Dec 24
29
Second London Confession 26.11
“Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.” (Acts 11:19-21; 1 Peter 4:10, 11)
Scripture Reading: Romans 10:9-15
“…because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, ‘Everyone who believes in him will not be put to shame.’ For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved.’ How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’” (Romans 10:9–15)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Second London Confession 26.11
In the Second London Confession of Faith (2LCF) paragraph 10, we confess that the work of pastors is “constantly to attend the service of Christ, in his churches, in the ministry of the word and prayer, with watching for [the] souls [of the members of the congregation], as they that must give an account to [Christ].” This is a nice and succinct summary of the job of pastors. Pastors must be devoted to prayer (in public and private), to the ministry of the word (in public and private), and to the shepherding of the members of the congregation.
A follow-up question we might ask is this: is the work of preaching to be restricted only to those who hold the office of pastor or elder? This is the question behind 2LCF 26.11.
To be clear, we are not asking, may Christian husbands minister the word to their wives in private, or may Christian husbands and wives minister the word to their children in private, or may church members encourage one another with the word of God in private. The answer to these questions is, yes, of course! Every Christian has the privilege and responsibility of encouraging and exhorting others with the Word of God (see Colossians 3:16). Every Christian must be ready to give a reason for the hope that is in them (1 Peter 3:15) in private conversation. This is not about the private and personal ministry of the word but the public and formal preaching and teaching ministries of the church. Hear the question again: is the work of preaching to be restricted only to those who hold the office of pastor or elder?
Our confession was written in the 17th century. In those days, there was a diversity of opinions on this subject. The Church of England and the Presbyterians believed that only ordained men could preach. Of course, like today, some simply took it upon themselves to preach. The Congregationalists and our Particular Baptist forefathers agreed with the Presbyterians that the church needed to approve and appoint preachers and, given the importance of preaching, the bar needed to be set high – as high as the Scriptures set it! But they did expand the circle a bit when they confessed that others besides ordained pastors or elders may preach. This position, they thought, better agreed with what is written in the Holy Scriptures. I do believe that 2LCF 26.11 is spot on.
First, we confess that preaching is primarily the job of bishops or pastors. “Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office…”, our confession says. The word incumbent means necessary or obligatory as a duty or responsibility. Who in the church is responsible for preaching and teaching the word? Bishops or pastors are. This responsibility belongs to them by way of office.
Now, I do not believe this means that every elder must preach. Every elder must be apt to teach, says 1 Timothy 3:2 and 2 Timothy 2:24. But some elders may give themselves more to ruling than to teaching. And some elders might teach more in private than they preach in public. Our constitution makes this distinction, and I do believe it is a distinction drawn from the Scriptures (see 1 Timothy 5:17). But it is the eldership who has the responsibility to oversee the preaching and teaching ministry of the church, and, ordinarily, it should be the pastors who preach. The office demands it. And so we confess that it is bishops or pastors who are to be instant, quick, constant, or consistent in the preaching of the word of God.
Secondly, we confess that preaching must not be strictly confined to ordained pastors or elders. “[Y]et the work of preaching the word is not so peculiarly confined to them…”, our confession says. Acts 11:19-21 and 1 Peter 4:10-11 are listed as proof texts. Acts 11:19-21 describes a situation in the early church where the preaching of, what appear to be, non-ordained men was blessed by the Lord. And 1 Peter 4:10 commands that if Christ has given the gift of teaching to a man it is to be used in the service of Christ and his church. “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen” (1 Peter 4:10-11). Again, though pastors and elders are to lead in teaching by way of office, and though deacons are to lead in service by way of office, we should expect that others within the congregation will have the gifts of teaching and service. The point is that these gifts must be used for the building up of the body of Christ.
Thirdly, we confess that the preaching or pulpit ministry of the church must be very carefully guarded. We agree with our Presbyterian brothers on this point. The preaching ministry of the church is so central and vital to the health of the church; it has such a great effect on the souls of men and women, boys and girls – that great care must be taken to ensure that only men who are gifted and fitted for the work engage in it. Just as the Lord’s Table must be fenced to ensure that only those qualified to partake of the sacred meal, so too the Sacred Desk (the pulpit) must be fenced to ensure that only those gifted and fitted by Christ stand behind it discharge the ministry of the word. The question is not, is there to be a fence, but where is the fence to be placed? Historically the Presbyterians have said, it is only those who have been classically ordained who may preach. We confess, “that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to [preach the word].”
Notice a few things about this statement.
One, we confess that if men are to be permitted to preach the word, they must be gifted and fitted. It must be remembered that these terms were used in paragraph 9. That paragraph is about the ordination of elders. There we confess that a man must show himself to be fitted and gifted for the office of elder before being ordained to the office. When we say that a man must be gifted for the office we mean he must possess the gifts or abilities required to fulfill the duties the office requires. In brief, he must be able to teach (1 Timothy 3:2) and able to rule, manage, and oversee the church (1 Timothy 3:4-5). When we say that a man must be fitted for the office of elder we mean that he must show evidence of the grace of God in his life. He must be mature in the faith (1 Timothy 3:6). He must meet the character qualifications outlined in Scripture, especially in 1 Timothy 3, 2 Timothy 2:24, and Titus 1. He must be well thought of by outsiders. It is important to note that the same terms are used here in paragraph 11 as we consider the question, who should be permitted to preach in the church? We confess that it is not only ordained pastors who may preach but others “gifted and fitted by the Holy Spirit for it…”
At this point, you might be wondering, then what is the difference between the qualifications that must be met to hold the office of elder and the qualifications that must be met to be licensed to preach?
The first thing I want to say in response to that question is, not much! Should men be permitted to stand behind the pulpit of the church to preach God’s word if they do not have the gift of teaching? No. Should untrained men who hold erroneous or heretical doctrines be permitted to preach? No. Or, to use the character qualifications for overseers found in 1 Timothy 3, should a man who is not above reproach, who is not faithful to his wife, who lacks a sober-minded, who lacks self-control, who is not respectable or hospitable be permitted to preach? Should men who are drunkards, violent, and quarrelsome be permitted to preach? Should men who are known to be lovers of money be permitted to preach? Should men whose households are in disarray and whose children are openly rebellious be permitted to preach? And what about recent converts and those who have a bad reputation in the community? Should these be permitted to stand behind the sacred desk to minister God’s holy word to God’s holy people? I hope you all have enough regard for the ministry of the word that you would quickly and definitively say, no, never. What is the difference between the qualifications that must be met to hold the office of elder and the qualifications that must be met to be licensed to preach? Again I say, not much.
Then why permit non-ordained men to preach? I’ll give you three reasons.
One, as has already been said, the Scriptures teach that non-ordained men may preach and teach in Christ’s church. Some outside of the eldership of the church may have the gift of teaching (see again Acts 11:19-21 and 1 Peter 4:10-11). If Christ has given someone the gift of teaching it should be used for the good of Christ’s church.
Two, practically speaking, there must be a way for men to be tested and trained before being ordained to the office of pastor or elder. I am not saying that every man who is licensed to preach will someday be ordained to the office of elder. There are a number of factors that might hinder that progression. The man might not sense a call to hold the office. His life circumstances might not permit him to devote himself to the work that the office requires. Or it is possible that though he has the gift of teaching, he does not have the gifts needed to rule with spiritual authority within Christ’s church. Dear brothers and sisters, you need to understand something. Pastors and elders do not only have the responsibility to teach and to oversee the teaching ministry of the church, they also have the responsibility to rule and oversee the church with spiritual authority. What aspect of pastoral ministry do you witness the most? What do you observe me doing the most? You see and hear me preach and pray. You might be surprised to know that preaching and praying, and preparing to preach and pray, is only a part of what I do as a pastor. Though you do not see it, each week a great deal of time and energy is devoted to shepherding, overseeing, and ruling within Christ’s church. And I hope you understand that the elders of this church, though they do not presently preach often, devote a great deal of time and energy to the oversight of the church and the shepherding of God’s people. Certain gifts are required for this work, brothers and sisters. Not everyone has the gifts and graces required to hold the office of elder. I promise you this, few things will damage the church more quickly than to appoint an unqualified man to the office of elder and to give him spiritual authority within Christ’s church. A man might show that he has the gift of teaching, and it might appear that he meets the qualifications of 1 Timothy 3 and Titus 1, but the man must be tested first (see 1 Timothy 3:10). The elders of the church must not be hasty in the laying on of hands of ordination to the office of elder (see 1 Timothy 5:22). Permitting a man who appears to have the gifts and graces required to hold the office of elder to preach the word is a good and safe way for men to be tested.
Three, practically speaking, those ordained to the office of pastor or elder could use the assistance of those to whom Christ has given the gift of teaching. It is pastors and elders who are to be constant in the preaching of the word. Ordained men should be filling the pulpits of our churches primarily. But at times the burdens of life and ministry are such that ordained men could use a break from sermon preparation so they may give their attention to other legitimate concerns and needs.
The second thing to notice about the last phrase in 2LCF 26.11 is that it is the church who is to approve and call men to preach. “… yet the work of preaching the word is not so peculiarly confined to [ordained pastors] but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.”
The phrase, “approved and called by the church”, will help us to avoid two errors.
On the one hand, some men think that they can appoint themselves to be preachers and teachers within Christ’s church. They decide, all on their own, or maybe with a few supporters, that Christ has called, gifted, and fitted them by the Holy Spirit to be preachers of the word, and so they attempt to thrust themselves into the ministry. This, dear brothers and sisters, is more common than you might think. I could tell you several stories of men who have come to us with an unholy ambition for ministry, who are convinced that they are called to the ministry, and when they see that the elders do not agree, they depart. We confess that those called by Christ, and gifted and fitted by the Holy Spirit to preach must be approved and called by the church. If Christ has truly called them inwardly, then we trust that Christ will also call them outwardly through his church as the Spirit moves upon the hearts and minds of the elders and members of the congregation.
This pattern is seen in the Romans 10 passage that was read at the beginning of this sermon. Vrse 14 says, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” (Romans 10:14–15). Preachers are not self-appointed. They must be sent by the church.
This is what the church of Antioch did with Paul and Barnabus. “Now there were in the church at Antioch prophets and teachers… While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:1–3).
And this is what was done to Timothy, and so Paul exhorted him saying, “Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you” (1 Timothy 4:14).
Just as men must not appoint themselves to the office of elder or deacon, neither can men appoint themsleves to be preachers and teachers of God’s word. The phrase “approved and called by the church” will keep us from falling into this error which is so common today.
On the other hand, the phrase, “approved and called by the church” keeps us from the error of thinking that it is only the job of the pastor or the eldership of the church to appoint preachers. No, just as elders must be chosen by the church and not the elders only (see 2LCF 26.9), so too gifted brothers (this is what we call those who are approved or licensed to preach) must be approved and called by the church.
How might this work, practically speaking? Well, it could be that the members of the church think that a man possesses the gifts and graces required to preach. Perhaps they think this because of the way he speaks or prays. They notice that he is sound in the faith. He speaks with clarity. He edifies others with the word in private conversation. They notice his humility and gentleness. They can see that he walks worthily and faithfully with the heart of a servant and that his house is in order, etc. And so some of the members bring this to the attention of the elders. Or it could be that the elders think a man has the gifts and graces required to preach, and so they bring their opinion to the members of the congregation. If the elders and the members agree, then the man should be given an opportunity to preach in a private setting in front of the members of the church only (perhaps on a Lord’s Day evening). After hearing the sermon, the church can respond to the man in one of three ways. They can say, brother, we do not think you have the gift of teaching. Or, brother, we think you might have the gift of teaching but are not yet sure. Please preach for us again on such and such a day. Or, brother, we can see that Christ has gifted and fitted you to teach, and we wish to approve and call you to this work. Just as with the reception of new members, the excommunication of unrepentant sinners, and the appointment and removal of officers, the elders of the church and the members of the church must agree. The elders cannot use their power of authority to violate the power of liberty that the members of the church have by forcing a member, elder, or gifted brother upon them, and neither can the members use their power of liberty to violate the elders’ power of authority by forcing them to lay hands on a man to ordain him or to approve and call a man to serve the church as a preacher or gifted brother.
The third and final thing to notice about the last phrase in 2LCF 26.11 is that those approved and called by the church to preach, may and ought to perform it. The idea here, dear brothers and sisters, is that if the Lord Jesus Christ has gifted and fitted a man to preach the word, and if this call of Christ is recognized by the man (internally) and by the church (externally), then it is only right that the gift be used. If the man or the church refuses to exercise the gift, it is the Lord Jesus Christ who is disobeyed.
Conclusion
Are ordained pastors and elders the only ones permitted to preach the word?
We confess, “Although it be incumbent on the bishops or pastors of the churches, to be instant in preaching the word, by way of office, yet the work of preaching the word is not so peculiarly confined to them but that others also gifted and fitted by the Holy Spirit for it, and approved and called by the church, may and ought to perform it.” (Acts 11:19-21; 1 Peter 4:10, 11)
May the risen and ascended Christ poor out these gifts and graces upon us from on high. May he bless us with more elders and deacos. May he bless us with Gifted Brothers so that the words of God will be proclaimed in our midst and dwell richly among us, and so that workers may be sent out into the harves, for the harvest, for “The harvest is plentiful, but the laborers are few” (Luke 10:2).
