*This is part 2 of a 3 part series that is surveying the Life and Theology of John Gill (1697-1771). Part 1 of this series can be accessed here

When examining the theological distinctives of John Gill, there are at least three observable tenets of his thought that were present throughout the totality of his life and ministry. Although more could certainly be said about the intricate details of Gill’s theology, each of these central characteristics were perhaps the most foundational to shaping his thought and philosophy of ministry.

A Commitment to Classical Trinitarianism and Christology 

John Gill was arguably the most important defender of the doctrine of the Trinity within Baptist circles during the eighteenth century. When examining the history of Baptist theology, there has yet to be a more important contributor to the doctrine of God than John Gill. In an era where many General Baptists were forsaking key historic, orthodox convictions on Theology Proper and Christology, Gill was unwavering in his commitment to preserving the catholic consensus on those premier doctrines within his own Particular Baptist context. In 1731, Gill published A Treatise on the Defense of the Trinity, showcasing his adherence to Nicene Trinitarianism, the Patristic doctrine of eternal generation and robust understanding of the value of historical theology safeguarding the church from ancient heresy.[1] Moreover, in 1769, Gill would go on to publish his magnum opus Body of Doctrinal Divinity, devoting four of his seven sections of content to teasing out Theology Proper and Christology. It is estimated that Gill penned over ten thousand folio pages of theological discourse during his fifty years of ministry, and there was not a subject that he focused more intently on in his lifetime than the doctrine of God.[2] For Gill, there was nothing of more theological or doxological significance than rightly contemplating the blessed Trinity. Because all theology originates in God Himself and because all theology is the self-revelation of God to His image bearers, Gill was convinced that the purest exercise of theological inquiry begins with possessing an accurate understanding of the nature of the Divine. This principle was deeply entrenched within his Body of Doctrinal Divinity, in which Gill argued,

“The doctrine of the Trinity is often represented as a speculative point, of no great moment whether it is believed or not, too mysterious and curious to be pried into, and that it had better be left alone than meddled with; but, alas! it enters into the whole of our salvation, and all the parts of it; into all the doctrines of the gospel, and into the experience of the saints.”[3]

A High View of God’s Sovereignty 

As hinted at, in the aforementioned quotation, Gill’s high view of God had a significant impact on his convictions in every other facet of doctrine. In keeping with classical Christian theism, Gill believed God to “hath most sovereign dominion over all [his] creatures, to do by them, for them, or upon them, whatsoever himself pleaseth” (2LBCF 2.1). Church historians are hard pressed to find an ancient theologian with a more transcendent view of almighty God than John Gill. Unfortunately, one of the most notable and applaudable characteristics of Gill’s thought has also come to be one of his most criticized. Throughout the past three centuries of analyzing Gill’s theology, many historians have charged him with adhering to “hyper-Calvinism” or “high-Calvinism”: the denial that God commands all who hear the Gospel of Jesus Christ to believe in Him for salvation and the denial that it is the responsibility of every Christian to share the Gospel with all people indiscriminately. These charges were typically levied against Gill due to his conviction that the Bible teaches that God is absolutely sovereign over the salvation and damnation of every human being who will ever live, as well as the means by which every human being will ultimately come to experience their foreordained salvation or damnation.[4] Tragically, despite his efforts in preaching the unadulterated truth of Scripture on a weekly basis in his church and evangelizing the lost when opportunities presented themselves, Gill did occasionally go too far in denying the “free offer of the Gospel” in his own scholarship.[5]

There have been several reasons suggested by historians as to why Gill arrived at this conclusion from studying Scripture, but the most likely reason appears to be his doctrine of the eternal justification of God’s elect.[6] For Gill, the justification of God’s elect, “is a sentence conceived in the mind of God… an act in God, all [of] whose acts in Him are eternal.”[7] Thus, according to Gill, when God decrees to elect sinners unto salvation from eternity past, the actual justification of the elect transpires conterminously with the decrees of electing sinners to salvation and damnation. For Gill, despite humanity having not been created at the time of these decrees transpiring in the mind of God, the elect nevertheless receive a true justification and the reprobate a true condemnation coram Deo. When considering the logical conclusions of this facet of Gill’s theology, it is of no surprise how Gill reasons that God does not extend a genuine (free) offer of salvation to all men who hear the Gospel and does not hold men accountable to proclaim the Gospel throughout the world indiscriminately.

These aforementioned anomalies in Gill’s thought has, sadly, resulted in him being “judged more harshly and [maliciously] than any man of comparable repute in Baptist history.”[8] Perhaps Gill’s efforts to safeguard the absolute sovereignty of God in an era where it was so vigorously opposed within Baptist circles led him into these significant errors. Like all Christians, Gill was not infallible and, in many respects, his blind spots within his theology were an extension of the context in which he lived. This should serve as a reminder that Gill and the other heroes of the Christian faith must have their thoughts evaluated against the inerrant and infallible Word of God: the ultimate authority for the body of Christ (2 Tim. 3:16-17). Nevertheless, it is the author’s prayer that more Christians would seek to study Gill as a man who had his strengths and weaknesses when it came to studying the Word of God. In the case of Gill’s exhaustive theology, there are far more jewels than junk to be discovered!

Faithful Dependence Upon God’s Ordinary Means of Grace 

Question and Answer 88 of the Westminster Shorter Catechism succinctly summarizes that the normative means by which God saves, sanctifies and spiritually enriches His people are through “the Word, the sacraments and prayer; all which are made effectual to the elect for salvation.” Although this statement is formally delineated in a catechism originating from the Presbyterian tradition, this idea of depending upon God’s “ordinary (normative) means of grace” is likewise found in some of the earliest Particular Baptist catechisms.[9] A mere surface level overview of John Gill’s ministry reflects a man who was faithful to administering the aforementioned means of grace that God ordinarily uses to build up His saints within the context of the local church. In his work, The Life and Thought of John Gill (1697-1771): A Tercentennial Appreciation, Dr. Michael Haykin offers tremendous perspective on how Gill both preached and modeled the necessity of partaking in the Biblically prescribed means that God has appointed to grow His people in life and godliness.[10]

Perhaps the most noteworthy example of Gill’s dependence upon God’s ordinary means of grace, as can be seen to the present day, is his commitment to the expository preaching of sacred Scripture. Although Charles Haddon Spurgeon is often dubbed “the Prince of Preachers,” there may not be a greater expositor of Scripture in Baptist history than John Gill. At just the age of 26, Gill would begin a 122 sermon series through the Song of Solomon, which may be the greatest treatment of that oft-neglected Old Testament book in church history.[11] Although “Dr. Voluminous” was, principally, a systematic theologian, his theological musings were never divorced from the Word of God. Gill’s erudite doctrinal tomes were saturated with Biblical references, demonstrating his efforts to ground abstract conclusions with concrete evidence provided in God’s special revelation. Moreover, Gill’s thorough exegetical observations from individual passages of Scripture were often simultaneously evaluated against the totality of Scripture’s testimony. Serving as helpful checks and balances, Gill’s exegesis was never conducted without thoughtful consideration to how his conclusions would fit with the Bible’s unified system of theology. At the same time, Gill’s views on the Bible’s comprehensive doctrinal instruction was always subject to correction by his exegesis of any particular passage. J.C. Philpot (1802-1869), the great nineteenth century Particular Baptist theologian, offers a snapshot into how Gill was perceived as a preacher in his own generation and in the eras to follow.

“As an expositor of Scripture, Gill shines with unrivaled luster…  [He dug] so deeply into the mines of heavenly truth [and turned] up such massive ore, [and] there is dust of gold in all that he lays bare and brings to the light of day [in his exposition of Scripture].”[12]

John Gill is a model to be imitated by Baptists and non-Baptist Christians in the present day. May God raise up more leaders within His universal church to champion each of these imperative distinctives that marked the life of this good and faithful servant of Jesus Christ. Soli Deo Gloria!

[1]           Haykin, M. (2016). Evangelicals Now. Retrieved June 17, 2020, from https://www.e-n.org.uk/2016/11/regular-columns/defending-the-trinity/11038/.

[2]           Haykin, M. (1997), The Life and Thought of John Gill (1697-1771): A Tercentennial Appreciation, Leiden: Brill, Page 37.

[3]           Weaver, S. (2018, October 23), Ten Baptists Everyone Should Know: John Gill, Retrieved June 17, 2020, from https://credomag.com/2012/05/ten-baptists-everyone-should-know-john-gill/?amp.

[4]           Gill, J., Truth Defended, Being an Answer to an Anonymous Pamphlet, Retrieved June 17, 2020, from http://articles.ochristian.com/article12466.shtml.

[5]           Haykin, M (2010, March 16), John Gill and the Free Offer of the Gospel, Retrieved June 17, 2020, from http://theologicalmeditations.blogspot.com/2010/03/michael-g-haykin-on-john-gill-and-free.html?m=1.

[6]           Ascuitto, A, Charles Spurgeon’s Ambivalent View on Justification, Retrieved June 17, 2020, from http://www.mercyuponall.org/2017/12/13/charles-spurgeons-ambivalent-view-on-justification/.

[7]           White, J., Glorying in Christ: John Gill and Justification From Eternity, [Pamphlet], Page 7.

[8]           Biography of John Gill, (2017, March 07), Retrieved June 17, 2020, from https://comingintheclouds.org/about-protestant/teachers-preachers/biography-of-john-gill/.

[9]           Stamps, L. (2011, February 10), Especially Preaching: The Ordinary Means of Grace and Christian Spirituality, Retrieved June 17, 2020, from https://www.thegospelcoalition.org/article/especially-preaching-the-ordinary-means-of-grace-and-christian-spirituality/.

[10]         See Page 198.

[11]         Biography of John Gill, (2017, March 07), Retrieved June 17, 2020, from https://comingintheclouds.org/about-protestant/teachers-preachers/biography-of-john-gill/.

[12]         J.R. Broome, Dr. John Gill: Address given at the Annual General Meeting of the Gospel Standard Trust, 19 May 1990 (Harpenden, Herts., England: Gospel Standard Trust, 1991), Page 3.