The Truth We Confess

Sermon Title: The Church and the Truth We Confess

In the 17th century, England was a land of deep religious tension. The Church of England was the state church, and anyone who would not conform to its worship and governance was labeled a Nonconformist or Dissenter. Among these dissenters were the Particular Baptists — believers committed to the authority of Scripture, the necessity of regenerate church membership, believer’s baptism, and the independence of local congregations.

From the Anglican perspective, Baptists were viewed with suspicion. They were often accused of having “left the faith”, abandoning historic Christianity, or being aligned with radical Anabaptists from the Continent. Many in the established church saw them as schismatics who had thrown off the creeds and historic orthodoxy.

The Baptist leaders knew this was not true. They had not abandoned the Christian faith; they stood firmly in the stream of Reformation theology. They affirmed the same great doctrines as their Presbyterian and Congregationalist brethren — the Trinity, the deity of Christ, justification by faith alone, and the full authority of Scripture — differing only where they believed Scripture required it.

To make this clear, they published a confession in 1677 that closely followed the Westminster Confession of Faith and the Savoy Declaration, but with Baptist distinctives. Persecution under King Charles II meant it could not be formally adopted at the time. But after the Act of Toleration in 1689 allowed greater religious freedom, a General Assembly of Particular Baptists met in London and officially adopted it. This is why we know it today as the 1689 London Baptist Confession of Faith.

The confession served two purposes:

Defense — showing the Anglican Church and the watching world that Baptists had not invented a new faith but confessed the historic gospel.

Unity — giving Baptist churches a common doctrinal standard to guard and proclaim the truth together.

And this brings us to today. As Baptists, we often say we are “people of the Book” — and rightly so. But being people of the Book does not mean rejecting confessions; it means our confessions must faithfully summarize what the Book teaches. The early church confessed the truth (1 Timothy 3:16), the 17th-century Baptists confessed the truth in the 1689, and we too must be a confessing people today. To claim we hold to the Bible yet refuse to confess what it teaches is to leave our doctrine undefined and unguarded.

And this is exactly where Paul’s letter to Timothy speaks so clearly. Paul was writing to a young pastor facing the pressure of false teachers who were distorting doctrine. He wanted Timothy to understand that as he raised up leaders in the church, there were certain characteristics and convictions that must be held to and confessed. For Paul, the church is “the pillar and buttress of the truth” — which means the truth must be clearly known, publicly affirmed, and faithfully guarded. That is the very heartbeat of confessional Christianity.

And this is exactly where Paul’s letter to Timothy speaks so clearly. Paul was writing to a young pastor facing the pressure of false teachers who were distorting doctrine. He wanted Timothy to understand that as he raised up leaders in the church, there were certain characteristics and convictions that must be held to and confessed. For Paul, the church is “the pillar and buttress of the truth” — which means the truth must be clearly known, publicly affirmed, and faithfully guarded. That is the very heartbeat of confessional Christianity.

For the church we must know who we are, how to live accordingly, and what we confess.

Text: 1 Timothy 3:14–16 Main Point: God calls His church to know who we are, live accordingly, and hold fast to the truth of Christ we confess.

Introduction

Paul has just given instructions about elders and deacons (3:1–13).

Now he gives the reason for his writing: so the church will know how to live as God’s household.

This section is a hinge: it ties the order of the church (ch. 3) with the defense of truth against false teaching (ch. 4).

Big idea: The church is God’s household, the pillar of truth, and the place where Christ is confessed.

1. Who are we? The Church is God’s household (vv. 14–15a)

Paul longs to visit the church in Ephesus to help Timothy in his reform of the bad practices that had crept into the congregation. His pastoral concern is clear—he wants the believers in Ephesus to know “how one ought to behave in the household of God, which is the church of the living God.” For Paul, knowing who we are shapes how we live and what we confess.

Paul uses two phrases to describe the church here. First, “the household of God.” This word for household refers to a dwelling place—where one lives or belongs. The church, then, is the dwelling place of God. Before we go further, we should define what the church is. Simply put, the church is a gathering of believers for the explicit purpose of worshiping the Lord Jesus Christ.

The London Baptist Confession of Faith (1689) defines the church in this way:

“The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of him that fills all in all.”

The Baptist Faith & Message (2000) defines the church this way:

“A New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel; observing the two ordinances of Christ, governed by His laws, exercising the gifts, rights, and privileges invested in them by His Word, and seeking to extend the gospel to the ends of the earth. Each congregation operates under the Lordship of Christ through democratic processes. In such a congregation each member is responsible and accountable to Christ as Lord. Its two scriptural offices are that of pastor/elder/overseer and deacon. While both men and women are gifted for service in the church, the office of pastor/elder/overseer is limited to men as qualified by Scripture. The New Testament also speaks of the church as the Body of Christ, which includes all of the redeemed of all the ages—believers from every tribe, tongue, people, and nation.”

Notice that neither definition describes the church as a building or any physical structure where people gather. The church is not brick and mortar; it is the redeemed people of God.

So where does God dwell if the church is His household? In the Old Testament, God’s dwelling place was represented by the tabernacle and later the temple, signified by His presence in the form of fire and cloud. The Holy of Holies—hidden by a veil—was seen as God’s earthly throne room. This imagery communicated to God’s people that He was present among them, though not confined to that place.

But at the death of Christ, the veil of the temple was torn in two from top to bottom. This dramatic act declared that God no longer dwells in a building made with hands. He now dwells in His people. Every believer is indwelt by the Holy Spirit, and together we form the true temple of God. This is why Paul can say that the church—the people of God—is His household.

This household is made up of all those who are indwelt by the Holy Spirit. As people are regenerated in the new birth, they become members of this family. Paul is emphasizing that as God’s children, we have dignity before Him. We have been adopted into His household, and He cares for us despite the differences that often divide us. Our age, sex, race, or culture no longer define us; instead, our identity is rooted in our Father, who has claimed us as His own. As members of His household, we are called to love one another, bear with one another, and support one another within the local body of Christ. We are to delight in the fellowship we share with our brothers and sisters in the Lord.

The second way Paul describes the church is by calling it “the church of the living God.” The word “church” translates the Greek ekklesia, meaning an assembly or gathering. Throughout the Old Testament, God—Yahweh—is often referred to as “the living God,” a title that stands in sharp contrast to the dead, lifeless idols of the nations. As Christians, we serve the living God. He is active, alive, real, near, and in the midst of His people. When we come together, our shared life is strengthened by the reality that we are in His presence and know that He is near. Our worship is not the empty ritual of bowing before lifeless idols but the joyful service of the One who speaks to us through His Word. We fellowship with Him when we meet together at the Lord’s Table in the breaking of bread. And when we love one another, we are living out the love with which He has loved us.

If this is true, then we must ask ourselves: would others be able to confess about us, as Paul says in 1 Corinthians 14:25, that “God is really among you”?

Worship

When God is near: We worship with reverence and joy — singing, praying, and hearing the Word with awe and gladness (Ps. 95:1–7). Personally, we approach God daily with hunger for His presence.

When God seems absent: Worship becomes cold and formal — just going through the motions (Isa. 29:13). Personally, we have little desire for prayer or Scripture unless trouble comes.

Love for One Another

When God is near: Love crosses all boundaries — caring for others regardless of age, race, culture, or preference (John 13:34–35). Personally, we serve even those who are hard to love.

When God seems absent: The body is marked by division, gossip, and unresolved conflict (1 Cor. 3:3). Personally, bitterness and unforgiveness control our relationships.

Centrality of the Word

When God is near: Preaching, teaching, and decisions are rooted in Scripture (2 Tim. 4:2). Personally, we let the Bible shape our choices and attitudes.

When God seems absent: The Word is sidelined — opinions dominate over truth (Amos 8:11–12). Personally, we rarely open the Bible.

Prayerful Dependence

When God is near: The church prays together with expectation, and members pray privately out of trust in God’s power (Acts 2:42).

When God seems absent: Prayer is rare and mechanical, as if everything depends on us (James 4:2).

Repentance and Forgiveness

When God is near: Sin is confessed quickly, forgiveness is extended, and relationships are restored (1 John 1:9; Col. 3:13). Personally, we humble ourselves to repent and reconcile.

When God seems absent: Sin is ignored, excused, or even tolerated (1 Cor. 5:1–2). Personally, we justify wrong instead of turning from it.

Unity in Mission

When God is near: The gospel is proclaimed locally and globally, and evangelism is a natural part of life (Phil. 1:27). Personally, we look for chances to share Christ.

When God seems absent: The church becomes self-focused, existing only for the comfort of its members. Personally, we live as if God’s mission is optional (Matt. 28:19–20).

Hope in Trials

When God is near: Even in hardship, there is peace and confidence in His presence (Phil. 4:4–7). Personally, we remain steadfast because we know He is with us.

When God seems absent: Fear and anxiety rule, as if God were powerless or far away (Matt. 6:25–34).

2. What do we do? The Church’s Mission (v. 15b)

“…you may know how one ought to behave in the household of God, which is the church of the living God, a pillar and buttress of the truth.”

The church’s identity naturally leads into its mission. Paul calls the church “the pillar and buttress of the truth.” This image tells us that the church exists to hold up and protect the truth of the gospel.

As a pillar, the church’s role is to hold the truth steady against the storms of heresy and unbelief. A pillar connects to the foundation and supports the weight of the building, lifting it high for all to see. This is why many church buildings have steeples — the idea was that a church could be seen above the other buildings, signaling to all where God’s people gather.

As a buttress (or bulwark), the church’s role is to defend the truth from collapse. All truth comes from God; it is not subjective or dependent on personal opinion. It flows from the living God Himself. The church’s task is to guard that truth from distortion and error.

This stands in sharp contrast to what the believers in Ephesus saw in the Temple of Artemis — one of the seven wonders of the ancient world. That temple had one hundred columns, each eighteen meters high, supporting a massive marble roof. It was a monument to a false god. By contrast, the church is to be a living temple that advertises and displays the truth of the gospel.

But today, churches can fall into the trap of marketing themselves — trying to attract people by offering what they think the community wants. Paul’s vision is very different: the church is not to market itself, but to make the truth of Christ visible. Our mission is to hold firm to the truth of the gospel and to lift it high, so that it is not hidden but proclaimed to the world.

John Stott captures this balance well in The Message of 1 Timothy and Titus:

“When Paul taught that the truth is the foundation of the church, he was referring to the church’s life and health: the church rests on the truth, depends on it, cannot exist without it. But when he taught that the church is the foundation of the truth (3:15), he was referring to the church’s mission: the church is called to serve the truth, to hold it fast and make it known. So then, the church and the truth need each other. The church depends on the truth for its existence; the truth depends on the church for its defence and proclamation.”

Therefore, our mission is not to protect our preferences or build our own brand, but to guard the gospel and make it visible — in our teaching, in our worship, and in our lives — so that our community and the nations might see and believe.

Guarding the gospel and making it visible has been the church’s calling from the very beginning. From the apostles in Acts, who refused to stop preaching Christ despite threats and persecution (Acts 4:18–20), to the early church fathers who defended the deity and humanity of Jesus against heresy, to the Reformers who stood firm on justification by faith alone, the true church has always understood that its survival and its mission are tied to the truth.

When the church drifts from the gospel, it loses both its power and its purpose. But when the church holds the truth with conviction and lifts it high for all to see, God uses it to bring life to the world. This is not a new strategy or a modern program — it is the unchanging assignment given by Christ Himself, who commanded His people to “make disciples of all nations… teaching them to observe all that I have commanded you” (Matt. 28:19–20).

The call on us today is no different than it was for the church in Ephesus. We are to guard the gospel from distortion and make it visible to our neighbors, our community, and the nations. That is what it means to be a pillar and buttress of the truth.

The way that we do this is first in confesssion. Paul is bringing the church into a confession in verse 16. This early creed or hymn shows the church in ephesis that there is a standard biblical thought that shouldnt be distorted but proclaimed without fear and without compromise in the world.

3. What do we confess? The Church’s Confession (v. 16)

“Great indeed, we confess, is the mystery of godliness…”

Likely an early Christian hymn or creed—showing that the church is a confessing community.

Confessions help the church fulfill this mission of guarding the gospel and making it visible in at least three ways:

They Define the Truth We Proclaim

A confession takes the truths of Scripture and clearly summarizes them so there is no confusion about what we believe.

Without a confession, “the truth” can become vague and subjective. With a confession, we have a shared, public standard that says, “This is what we mean when we say ‘gospel.’”

The 1689 London Baptist Confession does exactly that — it lays out a clear, biblical framework for the person of Christ, the nature of salvation, the life of the church, and the hope of eternity.

They Defend the Truth Against Error

False teaching thrives where doctrine is undefined.

In every age, heresies twist the gospel — in Paul’s day it was legalism and speculation, in ours it’s moral relativism, prosperity teaching, and a diluted view of sin.

Confessions act as guardrails, showing when someone has stepped outside the bounds of biblical truth. They are a public testimony that certain teachings are not in line with the faith “once for all delivered to the saints” (Jude 3).

They Display the Truth to the World

Being “a pillar” means lifting the truth high where it can be seen. A confession does this by proclaiming the core truths of Christianity in a way that both believers and unbelievers can hear.

The early church’s creeds, like the one in 1 Timothy 3:16, functioned this way — short, memorable, Christ-centered summaries of the faith. The 1689 is a fuller, richer expression of the same impulse: to confess together what is true about God, man, and salvation.

In other words, confessions are one of the tools God has given the church to be both a pillar and a buttress — they lift the truth high for the world to see and they protect it from being torn down. Far from being dusty historical documents, they are living testimonies to the faithfulness of God and the clarity of His Word.

Even here, the confession Paul gives is not merely a theological statement — it is a declaration that stimulates faith, ignites worship, humbles the heart, and inspires reverence before God. The church cannot be defined merely by its programs, traditions, or location. It must be defined by its relationship to Christ and the truth about Him.

Paul presents six concise statements about Christ that likely formed part of an early Christian hymn or creed. Each is rooted in Scripture and reflects the heartbeat of the gospel:

Manifested in the flesh – Incarnation

God the Son took on human nature without ceasing to be God (John 1:14; Phil. 2:6–7).

1689, 8.2: “The Son of God… took upon Him man’s nature, with all the essential properties and common infirmities thereof, yet without sin.”

Vindicated by the Spirit – Resurrection

The Spirit publicly declared Jesus righteous and victorious through His resurrection (Rom. 1:4).

1689, 8.4: “…and rose again from the dead the third day by the power of the Spirit.”

Seen by angels – Heavenly witness

The angelic hosts observed His earthly ministry (Luke 2:13–14; Matt. 4:11) and His triumph (1 Pet. 3:22).

Proclaimed among the nations – Mission

The gospel is for every tribe, tongue, and people (Matt. 28:19–20; Acts 1:8).

1689, 8.5: “…purchased an everlasting inheritance… for all those whom the Father hath given unto Him.”

Believed on in the world – Response of faith

People from every background trust in Christ and are saved (Acts 13:48).

1689, 8.1: “…to be by Him in time redeemed, called, justified, sanctified, and glorified.”

Taken up in glory – Ascension and exaltation

Christ is enthroned at the right hand of the Father, interceding for His people (Acts 1:9; Heb. 1:3).

1689, 8.4: “…afterward ascended into heaven, and there sits at the right hand of the Father.”

This is what the early church confessed — not a vague spirituality, but a clear, Christ-centered proclamation. And this is what we must continue to confess today. Confessions like the 1689 stand in the same stream as Paul’s words here: they exalt Christ, protect the truth, and unite God’s people in a shared declaration of the gospel.

When the church holds fast to this confession, it fulfills its calling as “the pillar and buttress of the truth.” When it lets go, it loses both its power and its purpose.

The confession of the The church is not vague — it is centered on the person and work of Christ, and it is meant to be proclaimed. We proclaim that Christ is both fully human and fully divine. He entered His own creation, lived a sinless life, and in His death and resurrection was vindicated — set right — before the world. By the power of the Spirit, He was affirmed as the Son of God. Angels sang of His birth and testified to His glory. From the very beginning, His disciples preached and proclaimed Him — not only in Jerusalem but throughout the entire world — declaring that all who place their faith in Christ can be saved, passing from death to life. He has been taken up into heaven and seated at the right hand of God as King over all the universe.

Brothers and sisters, this Christ lives in you. He is the Son of God incarnate. He gives you power, grace, and strength. Your life should overflow with Him.