound doctrine (Tit. 1:9, 2:1)? Speaking of deacons in 1 Timothy 3:10, Paul says let them first be tested and then let them serve if they prove themselves blameless. The question must be asked, if this is the standard set forth for the office of deacon (an office which does not include teaching, oversight, or authority), how much more for the office of elder? Not only that, but because this charge to Timothy regarding the testing of deacons appears in the immediate context of the qualifications for deacons and elders, it should be safely understood to apply to both offices. Additionally, later in the epistle Paul will charge Timothy to not be hasty in the laying on of hands (1 Tm. 5:22), which is directly correlated to the ordination of men unto the office of elder. A man must welcome feedback and criticism in all of the aforementioned areas and show a willingness to, and an actual improvement in the respective areas of evaluation. If called by God unto this office, the Holy Spirit’s work of shaping and fashioning the future servant of Christ will be evident to the church body and elders.
Election: Among other places in scripture, Acts 6:3, 15:22, 25; 1 Corinthians 16:3; and 2 Corinthians 8:19 serve to show that men were chosen, or elected, unto specific duties pertaining to official ministerial employment, by the collective vote of the church, as overseen by a plurality of elders, or an Apostle[4]. This doctrine is reflected in the 2nd London Baptist Confession of 1689: “The way appointed by Christ for the calling of any person, fitted and gifted by the Holy Spirit, unto the office of bishop or elder in a church, is, that he be chosen thereunto by the common suffrage [collective vote] of the church itself; …”[5] This biblical election of office bearers is quite different than that of an American presidential election where individuals put themselves forward as candidates and campaign for a vote, and finally are chosen from among the names that have been put forward. Rather, the biblical and confessionally reformed doctrine of election of office bearers in the church is that church members choose, organically, already tested and qualified men unto the office, under the guidance of existing elders. This external call consisting of testing, examining, evaluating, and electing men is completed by a final step – ordination.
Ordination – The remainder of the same chapter and paragraph from the Second London Confession quoted above describes the characteristics of ordination: “and solemnly set apart by fasting and prayer, with imposition of hands of the eldership of the church…” The biblical doctrine of the external call is completed by this “setting apart” or ordination. This is clearly taught in such places as Acts 6:5-6; Acts 13:1-3; Acts 14:23, 1 Timothy 4:14, and Titus 1:5. With the cessation of the extraordinary gifts of the Holy Spirit, ordination is not to be understood to convey supernatural power, rather as John Owen would note, is to be “solemnly separated, dedicated unto, and confirmed in their office by fasting and prayer.”[6]
The call to the ministry and the qualifications necessary cannot, must not, be overlooked. Resting his case on the matter, Owen would say: “All the three things mentioned [giftings and qualifications, election, and ordination] are essential thereunto; and when any of them are utterly neglected,—where they are neither formally nor virtually,—there is no lawful, regular call unto the ministry according to the mind of Christ.”[7]
About the Author
Taylor is the Pastor of Shenandoah Farms Baptist Church in Warren County Virginia. He lives in Front Royal, Virginia with his lovely wife and their four children.
[1] William Perkins, The Art of Prophesying and The Calling of the Ministry, Puritan Paperbacks (Banner of Truth Trust, 1996), 18.
[2] Trent C. Buttler et al., eds., Holman Illustrated Bible Dictionary (Nashville, Tennessee: Holman Bible Publishers, 2003).
[3] John Owen, The Works of John Owen, ed. William H. Goold, vol. 16 (Edinburgh, United Kingdom: T&T Clark, n.d.), 48.
[4] Owen, The Works of John Owen, vol. 16. Page 62
[5]Second London Baptist Confession of Faith, 1677/1689, 26:9.
[6] Owen, The Works of John Owen, vol. 16. Page 68
[7] Owen, The Works of John Owen, vol. 16. Page 68. Charles Bridges, in Part II Chapter 6 of his classic work The Christian Ministry, with an Inquiry into the Causes of Its Inefficiency would write “But both these capabilities [external call and internal call], though essentially distinct in their character, and flowing from different sources—are indispensably requisite for the exercise of the Divine commission.” And also, “Without a Divine call, therefore, the greatest talents, the most holy spirit, and the most sincere intentions, cannot justify the entrance into the sacred office.” In volume 1 chapter 3 of Albert Martin’s Pastoral Theology, he makes many observations of fundamental errors regarding the call to the ministry, which flow from a neglection of either the external/internal call, or both.
Having recognized their susceptibility to error in this matter, Paul gives this beloved church a written account of the teachings he had given while with them in person. He isolated a peculiarly egregious opponent of the gospel to expand the general statements of 1:6-9. The “man of lawlessness” also is a “son of destruction.” This means that as an entity thoroughly given over to lawlessness he is doomed from the beginning, he embodies all the elements that God will judge and to which he will bring “the penalty of eternal destruction” (1:9) when he comes to be “glorified in his saints on that day” (1:10).
What is the environment in which this will happen? The “apostasy” must come first. Some interpreters make this falling away refer to the “rapture,” a literal physical falling away from the earth, with the tribulation following. The concern that Paul has for gearing up their knowledge for discernment of truth seems to point to a coming apostasy from the truth. The falling away involves heresy, unrighteousness, deceit, and idolatry. The Thessalonians must be solid in their grasp of truth, for, as John said, this spirit of antichrist already is in the world (1 John 4:1-3). Paul’s understanding is the same, “The mystery of lawlessness is already at work” (7).
This apostasy will be in coordination with the “man of lawlessness” (3). It seems that already this figure is present and will come to a critical time of unveiling. Verses 6 and 8 also use the word “revealed” or “unveiled” for the time that the work and intent of this figure begins to exert power. A. T. Robertson observed, “The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (II Corinthians 11:13ff), whether the crowning event of the apostasy or another name for the same event.” Daniel describes such a figure in Daniel 7:25, again in 8:23-25, and in 11:36. This person, or institution, becomes a law unto itself—“And the king shall do as he wills. He shall exalt himself and magnify above every god and shall speak astonishing things against the God of gods” (Daniel 11:36).
This posture of autocracy and self-deification coincides with the fallenness of humanity and its propensity to rebellion and to reject the law of God and any true fear of his power and holiness: “Transgression speaks to the wicked deep in his heart; … there is no fear of God before his eyes” (Psalm 36:1; cf Romans 3:18). For this reason, so many are brought into the orbit of this purveyor of lies, lawlessness, and deceit. Paul’s juxtaposition of the descriptions “man of lawlessness,” and “son of destruction” shows that he will not prevail but will be destroyed. This truth of certain destruction for the reigning proponent of lawlessness is expanded in verse 8: “Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming.”
Paul goes into some detail to set forth the perversity and destructiveness of this one called the man of lawlessness. It seems that this seizing of power includes social, political, and religious spheres of influence. The totalitarian impulse comes to full flower in the claims and exhibitions of control in this person or office. For a season, the truly destructive and despotic root of sin is granted its time to be revealed. Godlessness and scoffing at the divinely-revealed standards of true life and righteousness will be granted a moment, as it were, to flourish, so that the verdict of destruction will be seen as perfectly fitted for the sinful perversity of rebellion.
The man of lawlessness, in the style of Nebuchadnezzar in Daniel 3:1-7 or Darius in Daniel 6:6-9, claims all the power and prerogatives of a god. He makes himself the final point of loyalty for all his subjects. He opposes every object of worship other than himself, exalts himself above them and even inserts his own authority above the God of the Bible (4). “He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times and the law” (Daniel 7:25).
This being, either an individual or institution, is fully coordinated with the purpose and plot of the great fallen angel Satan. He claims, falsely like Satan, to have final power and authority over this world (Matthew 4:8-10). It seems to be so at times because of the conglomerate perversity that frequently rises to the place of prominence in large portions of society (Ephesians 2:1-3). There Satan is called “the prince of the power of the air, the spirit that now is at work in the sons of disobedience.” In 2 Corinthians 4:4, Paul called Satan “the god of this world” in his operations to blind the minds of unbelievers. The man of sin, “whose coming is in accord with the activity of Satan,” (9) uses the angelic strength of Satan to mimic divine power pointing to these as signs of his authority, but, though impressive to the carnal mind, they are but “false wonders” (9).
Some commentators make this the development of civil institutions that oppose Christian truth or persecute Christians. Such may be of the same nature as this man of lawlessness, but the chief attack of this “man” is upon specifically Christian truth from within the framework of Christian worship–“takes his seat in the temple of God.” The description does not seem to isolate this person to a single individual but a collection of individuals committed corporately, perhaps purposely or by identical outlook, to an opposition to holiness, absolute moral law, and the perfection and finality of revealed truth. This principle already was at work in the apostle’s time (3, 7). Peter warned against it in 2 Peter 2, as did Jude (3, 4), and John (1 John 4:1-6). In letter 2 John emphasized unity with those “who know the truth” and the necessity of “walking in truth” for “many deceivers have gone out into the world.” He admonished resistance to anyone who “does not abide in the teaching of Christ” (1, 4, 7, 9). In 3 John we learn that “your truth” must be consistent with “the truth” and that the clear evidence of true faith is “walking in the truth” (3, 4, 12). Wherever such departure from truth has become confident, chronic, and insistent we find one who is in accord with the intentions of the “son of destruction.”
Dr. Tom Nettles is widely regarded as one of the foremost Baptist historians in America. He joined the faculty of Southern Baptist Theological Seminary after teaching at Trinity Evangelical Divinity School where he was professor of Church History and chairman of that department. Previously, he taught at Southwestern Baptist Theological Seminary and Mid-America Baptist Theological Seminary. He received a B.A. from Mississippi College and an M.Div. and Ph.D. from Southwestern. In addition to writing numerous journal articles and scholarly papers, Dr. Nettles has authored or edited nine books including By His Grace and For His Glory, Baptists and the Bible, and Why I Am a Baptist.
Courses taught: Historical Theology of the Baptists, Historical Theology Overview, Jonathan Edwards & Andrew Fuller.
Sam Waldron writes, “Ecclesiastical totalitarianism, civil totalitarianism and ‘perverse reactionism’ are some of the factors which formed the historical backdrop of this chapter.”[1] One of the biggest factors was the oppressive burdens laid upon people by the Roman Catholic Church concerning faith and morals. The Roman priests and popes required unquestioned and absolute belief in their dogmas and obedience to their rules and regulations. Waldron states, “The Roman Catholic church claimed excessive authority over the consciences of Christians. It demanded that men believe its pronouncements without scriptural verification and assumed the right to make laws which added to the Word of God.”[2] Some of these unscriptural traditions and laws which were pressed on men’s consciences were infant baptism, the Roman mass, penance, indulgences, fast days, holy days, prayers for the dead, the veneration of images, and the worship of Mary.
For instance, The Council of Trent, Session 25, Third Decree declares, “the sacred holy Synod teaches, and enjoins, that the use of Indulgences, for the Christian people most salutary, and approved of by the authority of sacred Councils, is to be retained in the Church; and It condemns with anathema [the curse and judgment of God] those who either assert, that they are useless ; or who deny that there is in the Church the power of granting them.”
Concerning Rome’s demands on the conscience, Samuel Bolton writes, “The Romish doctrine requires absolute submission to the authority of the Church, an authority which neither men nor angels may usurp without high treason to Jesus Christ. Says Bellarmine [an Italian Jesuit and leader in the Counter-Reformation]: ‘You are ignorant and unskilled; therefore if you wish to be saved, there is no other course open to you but to render a blind obedience to our authority.’”[3]
And concerning Rome’s tyranny over the people, Martin Luther writes, “Against this, such dispensing [the dispensing of the mysteries of God by the clergy, 1 Cor. 4:1] has now turned into such a display of power and a terrible tyranny that no national or worldly political power can be compared to it. It is as if the laity were something other than Christians. As a result of this perversity, the knowledge of Christian grace, faith, freedom, and Christ has perished entirely, only to be replaced by an intolerable captivity to human works and laws. As the Lamentations of Jeremiah puts it, we have become slaves of the vilest possible people on earth, who abuse our misery in all baseness and degradation of their desire.”[4] And, “But nowadays, using human doctrines,we are taught to seek nothing but merits, rewards, and the things that are ours, and we have made out of Christ nothing but a slave driver far harsher than Moses.”[5]
So, a major reason this chapter finds itself in our Confession is to combat the claim of the Roman Catholic Church (or any church for that matter) that it has rule over the consciences of men and can require implicit faith and blind obedience to its doctrines and dogmas. Christian liberty frees us from this kind of slavery to the traditions and impositions of men in order to follow the clear and objective Word of God. Jim Renihan states, “[Christian liberty] gives us an objective standard by which we can know that which pleases God.”[6] We can know with absolute certainly what God wants us to believe and do based off the teaching of Christian liberty without all the subjectivism, superstition, mysticism, legalism, and totalitarianism that we find in so many Christian circles today.
Outline on this Chapter
The outline of this chapter that I would like to follow is:
I.) The Doctrine of Christian Liberty
A.) Defined (para. 1)
B.) Delineated (para. 2)
C.) Destroyed (para. 2-3)
II.) The Application of Christian Liberty
A.) The Limitations of Governing Authorities over the Church
B.) The Unity of Christians in the Church
C.) The Freedom of Christians in Their Own Lives
[1] Sam Waldron, A Modern Exposition of the 1689 Baptist Confession of Faith, 313.
Ben has been one of the pastors of Grace Reformed Baptist Church of Owensboro, Kentucky, since June 2017. In February 2018, he received his Master of Divinity from Covenant Baptist Theological Seminary. Ben has been married to his lovely wife Ali since September 2011. They have four children together: Liam, Luther, Cosette, and Maezie. In his spare time, Ben enjoys playing with his kids, coaching, doing yard work, and Friday family nights.
Paul’s letters to the church at Thessalonica pressed that church to think of life in terms of the end of this present history when Christ comes again. Vindication of suffering saints, a display of perfect justice such as has never been seen in this world, and the transforming appearance of the glory of Christ will settle every question. Every mouth will be stopped about everything. Everyone will have a Job experience pressed to the infinite—“Now my eye seeth thee” (Job 42:5). This startling revelation of the groaning world’s final event (Romans 8:18-21) stirred much enthusiasm and also led to false inferences both in thought and conduct. In both letters to this church, Paul expanded his discussion of this event in several contexts.
The subject of 2 Thessalonians 2:1, 2 is “the day of the Lord” (2). Paul described that day more broadly as “the coming of our Lord Jesus and our gathering together to Him” (1). The report had come to this church, probably since the writing of the first letter, that Christ’s return was pressing in soon, hovering just over the next moment, or the next. To them, it seemed feasible that Paul would give such urgent instruction in light of his attention to Christ’s return in 1 Thessalonians 1:3,10; 2:19, 20; 3:13; 4:13-18; 5:1-11, 23. In his closing statement in the previous letter (5:24), Paul had seemed to press its immediacy when he wrote, “Faithful is He who calls you, and He also will bring it to pass.”
But the pseudo-Pauline urgency came from a false teacher, a wannabe apostle. Paul reminded them not to listen to those who are inconsistent with what Paul taught—“as if from us” (2). “Let no one in any way deceive you” (3). This false message had caused alarm. Some were teaching (by feigning Paul’s authority) that the Lord Jesus Christ was returning from heaven to conclude all things virtually immediately. Earthly life in this age was soon to be ended. Consternation and discomposure were not caused by lack of desire to be in the presence of the Savior, but by the intimidation of the appearance of unsurpassed greatness and power (see 1 Thess. 4:14-18). Though the coming of Christ will be marvelous to Christians (2 Thess. 1:10) and gives a healthy sense of hope (1 Thessalonians 1:10), it still is a sobering, solemn, and awe-inspiring prospect. The display of the judgment of the unrighteous to eternal destruction will make all fall down in worship and confession of the justice of the verdict. The sensory shock of absolute righteousness, immutable holiness, infinite glory—every knee bows—creates an aura of mystery and the disablement effected by deep anticipation. Paul said that this false and sensational report had shaken and disturbed them. It was not healthy spiritually, emotionally, or physically to live on the edge of finality. The hope generated by this event will purify the believer (1 Thessalonians 5:4, 5; 1 John 3:3), but to penetrate each moment with the expectation of the immediate termination of the age enervates the sense of ongoing long-term responsibility (1 Thessalonians 3:2-5; 4:11,12). This false excitement probably was behind the cessation of work on the part of some of the believers (3:11, 12).
Under the impression that they spoke by the Spirit, some were predicting a virtual immediate return of Christ. That is the reason that Paul told them to examine prophetic utterances carefully (1 Thessalonians 5:21). Paul is giving in this passage an apostolic word (again!) by which such unwarranted enthusiasm should be curbed. False teaching produces false living.
Others reported that some message existed to the effect of an immediate return of Christ. This message supposedly would have been a word spoken by Paul, or perhaps another apostle viva voce, and passed along as revealed truth. Again, Paul says do not fall for that ruse. Some even went to the extent of composing a pseudonymous letter personating Paul. Paul was not happy about that and would never accept the validity of any written document passed off under such false pretenses. Note 2 Thess. 3:17.
Do listen to Paul (2, 5). Paul reasserts his apostolic authority and the truth of the message that he delivered. He spoke by the Spirit, preached audibly from Scripture, and wrote letters. He did not reject any of these methods of communication, but the specific content of what they had heard. The first century church received revelation from three ways in which truth was delivered from church to church. The Spirit did reveal truth to the churches through the local prophets as through Paul. Words or sayings given during the life of Christ or by apostles in their ministries were reported (Hebrews 2:1-4). These messages were given to perpetuity by their written form in letters. Paul confirmed both the spoken and written word in verse 2:15. Each of these, however, could be abused and care had to be taken when such things were set forth in the absence of apostolic authority. If the apostolic word was ignored, the messenger of such information was to be disregarded (1 Corinthians 14:36-38). In verse 5, after beginning his response, Paul breaks off before finishing a sentence. He seemed a bit impatient with their susceptibility to believe these untested sources of teaching. “Do you not remember that while I was still with you, I was telling you these things?” If you had listened well enough and taken my words to heart as deeply as you should have, you would not now be confused by these erroneous teachings. We will look at the content of Paul’s reminder in following articles. But for now, we should receive the admonition to know clearly that what we receive has clear verification as revealed truth.
Dr. Tom Nettles is widely regarded as one of the foremost Baptist historians in America. He joined the faculty of Southern Baptist Theological Seminary after teaching at Trinity Evangelical Divinity School where he was professor of Church History and chairman of that department. Previously, he taught at Southwestern Baptist Theological Seminary and Mid-America Baptist Theological Seminary. He received a B.A. from Mississippi College and an M.Div. and Ph.D. from Southwestern. In addition to writing numerous journal articles and scholarly papers, Dr. Nettles has authored or edited nine books including By His Grace and For His Glory, Baptists and the Bible, and Why I Am a Baptist.
Courses taught: Historical Theology of the Baptists, Historical Theology Overview, Jonathan Edwards & Andrew Fuller.
At first glance, we may not see why Christian liberty deserves its own chapter in the Confession. But let me offer you two reasons why this chapter is worthy of our utmost respect and most diligent study.
1.) It is strategically placed in the Confession.
The structure of the Second London Baptist Confession of Faith is not arbitrary. There are important reasons for the placement of each chapter.
First, this chapter comes immediately after chapter 20, which is on the gospel. I think the framers want us to see that the gospel and Christian liberty are closely tied together. As we will see, Christian liberty is the direct result of the gospel. What Christ purchased on the cross for us was the blessings bound up in Christian liberty. He saved us in order to set us free.
Sometimes discussions on Christian liberty revolve around what Christians should or should not do. But our main focus needs to be on what Christ has already done for us. We will see this more clearly in the first paragraph of this chapter.
Second, this chapter serves as the beginning of a new section in the Confession on how to please and glorify God in many areas of life. Jim Renihan says, “This is what our Puritan fathers did: [this chapter] was not just placed in this position because something needed to be said about Christian liberty. Rather, this chapter was positioned at the head of an entire section because it was of fundamental importance to understand. As a result, we have an entire unit, ‘God-Centered Living: Freedom and Boundaries,’ in which Christian liberty is worked out in many different ways.” ((Jim Renihan, A Toolkit for Confessions, 79.))
He explains what he means in these words: “. . . the first six chapters [of the Confession] set out foundational doctrines, followed by a lengthy section which teaches about covenant theology and its implications (chapters 7-20). The next section begins with the chapter Of Christian Liberty and continues through chapter 30. This assertion may surprise some—and perhaps deserves some explanation. The order of the chapters is not arbitrary or accidental. From chapter 21 to chapter 30, every doctrine is affected by the theology of Christian liberty—some more than others—some more overtly and directly—but nonetheless all are affected. . . . In each of these cases, the Confession sets out a framework by which Christians may understand what Christ commands, so that they may be wary of the inventions, intrusions and human legalisms. All these doctrines were, in the 17th century, subject to religious abuse. Their purity had to be expressed in confessional terms. So, this doctrine takes on great importance.” ((Jim Renihan, Reformation Today article entitled “Of Christian Liberty”.))
Christian liberty, then, specifically has to do with religious matters, matters of faith, and morals. It teaches us how we can honor and glorify God in our country, church, and home. So, Christian liberty is a direct result of the gospel and foundational to the way we live our lives before God.
2.) Great men of God have stressed how vital Christian liberty is to the Christian faith.
Listen to what John Calvin, John Owen, and Samuel Bolton have said about the importance of Christian liberty:
John Calvin, Institutes, 3:19:1: “We are now to treat of Christian Liberty, the explanation of which certainly ought not to be omitted by any one proposing to give a compendious summary of Gospel doctrine. For it is a matter of primary necessity, one without the knowledge of which the conscience can scarcely attempt any thing without hesitation, in many must demur and fluctuate, and in all proceed with fickleness and trepidation. In particular, it forms a proper appendix to Justification, and is of no little service in understanding its force. . . . But, as we have said, if the subject be not understood, neither Christ, nor the truth of the Gospel, nor the inward peace of the soul, is properly known.”
John Owen, Works, 15:402: “The second principle of the Reformation, whereon the reformers justified their separation from the church of Rome, was this: ‘That Christian people were not tied up unto blind obedience unto church-guides, but were not only at liberty, but also obliged to judge for themselves as unto all things that they were to believe and practice in religion and the worship of God.’ They knew that the whole fabric of the Papacy did stand on this basis or dunghill, that the mystery of iniquity was cemented by this device,–namely, that the people were ignorant, and to be kept in ignorance, being obliged in all things unto an implicit obedience unto their pretended guides.”
Samuel Bolton, The True Bounds of Christian Freedom, pp. 20-21: “Two great things Christ has entrusted into the hands of His Church — Christian faith and Christian liberty. Just as we are to contend earnestly for the maintenance of the faith (Jude 3), so also for the maintenance of Christian liberty, and that against all who would oppose and undermine it: ‘Stand fast therefore in the liberty wherewith Christ hath made us free’ (Gal. 5.1). Very like this is the exhortation of the same apostle: ‘Ye are bought with a price: be not ye the servants of men’ (2 Cor. 7.23).”
If these towering theologians viewed Christian liberty as “a matter of primary necessity” (Calvin), “The second principle of the Reformation, whereon the reformers justified their separation from the church of Rome,” (Owen), and one of the “Two great things Christ has entrusted into the hands of His Church” (Bolton), I think we should pay close and careful attention to what this chapter teaches us! As Calvin said, “if the subject be not understood, neither Christ, nor the truth of the Gospel, nor the inward peace of the soul, is properly known.”
Ben has been one of the pastors of Grace Reformed Baptist Church of Owensboro, Kentucky, since June 2017. In February 2018, he received his Master of Divinity from Covenant Baptist Theological Seminary. Ben has been married to his lovely wife Ali since September 2011. They have four children together: Liam, Luther, Cosette, and Maezie. In his spare time, Ben enjoys playing with his kids, coaching, doing yard work, and Friday family nights.
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