Amateur Theology

It is a blessing that we have in our hands and at our fingertips, the complete and powerful word of the One who created us, saved us, and sustains our lives.

If there’s anything I hope to accomplish in this blog post, it is that you would be able to say this along with the great reformer Martin Luther:

I am content with this gift of the Scriptures, which teaches and supplies all that is necessary, both for this life and that which is to come.

Martin Luther

When pastors and theologians describe the Bible, they usually use four different adjectives. I’m going to write in-depth about one of them – the sufficiency of Scripture. But it is important to mention the other three in order to understand sufficiency.

The four adjectives are infallible, inerrant, sufficient, and perspicuous. These four adjectives answer different questions, but let me give you some quick and easy definitions for these adjectives.

The infallibility of Scripture means that it can not err. Because the Author of Scripture is God and he is perfect, it is impossible for the Bible to make errors.

The inerrancy of Scripture means that it does not err. Because it is infallible, we know that there is no error in the Scripture, there is no falsehood, there is nothing it intends to do or produce that it fails to do or produce.

The sufficiency of Scripture is the doctrine that there is no truth or instruction that people need in order to live godly and complete lives that the Bible does not give them in full. There is nothing else we need. This is what we are going to look at.

That the Bible is perspicuous means that it is clear. God did not intend to be confusing or for his word to be difficult to understand. He wrote the Bible plainly and clearly.

So, as I said, each of these answers a different question. Infallible answers the question “How?” Inerrant and perspicuous answer the question “What?” Sufficient answers the question “Why?” That’s the question we are looking at.

By the way, I believe many of us have a tendency with this topic to think that the details and the arguments and the depth are for the pastors and theologians but not really for us, the people living our lives in what we might see as the real world.

But I want to encourage you, this topic has major implications in nearly every area of your life. The details are not for the theologians, they are for the whole church.

This blog post is expositional. I want to point you to God’s word, and there is one passage that will guide us through the topic of the sufficiency of Scripture. It is 2 Timothy 3:15-17. Paul is writing to a young man named Timothy who was raised knowing the Scriptures.

You know that from infancy you have known the sacred Scriptures, which are able to give you wisdom for salvation through faith in Christ Jesus. All Scripture is inspired by God and is profitable for teaching, for rebuking, for correcting, for training in righteousness, so that the man of God may be complete, equipped for every good work.

2 Timothy 3:15-17

This podcast provides an audio version of this blog post if you are looking for an audio resource. I highly recommend it.

Here’s the first question this text answers: Why do we believe in the Sufficiency of the Bible?

Why We Believe in The Sufficiency of Scripture

Here’s what it says: “All Scripture is inspired by God and is profitable.” There are two insights to flesh out there.

The first insight is that all Scripture is inspired by God. The word “inspired” doesn’t mean in this passage what it means in our everyday language. We often say that we are inspired to mean that we are motivated. To say, “You inspire me to be healthier” means that you have made me want to be healthier. But that’s not what the word here means.

This word literally means “God-breathed,” or to say it simply, it came from God’s mouth. When the Bible says that it is inspired, what it really means is that God spoke these words. They are from his mouth. They are his words.

There is an aspect of this you can’t miss: God breathed these words. Remember that God is our Father. He loves us as sons and daughters (1 John 3:1). He guides us as children (Hebrews 12:6). God is the one who cares for us (Hebrews 13:6). He shepherds us as sheep (Psalm 23).

Why do I write all of this? Because the nature of God our Father is one of the most important ways we can know that the Bible is sufficient. It is our Father’s only inspired Word to us. And we know that he cares for us and loves us. We trust he gives us all we need.

God has not, in the depth and breadth of his fatherly love, chosen areas of life where he will not guide us. He has not given us this book yet said, in those difficult areas, figure it out on your own.

And we know that God has not failed in providing all we need because, as I wrote earlier, the Bible is infallible. God didn’t make a mistake or leave something out. There is no 21st-century situation that has come up that God mistakenly neglected to include.

The Bible is infallible. And it was given to us by our Father.

The second insight is that all Scripture is profitable.

‘Profitable’ means more than just that the Scriptures are able to be used for teaching, rebuking, etc. Profitable means that they are everything we need for teaching, rebuking, etc. To accomplish these things, you need nothing else.

The Scriptures claim to be sufficient.

So, to sum it up into a simple answer: Why do we believe the Bible is sufficient? Because our loving Father gave it to us and because it claims to be sufficient.

Scope of The Sufficiency of Scripture

Perhaps the most controversial aspects of sufficiency is not whether or not the Bible is sufficient, it is the scope of the sufficiency of Scripture. The question is: What is the Bible sufficient for?

The passage we’re looking at, 2 Timothy 3:15-17, gives us a great list as an answer to this question, so let’s just go through them together. There are seven aspects listed.

First, wisdom for salvation. We are guilty before God, we entered the world as sinful people and continue to live in sin. Thus, we are deserving of the just punishment for our sins against God. We deserve God’s wrath. But in his love and kindness, as he has planned since before time, he sent Christ Jesus, the Son of God, to die as our substitute and as payment for our sins, to be buried, and to be raised on the third day. We need the gospel, and we need salvation.

There is no greater need that any man has on earth than his need to be saved. And no man on earth needs to look any further that the Scriptures. In them, we find all of the wisdom for salvation. The Scripture tells us all we need to know to be saved.

Second, teaching. What do we need to know about God? What must we be taught? It is found fully in the Bible. What do we need to know about ourselves? It is found fully in the Bible. The teaching of God’s people does not need to be left to the latest vogues and new discoveries. The Bible is everything we need to teach God’s people.

Third, rebuking. To rebuke is to tell you something you are doing wrong. The Apostle James explained this aspect of the Scriptures.

If anyone is a hearer of the word and not a doer, he is like someone looking at his own face in a mirror. For he looks at himself, goes away, and immediately forgets what kind of person he was.

James 1:23-24

He explained that the Bible is like a mirror, and the most true mirror you have ever looked into. When you look into the mirror of Scripture, you see yourself. You see your flaws, your gifts, and everything you need to know about who you are. The Bible is everything we need to see who we are and where we need to change.

Fourth, correcting. Correcting goes along with rebuking. When we are rebuked, we see where we need to change. When we are corrected, we are told what we need to change to.

Some theologians have called this the “put off/put on” principle. The Bible tells you what to put off, for example “put off lying” Paul tells us in Ephesians 4:25. But the Bible also tells us what to put on, “put on speaking the truth,” Paul tells us in the same verse.

It’s also important to mention that in rebuking and correcting, the Bible does not just tell you what to do but it works in you to change you if you belong to Christ. The Bible is sanctifying, which means that it makes you holy.

The Bible actually changes you. It puts you back on the right path.

I once heard a pastor ask, “For the married couple going through difficult issues, what is one difference between the book of Leviticus and a self-help book on marriage? One difference is that the book of Leviticus makes you more like Christ as you read! It changes you!”

Fifth, training in righteousness. Righteousness goes along with rebuking and correcting. It is the result of the two. But this phrase is looking at a different aspect of rebuking and correcting.

Previously, we looked at how the Scriptures rebuke and correct us as we read. Now we see that the Scriptures help to train in righteousness. This is others-focused. It is not only enough to make us righteous but also to equip us to help others become righteous. This refers to what we call counseling or discipleship.

The Bible is everything I need to help my brother or sister grow in Christlikeness, to counsel them with the wisdom of God, to point them in the path to joy and peace, which by the way come from righteousness.

The Apostle Paul says it this way:

My brothers and sisters, I myself am convinced about you that you also are full of goodness, filled with all knowledge, and able to counsel (or instruct) one another.”

Romans 15:14

The Bible is all we need to counsel and disciple one another.

Sixth, that the man of God may be complete. Complete here reemphasizes sufficiency, with the word of God, we are a complete person. We lack nothing. There is nothing else we need. There are no pieces that are missing.

Seventh, equipped for every good work. There are no good works that we are not equipped to complete by God’s word. God has saved us and called us to produce good fruit, to do good works. To fulfill this calling, everything we need is here in the Scriptures.

The Apostle Peter sums up this list very well:

His divine power has given us everything required for life and godliness.

2 Peter 1:3

If you aren’t ready to memorize all six aspects of the sufficiency of the Scripture, remember them with those two words: life and godliness.

I’ll add an important point here. According to God’s word, the ministry of God’s word is meant to happen in the context of the local church.

Let us consider one another in order to provoke love and good works, not neglecting to gather together, as some are in the habit of doing, but encouraging each other, and all the more as you see the day approaching.

Hebrews 10:24-25

God has given us the wonderful gift of one another. We are meant to counsel one another, to encourage each other, to provoke one another to good works, to help one another love the Lord.

All of this is done as we minister the Scriptures to one another. The Scriptures are all we need, but the Scriptures tell us not to neglect the church.

Defense of The Sufficiency of Scripture

There are three primary forces that constantly refute the sufficiency of Scripture, and I’m mentioning it because you’ll encounter all three of them.

The first is the culture. This has been true always, there are people who want to tell us that God’s word is not enough for us.

Rome told us in the 1400s and beyond that inspired words of Scripture weren’t enough, we need the inspired words that also come from the papacy.

Liberal scholarship told us in the 1800s and beyond that the words of Scripture are not really God’s inerrant words.

Our culture here and now tells us all the time that meaningful joy, peace, contentment, and goodness cannot be found in the words of Scripture but are only found deep within ourselves, or only in the mystic energies of the atmosphere, or only in the man-centered wisdom of modern philosophies.

The second is the enemy. He has questioned God’s word since the very beginning when he tempted Eve saying “Did God really say?” He repeats those words to us still, and it has been the motto of his army for millennia.

The third is ourselves. We’re constantly talking to ourselves, and we will often tell ourselves that God’s word cannot possibly be enough.

We doubt the sufficiency of the Scriptures when we find problems that are great and we run everywhere but to God.

We doubt the sufficiency of the Scriptures when we need wisdom for navigating life and read every book but the Bible.

We doubt the sufficiency of the Scriptures when we need freedom from sin and try every technique we can find online before we ever open God’s word.

Trust in Your Father’s Good Word

So, I just want to summarize this because I know it can be a complex topic. Three questions.

What is the Sufficiency of Scripture? The sufficiency of Scripture is that, in the Bible, God has given us all we need to live godly lives.

Why do we believe the Sufficiency of Scripture? We believe the sufficiency of Scripture because our loving Father gave us the Bible to guide us, and the Bible claims to be sufficient.

What is Scripture sufficient for? The Scriptures are sufficient to make us complete and give us everything we need for life and godliness.

You are more equipped with the Bible to deal with all of the issues of life and godliness than you would be with a giant library filled to the brim with all of the wisdom of men and without the word of God.

I want to end with Psalm 19:7-11, one of the clearest passages regarding the sufficiency of Scripture, which I hope will encourage you all.

The instruction of the Lord is perfect, renewing one’s life; the testimony of the Lord is trustworthy, making the inexperienced wise. The precepts of the Lord are right, making the heart glad; the command of the Lord is radiant, making the eyes light up. The fear of the Lord is pure, enduring forever; the ordinances of the Lord are reliable and altogether righteous. They are more desirable than gold—than an abundance of pure gold; and sweeter than honey dripping from a honeycomb. In addition, your servant is warned by them, and in keeping them there is an abundant reward.

Psalm 19:7-11

God’s word is sufficient for life and godliness. Amen.

In this article, we examine the discipline of godly counsel by expositing Romans 15:14-16. I call counseling a discipline because, like all spiritual disciplines, the Bible commands us to regularly give and receive godly counsel, to grow in giving in receiving godly counsel. And, like all spiritual disciplines, the Bible tells us that it is for our good.

I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another. But on some points I have written to you very boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.

Romans 15:14–16, ESV

I believe this passage is a wonderful complementary text to 1 Thessalonians 5:14, in which Paul and Silas give directives that get to the substance of what is means to counsel biblically. To counsel biblically is  “to warn those who are idle, to comfort the discouraged, to help the weak, and to be patient with everyone.”

But there are some foundational questions about biblical counsel that we will find answers to in Romans 15:14.

• What is biblical counsel?
• Who can counsel biblically (and who can not)?
• What can biblical counsel look like in the local church?

It seems to me that for whatever reason – possibly lies we’ve been told by our culture, possibly insecurity, or possibly fear of man – many of us are afraid to give counsel to one another.

But that is the chief problem I believe the text today addresses. I hope to let the Scriptures show you that we can counsel not because we are experts but because we are Spirit-empowered people equipped with the sufficient Word of God.

We can counsel not because we are experts but because we are Spirit-empowered people equipped with the sufficient Word of God.

Our Cultural Moment

Now, I want to being by saying that from my own observation, I am convinced that the current culture of the West is the most concerned about counseling than any other culture at any point in history.

It seems like each day, in separate circumstances, I see people in person and especially on social media being told to go see a counselor for whatever issue they may be facing.

But the counseling model of the Scriptures differs greatly from the counseling model of our culture.

And that really should not surprise us, right?

Because we already know that our foundation and source of truth is entirely different from our culture – our foundation is Bible.

Our view of humanity is entirely different from our culture – we believe man is inherently sinful, guilty before God, under the curse of sin.

Our understanding of what it means to live rightly is entirely different from our culture – we know our lives should be lived in obedience to our Lord, Jesus Christ.

Our view of how people change is entirely different from our culture – we believe that God alone is sovereign over man.

Our culture’s insatiable devotion to counseling exists in part because there also is a very keen awareness of the issues of life. This devotion also exists in part because they have been convinced that the counsel that they offer is the solution to those issues.

I say all of this to say that I believe for many reasons that our cultural counseling model and the biblical model are completely incompatible. If you hold to a secular model of counseling, it is easy to be convinced that no one here can competent to counsel. But I hope to show you that equipped with the Spirit of God and the Word of God, you can be.

Now, considering how to rightly handle this text, I think it is important for me to more positively look into this issue. What I mean by that is that rather than look at how the secular counseling model does not fit with the biblical model, I simply want to open the Scriptures to define the biblical model.

The reason I mention any of this is because I want you to be aware that as we look at how the Bible teaches us to counsel, we must build upon a clean slate. We have had our culture’s idea of counseling coming at us for years, and there may be vestiges of cultural thinking even in the most discerning men and women.

Build the biblical idea of instruction, also called counseling, upon a clean slate.

So, here’s where we are going to go. We’re jumping 15 chapters ahead in the book of Romans, and especially with this passage, I think it is important for us to examine the landscape of this text before we set up camp and go deep into verse 14. What is the landscape of this passage?

Then, we are going to define what exactly Paul means when he says that we are able to “instruct” one another. What is biblical counsel?

Then, we are going to focus on those two phrases “full of goodness” and “filled with all knowledge” to see exactly what it takes to counsel biblically. Who can counsel biblically?

Finally, we will need to ask the practical question – how can we counsel one another in the church? What is the appropriate time and place? That’s where we are going to go. We’re going to flow through the passage, but these questions summarize well the path we are going to take as we go through it.

Examining the Landscape Before Setting Up Camp

As I said, before we set up camp in this passage, it’s important to survey the landscape. What did we just walk into?

We’re 15 chapters into Paul’s letter to the Romans, in which he has written about everything from every matter from apostasy to gospel fidelity, from homosexuality to what it means to have a Christian conscience. This is easily one of the most theologically rich books in the Bible, if not the most theologically rich book in the Bible. 

Right before we get to our passage, Paul gives instruction to the church on dealing with weaker brothers and how we can best love them. He tells the church that we have a strong obligation to bear the weaknesses of those who are without strength, and that we must put others before ourselves. And he encourages the church with Psalm 117:1 to “Praise the Lord, all you Gentiles!”

Where we enter into the text seems to be a change of thought. Or maybe even an interruption of thought. After some bold proclamation, which is what Paul himself calls it, he interrupts himself to make a point that seems to be very important.

He says, brothers and sisters, I am convinced that you are able to instruct one another. Nevertheless, I am instructing you more boldly on some points because God has given me grace and a special calling to reach the Gentiles. But this is not the norm, and it should not keep you from instructing one another.

In other words, “with bold teaching like this, you might want more like it” or “with instruction like this, you may think you can’t instruct one another” or “with counsel coming from outside of your church, you may decide to look outside of your church again.” But I don’t want you to get the wrong idea.

You should know that you are able to instruct one another. That’s the norm. And it is important to know that that’s the norm. We all should be competent to counsel one another because we are Spirit-empowered people equipped with the Sufficient word of God.

That’s the landscape. The fact that Paul thinks it necessary to say this at this time is very telling.

Biblical Instruction, Biblical Counsel

Now, we’re going to jump to the end of this verse and then come back to the beginning. We’ll look at what exactly Paul means when he says that they are able to instruct one another, then we’ll look at those two phrases “full of goodness” and “filled with all knowledge.”

You’ve probably already noticed that I have been using the words “instruct” and “counsel” interchangeably. I feel that I should probably explain that.

Counseling is to give advice to someone, to admonish them, or to encourage them in a particular direction. All counsel has a goal – most often it is to help someone navigate problems and pains in their life. That is the sense that the word “counseling” is used historically and in our language and in our culture.

The word “instruction” in our text carries this same meaning. I know because we look at how it is used elsewhere in the Scriptures. The Greek word, for those who are interested, is νουθετέω, which is where we get the term nouthetic counseling, for those who have heard of it.

But we see this word used in numerous places to mean to admonish. We see this in Colossians 3:16, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” Same word. Admonish one another.

We also see it in the Scriptures to mean “to warn.” We actually see that in 1 Thessalonians 5:14, “And we exhort you, brothers and sisters: warn those who are idle, comfort the discouraged, help the weak, be patient with everyone.” Same word. Instruct those who are idle. Counsel those who are idle.

There are numerous other instances in which the word νουθετέω is used, but suffice to say that it seems clear that these words can and should be rightly used interchangeably.

The late theologian Jay Adams used the translation “competent to counsel” rather than “able to instruct,” though the two phrases mean the same thing. Jay Adams entitled one of his premier books on counseling with that exact phrase, the book is “Competent to Counsel.”

Now, we know more about what it means to counsel biblically than just “admonishment, warning, advice.” God’s word explains what it means to counsel, and what it means to counsel one another well.

So, let’s look at what we know about biblical counseling. I want to show you five things we know about biblical counsel from the Scriptures.

1. The goal of biblical counsel is to become more like Christ.

The goal of biblical counsel is to become like Christ because that is what it means to live rightly as a Christian. Paul writes to the Roman church just three chapters earlier: “Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God.”

The goal of our counsel should reflect the will of God – which we know is our sanctification. This glorifies God, and produces joy in our hearts beyond joy that we can get from the world.

Joy comes from obedience to Christ! A great verse to memorize is Psalm 119:1, “How happy are those whose way is blameless, who walk according to the Lord’s instruction!”

And my friends, as the people of Christ, you are more equipped to bring about Christlikeness in one another than anyone else in the world. That’s part of God’s design for the church – that we may encourage one another toward worshipful holiness!

Competent to counsel means competent to help one another become more like Christ.

2. Biblical counsel is directive.

You all know the Great Commission in Matthew 28, what does Jesus say first? “All authority has been given to me.” What we have in the Scriptures is the word of God’s Son, the one with all authority. Hebrews 1:2 tells us that in these last days, God has spoken to us by his Son.

The counsel of the Scriptures is not the wisdom of man. If we counsel the wisdom of man, we might be more inclined to say along with it, “but I don’t know, take it with a grain of salt.” But the Bible is the wisdom of God. It is the instruction of the Creator, the Lord, to whom belongs all things.

It carries all of the booming authority of the one who is the first and the last, the alpha and the omega.

Imagine a preacher standing behind the pulpit preaching a text like Mark 1:15, “The kingdom of God has come near. Repent and believe the gospel!” And the preacher adds, “But you know what’s best for you. Do what you want with that.”

That would completely undermine the authority of Christ! Likewise, to counsel the Word without the authority of the Word is to functionally deny the authority of Christ. And by the way, what a great thing that God has directed us in what we should do!

Biblical counsel is directive because we know that God knows what is best for us. Christians come to God because he knows better for us than we know even for ourselves. And we hear his words as our loving Father.

We are often inclined to be afraid to counsel God’s word, especially because to stand firmly on truth can feel like we have lost our humility. Even equipped with God’s word, we may feel prideful when we advise one another on what we should do.

I just want to remind you, brothers and sisters, that our humility is first and foremost to God and then to one another, we humble ourselves under the mighty hand of God and accept what he says.

Competent to counsel means competent to give one another the authoritative Word of God.

3. Biblical counsel is comprehensive.

There is no guidance we need in order to live righteous lives that the Scriptures do not provide for us.

Think back to 2 Timothy 3:16-17 “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.”

The Bible will expose the lies you believe, show you the truth, train you to live godly lives, correct you when you do not, and always point you to the redemption found in Christ, so that you, the man or woman of God, will be complete, lacking nothing.

That is the scope of the Sufficiency of Scripture. Teaching, reproof (or rebuking), correcting, training, to make you complete.

In other words, equipped with the counsel of the Scriptures, nothing can stand between you and the completeness of your godliness. No lie can stand in between you and godliness without the Scriptures correcting it and showing you the truth. No sin can stand in between you and godliness without the Scriptures rebuking it and training you to live righteously.

Competent to counsel means competent to give one another the counsel of God in all circumstances in life.

4. Biblical counsel offers the only true hope for change.

Sinful people need a work of God in them to change – especially to put away our sins and run to the throne of grace. But praise be to God that he has taken on our sin and works in us through the gospel and through his word.

And the Spirit of God does work through his word. Hear this from 1 Thessalonians 2:13 “when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.” Other translations say the word of God, which works effectively in you who believe.

Not a human message but as it truly is, the word of God, which also works effectively in you who believe! If you want hope for change, you can be certain that God will work in you effectively through his word.

And let us remember that the reason there is hope for change through God’s word is because of the message of God’s word – the gospel of Jesus Christ. The foundation of biblical counsel is the gospel.

The message of the gospel is that even though we were living out our fleshly desires, carrying out the sinful inclinations of our flesh and thoughts, and even though we were by nature children under wrath; that God, who is rich in mercy, because of his great love that he had for us, made us alive with Christ even though we were dead in trespasses. We are saved by grace!

And Christ who took our sin upon himself as our substitute promised to send his Spirit to will and to work in according to his good purpose.

Biblical counsel offers the only true hope for change because we have been redeemed by Christ and have the powerful word of the Spirit who lives in us and works through his word.

5. Biblical counsel must be based on the word of God.

I’m certain you’ve picked up on this by now because it flows from everything we have said so far. Because the goal of biblical counsel is to make us like Christ and the Spirit of Christ wills to work through his word, because the word of God is sufficient to accomplish the goal of our lives, biblical counsel must be based on the word of God.

Hear what Psalm 1:1-3 says about those who receive the counsel of God’s word:

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.

Psalm 1:1–3

The one who delights in the Lord’s instruction is like a tree planted beside flowing streams: streams that yield the fruit of a godly life in us!

Preachers are often encouraged to preach the word! This is what Paul tells Timothy – preach the word in season and out of season. I think we can rightly add “counsel the Word!” Let us give one another the gospel, the wisdom of God, the only source of hope that we have.

Competent to counsel means competent to bring the Word of God to bear in one another’s lives.

Counseling: The Work of the Spirit

That is why, empowered by the Spirit of God and equipped with the word of God, we are competent to counsel. Not because we are experts but because the great Counselor is in us. Before the incarnation of Christ, the people of God looked forward to the Son who was to come, whom the prophet Isaiah called “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace”.

And Jesus, the Wonderful Counselor, made a promise to his people. John 14:15-17, Jesus says, “I will ask the Father, and he will give you another Counselor to be with you forever. He is the Spirit of truth. The world is unable to receive him it doesn’t see him or know him. But you do know him because he remains with you and will be in you.”

Counseling is not our work! The strength to walk away from our sins isn’t just hidden deep down inside of us if we just talk about it enough. The deep-seated lies in our hearts take the Spirit of truth to bring them to light! The nature of the problems that we face requires work that humans alone cannot do.

Human wisdom is not enough to provide the right answers to the deepest longings and questions of our hearts! We need the wisdom of God!

When we counsel, we must hold oh so tightly to the promise: the Counselor, the Spirit of truth, will be with you and will remain in you forever!

Counseling/instructing one another is one way that the Spirit works through his people.

Look at the two ways that Paul describes the Roman church: full of goodness and filled with all knowledge! Can we be full of goodness apart from the Spirit? Absolutely not. Can be be filled with all knowledge apart from the Spirit? Absolutely not.

In fact, in our text, it says we must be filled with all knowledge. I notice that passive tense and I think to myself, who fills us with knowledge? The clear answer is the Spirit. God himself, the Author of this Word, lives in us.

Who Can Counsel?

Here’s what I think is the next logical question: What does it look like to be a Spirit-empowered people equipped with the sufficient word of God?

And the answer is exactly what we just looked at: Spirit-empowered people equipped with the sufficient word of God are full of goodness and filled with all knowledge.

In one sense all Christians are able to instruct one another. We all have the Spirit, and we all should bring the Word of God to bear in one another’s lives. No one is disqualified from speaking the truth of the Scriptures.

But in another sense, there is a spiritual maturity required of those who will regularly counsel. To be full of goodness comes from time spent pursuing holiness by the Spirit of God. To be filled with all knowledge comes from time spent sitting humbly under the word of God.

It is natural and biblically expected that those who are younger or newer to the faith look to those who are older and wiser for counsel. Paul asked the Corinthian church when they were looking to the world to settle matters between members of the church this question: “Can it be that there is not one wise person among you who is able to arbitrate between fellow believers?” Paul also tells young Timothy, “Don’t rebuke an older man, but exhort him as a father.”

There is also another sense in which we look for utmost guidance from those whom God has called to shepherd his people: our pastors. The author of Hebrews instructs us this way: “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”

So, here is the point brothers and sisters. All Christians empowered by the Spirit and equipped with the word of God can counsel. AND we should continue to grow in the goodness that comes from the Spirit and the knowledge that comes from the word. And we should look to those who are full of goodness and filled with all knowledge for counsel.

Let’s look at these two descriptions in depth. What are the dangers of lacking the fullness of goodness or the fullness of knowledge as we seek to counsel one another? Let’s look at each of them individually. First, let’s look at the man who is filled with goodness and is not full of knowledge. I’ve lovingly named this man the good-hearted goof.

The Good-Hearted Goof

There are two kinds of people without knowledge: The first are those who fear God but are ignorant. Their greatest need is to be students of God’s word. And this is how we all are at some point. It is not bad to be this person when we are younger in our faith, but to not grow in knowledge as we mature in our faith is what the author of Hebrews calls laziness.

The second are those who have no fear of God. These people are ignorant, but that’s not their main problem. Confronted with the truth, they despise it. This person would more rightly be called a fool than a goof. And their greatest need is to gain reverence for God.

So, I thought goof was a good summary of those two kinds of people who are not full of knowledge: the good-hearted goof.

Good-hearted goofs are like the friends of Job. All of them give horrible advice to Job, though they seem to (at least somewhat) have meant him well. His friend Bildad told Job that if he would just repent, God would restore everything to him that he has lost. But thankfully, Job knew better.

God ends up rebuking Job’s friends, telling them “I am angry with you , for you have not spoken the truth about me.” That’s exactly what God rebukes them for: You have not spoken the truth. And my friends, even from a good heart, there is no comfort without truth. Job tells his friends, Job 16:2 “You are all miserable comforters.”

Here’s the danger of the good-hearted goof, summarized by Jesus in Matthew 15:14, “They are blind guides. And if the blind lead the blind, both will fall into a pit.”

Now, let’s look at the man who is full of knowledge but is not filled with goodness. I have lovingly named this person the uncaring know-it-all.

The Uncaring Know-It-All

The Bible tells us that the tongue is a sword that can pierce our brothers and sisters. Proverbs 12:18 “There is one whose rash words are like sword thrusts, but the tongue of the wise brings healing.”

There is a line between speaking the truth harshly and neglecting the truth in favor of gentleness. The Scriptures tell us exactly what that line is, right? Ephesians 4:15: Speaking the truth in love.

Loving truth may still be tough to swallow at times, but there is a right way to speak the truth.

Our speech should be full of truth and our hearts should be full of the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

There’s one more problem with the uncaring know it all, the man lacking goodness: he is a hypocrite. The Bible expects leaders to set an example – there are many examples of that. The author of Hebrews tells us again: Heb. 13:7 “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith.”

But uncaring know-it-alls are like the Pharisees. Jesus said of the Pharisees in Matthew 23:4 “They tie up heavy loads that are hard to carry and put them on people’s shoulders, but they themselves aren’t willing to lift a finger to move them.”

The uncaring know it all can not set an example and does not speak in a way that edifies. They are not careful with their words. They wield their tongues like swords against God’s people.

So, we looked at the good-hearted goof and the uncaring know-it-all, but I just want to briefly mention that there could be some who lack the virtues of both, and certainly many do.

But, my friends, there is one perfect example of the man who is full of goodness and filled with all knowledge: the Wonderful Counselor himself. We should learn from the way Jesus righteously and courageously spoke the truth to all.

With the Wonderful Counselor as our example, and as people empowered by the Spirit of God and equipped with the sufficient word of God, we can be competent to counsel.

Instructing One Another in the Church

The final question that we’re left with: we may be competent to counsel, but what is the time and the place? How can we counsel one another in the church? I have a few practical words in this regard.

First, we should be ready and willing to counsel. When we have an opportunity to encourage one another with God’s word, we should take it. I think we have been conditioned for many reasons to believe that we have no right to counsel one another, but I hope you see now that you are competent and called to counsel.

Second, be ready and willing to receive counsel. It is wholly appropriate to go to men and women in this church who are wise and ask for counsel. It can be hard to do, but one easy way to start would be to ask for prayer in a more personal way. Instead of “be praying for me, I got stuff going on,” say “Brother, be praying for me, I’m struggling with this situation and I’m not sure what I should do.” And humbly listen to counsel when it is given to you.

Proverbs 12:15 “A fool’s way is right in his own eyes, but whoever listens to counsel is wise.”

There are numerous places in church where you can give and receive counsel. We receive counsel every week from the pulpit, but we should fellowship in intentional ways before and after we worship together on Sunday mornings. Fellowship and counsel are part of our Sunday gathering.

Community groups are often the best way to give and receive counsel. I would encourage you to confidently give counsel and receive counsel in your community group, and to join a community group if you are not currently part of one.

There are many churches that are beginning to offer biblical counseling as a ministry to members and those in the community.

But just like we don’t have to get involved with a prayer ministry to pray, or a preaching ministry to study the Scriptures, we don’t have to be in a biblical counseling ministry to counsel one another.

I will add that if you are looking for a more formal type of counseling, I highly recommend checking out counselors who are certified by the Association of Certified Biblical Counselors. These men and women counsel God’s word as we have been speaking about.

Last point: You can prepare yourself now to be a person who is full of goodness and filled with all knowledge! It starts with studying the Scriptures – not only memorizing verses that talk about common issues we face but also studying the full counsel of God so that we can understand his will and instruction for us.

Growing in goodness starts with being serious about our sin, asking the Spirit to conform us to the image of Christ, and striving to live our lives in a manner worthy of the gospel.

Brothers and sisters, this is the point: Be bold in counseling! We are Spirit-empowered people equipped with the sufficient word of God!

Counseling is the act of instructing and guiding someone through the problems, pains, and sins in their life. While many consider counseling to be necessarily done by “professional” counselors, God has told us that believers are capable of counseling one another (Rom. 15:14).

Furthermore, counseling is a form of teaching and shepherding, both of which are the primary responsibilities of pastors (Heb. 13:17). For those issues that require special care and formal counseling, the counselors in the local church should fully meet the qualifications of elders or deacons found in 1 Timothy 3 and Titus 1.

The primary tool of pastors to teach and shepherd is the expository sermon, though pastors should not neglect the individual counseling of those under their care. The primary staff with which the pastor guides the sheep is the weekly homily, the preaching of God’s word.

God’s word, through the sovereign power of the Holy Spirit, is the only infallibly effective source of change in the life of the Christian (Heb. 4:12). For this reason, all counseling should be done according to the instruction of God’s word.

Counseling from the word of God is effective for those who have the indwelling of the Holy Spirit and who submit to God’s word – namely, Christians. For this reason, counselees in the local church should be restricted primarily to followers of Jesus Christ.

God’s word is not only the instruction for all counseling, it is also sufficient for all counseling. We know that “all Scripture is inspired by God… and able to make the man of God complete, equipped for every good work” (2 Tim. 3:16-17).

Through common grace, non-Christian psychologists have made true observations about the nature of humanity, but they rarely interpret those observations biblically. Even more, they rarely come to good interventions from their interpretations. Even if by common grace they come to good interpretations, we know that the observations, interpretations, and interventions of non-Chrisitan psychologists are at best unnecessary.

God’s word is enough to counsel God’s people to deal with the issues of life. It is enough to equip God’s people for good works.

The ultimate goal of all counseling is that we would help one another to know and follow Jesus Christ, our Lord. It is from him that we get our life and breath (Acts 17:15).

“Christ is the wisdom of God because God’s foolishness is wiser than human wisdom” (1 Cor. 1:24-25).

While the world relies on their own wisdom and follows their fleeting passions, Christians know that God knows what is best for us far better than we could ever know ourselves. Counseling necessitates that we have faith in the sovereignty, goodness, and wisdom of God.

The topic of the eternal subordination of the Son (ESS) has become a popular discussion among evangelical theologians in the last hundred years. This is an important discussion because it describes our view of the economy of the Trinity, the works of God, and the nature of Christ. Care and nuance must be given to defend the biblical position while affirming historical orthodoxy.

If you don’t know what some of this means, don’t worry. I’ll do my best to define everything as we go. I will also bold important points if it would be helpful for you to skim. Here is my table of contents:

• How History and Scripture Work Together to Inform Us
• How the Persons of The Trinity Might Work Together
• What Is Eternal Subordination?
• How Jesus Spoke of His Relationship with the Father
• Eternal Subordination Arguments from The Epistles
• The Distinction Between Ad Extra and Ad Intra
• How Augustine Informs Eternal Subordination
• How John Owen Viewed Eternal Subordination
• Contemporary Arguments Against Eternal Subordination
• Contemporary Arguments for Eternal Subordination
• Eternal Subordination and The Glory of the Christ

The Bible teaches that our Lord Jesus is coequal and coeternal to the Father and yet eternally subordinate to God the Father. Christian discussions throughout history inform us on the nuance, implications, and composition of this issue.

How History and Scripture Work Together to Inform Us

Christian epistemology has always affirmed and must always affirm that the Bible is our only source of inerrant, infallible knowledge. The words of Scripture carry utmost authority, and they are God’s intended revelation of himself to humanity.

The climax of the Bible is the incarnation of Jesus Christ, God in the flesh, who gives us the most clear understanding of God. “For the entire fullness of God’s nature dwells bodily in Christ” (Colossians 1:1).

As such, our understanding of the nature of Christ and the relationships between the Father, Son, and Holy Spirit must be gleaned from Scripture. Nothing else has the authority to speak on the nature of God.

Throughout history, many Christian theologians have searched the Scripture to codify a biblical understanding of the doctrine of the Trinity. Brothers such as Tertullian, Origen, Augustine of Hippo, John Owen, John Calvin, and more have written extensively on the topic of subordination or gradational authority between the members of the Trinity.

We look to history to help us understand the continuing conversation around the Trinity, how Christians have understood the Bible, and what categories might be helpful as we study. The Bible is our source; history can help us interpret and guard us from heresy.

How the Persons of The Trinity Might Work Together

The church has always believed that there is economy within the Trinity. Defined simply, the economy of the Trinity is the way that the persons of the Trinity interact with one another.

God is one in nature and essence, but God is three unique persons

The Father, Son, and Spirit have eternally had a relationship with one another and each has had a unique role in God’s work in creation. There are two helpful examples of the individuality and work of the persons of God.

First, each person of the Trinity has a unique role in salvation. Looking closely at Ephesians 1 can give us a clear picture of Trinitarian soteriology.

• The Father predestined us to be adopted into his eternal family and to receive every spiritual blessing (vv. 3-4). Predestination is an act attributed to the Father who “purposed in Christ” our salvation (v. 9).
• We have redemption through the blood of the Son shed on the cross (v. 7). God the Father did not come to earth as the incarnate Christ, God the Son did. The Son made the propitiation for our sins.
• The Holy Spirit then applies the finished work of Christ and seals us for the day we will be fully redeemed (vv. 13-14).

Second, Trinitarian interaction is also seen at the baptism of Jesus. This is one of the most cited events in Scripture to exemplify the unique interactions of the Father, Son, and Holy Spirit together. The work of the Son is clear in the Lukan passage (Luke. 3:21-22).

• The Son is being baptized.
• The Spirit descends on Jesus “in a physical appearance like a dove” (v. 22).
• The Father speaks audibly from heaven, saying, “You are my beloved Son; with you I am well-pleased” (v. 22).

Each member of the Trinity interacts with one another in this passage, and it is plain that there are relational dynamics between the persons. This is what is meant by the term economy. The relevant question for this conversation will be whether there is eternal subordination in the economy of the Trinity.

What Is Eternal Subordination?

The idea of eternal subordination sometimes is communicated in other terms with different nuance.

While I will use the term “eternal subordination of the Son” (ESS), it is also often referred to as eternal function subordination (EFS).

Theologian Millard Erickson coins the term gradational authority and defines it as the belief that “in essence or being… the three persons are completely equal… [they] differ, however, in the roles they play, and these roles are in turn based on differences of relationship among the three”.¹

Erickson explains that eternal subordination refers to the belief that the persons of the Trinity are ontologically equal yet have different roles in their relationship – namely that the Son and Holy Spirit submit to the Father.

How Jesus Spoke of His Relationship with the Father

Jesus spoke of himself as one with the Father. This is the most important and prominent way in which Jesus spoke of his relationship with the Father.

I and the Father are one.

John 10:30

While we make distinctions regarding the economy of the Trinity, it is important that we remember the unity and simplicity of the Trinity. Jesus and the Father are of one nature and one essence.

As we look at other passages, the primary question around them is how they apply to both the divine and human nature of Christ.

Through this lens, we see Jesus’ words in John 10:30 to be an affirmation of Deuteronomy 6:4, “The LORD our God, the LORD is one.”

Jesus spoke of the Father as the one who sends him. In the most famous passage in the Bible, we read,

God loved the world in this way: He gave his one and only Son.

John 3:16

The Father gave the Son out of his love for the world. The same author later says in an epistle, “He loved us and sent his Son to be the atoning sacrifice for our sins” (1 John 4:10, emphasis mine).

This has been affirmed by all Christians throughout history. The Father sends the Son. In this, the economic dynamics in the relationship between the Father and the Son can be seen.

Nowhere does the Son send the Father, but the Father is always the one who sends the Son, as Jesus himself taught.

Jesus asked fo the Father’s will.

Not what I will, but what you will.

Mark 14:26

This has been an often-quoted verse by ESS proponents as they seek to give an example of what it looks like for the Son to submit to the Father.

However, this does not pose any threat to ESS critics because it is almost universally accepted that the Son submitted himself to the Father in the incarnation.

Daniel Akin, the president of Southeastern Baptist Theological Seminary, provides a helpful perspective. He believes that these verses do not show a distrust in the Father or a disagreement among the persons.²

Rather, he sees the Son trusting in his loving Father and submitting to his will. This shows us the love and trust in the eternal relationship between the Father and the Son.

Jesus spoke of the Father as greater than him.

Many theologians are rightly afraid to ascribe superlative terms to the persons of the Trinity. No one wants to say that Jesus is greater than the Father because that statement would lack nuance and lend itself toward great misinterpretation.

Nevertheless, Jesus did not back down from this statement as he said,

The Father is greater than I.

John 14:28

This verse has been the subject of much misinterpretation, and pseudo-Christian cults have used this to argue for heresies such as Arianism. However, God wisely included this in the canon of Scripture because he intends to communicate through it.

It can be assumed that the Father and Son are equal in glory, honor, and power, but this verse speaks of an economic relationship between the Father and Son; it speaks to how they interact with creation.

This is likely why Jesus taught us to pray to the Father (Matthew 6:9).

Eternal Subordination Arguments from The Epistles

Theologian Thomas Brand argues that all of the passages which teach the subordination of the Son have an incarnational context.³

In other words, he believes that all passages which teach subordination refer only to the time of the incarnation, not to the relationship of the Father and the Son throughout eternity.

Those who oppose ESS almost unanimously agree that the Son was subordinate to the Father on earth. However, they take great exception with the idea that the Son was subordinate to the Father before the incarnation and after the ascension.

While there are multiple biblical passages that have great weight in the conversation regarding ESS, one stands above the rest.

Then comes the end, when [Christ] hands over the kingdom to God the Father, when he abolishes all rule and all authority and power. For he must reign until he puts all his enemies under his feet. … For God has put everything under his feet. Now when it says “everything” is put under him, it is obvious that he who puts everything under him is the exception. When everything is subject to Christ, then the Son himself will also be subject to the one who subjected everything to him, so that God may be all in all.

1 Corinthians 15:24-28

There are a few important points to be made about this passage.

First, Paul did not make it unclear what he was teaching. He mentioned twice that Christ will be subject to the Father.

In other words, Christians can sometimes fall into a trap in which they ask the wrong questions of a text in order to suit their own theological agenda.⁴ To see eternal subordination in this text is certainly not one of those times.

Second, this passage in no way speaks of the Son with a lesser role or glory. In this passage, Paul exemplifies a high Christology.

Third, this does not have an incarnational context, as Thomas Brand claimed. This passage is clearly eschatological rather than incarnational, which is when it starts with “then comes the end.”

The Distinction Between Ad Extra and Ad Intra

The doctrine of ESS has implications within God’s acts in the world. The doctrine also has implications within the economy of the Trinity that do not pertain to the outside world.

When we discuss the economy of the Trinity in relation to the created order, we speak of the opera ad extra.

When we discuss the economy of the Trinity without relation to the created order, we speak of the opera ad intra.⁵

ESS proponents believe that the Son is subordinate to the Father both in their acts toward creation and in their internal economy. This distinction is the subject of debate because claiming subordination ad intra is seen to be akin to implying inequality in the ontology of the Trinity.

In addition, the opera ad intra are thought to be a topic outside of our ability to rationalize, discuss, or understand. Theologian Matthew Barrett implies that they are mysteries that cannot be entirely understood.⁶

How Augustine Informs Eternal Subordination

Augustine of Hippo could be considered the most influential theologian of all time, and his work on the Trinity shaped our understanding of orthodoxy in the church for many hundreds of years.

Augustine was responsible for codifying and explaining the depth and implications of the doctrine of the Trinity, which is written extensively in his book De Trinitate or On The Trinity.⁷

Historical theologian Keith Johnson has written multiple works exploring the Augustinian view on the Trinity and the implications of those views on the contemporary conversation of eternal subordination.

Johnson argues that Augustinian trinitarianism would leave no room for inequality within the Trinity ad intra.⁸ To imply or explicitly claim that the Son is inequal to the Father because of his submission is anti-Augustinian.

However, subordination does not necessarily imply inequality – this has never been true.

Subordination is a matter of function and role rather than ontology. ESS proponents should be careful to never imply inequality in their language, and ESS critics should be careful not to falsely equivocate subordination with inequality, thus unjustly bearing false witness against their brothers and sisters.

Adjacent to the conversation of eternal subordination is the historical doctrine of eternal generation.

Eternal generation is the idea that the Father begets the Son, and thus the Son’s essence or shared nature with the Father comes through being eternally generated from the Father.

Thus, you have complete unity between the nature of the Son and Father and clear distinction of the persons of the Son and Father.

Eternal generation was an influential doctrine that was formative to Augustine’s understanding of the economy of the Trinity.

Some ESS proponents have questioned the doctrine of eternal generation, but Johnson argues that Augustinian theology cannot survive without it.⁹ Because the doctrine is biblical, foundational, and historical, it would be unwise for ESS proponents to reject eternal generation.

How John Owen Viewed Eternal Subordination

Benedict Bird published an article in the Westminster Journal of Theology comparing the views of the renowned Puritan theologian John Owen with the claims of modern ESS proponents, namely Bruce Ware.

Owen is not shy with claiming that the Son is eternally subordinate to the Father, but Bird shows that Owen’s view needs to be viewed with more nuance. Owen distinguished between the opera ad intra, opera ad extra, and ontological issues regarding the Trinity.¹⁰

Owen viewed the subordination of the Son as eternal, ad intra, and ad extra, but Bird argues that Owen did not view the subordination of the Son as ontological.

These distinctions are important because they might make the difference between dividing the nature of the Trinity or maintaining the unity of the Trinity.

While some ESS proponents have claimed that the members of the Trinity have distinct wills, John Owen clearly taught and believed that there are no distinct wills within the Trinity.¹¹

Contemporary Arguments Against Eternal Subordination

The idea of eternal subordination is often labeled a heresy, and there has been much authorship and scholarship dedicated to the conversation of ESS in recent years.

A recent book from theologian Matthew Barrett entitled Simply Trinity: The Unmanipulated Father, Son, and Holy Spirit has greatly contributed to the debate. Barrett spent multiple chapters arguing for eternal generation and against ESS by engaging with ESS proponents, including and especially the theologian Bruce Ware.

Some theologians believe that subordination necessarily implies inequality in the godhead. This might be due to poor phraseology by those by those who hold to ESS, but it is an important issue in the conversation.

The heresy of subordinationism, as it has been called, makes the Son to be inferior to the Father in “being, status, or role”.¹²

However, ESS advocates such as Wayne Grudem are quick to say that subordination does not speak to being or status. Rather, “The only difference between [the persons of the Trinity] is the way they relate to each other and to the creation.”¹³

The doctrine of ESS is considered to be novel by many critics.¹⁴ When speaking of the Trinity and introducing a novel idea, one can easily stand under the charge of rejecting orthodoxy.

This is why ESS proponents have been labeled heretics at times. Biblically understood, heresy is the teaching of one who intentionally seeks to cause division.¹⁵ However, we also understand that a heretic is one who frivolously rejects primary doctrines of orthodoxy.

Barrett claims that “[ESS] undermines biblical orthodoxy and threatens to sink evangelicalism in the swamp of social trinitarianism”.¹⁶

According to the influential theologian Louis Berkhof, early church fathers such as Tertullian and Origen confessed both the Trinity and the subordination of the Son to the Father. Berkhof believes that this was unwarranted and sacrificed the unity and consubstantiality of God.¹⁷

Contemporary Arguments for Eternal Subordination

There have been many contemporary arguments made for the eternal subordination of the Son.

Two professors at Southeastern Baptist Theological Seminary, Stephen Kovach and Peter Schemm, have written a journal article defending ESS using biblical and historical argumentation.

They argue that the Nicene Creed’s language “begotten from the Father” implies subordination within the ordering of the Trinity.¹⁸ While ESS critics would claim that this phrase only implies eternal generation, ESS proponents claim that this is evidence that the early church believed in eternal subordination.

Thus, ESS is not a novel idea, but a continuation and further explanation of a deeply historical doctrine.

The great theologian Augustine of Hippo is claimed by both ESS proponents and critics as supportive of their views.

Kovach and Schemm write that even according to an anti-ESS theologian, “Augustine taught that the Father stood above the Son, and that he alone is unbegotten. Augustine also declares that… the Father is higher than the Son.”¹⁹

In this passage, Kovach and Schemm seem to wrongly conflate the view that Christ was temporally subordinate with the view that Christ is eternally subordinate.

However, there is a likely reason for this. Anti-ESS theologians often claim that subordination implies ontological inequality, yet they clearly believe that the Son was subordinate during the incarnation.

Was the Son unequal while he was on earth? ESS proponents would argue that Christ is eternally subordinate and has never been unequal with the Father. This is a logical inconsistency that can sometimes be seen in the writings of ESS critics.

Proponents of ESS do not see the doctrine as a new way to think about the Trinity. Rather, they see it as the continual conversation around historical orthodoxy.

“The historical position of Christian orthodoxy is to accept the doctrine of the eternal subordination of the Son.”²⁰ Eternal subordination has been confessed, and often assumed, by the early church fathers and theologians through all ages.

They even point to Calvin who seemingly supports gradational authority, the same language that we see Millard Erickson use to describe eternal subordination.

As Calvin wrote, “The observation of order is not vain or superfluous, while the Father is mentioned as first; in the next place the Son, as from him; and then the Spirit, as from both.”²¹

Eternal Subordination and Complementarianism

While ESS and complementarianism may be seemingly unrelated issues, this has been a large part of the contemporary conversation.

Complementarian is the biblical understanding that men and women have been given unique roles on earth. The man is called to lovingly lead his family, and offices of the church such as eldership are reserved for men. Women are called to joyfully submit to their husbands, and churches are called to submit to their leaders.

ESS advocates often use complementarian terms to defend eternal subordination. ESS critics believe that these conversations are miss-guided. There are two important realities to understand in this conversation.

Complementarianism is not in any way an argument for eternal subordination. The submission of a wife to her husband is not biblically compared with the Father and the Son.

Rather, it is compared to the submission of the church to Christ (Eph. 5:22-33). ESS proponents can easily misapply this comparison as an argument for submission in the economy of the Trinity, but that is not what is explicitly taught by the Bible.

However, this does not mean that the two doctrines do not inform one another.

The way that we understand subordination biblically relating to the members of the Trinity will affect our understanding of the biblical idea of subordination in other areas.

If we understand that the Son submits to the Father and maintains ontological equality and glory, we can also understand that the submission of a wife to her husband means that they maintain ontological equality and value.

ESS can be well used to as an example of subordination between two completely equal parties. Because both doctrines are gleaned from the Bible, use the language of the Bible, and speak of the same ideas, they can be used to understand and apply one another in some ways.

Eternal Subordination and The Glory of the Christ

We must be careful that we never let eternal subordination become the heresy of Arianism or subordinationism.

Matthew Barrett notes that ESS proponents have said that the Father has “ultimate glory”, which Barrett believes would imply that the son has a lesser glory.²² We must be careful to communicate that while the Son ascribes glory and honor to the Father, the Son has no less glory.

The church has always confessed that the members of the divine Trinity are coequal in glory, and this theological point has many important implications.

The doctrine of eternal subordination shows us the glory of Christ.

If one looks to Christ’s subordination of himself to the Father and sees a lesser-Christ, the beauty and truth of the doctrine has been completely lost.

If one looks to Christ’s subordination and sees beauty, glory, humility, and majesty, this doctrine is shining in the fulness of its biblical glory. In these conversations it is important to remember:

I think we ought to speak of God with the same religious caution that should govern our thoughts of him. … How can the infinite essence of God be defined by the narrow capacity of the human mind? … How can the human mind, by its own efforts, penetrate into an examination of the essence of God, when it is totally ignorant of its own?²³

Graciousness and patience must come when studying the Trinity.

These doctrines, including ESS and eternal generation, are deeply important, which is exactly why we must be intentional with our words as we seek to describe the nature of God.