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Westminster Confession of Faith
A Literary, Historical, and Theological Study
BAT621/MAT621
The Chief End of Man is to Glorify God and Enjoy Him Forever (WSC 1)
MINTS International Seminary,
14401 Old Cutler Road Miami, Florida 33158 USA Tel. 786-573-7000, www.mints.edu
Westminster Confession of Faith – Part 1
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OUTLINE
PREFACE
INTRODUCTION
LESSON ONE:
OF THE HOLY SCRIPTURES (WCF 1)
LESSON TWO:
OF GOD, HIS DECREE, CREATION AND PROVIDENCE
(WCF 2,3,4,5)
LESSON THREE: OF SIN, MAN, THE COVENANT (WCF 6,7)
LESSON FOUR:
OF CHRIST THE MEDIATOR (WCF 8)
LESSON FIVE:
OF FREE WILL AND EFFECTUL CALLING (WCF 9,10)
LESSON SIX:
OF JUSTIFICATION, ADOPTION, AND SANCTIFICATION
(WCF 11,12,13)
LESSON SEVEN: OF FAITH AND REPENTANCE (WCF 14,15)
LESSON EIGHT: OF GOOD WORKS, PERSEVERANCE, AND ASSURANCE
(WCF 16,17,18)
BIBLIOGRAPHY
AUTHOR’S BIOGRAPHY
INSTRUCTOR’S MANUAL
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INTRODUCTION
In this course we will consider one of the great documents of the latter Reformation the
Westminster Confession of faith. Although 450 years old, the Confession remains one of the
clearest expositions of the biblical and Reformed faith ever penned. It continues to be used today
in many Presbyterian churches and other denominations worldwide. It is also the official
doctrinal standard of MINTS International Seminary.
COURSE CONTENT
The course is divided into eight lessons that work their way through the first half of the
Westminster Confession. Another course will be written to cover the second part.
Each lesson will include one to four chapters of the Confession.
COURSE MATERIALS
The lecture notes are a full exposition for this course. The students are required to read them
thoroughly along with the Scriptures. Students in Asia are also required to read Allen Vander
Pols MINTS course, the Doctrine of God. Those with internet access can read Shaw’s
commentary on the Confession http://www.reformed.org/documents/shaw/. A.A. Hodge, A. A.
Hodge https://theologue.files.wordpress.com/2015/03/commentaryonthewestminsterconfessionaahodge.pdf. Others who have access to it should read Van Dixhoorns work Confessing the
Faith.
COURSE OBJECTIVES
To study Westminster Confession;
To acquire a detailed knowledge of the history, literature, and theology;
To understand the confession in the context in which was originally written;
To be able to grow in our understanding of the faith;
To be able to intelligently subscribe to the Confession;
STRUCTURE OF THE COURSE
This course has been organized into eight consecutive lessons.
COURSE REQUIREMENTS
1. Participate in fifteen hours of common teaching time.
2. Complete the lesson questions at the end of each lesson.
3. Read the additional course material.
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4. Write an essay on a doctrinal theme from a chapter covered in this course of the Westminster
Confession. The essay must be six to eight pages at Bachelor’s level or ten to twelve pages at
the Master’s level.
5. Complete a final exam, included at the end of course, that is based upon the questions at the
end of the lessons.
COURSE EVALUATION
1. Student Participation (15%): One point may be given for each class hour attended.
2. Student Homework (40%): Five points will be given for completing the questions at the end of
each lesson.
3. Student Readings (10%): Students will be given credit for completing the required reading.
4. Student Paper (15%): Students will prepare exegetical notes for a sermon/teaching.
5. Student Exam (20%): Students will be examined by one exam drawn from the questions at the
end of each lesson.
BENEFITS OF THIS COURSE
The course will ground students in the literature, history, and theology of the Confession, thus
allowing students to grow in their spiritual maturity.
NOTES ON THE TEXT OF THE WESTMINSTER CONFESSION
EDITIONS
The Westminster Confession has been through a number of editions and has been amended,
particularly in America. In this course we will use the original text, and any changes to the
original text will be bracketed in the text and footnoted. The language of the Confession has been
updated to today’s language.
FOOTNOTES
The original writers of the Confession did not include proof texts. The original draft was returned
by Parliament who asked for them. The writers of the Confession wanted the proof texts in order
to guide the reader to relevant passages of Scripture as well as their own sermons and writings.
The footnotes for each section of the Westminster Confession have been placed in the course’s
footnotes,
in
one
line,
to
save
space.
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Lesson One: Of the Holy Scripture (WCF 1)
The renewed realization of the sole authority of Scripture alone along with a clear development
of the doctrine of Scripture as the absolute foundation was the underlying cause of the
Reformation. The Catholic Church refused to translate the Scriptures from Latin and claimed that
the church was the only authority capable of interpreting Scripture. In contrast the Reformers
argued that the source of all doctrine was the Scriptures, that they should be translated into the
“common tongue,” and that “the word of God is clear and that people can understand it without
human direction if they have the assistance of the Holy Spirit.” 1 These simple principles changed
the world. The section expounding the foundation of scripture in the confession is considered to
be a classic.
1. The Revelation of God to Men
WCF 1.1. Although the light of nature, and the works of creation and providence do so far manifest the goodness,
wisdom, and power of God, as to leave men unexcusable; (a) yet are they not sufficient to give that knowledge of
God, and of His will, which is necessary unto salvation. (b) Therefore it pleased the Lord, at sundry times, and in
divers manners, to reveal Himself, and to declare that His will unto His Church; (c) and afterwards for the better
preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the
corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing;(d) which
makes the Holy Scripture to be most necessary;(e) those former ways of God's revealing His will unto His people
being now ceased.(f)2
God is personal. As a person He must reveal Himself to us in order for us to know Him. He has
done this in His work of creation, through which He has clearly revealed Himself to all men
(Rom. 1:20). No one can say they do not know Him, nor can anyone claim that they have not
seen His works. According to Scripture, there are no such things as atheists, and due to God’s
revelation, all false religions are condemned. Men are without excuse.
Because of this universal revelation, the Confession does not try to prove God’s existence. No
evidence is needed. The problem lies with men; they willfully and actively suppress this truth in
unrighteous. Through this suppression, they choose not only to deny His revelation, but they also
reject God’s very existence. Those who feel they have to prove God’s existence, deny His own
clear revelation.
God has revealed Himself in two great ways: through natural revelation, the light of nature and
the works of creation and providence, as well as through special revelation, namely the specific
instructions he gave to declare … His will unto His Church.
God has always reveled Himself through a combination of natural and special revelation. In the
original creation man is created in God’s image, capable of thinking God’s thoughts after Him.
He, as well as the creation, reflects God’s nature and purpose. This is in mans’ nature. In
1
Fesko 65
Proof Texts: (a) Psalm 19: 1-2; Romans 1: 19-20, 32, 2: 1, 14; (b) 1 Corinthians 1: 21, 2: 13-14 (c) Hebrews 1: 1;
(d) Proverbs 22:19-20; Isaiah 8: 19-20; Matthew 4: 4,7,10; Luke 1: 3-4; Romans 15: 4; (e) 2 Timothy 3: 15; 2 Peter
1: 19; (f) Hebrews 1:1-2
2
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addition, God freely chose to enter into a covenant with Adam, which defined both parties’ roles
and obligations. The special revelation of the covenant supplements natural revelation,
completing it. After the Fall, the same two means of revelation continue, with special revelation
seen in the Covenant of Grace, offering hope to those who know that they are under the wrath of
God.
1.1. Natural Revelation: The Light of Nature, and the Works of Creation and Providence
God’s eternal power and godhead are revealed to all by the light of nature.3 Natural revelation
manifests the goodness, wisdom, and power of God. The light of nature refers to the knowledge
of God which is found in all men, whether believers or not. God is revealed in His work of
creation. The psalmist, speaking of this idea, asserts:
The heavens declare the glory of God, and the sky above proclaims his handiwork. (2) Day to day pours
out speech, and night to night reveals knowledge. (3) There is no speech, nor are there words, whose voice
is not heard. (4) Their voice goes out through all the earth, and their words to the end of the world (Ps.
19:1-4).
Man, made in the image of God, has an internal witness, written on his heart and his conscience,
reminding him of God and His will. 4 Paul notes:
For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to
themselves, even though they do not have the law. (15) They show that the work of the law is written on
their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse
them (Rom. 2:14,15).
God is also revealed in providence, that is, God’s active management of the creation in which He
does uphold, direct, dispose, and govern all creatures, actions, and things (WCF 5.1.). As men
consider God’s works in the world, in the rise and fall of nations and in their own lives, these
things point to the reality of God. In every area and in every sphere, there is a clear revelation of
God, thus leaving men without excuse.
1.1.1. The Scope and Limits of the Revelation
In natural revelation God’s goodness, wisdom, and power are displayed. God has made a
beautiful world, one suitable for men. As we contemplate the creation, we wonder at His
wisdom. Even the wisest man cannot understand how everything fits together in such a
wonderful way, how each part of the creation is linked to another. In the process of scientific
discovery, we see the unfolding of the mystery of the creation. The creation seems inexhaustible.
As scientists continue to explore God’s world, they find the massive complexity. The answer to
one question just leads to more questions.
The creation also shows His power. It displays the work of the One who merely spoke and made
the creation from nothing, in the space of six days.
The phrase, the light of nature, echoes the Canon of Dort’s third and fourth main points (Art 4; Fesko 9).
The Second Helvetic Confession asserts that the Law is written on the heart of man by the finger of God, and is
called the Law of Nature (12.1.) (Fesko 70)
3
4
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as to leave men inexcusable: This revelation is so great that all men know that they are created
and owe their allegiance to God. Due to sin, many try to escape this knowledge. According to the
theology of evolution, there is no God and all things come from chance. Others claim that we
cannot know God, while some create and worship false gods. In contrast, the Scriptures clearly
teach that all men know there is a God, and none can escape Him.
Although natural revelation is powerful, it is never sufficient to give that knowledge of God, and
of His will, which is necessary unto salvation (1 Cor.1:21; 2:13,14). Even before the Fall, natural
revelation was joined with the special revelation in the Covenant of Works. The specific
commands given to Adam complimented general (natural) revelation. Natural revelation is only
complete in combination with special revelation. The same principles apply after the Fall.
Natural revelation now shows God’s wrath in nature, but it cannot save. We only learn the
message of salvation through God’s special revelation. All men know they are under His wrath,
but His mercy in salvation is only revealed to the church. Special revelation is limited; it is not
given to the whole creation. It is directed specifically to the church, and its aim is to lead men to
salvation.
In response to natural revelation men have chosen to reject God. They have hardened themselves
against Him; thereby, they knowingly place themselves in rebellion against God. They are guilty
and thus condemned.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by
their unrighteousness suppress the truth. (19) For what can be known about God is plain to them, because
God has shown it to them. (20) For his invisible attributes, namely, his eternal power and divine nature, have
been clearly perceived, ever since the creation of the world, in the things that have been made. So they are
without excuse (Rom. 1:18-20).
For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to
themselves, even though they do not have the law. (15) They show that the work of the law is written on their
hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them
(16) on that day when, according to my gospel, God judges the secrets of men by Christ Jesus (Rom. 2:1416).
The process of hardening due to sin is developed in Romans 1 and 2 and in other places. In
explaining how sinful men chose to harden themselves, Paul tells us that their actions lead to
even more hardening through God’s judgment. Paul asserts:
1. Men have refused to worship and glorify God, and are not thankful. They harden
themselves.
2. They are judged by God, and in judgment, He inflicts even more hardening in sin.
3. Being hardened they go on to harden themselves further.
Although natural revelation clearly and faithfully reveals God, due to mankind’s current state of
enslavement to sin, natural revelation is incapable of bringing men to salvation. In order to save
man, God enters into a Covenant of Grace through special revelation.
1.1.2. Excursus: The Use of Natural Theology in the Westminster Confession
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Even though the focus of the Confession is special revelation, it does recognize the importance
of natural theology. The phrase, light of nature, occurs five times in the Confession.5 The main
uses are described below.
1. It gives men a general knowledge of God. The light of nature shows that there is a God,
who has lordship and sovereignty over all. He is good and does good unto all; therefore,
He to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and
with all the soul, and with all the might (WCF 1.1., 20.1.).
2. The church should use the light of nature to regulate certain aspects of worship and church
government (WCF 1.6.).… that there are some circumstances concerning the worship of
God, and government of the Church, common to human actions and societies, which are
to be ordered by the light of nature, and Christian prudence, according to the general
rules of the Word, which are always to be observed (WCF 1.6.).
3. The light of nature also informs issues of Christian liberty … and, for their publishing of
such opinions, or maintaining of such practices, as are contrary to the light of nature, or
to the known principles of Christianity (WCF 20.4.).
4. It should be a guide to the unregenerate who should so diligent to frame their lives
according to the light of nature (WCF 10.5.), even if this is non-salvific.
It is noteworthy that in each case, natural revelation is always subject to the general rules of the
Word and to the known principles of Christianity. It never exists as an independent source of
authority.
1.2. Special Revelation in History
In special revelation God reveals Himself to His people for their salvation. It is the focus of the
Confession.
1.2.1. Special Revelation in History is Progressively Revealed in the Covenant of Grace
at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church
The clause, at sundry times, and in divers manners, comes from Hebrews 1:1. In God’s
revelation in the Covenant of Grace, God made the first great promise to Adam and Eve in
Generis 3:15. God’s revelation continued as He spoke to Noah, Abraham, Moses/Israel, and
David. As time progressed, God chose to reveal more and more concerning the coming salvation.
All of these early types and promises finally find their fulfillment in Christ’s life, death, and
resurrection in the New Covenant. The Old Covenant was a shadow, a copy that pointed to the
substance, the reality is found in the New. In all these acts, God specifically and purposefully
entered into human history in order to declare … His will. God revealed Himself in both actions
and words.
5
Fesko 70,71
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unto His Church: Special revelation is for His people. Natural revelation is found in the very
creation itself, and therefore is read by all men. In special revelation, God speaks directly to His
own, the church.
The Westminster Confession speaks of God’s people, in both the Old and New Testament, as the
church. In some sections, it follows progressive revelation, so distinguishing Israel and the
church, but in most cases it considers the people of God though the perspective of election, that
all are elect and united to Christ, and that there is one Covenant of Grace found in both
testaments. As such, there is one people of God, through all ages, called the church.
1.2.2. Enscripturation
and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and
comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit
the same wholly unto writing
God’s wrote down a record, in writing, of His special revelation in history. In the Old Testament,
God’s acts were recorded in the Law, the Prophets, and the Writings. In the New Testament, the
coming of Jesus was recorded in the gospels, the epistles and in the book of Revelation.
It was vital6 to record God’s acts in written form. The Confession offers the following reasons
God chose to do this:
1. for the preserving and propagating of the truth: In reducing the special revelation to
writing, the record of God’s acts in history is protected. As it is writing it can also be sent
out across the world.
2. and for the more sure establishment and comfort of the Church: In written form the
record is stable, it can be meditated on, studied in a unique way, and it can be used to
strengthen the church.
3. against the corruption of the flesh. If the Word was deposited only in man, then man’s
weak memory and his own sinfulness and corruption would lead to the truth being
corrupted.
4. against the malice of Satan and of the world: In history, many false prophets have come
and have claimed to speak in God’s name (Duet. 13), but because the truth is written
down, the church can clearly distinguished truth from error.
In special revelation there has always been a close link between God’s acts of revelation and His
Word. Revelation is never one or the other. In the mighty work of bringing His people out of
Egypt, God recorded His actions and further instructed Israel by His Word, so that they and their
children could remember and live for Him. At the time of Moses, God promised that a greater
salvation would come in the future (Deut. 15:15-18). In the New Testament, the fulfillment of
the promises is seen in the coming of Jesus, who is the Logos made flesh. In the great act of the
Incarnation, the Word, Logos, became flesh (John 1:14, 18; 14:6), and through this great act we
see the climax of God’s revelation to us.
Letham notes it was not strictly necessary to record God’s acts in written form. He could have chosen another way,
but He chose writing (126).
6
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1.2.3. The End of Special Revelation in History
those former ways of God's revealing His will unto His people being now ceased.
Once God’s mighty act of redemption in history was complete in Christ, and fully written down,
God no longer reveals Himself as He once did. Now all of God’s authoritative revelation to men
is contained in Scripture alone.7 The Confession echoes the warning in Scripture not to add or
take away from God’s Word (cf. Deut. 4:2, Rev. 22:18,19). The final apostolic and prophetic
writings by John, in the book of Revelation, the last book of Scripture, end with this very
warning.
At time the Confession was written, many claimed that God still spoke to them with ultimate
authority. The confession authors recognized the need for the illumination of Spirit, and that He
continues to be active, powerfully lead and impress the truth or particular portions of the truth
upon men, but they clearly distinguished this from the mighty work of the Spirit in creating the
Scriptures. The Scriptures were created in the power of the Spirit, and so only in the Scriptures is
the full authoritative revelation of God found. Today, we recognize that many men have had
dreams and visions concerning Christ and these may have led people to God, and yet even in
these cases the Spirit’s work that leads men to the fullness of Scriptures ultimate authority.
The fact that the special revelation of God leads to the written Word means that the church
cannot be the cause of Scripture. The Reformers asserted, “The word produces the Church; the
Church does not produce the word … without the word there would be no Church.” 8 “The word
of God is the seed from which the church grows; the seed is older than its progeny.” 9 “Scripture
is the womb from which arises divine truth and the church.”10 If the Church created the Word,
then the Church would have unique authority over it, but since the Church is created by the
Word, it has no right to define Scripture or to give its tradition equal authority with Scripture as
the Roman Catholic Church does.
1.3. The Canon of Scripture
The issue of what was to be included in the Canon of Scripture was debated for many years. The
first formal assertion of the Canon was the Athanasius Festal Letters (367), followed by the
Council of Carthage (397). Even after these two events, the whole of the Early Church did not
agree. The Orthodox and the Roman Catholic Churches included the Apocrypha. Even the early
Reformers did not fully agree on the Canon of Scripture: Zwingli rejected the book of
Revelation, and Luther rejected James, while at the same time he relegated Hebrews, Jude, and
the book of Revelation to ‘Deuterocanonical status’ in the table of contents.11 In order to clearly
answer the debate the Confession lists all the books of Scripture it considers authoritative. Most
evangelicals use this list today, even if they do not understand why.
7
Warfield argues that the Scriptures are necessary due to the insufficiency of general revelation and the cessation of
special revelation (Letham 127).
8
Fesko 73
9
Johannes Scharpuis qtd. in Fesko 74
10
Martin Luther qtd. in Fesko 75
11
Letham 128
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WCF 1.2. Under the name of Holy Scripture, or the Word of God written, are now contained all the books of the Old
and New Testament, which are these: Of the Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy,
Joshua, Judges, Ruth, I Samuel, II Samuel, I Kings, II Kings, I Chronicles, II Chronicles, Ezra, Nehemiah, Esther,
Job, Psalms, Proverbs, Ecclesiastes, The Song of Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea,
Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Of the New
Testament: The Gospels according to Matthew, Mark, Luke, John, The Acts of the Apostles, Paul's Epistles to the
Romans, Corinthians I, Corinthians II, Galatians, Ephesians, Philippians, Colossians, Thessalonians I,
Thessalonians II , To Timothy I , To Timothy II, To Titus, To Philemon, The Epistle to the Hebrews, The Epistle of
James, The first and second Epistles of Peter, The first, second, and third Epistles of John, The Epistle of Jude, The
Revelation of John. All which are given by inspiration of God to be the rule of faith and life. 12
WCF 1.3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the
Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use
of, than other human writings.13
all which are given by inspiration of God: God’s divine inspiration is the source and authority of
Scripture.14 Only those books given by inspiration of God to be the rule of faith and life (2 Tim.
3:16; 2 Pet. 1:21) can be accepted as part of the canon. Any not inspired are not part of the
canon, and so therefore are of no authority in the Church of God. They are mere human writings.
The Confession does not explain the term inspiration.15
The fact of divine inspiration, and its contrast with human writings, distinguishes the Reformed
faith from both Orthodoxy and the Roman Catholic Church, which both claim that the final
authority is found in the Church.
Apocrypha: The Reformers asserted that the Apocrypha and the other inter-testament books were
non-inspired and so lacked ultimate authority. In 230 BC, the Scriptures were translated into
Greek and called the Septuagint or LXX. The Septuagint included the inter-testament books, or
the Apocrypha. The LXX and the Apocrypha were both included in the Alexandrian-Greek
canon, and both were seen as authoritative. This is still the position of the Eastern Orthodox
Church. The Council of Trent 1545-63 reaffirmed this to be the position of the Roman Catholic
Church.
The Reformers argued for a return to the original Jewish canon used by Christ Himself. In the
gospels, Christ used a defined Jewish canon. In Luke 24:44,45, Jesus clearly refers to the Old
Testament scriptures recognized in His own day. Jesus notes that everything written about me in
the Law of Moses and the Prophets and the Psalms must be fulfilled. Then he opened their minds
to understand the Scriptures. In Matthew 23:35, Jesus reminds the scribes and Pharisees, so that
on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the
blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the
altar. Jesus built His quote from 2 Chronicles 24:20–21. In the Hebrew Bible, the divisions were
12
Proof Texts: Luke 16:29; Ephesians 2:20; 2 Timothy 3: 16; Revelation 22: 19-20
Proof Texts: Luke 24: 27; Romans 3: 2; 2 Peter 1:21
14
Letham notes, “Inspiration itself can hardly be Scripture’s defining characteristic, since other utterances were
inspired by God, and yet not included as Scripture - for example the letter of Paul to the Laodiceans, besides a whole
range of prophetic utterances” (129). Letham suggests that inspiration should be seen as a necessary, although not a
defining characteristic; there were other occasions God chose to speak but these have not been included in the
Cannon (130).
15
Letham 128
13
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the Law, the Prophets, and then the Writings, of which 2 Chronicles was the last book, and so
following this pattern Zechariah the son of Barachiah is the last martyrdom recorded in
Scripture. In Luke and Matthew it is clear in that Jesus was referring to the Jewish Old
Testament, which closed in 2 Chronicles. Jesus did not refer to any other inter-testament books.
Paul also refers to the Jewish blessing of having the Old Testament scriptures given to them. In
speaking of the blessing to the Jews he writes, Much in every way: To begin with, the Jews were
entrusted with the oracles of God (Rom. 3:2). The Reformers also considered the Septuagint as a
translation, and so not inspired as the original manuscripts.16
1.4. The Authority of Scripture
WCF 1.4. The authority of the Holy Scripture, for which it ought to be believed, and obeyed, depends not upon the
testimony of any man, or Church; but wholly upon God (who is truth itself) the author thereof: and therefore it is to
be received, because it is the Word of God.17
As we have seen, Scripture has authority, because it is the inspired Word of God. Authority
flows from its source, and because God has inspired the Word, it is authoritative. In contrast, the
Confession rejects any claim that authority comes from the testimony of man or Church. The
clause or Church is directly addressing a quote of Augustine who said, “For my part I would not
have believed the gospel except as moved by the authority of the Catholic Church.” 18 That
particular quote of Augustine had been used by many Roman Catholics to prove the Church as
the true source of authority. The Eastern Orthodox and the Roman Catholic churches claim that
the source of authority of Scripture originates with from the Church. The Baltimore Catechism
question 132719 states: “It is only from tradition (preserved by the Roman Catholic Church) that
we can know which of the writings, from ancient times, are inspired and which are not
inspired.”20 In their response, the Reformers noted that what Augustine was saying is that it was
the authority of the Church that first impressed him, not that that the Scriptures require
authentication of the Church to establish their authority.21 While men might be very impressed
by a man’s testimony (in Muslim areas many testify that they have dreams and visions), it only
serves to lead the hearers to the authority of the Word. The testimonies themselves were never to
replace the authority of the Word. In my own conversion, I was first impressed by the reality of a
specific person’s faith, hope, and love. I saw that reality in the man, and I wanted it. This was my
first truly spiritual experience, and then he in turn led me to the Word of God, in which I fully
placed my trust.
In the Reformers’ focus on inspiration, the divine origin of Scripture, they did not develop the human aspect of
Scripture. In their defense, it was not an issue debated at the time. “The time had not yet come when the true
conconcursus of inspiration, by which we see that every word of scripture is truly divine and yet every word is truly
human, has become the common property of all” The interaction between divine inspiration and the human aspect is
clearly put forward by Morris who notes: “It is nothing less than a movement of the Holy Spirit upon the minds and
wills of the men inspired, by which they were led to produce a volume that is properly ascribed in its totality to God
as its author” (qtd. in Letham 131).
17
Proof Texts: 1 Thessalonians 2:13; 2 Peter 1:19;1 John 5:9
18
Augustine qtd. in Fesko 77
19
This was the first such catechism written for Catholics in North America and the de facto standard Catholic school
text in the United States from 1885 to the late 1960’s.
20
Williamson 7
21
Fesko 77
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WCF 1.5. We may be moved and induced by the testimony of the Church to an high and reverent esteem of the Holy
Scripture (a). And the heavenliness of the matter, the efficacy of the doctrine, the majesty of the style, the consent of
all the parts, the scope of the whole (which is, to give all glory to God), the full discovery it makes of the only way of
man's salvation, the many other incomparable excellencies, and the entire perfection thereof, are arguments
whereby it does abundantly evidence itself to be the Word of God: yet notwithstanding, our full persuasion and
assurance of the infallible truth and divine authority thereof, is from the inward work of the Holy Spirit bearing
witness by and with the Word in our hearts (b).22
1.4.1. Proof of the Objective Truth of Scripture
The Confession follows Calvin and other Reformers who said that the authority of Scripture
could only come from Scripture itself. It cannot be validated by external proofs (1.5.). If it did
then those proofs would function as an independent or higher source of authority than the
Scriptures. Because the Scriptures are immediately and divinely inspired by God, who is the
ultimate authority, there can be no greater source of authority than the Word.
1.4.2. The Inward Illumination of the Spirit in Order to Humble the Heart
The only true ground upon which men are inwardly convinced of the authority and truth of
Scripture is the powerful work of the Spirit. The root of unbelief is man’s sinful heart that
suppresses the truth in unrighteousness. This can only be overcome by the powerful inner work
of the Spirit who changes man so that he comes to a full persuasion and assurance of the
infallible truth and divine authority.
Without the powerful inner work of the Spirit, men will not believe the Scriptures. All so-called
rational proofs to validate Scripture fail. No human reason or evidence can convince men of the
Bible’s divine nature or authority. A consequence of this is that one of the great marks of a
believer is that he truly believes the Scriptures to be the Word of God, due to the powerful inner
work of the Spirit.
The Word of God, reflecting God’s special revelation in the world and reflecting God’s own
Word, carries its own authority. It is the only authority to which everything else is subject. Paul
makes the point powerfully, And we also thank God constantly for this, that 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 (1Thess. 2:13).
1.4.3. Secondary Proofs
There are secondary proofs that support Scripture’s claims. These include the heavenliness of the
matter, the efficacy of the doctrine, the majesty of the style, the consent of all the parts, the scope
of the whole (which is, to give all glory to God), the full discovery it makes of the only way of
man's salvation, the many other incomparable excellencies, and the entire perfection thereof.
By advocating secondary proofs the Confession was not returning to rationalism or naturalism.
The highly naturalistic and rationalistic Rocovain Catechism of 1602 listed many of the same
proofs for the divinity of Scripture, but it rejected the need of the Holy Spirit to give ultimate
22
Proof Texts: (a) 1 Timothy 3:15; (b) Isaiah 59:21 John 16: 13-14; I Corinthians 2 10-12; 1 John 2: 20,27;
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authority.23 In contrast, while the secondary proofs might rationally support the claims of
Scripture and help support believers, they can never lead a man to the full persuasion and
assurance of the infallible truth. Calvin and other Reformers made the same argument.
In the scientific and modern world today, many Protestants have fallen into the trap of
rationalism. Some try to prove the validity of Scripture from reason, logic, and evidential
arguments. They also often use history, archeology, or nature. Ultimately, this is impossible. At
best, all the above-mentioned devices are secondary proofs; they cannot be the true source of the
believer’s conviction. They have a limited role, and cannot convince men of the truth. We cannot
reason to faith, even though faith is not unreasonable. True faith is a gift of the Spirit of God,
affirming His Word that He gave: the inward illumination of the Spirit of God to be necessary
for the saving understanding of such things as are revealed in the Word (WCF 1.6.). The reason
why men reject this testimony is not the lack of evidence, it is due to their sin, their spiritual
deadness, their inability to submit to spiritual truth, as God reveals these things to us through the
Spirit (1 Cor. 2:10).
In summary, the Confession teaches:
1. In Scripture Christ, God’s great prophet, speaks to us through the Spirit of God.
2. The Holy Spirit powerfully impressed the words on men by the, who wrote them down.
This is God’s objective witness of the Holy Spirit in Scripture.
3. Due to a powerful inward work of the Spirit, men can recognize the work of the Spirit in
the Scriptures. This is the internal subjective work of the Spirit. In both an objective and
subjective way, the work of the Spirit is the only true grounds of assurance that the
Scriptures are the Word of God.
4. Both pillars need to be asserted. Some claim only an objective work of the Spirit and then
ignore the need for a powerful inward work of God. They try to prove the validity of
Scripture by some external means. Others focus only on the internal work of the Spirit
and so make the whole process subjective, internal, and changeable, without any external
objective reality. The two pillars on which the authority of Scripture stands are God’s
objective witness and His internal testimony, both through the powerful work of the
Spirit.
5. The secondary proofs can be used to strengthen the faith of those who believe, and in a
limited way, to encourage unbelievers to believe. True faith, though, can only come
through the powerful work of the Spirit.
1.5. The Scope of Scripture
WCF 1.6. The whole counsel of God for His own glory, man's salvation, faith and life, is either expressly set down
in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time
is to be added, whether by new revelations of the Spirit, or traditions of men 24
The section defining the scope of Scripture is complex. While some concepts are expressly laid
down (i.e. the Ten Commandments), other aspects must be deduced by good and necessary
23
24
Fesko 80
Proof Texts: Galatians 1:8; 2 Thessalonians 2:2; 2 Timothy 3: 15-17
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consequence. In this process, we are to compare Scripture with Scripture, and carefully work
though all the implications, while at the same time, we must not add to the express teaching of
Scripture in such a way that we add to Scripture.
The Scriptures are sufficient to reveal His own glory, and they include all things for man's
salvation, faith and life. Nothing else is needed. God has revealed everything we need to know,
but the Scriptures do not include everything there is to know. He has only revealed what we need
to know. God has given us sufficient knowledge, not complete knowledge. 25 The focus of
Scripture is God’s glory, faith, and life.
expressly set down: The clause refers to the clear expression of the specific demands required of
men. For example, the first commandment expressly states: You shall have no other gods before
me (Exod. 20: 3). The Lord’s Prayer and the Sermon on the Mount are other examples of
demands being clearly given to the people of God.
or by good and necessary consequence may be deduced from Scripture: Some doctrine is implied
or deduced from express statements. This is a difficult process requiring humble and thoughtful
consideration.
The clause deduced from Scripture is the basis for the systemization of doctrine in the church.
This section “perseveres the role of human reason in reflecting upon scripture and guards against
literalistic fundamentalism.”26 The Church cannot merely repeat scriptural texts; it must
formulate clear principles and doctrine in order to meet specific challenges. Calvin warned that
the many who claimed to just repeat Scripture had in fact taught heresy, making it necessary
from time to time to develop specific doctrine.27 The Confession itself reflects this approach, and
uses Scripture to formulate short clear doctrinal statements in order to meet and answer specific
errors. Through studying the Word, we develop a sense of Scripture and understand that “men
are bound to its whole sense in all its implications.”28 Without WCF 1.6. it would be impossible
to formulate doctrines such as the Trinity, the eternal generation of the Son, a proper
understanding of the Incarnation, and women taking the Lord’s Supper. None of these are
expressly put down in Scripture, but they are clearly and properly taught as we compare
Scripture with Scripture, using the analogy of faith. They are deductions correctly made from
express statements.
What is a good and necessary consequence? George Gillespie (1613-1648),29 one of the six
Scottish Divines involved in writing the Confessions, argued that we must use deductive
reasoning in order to understand Scripture. This does not set up two competing authorities:
reason and Scripture. He asserted that reason is not the foundation of the argument; it is an
25
At the time of the Reformation, there was a common distinction between archetypal and ectypal theology. The
former refers to aspects of God proper to Himself, but which cannot be communicated to man due to man’s finite
and fallen nature. Ectypal theology flows from the archetypal theology and can be communicated. It is true, finite,
revealed knowledge of God suited to humanities capacity and for their salvation. This distinction means that God’s
revelation of himself is limited but sufficient for us. What we do not have revealed to us, we do not need to know.
26
Letham 139
27
Calhoun, David. Calvin’s Institutes, Part 1. Julian Zugg, Ed. Mints.edu: MINTS, npd. Web, 40
28
Warfield qtd. in Letham 140
https://en.wikipedia.org/wiki/George_Gillespie
29
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instrument in the process. He also distinguished between corrupt and regenerate reason. The
former is based on the flesh, the latter on divine rules based on scriptural principles. He asserted
some implications are necessary and others are suitable and in harmony with Scripture.30
Gillespie’s proof texts on a necessary deduction include Matthew 22:31,32 and Luke 20:37,38
where Jesus presents the Resurrection as a necessity from the phrase ‘I am’ Jesus says: And as
for the resurrection of the dead, have you not read what was said to you by God: (32) ‘I am the
God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of
the living (Matt. 22:31,32). Paul makes the same type of argument in Acts 13:33,34.
unto which nothing at any time is to be added, whether by new revelations of the Spirit, or
traditions of men: We must deduce doctrine without any unbiblical addition to the clear
teachings of Scripture, whether by way of speculation into God’s hidden mysteries or through
tradition. Both are expressly forbidden. In Deuteronomy 29:29 God warns: The secret things
belong to the LORD our God, but the things that are revealed belong to us and to our children
forever, that we may do all the words of this law. The twisting of Scripture and the adding to
God’s pure Word are part of the original lie in the garden and the first sin (Gen. 3). Eve went
beyond the express command in garden. Jesus warned against those who add to Scripture by
creating new and additional rules. At best these are manmade rules that have no power (in Eve’s
case, mentioned above, they did not protect her), and at worst they actually undermine or negate
Scripture. In Mark 7:7-13 Jesus warns:
In vain do they worship me, teaching as doctrines the commandments of men. (8) You leave the
commandment of God and hold to the tradition of men.” (9) And he said to them, “You have a fine way
of rejecting the commandment of God in order to establish your tradition! (10) For Moses said, ‘Honor
your father and your mother’; and, ‘Whoever reviles father or mother must surely die.’ (11) But you say, ‘If
a man tells his father or his mother, “Whatever you would have gained from me is Corban”’ (that is, given
to God)— (12) then you no longer permit him to do anything for his father or mother, (13) thus making void
the word of God by your tradition that you have handed down. And many such things you do.
Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving
understanding of such things as are revealed in the Word: 31
Unbiblical additions to God’s Word are also an attack on Christian liberty (see chapter 20 of the
Confession). We must insist that God has completely revealed His will to His people, to which
nothing can be added.
The Confession lists common ways that the authority of Scripture has been undermined. Some
men claim that God speaks to them directly by the Spirit in a powerful and authoritarian way and
so they try to bind the conscience of men. Others claim believers must follow the traditions of
the Church. While still others claim the following of extra manmade rules will make men holy.
For example, many will assert that a Christian must not touch, taste, or handle alcohol. In their
eyes, such practice is forbidden, as they see so many abuses of alcohol. Jesus says that these
manmade rules have no real power in spiritual battle. The plain teaching of Scripture is
sufficient.
30
31
Fesko 88
Proof Texts: John 6:45; 1 Corinthians 2:9-12
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and that there are some circumstances concerning the worship of God, and government of the Church, common to
human actions and societies, which are to be ordered by the light of nature, and Christian prudence, according to
the general rules of the Word, which are always to be observed.32
In addition, the Confession affirms that in some limited situations we must look beyond
Scripture to the light of nature, and Christian prudence, according to the general rules of the
Word to order church affairs. The Confession particularly mentions the worship of God and
government of the Church. The call for cooperate worship is expressly mentioned as well as the
principles of worship in the regulative principle (WCF 21), and yet the time and location of
worship are not specified. In these cases, the Scripture tells us we must work in prudence
according to the general rules of the Word. It does not offer a comprehensive list of things we
must and must not do. A study of worship in Scripture helps to illustrate this point. In Acts 2:46
the church met at the temple, but they also met from house to house. Paul preached in
synagogues, and sometimes the church met in a synagogue (Acts 17:10,11). The church would
have met at the usual times, but they could also meet at midnight (16:25). In these areas we
should apply common sense, the light of nature and Christian prudence, according to the
general rules of the Word, which are always to be observed.
Scripture is not a rulebook. It does not lay down a teaching for each circumstance. In some areas
the Scriptures just lay down broad principles, to be worked out in more specific categories of
justice, following the general principle of the Word (WCF 19), as well as the issues of Christian
liberty and liberty of conscience.
1.6. The Perspicuity (Clarity) of Scripture
WCF 1.7. All things in Scripture are not alike plain in themselves, nor alike clear unto all: (a) yet those things
which are necessary to be known, believed, and observed for salvation are so clearly propounded, and opened in
some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may
attain unto sufficient understanding of them. (b)33
The Roman Catholic Church claims that it has the sole right to interpret Scripture. In order to
maintain control of their doctrine, the church refused to translate the Scripture from Latin into
other languages. By their actions, they stopped believers from having access to the Word of God
and denied them the right to interpret it. In contrast, the Confession puts Scripture in the hands of
all believers. It asserts that the basic gospel message, necessary unto salvation, is clear to all; in
fact, it is so clear that even the simplest, the unlearned have the ability to understand it (2 Tim.
3:15-17, Acts 17:11). The desire to place Scriptures into the hands of all believers drove William
Tyndale34 and the Reformers to translate the Scriptures into the everyday language of the people.
Many of the books of the Bible, if not all, are addressed to whole congregations. This fact
proves it is the whole Church, not merely a few special Christians who are to benefit from it.
Cults often claim that other books are needed to interpret Scripture. Jehovah’s Witnesses claim
the need for Watchtower Magazine, and The Church of Latter Day Saints uses the book of
Mormon alongside the Bible. Even in Reformed circles, there is a tendency to claim that unless
32
Proof Texts: I Corinthians 11:13-14; 14: 26,40
Proof Texts: (a) 2 Peter 3:16; (b) Psalm 119: 105, 130
34
1494-1536, Tyndale was the first man to translate the Scripture into English. He died for this work.
33
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one is trained in Scripture or has gone to a seminary, then he/she cannot properly understand
Scripture. Although learning is valuable, if we are not careful we will soon create a priestly cast
giving them power over other believers. The Scriptures encourage all believers to grow by the
diligent use of the ordinary means of grace.
Although the Scriptures are for all men, not all the Scriptures are alike plain in themselves; they
contain some things hard to comprehend. Even the Apostle Peter remarks that Paul writes things
difficult to understand (2 Pet. 3:16).
It is true, though, that some men are given greater insight through education, Christian
experience, intelligence, and ultimately through the Spirit who gives insight into the Word.
The Confession in subsequent chapters will assert that God calls and equips teachers to open up
the more difficult portions, making the truth easier to understand. We can illustrate this through
an eating analogy. Some meals are hard to eat, so we need to cut up the food and eat it one bite at
a time. It is the work of the preacher and teachers to make these difficult to understand passages
‘bite-sized.’ Those teaching scripture must be faithful. Peter warns that the ignorant and unstable
twist to their own destruction (2 Pet. 3:16).
Although the Word is clear in Scripture, some of the actual mystery it reveals might not be.
Scripture clearly teaches there is one God in three Persons. This mystery though, along with
God’s sovereign rule, the union between the divine and human nature in Christ, as well as other
doctrines are just too deep for us to comprehend.
It is important to remember that we can use other books to assist us in interpreting Scripture, just
as God has been guiding His church through the Spirit for the last 2000 years. These are valid
aids to interpretation, but they should not so control our understanding of the text that that we are
bound to them. Finally, it is important to note that all creeds are subject to Scripture; they do not
create truth. They should at best reflect the truth of Scripture. The Westminster Confession can
only call itself a subordinate standard, bringing itself under the Word of God.
In their teachings on authority, the Reformers taught that the first and primary authority is the
Scripture. These are followed by subordinate authorities, such as the (1) Ecumenical Councils
(affecting the whole church), (3) the confessions (which apply to particular denominations), and
(4) important hermeneutical works, for instance Calvin’s Institutes.
1.7. The Preservation of the Scriptures
WCF 1.8. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New
Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being
immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore
authentical; (a) so as, in all controversies of religion, the Church is finally to appeal unto them. (b) But, because
these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures,
and are commanded, in the fear of God, to read and search them,(c) therefore they are to be translated in to the
vulgar language of every nation unto which they come, (d) that, the Word of God dwelling plentifully in all, they
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may worship Him in an acceptable manner;(e) and, through patience and comfort of the Scriptures, may have
hope.(f)35
The Confession asserts both the preservation and trustworthiness of Scripture. The section is
very carefully thought out, with a number of subsections.
autographs: These are the original documents immediately inspired by God in and through the
power of the Spirit. They are infallible and in all controversies of religion, the Church is finally
to appeal unto them. Paul says this text is God-breathed and given by the inspiration of God (2
Tim. 3:16). The Church should appeal to the original languages in all controversies of religion.
The Roman Catholic Church, in the other hand, claims Jerome’s Latin Vulgate as the true
authority. Today, many do not know Greek and Hebrew, and so they have to rely on translations.
The Reformers stressed we should study the biblical languages.
The Old Testament in Hebrew is authoritative. By necessary implication it excludes the Greek
Septuagint, the LXX, which is considered a translation. The Eastern Orthodox Church claims the
LXX is authoritative, the Reformers do not.
by His singular care and providence, kept pure in all ages: Not only has God inspired the
original writings of the Scripture, but by special care in providence He has also watched over and
protected the copies that have been made, so they are essentially pure. Although we have lost the
infallible originals, we still have accurate copies that speak with the same authority as the
originals (Exod. 32-34; Deut. 4:2, 10:2,4, 12:32, 17:18-20; Jer. 36:1-32; 2 Kings 22; 2 Chron. 34;
Prov. 30:6; Rev. 22:18-19; Matt. 15:6). In Jeremiah 36, the Scriptures were read to the king who
destroyed them. Although the king destroyed the original, a copy was made, and this copy spoke
with the same authority as the originals. At the time of Christ, the synagogues were using copies,
and Jesus read from those copies and quoted them as the authoritative Word of God. With the
passing of time, God has still protected and continues to protect the Scriptures by His
providence.
Although the original manuscripts were divinely inspired, there were no photocopies, so we do
not have exact duplicates. Errors have crept into subsequent copies made by uninspired men. In
time, these copies created different manuscript groups called trees, or families, in which the
mistakes remain. Even so, this does not undermine the truth in Scripture because:
1. The errors in Scripture are small and do not change any substantial doctrine. Common
scribal errors include misspellings, deleted text, or added words to make the text easier to
read.
2. The errors in one manuscript family are different from those in another family, so by
comparing one family of manuscripts with another we can see where the errors occur.
3. The true text can be found, preserved, and developed by comparing all the manuscripts.
Today there are thousands of manuscripts and this is a good thing because the more documents
we have, the more we can compare with one with another and so affirm the text of the New
35
Proof Texts: (a) Matthew 5:18; (b) Isaiah 8:20; John 5:39,46; Acts 15:15; (c) John 5:39; (d) 1 Corinthians 14:6,
9,11,12,24,27,28; (e) Colossians 3:16; (f) Romans 15:4
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Testament. The printing press was developed at the time of the Reformation, and this made
accurately coping large number of documents even easier. Recently, the faithfulness of Scripture
was reaffirmed in the discovery of the Dead Sea Scrolls. Although the Scrolls are very old, there
are no substantive manuscript differences when compared with later manuscripts. When we
discuss the truth we can confirm with the Confession ...so as, in all controversies of religion, the
Church is finally to appeal unto them.
therefore
they are to be translated in to the vulgar language of every nation unto which they
come: Because God’s special revelation is now ensciripturtated, it is possible that the wonderful
message of the gospel can be translated into other languages. It is the duty of the Church to
undertake this great work, so that the gospel can be spread. The translations are also to be
considered the Word of God. This is an important missionary focus in the Church. Christ taught
His people in their native language; the apostles also did likewise on the Day of Pentecost. 36
1.8. Hermeneutics -The Interpretation of Scripture
WCF 1.9. The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a
question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and
known by other places that speak more clearly.37
The way to understand Scripture is to interpret it using other Scripture passages. The infallible
rule of interpretation … is scripture itself, through the ‘analogy of faith.’ This asserts that
Scripture is self-interpreting. It is the most fundamental rule of Reformed interpretation and this
principle has a number of applications.
First, some potions of Scripture are so clear no help is needed to interpret them.
Second, the Confession says all things in Scripture are not alike plain in themselves, nor alike
clear unto all (WCF 1.7.), so if one portion is difficult to understand, we are to use clearer
passages to interpret the unclear ones. Many Old Testament prophecies are difficult to interpret,
and in order to understand them we must remember to begin with the clearer teachings of
Scriptures and then seek to see how the prophecies are consistent with the clearer portions of
Scriptures. A great deal of misunderstanding is caused by beginning with an unclear portion and
then reading those misunderstood thoughts and ideas into other sections of Scripture.
This principle is often violated. The Roman Catholic Church claims to be the sole authoritative
interpreter of Scripture. Many cults claim that their writings, like Watchtower Magazine, must be
used. In Pentecostal circles, many claim that the immediate speaking of the Holy Spirit is the
only way of understanding a text. This often leads to spiritualizing the text, subjectivism, and
being led by feelings. In each case, the basic principle of interpretation is violated.
Third, each text has a single meaning. From the days of the Church Fathers through the time of
the Medieval church, it was common to assert that each text of Scripture had four meanings.
Aquinas speaks of: 1. a literal sense, 2. a spiritual sense, 3. an allegorical sense and 4. an
36
37
Whitaker, Diputations, qtd. in Fesko 91
Proof Texts: Acts 15: 15, 16; 2 Peter 1:20
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anagogical sense.38 In contrast the Reformers and the Confession both clearly state that there is
only one sense of Scripture, a literal or grammatical meaning.39 The words should be the plain
meaning of the text.
The literal sense may include the principle of typology. Typology maintains the literal sense in
recognizing the relationship between the type and the antitype, and that the type points to the
thing signified. “… [I]t does not introduce a new sense but only draws out what was originally
concealed in the sign.”40 Typology occurs in a number of places in the Confession, WCF 7.5.
notes ... under the law it was administered by promises, prophecies, sacrifices, circumcision, the
paschal lamb, and other types and ordinances delivered to the people of the Jews, all
foresignifying Christ to come (see also WCF 8.6.).
1.9. The Role of Other Authorities
WCF 1.10. The supreme judge by which all controversies of religion are to be determined, and all decrees of
councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose
sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture. 41
The Holy Spirit, speaking by Scripture is the final authority in the Church. All other authorities
are subject to Scripture, including decrees of councils, opinions of ancient writers, doctrines of
men, and private spirits. The Roman Catholic and Eastern Orthodox Churches claim the
ecumenical councils as infallible. The Reformers rejected this, noting that they can be helpful but
they are not infallible (WCF 31:3-5). Those in the Pentecostal church often claim to have
authority through a direct revelation by the Spirit, but the Confession makes it clear that the
Spirit speaks in and through the Scriptures, not without or against them. In fact, the Reformers
affirmed that the Church can speak infallibly, and it must from time to time address specific
situations. In Acts 15, the Church was forced to rule on the issue of circumcision. In as far as the
Church’s teaching reflects the truth of the Scriptures, the Church speaks with divine authority.
The ultimate test, though, is always the Scriptures. Neither the Church nor any other person has
the right to bind the conscience of another.
1.10. Excursus: The Combination of Word and the Spirit in the Confession
the Holy Spirit speaking in the Scripture: In the Confession there is the closest relationship
between Word and Spirit. In fulfilling the prophetic office of Christ, the Spirit inspired the
writing of Scripture. The same Spirit then works inside men to illumine them, convict them,
using Scripture in that process. The internal work of the Spirit points to His work recorded in
Scripture. As the Spirit works through the Word, the message of both is the same. The Spirit
never works against the Word, or apart from the Word. He always works in and throughout the
Word.
The Confession lists the following ways that Word and Spirit are joined:
1. In effectual calling God calls the Church, by the Word and Spirit, ‘the Church.’
38
Fesko, 85, quoting Aquinas, Summa Theologica
Supra.
40
Whitaker qtd. in Fesko 86
41
Proof Texts: Matthew 22: 29, 31; Acts 28: 25; Ephesians 2:20
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2.
3.
4.
5.
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The Holy Spirit makes the Word effectual.
Christ governs the heart of the elect by the Word and Spirit.
Sanctification is by the Word and Spirit
Good works are commanded by the Word, and the power to do them is through the
Spirit.42
Lesson One Questions
1.
2.
3.
4.
Clearly distinguish between natural and special revelation.
Give three reasons why for writing down Scripture.
Does the Church produce the Word, or the Word the church?
What is the test for being a part of the Canon in Westminster Confession? Did the
Westminster Divines consider the Apocrapha inspired?
5. Explain the difference between primary and secondary proofs regarding Scripture.
6. Explain and illustrate the phrase by good and necessary consequence may be deduced from
Scripture.
7. Can anyone read the Scriptures? Are all things equally clear in Scripture?
8. What authority do the Confession and catechisms have?
9. What do we appeal to understand doctrine? Should we translate Scripture?
10. What is the great Reformed principle concerning interpretation of Scripture?
42
For a fuller discussion of the Word and Spirit see Wayne Spear. Word and Spirit in the Westminster Confession.
The Westminster Confession into The 21st Century, Ed. Ligon Duncan, Fearn, Christian Focus Publication,2003. p.
39-58.
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Lesson Two: Of God, His Decree, Creation, and Providence (WCF
2,3,4,5)
The absolute nature of God and His rule over all creation is a key principle of the Reformed
faith. The Confession begins by describing God (WCF 2) and then moves to His rule which is
expressed through three great doctrines: God’s eternal decree (WCF 3), Creation (WCF 4), and
Providence (WCF 5). Knowing that the world is not ruled by chance or fate is both a joy and a
privilege. The world and all that it contains is ruled by God, according to His own nature, for His
own purpose, and it reflects His glory.
1.The One True, Living and Triune God 43
There are three short carefully worded sections in the Confession on the Godhead. To avoid
undue speculation, they follow Scripture as closely as possible. We only know God through what
He has revealed to us and to speculate leads to idolatry. This doctrine was not in dispute at the
time of the Reformation, and the Confession reflects the traditional historic understanding of the
Western Christian church.
An aim of this section is to highlight the glory of God up against the nature of mere creatures.
1.1. There is One True and Living God
WCF 2.1. There is but one only, (a) living, and true God (b).44
The Confession follows Scripture in offering no external proofs for God: it merely asserts God’s
being and claims that He is mirrored in creation and through providence. The knowledge of God
is mysterious; He is reflected in the creation, and yet due to His greatness, He is also unknowable
(Job 11:7). Our ability to know God is further hindered by the entrance of sin into the world and
man’s corruption. For these reasons we can only know God through faith. By faith we
understand that the universe was created by the word of God, so that what is seen was not made
out of things that are visible, … (6) And without faith it is impossible to please him, for whoever
would draw near to God must believe that he exists and that he rewards those who seek him
(Heb. 11:3,6).
Through special revelation God revealed Himself to Israel in the Old Testament, Hear, O Israel:
The LORD our God, the LORD is one (Duet. 6:4). The true God is one, not many; all false gods in
the world are mere human idols. In the New Testament Paul recites the Shema: Therefore, as to
the eating of food offered to idols, we know that “an idol has no real existence,” and that “there
is no God but one” (1Cor. 8:4). Paul affirms the onenesss of God while altering it to include the
fuller revelation of God, in Jesus Christ, Yet for us there is one God, the Father, from whom are
all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and
43
The Reformers did not change all the historic or catholic doctrines. All generally agreed upon the Doctrine of
God, and the main changes focused on authority and soteriology.
44
Proof Texts: (a) Deuteronomy 6:4; I Corinthians 8: 4,6; (b) Jeremiah 10:10; 1 Thessalonians 1:9
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through whom we exist (1 Cor. 8:6). In Matthew 28:19, Jesus includes the Spirit in the one name
of God, … baptizing them in the name of the Father and of the Son and of the Holy Spirit. God
is one, we are baptized into His name (singular), which includes the three persons of the
Godhead.
God is living and active in the world. Because He is the living and true God, we are called to
forsake all idols and love and serve Him only and wait for His salvation. The Thessalonians
turned to God from idols to serve the living and true God, (10) and to wait for his Son from
heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come (1 Thess.1:
9b,10, see also Jer. 10:10).
In the Confession, God is considered in two ways. First, God is considered as He is in Himself,
separate from the creation, and second, He is considered as He relates to the creation. When the
Confession was written this followed a common theological distinction between His opera ad
intra (God’s internal works) and His opera ad extra (God’s external works). This concept is
reflected in the following table.45
Absolute
Relative
Infinite
Loving, gracious, merciful, longsuffering
Immutable
Manifesting His glory.... upon them
Immense
Foundation of all being
Eternal
Sovereign dominion
Incomprehensible
All things open and manifest
Most free
All sufficient
Knowledge ... independent of the creature
Nothing contingent
1.2. The (Absolute) Nature of God in Himself
The Confession states that the distance between God and man is so great we cannot relate to Him
(WCF 7.1.), and yet God made us in His own image. As men, who reflect His character, we can
come to a limited but true understanding of the nature of God. In the Scriptures, God
accommodated Himself to us, using child-like language to speak and reveal Himself to us.
Fesko notes the division of attributes and works shown in the first column not précis as the divines intended the
Confession to be a practical rather than an academic document (101).
45
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1.2.1. The Absolute Attributes in God46
WCF. 2.1. who is infinite in being and perfection.
As God is unique, infinite immutable immense eternal and a pure Spirit (John 4:24), so He is
hard to understand. Job makes the case clearly when he asserts: Canst thou by searching find out
God? canst thou find out the Almighty unto perfection? 8 It is as high as heaven; what canst thou
do? deeper than hell; what canst thou know? 9 The measure thereof is longer than the earth, and
broader than the sea. Job 11:7-9. Lo, these are parts of his ways; but how little a portion is
heard of him? but the thunder of his power who can understand? (Job 26:14).
WCF 2.1. a pure spirit (a) invisible, (b) without body, parts, (c) or passions; (d)47
Jesus tells us that God is Spirit (John 4:24), setting up a further contrast between Him and mere
men, who are in the flesh. Because He is Spirit, He is invisible to man and has unique attributes.
In Deuteronomy 4:15, God warns Israel to not make any image of God, since you saw no form
on the day that the LORD spoke to you at Horeb out of the midst of the fire. In other places,
Scripture speaks of God in anthropomorphic (human) terms. God is said to have an ear (Ps.
34:15), a hand (Exod. 7:5), or a face (2 Chron. 7:14). In other places the Bible speaks of God
repenting, changing His mind (Exod. 32:14), and being grieved (Gen. 6:6), jealous (Exod. 20:5),
and sorrowful. In such cases, Scripture describes God using human terms in order to explain
God’s actions in terms we can understand.
without … passions: The meaning of the clause ‘without … passions’ has been the subject of
criticism.48 Some claim that the phrase teaches that God has no emotions, but this cannot be
correct because only a few clauses later God is called most loving. In order to properly
understand the clause, the words must be used as they would have been used at that time, not as
we might understand the words today. At the time of the Reformation, the words ‘without …
passion’ explained that God cannot be bound (physically), and that He cannot be constrained by
or be brought under submission to any external forces. Although men are often ruled by their
passions, God is not. Letham argues “He is therefore “without passions,” in the sense that he is
not, nor can he be subject to the limits or external constraints to which the creation is restricted,
to the changeable locations, or the ebb and flow of human feelings or appetites.”49 This reading
is consistent with its context, in which the clause ‘like passions’ is in the same group as being
without body parts, both of which identify ways in which God is unique, things that separate
Him from the creation. It is also consistent with the proof text in Acts 14:11-15 which points to
46
Berkhoff follows an earlier line of theology that divides the attributes into incommunicable and communicable
attributes (see Systematic Theology 54-60).
47
Proof Texts: (a) John 4:24; (b) 1 Timothy 1:17; (c) Deuteronomy 4: 15, 16; Luke 24:39; John 4: 24; (d) Acts
14:11, 14
48
For a summary of the confusion and suggested solutions see see J. Ligon Duncan’s work: Divine Possibility and
Immpasibility in the Nineteenth Century American Confessional
Presbyterians Theologians,
http://biblicalstudies.org.uk/pdf/sbet/08-1_001.pdf and Derek Thomas’s, Through the Westminster Confession, Part
2.1. http://www.reformation21.org/confession/2013/01/chapter-21-part-two.php.
49
(162)
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the absolute contrast between human changeable flesh (Paul is of the same nature as they are)
and the incomparable glory of the Creator.50
immense, immutable (a)eternal, (b)incomprehensible, (c)almighty, (d)most wise, (e)most holy, (f)most free, (g) most
absolute; (h)working all things according to the counsel of His own immutable and most righteous will, (i) for His
own glory;(j)51
As Spirit, God is unique. He is immense, everywhere, all at once, eternal, without beginning or
end. He is incomprehensible; none can fully understand Him. He is all-powerful, with no
limitations, and completely Holy, indicating the complete separation of the being of God from
His creation. The creation is not a part of God. God made it out of nothing. He is also wise.
The Confession links the above mentioned attributes to His decrees. God displays His nature
through the divine decrees. He chooses and executes His will in a sovereign divine plan, all for
His own glory. The words working all things according to the counsel of His own immutable and
most righteous will, for His own glory are direct paraphrases of Paul’s words in Ephesians 1:11
and Romans 11:36 (cf. Prov. 16:4).
1.2.2. The Relative Attributes 52
Some of God’s attributes are shared between the creature and the Creator. Even though we
reflect these attributes, we still do not possess them in the same way God possesses them.
most loving,(a) gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression,
and sin; (b) the rewarder of them that diligently seek Him; (c) and withal, most just, and terrible in His
judgments, (d) hating all sin, (e) and who will by no means clear the guilty.(f)53
The Confession also uses biblical language to describe God’s relative attributes, or the way He
relates to the creation. God is most loving, a phrase which follows 1 John 4:8, which says God is
love.54 God’s love is initially manifest in the Godhead. “The Trinitarian persons are eternally in
indivisible union and communion; their relationships are pure love.”55 The next attributes flow
from His love .... gracious, merciful, long-suffering, abundant in goodness and truth, forgiving
iniquity, transgression, and sin; the rewarder of them that diligently seek Him. The Confession
goes on to assert that God hates sin, and that in His justice, He will not clear the guilty. His love
does not exclude His justice. In fact, God’s love is as great as His wrath, or His wrath is as great
For additional discussion relating to the impassibility of God, see J. Ligon Duncan’s work: Divine Possibility and
Immpasibility in the Nineteenth Century American Confessional
Presbyterians Theologians,
http://biblicalstudies.org.uk/pdf/sbet/08-1_001.pdf and Derek Thomas’s, Through the Westminster Confession, Part
2.1. http://www.reformation21.org/confession/2013/01/chapter-21-part-two.php.
51
Proof Texts: (a) 1 Kings 8:27; Jeremiah 23: 23,24; (b) Psalm 90:2; 1 Timothy 1:17; (c) Psalm 145:3; (d) Genesis
17:1; Revelation 4:8; (e) Romans 16:27; (f) Isaiah 6:3; Revelation 4:8; (g) Psalm 115:3; (h) Exod. 3:14; (i)
Ephesians 1:11; (j) Proverbs 16:4
52
Another name for these are the Communicable Attributes.
53
Proof Texts: (a) 1 John 4:8;(b) Exodus 34: 6,7; (c) Hebrews 11:6; (d) Nehemiah 9: 32,33; (e) Psalm 5: 5,6; (f)
Exodus 34: 7; Nahum 1:2, 3
54
Letham is highly critical of the fact that the Confession itself did not assert the love of God more and its complete
omission from the catechisms (162,163), an interesting omission as Van Dixhoorn notes that in their personal
deliberations, the members of the assembly often reference the love and mercy of God (3).
55
Letham 162
50
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as His love. “His wrath is real and terrifyingly awesome.” 56 A key proof text is Exodus 34:6,7.
The Lord passed by before him, and proclaimed, The Lord, the Lord, a God merciful and
gracious, slow to anger, and abounding in steadfast love and faithfulness, (7) keeping steadfast
love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear
the guilty, visiting the iniquity of the fathers on the children and the children's children, to the
third and to the fourth generation. It was seen as a creed in Israel, and it is one of the most
comprehensive list with reference to God’s nature.57 Parts of this list repeat themselves
throughout the Old Testament (see Jer.32:18; Joel 2:12-14; Jon. 4:1-3; Mic. 7:18-20; Ps. 103:713; Neh.9:16-17, 30-32).
1.3. The Supremacy of God over all Creation
WCF 2.2. God has all life, (a) glory, (b) goodness, (c) blessedness, (d) in and of Himself; and is alone in and unto
Himself all-sufficient, not standing in need of any creatures which He has made, (e) nor deriving any glory from
them, (f) but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of
whom, through whom, and to whom are all things; (g)and has most sovereign dominion over them, to do by them,
for them, or upon them whatsoever Himself pleases. (h)…..To Him is due from angels and men, and every other
creature, whatsoever worship, service, or obedience He is pleased to require of them.(i) 58
in and of Himself: God is the fountain of all being. There is no one else. He is over all things; He
has all life, glory, goodness, and blessedness in Himself. Nothing else in the creation has life in
itself.
Because He has life in Himself, God does not need any creature; the creatures need Him. “God is
not only the Supreme Being, He is also the one though whom all others have their being, we are
utterly dependent upon him for all things.”59 In all things God is the original, the antitype, and all
of creation copies Him. Men and angels are called to delight and wonder in Him and reflect Him
and His purposes. He needs no glory from man. No creature can add to God’s glory; all men can
do is to reflect His image. In fact, all of man’s glory only comes from God, and their actions only
have value as they reflect back to God. All men owe Him the worship, service, or obedience He
is pleased to require of them.
In the Jewish world the great division was between the Creator (God) and the creation (whether
angels or men). No matter how glorious the creation is, men and angels are still only part of the
creation. They may not be worshiped.
As the fountain of being, God is also completely sovereign over all things. He exercises that
sovereignty though His decree manifest in creation and providence.
56
Ibid.
For a discussion of the weakness of the Westminster Catechisms with regard to the love of God, see Letham 163
58
Proof Texts: (a) John 5:26; (b) Acts 7:2; (c) Psalm 119:68; (d) Romans 9:5; 1 Timothy 6: 15; (e) Acts 17: 24,25;
(f) Job 22: 2,3; (g) Romans 11:36; (h) Daniel 4:25,35; 1 Timothy 6:15; Revelation 4:11; (i) Revelation 5: 12-14
59
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In His sight all things are open and manifest,(a) His knowledge is infinite, infallible, and independent upon the
creature,(b) so as nothing is to Him contingent, or uncertain.(c) He is most holy in all His counsels, in all His
works, and in all His commands.(d)60
God has unique knowledge. The Confession teaches that all things are open and manifest before
him. He has always known all things, and there was never a time that He did not know them. He
knows the future and the past. We will only ever know in part, but He knows the whole. Our
knowledge is indirect; we have to work things out, whereas He knows all things immediately and
directly. That is why the Confession says: as nothing is to Him contingent, or uncertain. This
clearly rejects the Socianian heresy that God has to work things out though a logical process.
The only response to God’s great knowledge is humble worship. David and Paul express their
response as follows:
O LORD, you have searched me and known me! (2) You know when I sit down and when I rise up;
you discern my thoughts from afar. (3) You search out my path and my lying down and are acquainted
with all my ways. (4) Even before a word is on my tongue, behold, O LORD, you know it altogether. (5)
You hem me in, behind and before, and lay your hand upon me. (6) Such knowledge is too wonderful for
me; it is high; I cannot attain it (Ps. 139:1-6).
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and
how inscrutable his ways! (34) “For who has known the mind of the Lord, or who has been his
counselor?” (35) “Or who has given a gift to him that he might be repaid? (36) For from him and through
him and to him are all things. To him be glory forever. Amen (Rom. 11: 33-36).
This is also the response of heaven:
“Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and
glory and blessing!” (13) And I heard every creature in heaven and on earth and under the earth and in the
sea, and all that is in them, saying, “To him who sits on the throne and to the Lamb be blessing and honor
and glory and might forever and ever!” (14) And the four living creatures said, “Amen!” and the elders fell
down and worshiped. (Rev. 5:12-14)
1.4. The Godhead
WCF 2.3. In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father,
God the Son, and God the Holy Ghost. (a) The Father is of none, neither begotten nor proceeding; the Son is
eternally begotten of the Father; (b) the Holy Ghost eternally proceeding from the Father and the Son. (c) 61
The one God exists in unity, the unity of the Godhead. The fact that God is one and also three is
expressed through the term, the Godhead. The Confession is very cautious in describing the
nature of the Godhead, making the definition as short as possible. It follows the NicaeanConstantinople creeds closely, while following the Western tradition by including the procession
of the Spirit.
60
Proof Texts: (a) Hebrews 4:13; (b) Psalm 147:5; Romans 11:33,34; (c) Ezekiel 11:5; (d) Psalm 145:17
Proof Texts: (a) Matthew 3: 16-19; 28:19; 2 Corinthians 13:14; 1 John 5:7; (b) John 1: 14, 18; (c) John 15:26;
Galatians 4:6
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We only know God properly when we know Him as Triune, when we know the three persons in
the Godhead: Father, Son, and Spirit. God is one in substance, and yet each of the persons is
fully God, enabling us to speak of God the Father, God the Son, and God the Spirit in unity.
Any other description of God creates man-made false idols. As Paul says in 1 Corinthians 8:5,6.
For although there may be so-called gods in heaven or on earth—as indeed there are many
“gods” and many “lords”— (6) yet for us there is one God, the Father, from whom are all
things and for whom we exist, and one Lord, Jesus Christ, through whom are all things
and through whom we exist. God’s glorious triune unity is a mystery, “hard to understand and
impossible to explain,” 62 and yet clearly revealed in Scripture. It is not tri-theism; there are not
three independent gods. Is it not modalism, where the one God is sometimes revealed as Father,
other times as Son, and in other occasions as the Spirit.
The ‘Unity of the Godhead’ doctrine separates Christianity from Judaism and Islam, which are
monotheist but not Trinitarian. The Trinity is progressively revealed in the Old and New
Testaments. In the Old Testament, God insists that He is the one true God and all other gods are
false gods (Duet. 6:4). He showed His power and dominion over all others when He delivered
His people, Israel, from Egypt.
At the same time, the Old Testament contains hints that God is more complex. In Genesis 1:26,
God takes divine council, Let us make man in our image. The same is seen in Genesis 11:5,7. A
further indicator is the angel of Jehovah, who reveals Himself to Israel in the Old Testament.
Although He comes as a man, He is recognized as being God, and yet is also sent by God (Exod.
32:24-30). He has God’s name, and He has the power to forgive sins. The powerful work of the
Spirit is also mentioned in the same way in Genesis. 1:1-3, and He is also powerfully at work in
David’s life (1 Sam. 16:13,14). In the Old Testament, each of the members of the Godhead are
manifest in some form.
The work and the revelation of God reaches its climax in the New Testament. First, the New
Testament reaffirms God is one (1 Cor. 8:6) For there is one God, and there is one mediator
between God and men, the man Christ Jesus (1 Tim. 2:5). This is a testimony even the devils
affirm (Jas. 2:19). The New Testament also affirms that there are three persons in the Godhead.
In Jesus’ baptism we see the Father, the incarnate Christ, and the Holy Spirit poured out on
Christ (Luke 3:22). In His command to baptize, we are to baptize in the name (singular) of the
Father, Son, and Holy Ghost (three persons). In John 1:1,2 we read the Word was with God,
and the Word was God. The Son reveals the Father’s glory (John 1:14,18), and the Holy Spirit is
also called God (Acts 5:3,4). The Scriptures clearly teach a unity in the Godhead, a tri-unity or
Trinity. The closest Paul comes to describing the relationship is in 1 Corinthians 8:5,6 (quoted
above).
The Confession asserts that there are three persons, having one substance, Nicean Language, in
a single unity, sharing the same attributes, including power and eternity. In the New Testament
we see that each of the names, attributes, works, and worship are given to the three persons, so
Paul can bless the church in the name of the Triune God (2 Cor. 13:14).
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Each member of the Godhead has a unique character as they relate to one another in eternity. The
Confession states: The Father is of none, neither begotten nor proceeding; the Son is eternally
begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.
2. Chapter III: Of God's Eternal Decree
The chapter begins with one of the greatest statements concerning God’s absolute sovereign rule
over all things. God from all eternity, did, by the most wise and holy counsel of His own will,
freely, and unchangeably ordain whatsoever comes to pass. It teaches that all things, great or
small, came to pass according to His will. Nothing happens without it. God rules through His
decree.
The decree shows God’s absolute control over all things, nothing is excepted. It is through the
decree that God interacts with His creation.
In placing the section dealing with the decree after the section on God, but before the rest of the
Confession, the divines made God and His works the center of theology, not men. God creates,
plans, controls, and brings everything to pass, including the fate of men.
Although many see the Doctrine of the Decree as uniquely Reformed, the reality is that the
doctrine has been taught throughout the history of the Church. Augustine taught it, the Early
Church councils taught it, and Thomas Aquinas in the Medieval Catholic Church taught it. The
doctrine should be seen as a universal doctrine in the Western church.63 Ironically, it is also true
that the rule of God through His decree is one of the most hated doctrines in the history of the
Church.
The Confession explains the decree with great simplicity, yet each word was very carefully
chosen to reflect previous debates. It takes a broad approach, not allowing itself to be caught up
on minutia that could have divided the divines. It clearly deals with error, without speculating or
being so narrow on key issues that it could not be used to promote unity. It is not a cold doctrine,
it is one that should encourage and bring comfort to the Church, who are elect in Christ.
2.1. The Decree of God
WCF 3.1. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably
ordain whatsoever comes to pass;(a) yet so, as thereby neither is God the author of sin, (2) nor is violence offered to
the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established. (3)64
The Confession heading speaks of God’s decree (singular), while the catechisms speak of the
decrees (plural). At the time the committee of divines chose not to take a position on the number
of the decree(s). 65
63
The doctrine is not taught in the Eastern Church.
Proof Texts: (a) Romans 11:33; Ephesians 1:11; Hebrews 6:17, 18; (b) James 1: 13,17; I John 1:5; (c) Proverbs
16:33; Matthew 17:12; John 19:11; Acts 2: 23; 4: 27,28
65
Letham notes there was discussion on this point and an opposition to the Arminian division into multiple decrees.
Morris argues that the decree is one in the sight of God while being many to us. He also asks whether a commitment
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In the decree, “Our God has ordained, or ordered, ‘whatsoever comes to pass’. All that happens
in time and eternity is according to the will of the One who ‘made’ both. All things exist for
God’s pleasure, and God finds pleasure when all things go according to his plan.” 66
The decree was fixed in all eternity. God is eternal and His plans are eternal, according to the
eternal purpose that he has realized in Christ Jesus our Lord (Eph.3:11). He does not change or
alter His plans; His plans were laid before time and the creation, and they are
unchangeable…when God desired to show more convincingly to the heirs of the promise the
unchangeable character of his purpose (Heb. 6:11). This includes the great events of world
history as well as the seemingly insignificant occurrences. Christ says, Are not two sparrows sold
for a penny? And not one of them will fall to the ground apart from your Father (Matt. 10:29),
and Christ encourages us by reminding us that even the very hairs of our head are numbered
(Luke 12:7).
The decree is according to the most wise and holy counsel of His own will. The decree is not
random; it reflects God’s desires which reflect His very nature. His counsel includes His wisdom
and His holiness. Every aspect of His plan is true and just; it will all come to pass.
secondary causes: In addition to the absolute decree, the WCF 3.1. also asserts the reality of
secondary causes.
The decree operates in such a way that:
1.
2.
3.
4.
as thereby neither is God the author of sin
nor is violence offered to the will of the creatures
nor is the liberty or contingency of second causes taken away,
but rather established
In order to prevent misunderstanding the Confession also affirms that God works through second
causes. We will consider each of these in turn.
neither is God the author of sin: If God is absolutely sovereign why is there still suffering, evil,
and death world? Is not God the author of life, light, and salvation (Acts 3:15, see also Heb. 2:10,
Isa. 45:7, 1 John 1:5)? Conversely, if God decreed the sin and evil in the world, then He must be
a monster. In answer to these objections, the Confession clearly asserts that God does decree all
things, and He acts in a true and holy way, so that He is not the author of sin. In order to
illustrate these principles, the proof texts cite the crucifixion of Christ. Wicked men crucified
Christ. This was a wicked act, but it was also according to God’s will. Peter tells Israel, this
Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and
killed by the hands of lawless men (Acts 2:23). Peter affirms it was always God’s plan that Christ
would come and die, while at the same affirming that Israel acted wickedly in choosing to put
Christ to death. Later Peter says: whom you anointed, both Herod and Pontius Pilate, along with
the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined
to the number of the decree was something to put into a confessional document. An area of concern was that if the
decree is seen as singular, then its execution was irresistible, even though in chapter 5 it recognizes secondary
causes and “the introduction of permission of sin (Letham 175).
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to take place (Acts 4:27b-28). Men can only do what God has ordained, and yet these men
remain responsible for their own actions, and God cannot be charged as the author of sin. He is
not evil and cannot tempt any (Jas. 1:13,17). He is light, in whom is no darkness (1 John 1:5).
For mere men this is a mystery; these are irreconcilable, but we are to remember that God is so
far above us, His ways are past finding out (Rom. 11:33). As there are so many things we cannot
explain, all we can do is follow the teaching revealed in Scripture.
nor is violence offered to the will of the creature: This clause is closely related to the phrase
discussed above. Although God is sovereign, He rules in such a way that men freely and
willfully chose their own actions. Our own experience tells us we are not just robots; we make
choices. In the gospels, we see men acting according to their own free will, the Pharisees
delivered Christ up because of their envy. Pilate crucified Him because of a weakness in Pilate.
Wicked men freely chose to put the Lord Jesus to death, nailing Him to the cross, and yet all
these things were still according to God’s plan and foreknowledge (Acts 2:23; cf. Acts 4:27,28).
In a mysterious way, God’s decree operates in such a way that God’s decree and power does not
override man’s free will or deny the reality of secondary causes. The relationship between both
aspects is difficult to define, because there are real limits to our understanding.
In the considering the interaction between God’s sovereign will and human responsibility, it is
important to remember that an event can have more than one cause, In Scripture the ultimate
cause is the decree, but there are also real secondary causes. In Acts, we saw that God decreed
Christ would die, and this came about through real secondary causes, the envy of the Jews and
the weakness of Pilate.
The facts of God’s sovereignty and human free will both exist and are seen in three arguments.
1. It is clear that in life we make our own choices. Our personal experience is the
culmination of our own choices and faithfulness to our responsibilities. The decree does
not prohibit our personal choices and freedom.
2. Scripture teaches both the sovereignty of God and man’s freedom and responsibility. The
Scripture holds both in tension, asserting God is absolutely sovereign, while also
maintaining that men have freedom to choose and that they are responsible for their own
actions. All men are called to repent and believe. If they respond to the call, they will be
blessed, but if they persistence in unbelief, they will be judged for failing to heed the call.
One assertion can’t be denied to affirm the other. We can try to illustrate this with two
railroad tracks. A train runs successfully and safely along the track as long as both rails
are present and running side-by-side. Each rail is necessary and important. If we try to
remove a rail the train crashes…if we try to integrate the rails by bringing them together
the train also crashes. When we try to bring the two rails together, we get into trouble.
The Bible clearly teaches the rail (truth) of God’s sovereignty as well as the other rail
(truth), that man is responsible for his actions. Some texts focus on God’s sovereignty;
others focus on man’s responsibility. We, as mere men, cannot put them together. The
Confession reflects Scripture, clearly teaching both. At the same time, the dominant track
is God’s sovereignty. His divine will begins before our will; it is from all eternity. His
plans always work out, and His plans are far greater than ours in the establishment of the
Kingdom. Ridderbos notes: “Here we are confronted with a relationship that is not
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fathomable by human understanding, namely, the relationship between the all-embracing
(including human action) divine work of salvation and human responsibility with respect
to salvation. Jesus’ preaching leaves both aspects of this relationship intact and does not
formulate a reflective observation about it. Yet we must not view the two aspects of this
relationship, the divine work of sovereign grace and human responsibility, as two
equivalent entities that correspond to each other; God’s work of sovereign grace is totally
pre-eminent, it permeates the human aspect of responsibility, bringing the aspect of faith
and commitment into being and bringing it to fruition. Indeed, for the carrying out of the
imperatives of the divine will, Jesus points His disciples to the grace of God, not to
themselves.”67
3. Without God’s overriding plan and if the result rested on man, there would be no hope for
the coming Kingdom. And yet, Scripture clearly does lay down a clear plan and purpose
for the world.
nor is the liberty or contingency of second causes taken away, but rather established: Although
God has decreed the end and the beginning, the actions in the middle still matter. God has
ordained that He will have an elect (beginning) that they will be saved (the end), and He has
ordained that they will be saved in and through the work of Christ (the middle) and through the
preaching of the Gospel (the middle). God has ordained that His decree will work itself out
through a series of real events, and in these processes men do really act.
WCF 3.2. Although God knows whatsoever may or can come to pass upon all supposed conditions; (a) yet has He
not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions.
(b)68
God knows all things that will happen, that may happen, and even which could happen if He
chose to allow it. This clause was added because the followers of Jacob Arminius (1560-1609)69
sought to undermine the teaching of God’s absolute sovereignty, arguing that God only decrees
what He foresees. The followers of Arminius believed that God looked into the future and, then
seeing what men would do, then He made His decree. The text they used was Romans 8:29,
which states: For those whom he foreknew he also predestined. They claimed this meant that
God foreknew that some men would believe, and so He chose them, and them only. This is
incorrect. First, the text merely states God foreknew, it does not say He foreknew what men
would do in order to make His plans. Second, the word ‘foreknow’ is an intimate term of love, it
refers to God’s fore-loving them, His kind intimate knowledge of them which then leads His to
blessing them. Third, Paul’s words follow Jeremiah 1:5, Before I formed you in the womb I knew
you, and before you were born I consecrated you; I appointed you a prophet to the nations. In
Jeremiah’s case, first God foreknew him and then consecrated and predestined him to be a
prophet. Romans 8:29 carries the same meaning. Fourth, in Romans 8, Paul’s entire argument
focuses on God’s sovereignty in bringing men to salvation; it does not refer to man’s activity. To
argue that God first foreknew what men would do, and then He predestined them, completely
reverses the issue of power, rule, and authority in Scripture, and gives it to man. The Confession
clearly addresses all these issues when it says that God, yet has He not decreed anything because
67
Ridderbos 251
Proof Texts: (a) Isaiah 23: 11,12; Matthew 11:21,23; Acts 15:18; (b) Romans 9: 11,13,18
69
https://en.wikipedia.org/wiki/Jacobus_Arminius
68
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He foresaw it as future, or that would come to pass upon conditions. In truth, God does see the
future because He creates the future in and through His decree.70
2.2. The Decree and the Final State of Men
WCF 3.3. By the decree of God, for the manifestation of His glory, some men and angels (a) are predestinated unto
everlasting life; and others foreordained to everlasting death. (b) 71
WCF 3.4. These angels and men, thus predestinated, and foreordained, are particularly and unchangeably
designed, and their number so certain and definite, that it cannot be either increased or diminished. 72
God’s plan includes every single man as well as every single angel. 73 The decree controls the
final destiny of all men and angels, even that of eternal life and death. This is made clear in WCF
3.3. and WCF 3.4. The aim of God’s decree is for the manifestation of God’s own glory, either
unto salvation or everlasting death. This controversial doctrine is clearly taught in Scripture,
although men often find it hard to bear. The wording of these sections is short and direct as they
introduce the following sections.
The subjects of the decree are men and angels, the only two truly moral agents who will stand in
judgment before God. Election works differently with both groups; “The difference between
humans and the angels is that the elect angels had no need of salvation; God, in his decree,
preserves them from sinning.”74 In contrast, the election of sinners is due to the love and grace of
God; they are only elect in Christ, their Redeemer.
The underlying motive of the decree is the manifestation of His glory. Although sinful men like
to put themselves at the center of all their own plans and purposes scripture teaches that the
world is made by God for God. He is the center of all things. This manifests itself in all aspects
of the decree, but especially in the predestination of men for His grace and the foreordination of
men and angles for judgment all according to his justice.
The number of the elect is fixed: meaning it is certain and definite. It is a specific number
because God chose specific persons. Before the creation of the world, God knew the elect; He
chose them in Christ (Eph. 1:4,5) and ordained every step of their lives, so that His Son would
have a church, His bride, a people whom He foreknew and fore-loved before eternity. The Father
gave them to His Son before the foundation of the world, and the Son prays for (only) them, that
they might all be with Him where He is.
All that the Father gives me will come to me, and whoever comes to me I will never cast out (John 6:37)
I am not praying for the world, but for those whom you have given me, for they are yours (John 17:9).
In salvation, Christ is not adding to His elect; He is drawing the elect to Himself.
70
For an extended discussion on the related issue of middle knowledge, see Fesko 112,113.
Proof Texts: (a) Matthew 25:44; 1Timothy 5:21; (b)Proverbs 16:4; Romans 9:22, 23; Ephesians 1:5,6
72
Proof Texts: John 13:18; 2 Timothy 2:19
73
Van Dixhoorn 48
74
Letham 183
71
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2.3. Predestinated unto Life
WCF 3.5. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid,
according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen,
in Christ, unto everlasting glory, (a) out of His mere free grace and love, without any foresight of faith, or good
works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him
thereunto; (b) and all to the praise of His glorious grace. (c) 75
The Basis for Election: The Confession states the reason for man’s election is found in God
alone. The elect are chosen according to His eternal and immutable purpose and the secret
counsel and good pleasure of His will. The center of all of God’s works is God Himself, and all
of His actions reflect first His own glory. Closely linked to His glory is the glory He has
ordained for His elect. God elects for his glory, choosing men unto everlasting glory.
without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature,
as conditions, or causes moving Him thereunto; and
The reason for God’s choice of His elect is not something found in man. There are no reasons or
conditions that would make any man worthy. All men are fallen and corrupt in Adam, and it is
only through God’s sovereign power that any can be saved. Men do not deserve anything, nor is
man capable of salvation. Salvation is only of God alone. As Paul says: For it is by grace you
have been saved, through faith. And this is not your own doing, it is the gift of God (Eph. 2:8).
Further, salvation cannot be a mixture of grace and works because they are opposites and cannot
be combined. “One might as well mix fire and water as grace and works.”76 As Paul writes: But
if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace
(Rom. 11:6).77
Men ask, ‘Why God would condemn all men?’ Biblically speaking, that’s a bad question.
Because all sinned in Adam, the better question is: ‘Why would God save any?’ Yet for His
glory, He does. As Paul states: What shall we say then? Is there injustice on God’s part? By no
means! (15) For he says to Moses, “I will have mercy on whom I have mercy, and I will have
compassion on whom I have compassion” (Rom. 9:14-15). The great illustration of this is Jacob
and Esau. They were twins, from the same parents, and yet, even before they were born wicked
Jacob was chosen to eternal life in mercy, while wicked Esau was chosen to judgment, to receive
what he deserved. In life, both deserved judgment, and yet in mercy, God chose one for eternal
life. Paul makes the point that this judgment was made before time, before either had done any
action.
And not only so, but also when Rebekah had conceived children by one man, our forefather
Isaac, (11) though they were not yet born and had done nothing either good or bad—in order that God's
purpose of election might continue, not because of works but because of him who calls— (12) she was
told, “The older will serve the younger.” (13) As it is written, “Jacob I loved, but Esau I hated” (Rom.
9:10-13).
75
Proof Texts: (a) Romans 8:30; Ephesians 1: 4, 11; 1 Thessalonians 5:9; 2Timothy 1:9; (b) Romans 9: 11, 13;
Ephesians 1: 4; (c) Ephesians 6: 1, 12
76
Williamson 34
77
We will consider the relationship between grace and works in more detail in the later chapters concerning grace
and works.
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Because God’s choice is before time and according to His secret counsel, mere men are unable to
question Him. In one of the strongest sections on election Paul says:
You will say to me then, “Why does he still find fault? For who can resist his will?” (20) But who are you,
O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like
this?” (21) Has the potter no right over the clay, to make out of the same lump one vessel for honorable use
and another for dishonorable use? (22) What if God, desiring to show his wrath and to make known his
power, has endured with much patience vessels of wrath prepared for destruction, (23) in order to make
known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— (24) even
us whom he has called, not from the Jews only but also from the Gentiles? (Rom. 9:19-24).
The decree is according to His secret counsel. In the deep waters of God’s decrees, the
Confession warns us not to go any further than things clearly revealed. We must not speculate on
what God has not revealed to us in His Word. To go beyond that point is to pry into the secret
counsel and good pleasure of His will, which is forbidden. We must remember that the secret
things belong to the LORD our God, but the things revealed belong to us and to our children
forever… (Duet. 29:29).
The elect are chosen in Christ. We cannot speak of election without speaking of Christ; they are
linked. First, God chose the Son of God, who came as the God-man. He is the first to be elect
before the foundation of the world. He is the focus of election. Second, all believers are chosen
in Him, and so election is linked to union with Christ. In Him and through Him the elect receive
every spiritual blessing. Every aspect of the elect person’s life is seen in Christ. We are elect in
Christ, we were crucified in Christ, and we are saved in union with Christ. He is the source of the
blessings and the basis for all our praise of God: all to the praise of His glorious grace.
…who has blessed us in Christ with every spiritual blessing in the heavenly places, (4) even as he chose us
in him before the foundation of the world, that we should be holy and blameless before him. In love (5) he
predestined us for adoption as sons through Jesus Christ, according to the purpose of his will (Eph.1:3-5).
The link between election and our union with Christ means that election is not a cold-hearted
mechanical abstract doctrine; election, love, and Christ are all related. In almost every occasion
that predestination is mentioned, it is done against the background of faith and the love of God in
Christ. In Ephesians 1, it is written: In love (5) he predestined us for adoption as sons through
Jesus Christ (v. 4b, 5).
The end result of election is all to the praise of His glorious grace or to the praise of his glorious
grace, with which he has blessed us in the Beloved. (Eph. 1:6,9) The great goal of election is that
all the elect will praise Him for His grace. As their election is only though God’s merciful
choice, in choosing them and giving them the grace to persevere, the only response we can make
is to praise and give thanks to Him.
2.4. The Means God Ordains in Election
WCF.3.6. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will,
foreordained all the means thereunto. (a) Wherefore, they who are elected, being fallen in Adam, are redeemed by
Christ,(b) are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted,
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sanctified,(c) and kept by His power, through faith, unto salvation.(d) Neither are any other redeemed by Christ,
effectually called, justified, adopted, sanctified, and saved, but the elect only.(e) 78
God has decreed that all the elect will come to glory. He has also … foreordained all the means
thereunto. God elects a clear end, and He also chooses the means to that end.
The two great means He uses in election are the work of Christ and the preaching of the Gospel.
The first great means is the objective Redemption accomplished in Christ: Wherefore, they who
are elected, being fallen in Adam, are redeemed by Christ. The Confession notes we are all
fallen in Adam, and so Christ, the second man, the last Adam, came to redeem His own. This
does not only apply to the initial application of salvation; it also applies to all the steps of
salvation listed below.
The second great means used by God is the personal application of salvation to the elect, through
the preaching of the gospel and the power of God to sustain the elect in every stage of their
spiritual life. In this life, men come to Christ in different ways. Some come to Him while there
are young, others when they are old. Some never know a day without Him, while others struggle
throughout their lives lacking comfort and assurance. At the same time, there are set series of
events that God decreed, which will happen to all men, who will receive the salvation in Jesus.
The order in which these events are applied is called the ‘Golden Chain’ or in Latin, the ordo
salutus. In the Confession, the order or process of salvation by which men are first effectually
called … are justified, adopted, sanctified, and kept by His power, through faith, unto
salvation.79
These steps or means are not separate from Christ; rather, they only come to pass by the power
of Christ and the work of the Spirit. In election, the elect are chosen in Him, before the
foundation of the world. In time they are redeemed in Him and kept by His power and His Spirit,
as they experience each stage or blessing of redemption.
In salvation, as in all the works of God, the three persons of the Trinity all strive together, and
each takes on a unique role, working in perfect harmony. The Father elects and decrees, the Son
earns salvation, and the Spirit applies the fruit of His salvation to men. In 1 Corinthians 8:6 Paul
writes, Yet for us there is one God, the Father, from whom are all things and for whom we exist,
and one Lord, Jesus Christ, through whom are all things and through whom we exist. An
expanded commentary on the work of each member of the Trinity is found in Ephesians 1:4-14.
The Father: … chose us in him before the foundation of the world, that we should be holy and
blameless before him. In love (5) he predestined us for adoption as sons, through Jesus Christ,
according to the purpose of his will, … (11) In him we have obtained an inheritance, having
been predestined according to the purpose of him who works all this according to the counsel of
his will (Eph. 1:4,5,11).
78
Proof texts: (a) Ephesians 1: 4, 5; 2:10; 2 Thessalonians 2:13; 1 Peter 1:2; (b) 1 Thessalonians5: 9,10; Titus 2:13;
(c) Romans 8:30; Ephesians 1:5; 2 Thessalonians 2:13; (d) 1 Peter 1:5; (e) John 6: 64,65; 8:47; 10:26, 17:9; Romans
8:28: 1 John 2:19
79
The Confession outlines the order here, and deals with part of the chain in subsequent individual chapters.
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The Son: In him we have redemption through his blood, the forgiveness of our trespasses,
according to the riches of his grace (Eph. 1:7).
The Spirit: In Him you also, when you heard the word of truth, the gospel of your salvation, and
believed in him, were sealed with the promised Holy Spirit, (14) who is the guarantee of our
inheritance until we acquire possession of it, to the praise of his glory (Eph. 1:13,14).
By linking the decree to each phase of the application of salvation, the divines rejected
hypothetical universalism, which is the idea that Christ died for all, but only the elect get the
benefits. The confession links every step in salvation to Christ and to the elect, and to them only.
The Confession makes no explicit claim to be either Supralapsarianor Infralapsarian in the order
of the decree. 80
2.5. To Pass[ed] By, to Ordained them to Dishonor for their Sin.
This section explains that God also ordains the fate of those who are not elected unto life. God
chose the elect unto life, but He also chose to pass by, or foreordained others to dishonor and
wrath.
The Confession clearly addresses the issue, but it does so in a limited way. In allocating only one
section to this idea of passing by, as along with a mention in 3.3., the Confession reflects the
emphasis in Scripture where the decree to elect unto blessing has a greater emphasis than God’s
passing by the wicked. Neither Scripture nor the Confession spend equal time on both.
WCF 3.7. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby
He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by;
and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice. 81
The rest of mankind, the elect not appointed unto glory, God chose to pass by, and to ordain
them to dishonor and wrath for their sins. The Scriptures clearly teach that God is sovereign over
the destiny of all men: the unsearchable counsel of His own will, to the including those
ordain[ed] to dishonor. In both electing some and passing by others, God is the ultimate cause of
all things. As Van Dixhoorn says: “This may be hard for us, but remember the Son of God
actually gave thanks that His Father ‘hid important truths from the wise and prudent’, and did so
because this was his Father’s good pleasure (Matt. 11:25,26).”82 Peter says that those who fall or
stumble on Christ are those ‘appointed’ to destruction (1 Pet. 2:8). Paul reminds Timothy that in
a great house some vessels are designed for honor, some for dishonor (2 Tim. 2:19,20).
Why does God choose to pass by some? God does not choose to harden sinners because they are
sinners. All men are sinners, and in Scripture we see that God has mercy even over the very
80
Some argue there are clear indications that the clause, they who are elected, being fallen in Adam in WCF 3.6.80 is
infralapsarian. The section does follows the language of the synod of Dort. Fesko 117 quotes Article 7 to argue the
langue is similar and that Dort was infralapsarian. “Before the foundation of the world, by sheer grace, according to
the free good pleasure of his will, God chose in Christ to salvation a definite number of particular people out of the
entire human race, which had fallen by its own fault from its original innocence into sin and ruin.” We note that no
reformed confessions take any explicit stance on the debate.
81
Proof Texts: Matthew 11: 25,26; Romans 9: 17,18,21,22; 2 Timothy 2: 19,20; 1 Peter 2:8; Jude 4
82
Van Dixhoorn 57
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wicked. Manasseh who led Israel into idolatry and slavery was saved (2 Chron. 33:12,13), and
Paul, who persecuted the church, was also saved (Acts 9: 1 Tim. 1:16). The sole reason, given in
the Confession, for God’s action of passing by is that it demonstrates the glory of His sovereign
power over His creatures, and that it is to the praise of his justice. The wording of the
Confession comes directly from Scripture.
At that time Jesus declared, I thank you, Father, Lord of heaven and earth, that you have hidden these
things from the wise and understanding and revealed them to little children; (26) yes, Father, for such was
your gracious will (Matt. 11:25, 26).
For the Scripture says to Pharaoh: “For this purpose I have raised you up, that I might show my power in
you, and that my name might be proclaimed in all the earth.” (18) So then he has mercy on whomever he
will, and he hardens whomever he wills. … (21) Has the potter no right over the clay, to make out of the
same lump one vessel for honorable use and another for dishonorable use? (22) What if God, desiring to
show his wrath and to make known his power, has endured with much patience vessels of wrath prepared
for destruction, (Rom. 9: 17,18, 21,22)
In Scripture, election and foreordination are not identical doctrines; they do not function in
exactly the same way. The Confession reflects this fact in a number of ways. It deliberately uses
different words to describe the fate of the elect and the wicked, and it describes how both
concepts work in slightly different ways. In WCF 3.7. the elect are predestined,83 chosen in
Christ, for blessing in Him, but the wicked are foreordained; passed by, in God’s providence, and
as a result of this, they are then judged for their sins. Election and reprobation are both under
God’s sovereign control, but they are distinct and they function differently. 84
In WCF 3.3. the elect are said to be predestinated unto everlasting life; and others foreordained
to everlasting death. Foreordination is developed in WCF 3.7. where it is explained by the clause
to pass by; and to ordain them to dishonor and wrath for their sin. To ‘pass by’ is passive in
nature, less active than ‘predestined,’ and while the word ‘ordain’ might seem equal strong and
active, the wording of the Confession links it to their sin. They are ordain[ed] … to dishonor and
wrath for their sins. Fesko argues the wording implies a single decree of election, and in this
decree, God chooses to pass by the non-elect. “The point that the divines implicitly make within
of the elect and of the preterition of the non-elect, is that God does not treat both groups in the
same way. God positively and actively brings about the salvation of the elect, but he does not
positively and actively bring about the reprobation of the non-elect. To do this would make God
the author of sin, something the Confession in 3.1. explicitly denies.”85 In making this
distinction, God is still seen as absolutely sovereign.
2.5.1. The Operation
Berkhof offers the following definition of reprobation and preteritision: “According to the most usual
representation in Reformed theology, the decree of reprobation comprises two elements, namely, preterition or the
determination to pass by some men; and condemnation (sometimes called precondemnation) or the determination to
punish those who are passed by for their sins” (126).
84
An important issue is whether election is a single decree whereby God passes by the others or is it two decrees, in
which God is active in both the election of the righteous and the wicked. Calvin saw two decrees, a decree of
election and a decree of reprobation, but Augustine taught there was simply one. In choosing one, God must pass by
others. Fesko argues that in the wording of the Confession favors Augustine (120). For additional material see
Berkhof (126,127).
85
120
83
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The Confession indicates that God’s doctrines operate in different ways. Through election, God
has chosen His people, in Christ, unto everlasting glory, out of His mere free grace and love. The
wicked (1) are passed by so (2) they continue in sin, and as a consequence (3) He ordains them
to dishonor and wrath for their sin. God chooses to pass them by, and then they are judged for
their actual and real sins. Preterition is an absolute decree to pass by the non-elect; but
considered relatively, or contingently, damnation was the result of the person’s freely chosen
path of sin.
2.5.2. The Motive
The motives for both are distinct. In election God, for the manifestation of His glory, elects
some, but in preterition others are passed by according sovereign power over His creatures and
to the praise of His glorious justice.
Why are men still judged if all things are ordained? In answering this, we must take great care.
1. The Confession teaches that although God foreordains all things, His doing so does not
violate the will of the creature. Men still choose, and so they are personally responsible,
and this is repeated in WCF 3.7.
2. The Confession asserts that all men fell in Adam and are now in a state of sin. God
ordain[s] them to dishonor and wrath for their sin. If we are honest, we must confess that in
our own experience, we sin because we choose to sin. To argue that we had to do it, that
we are mere robots, or that we are so corrupt we are not responsible, fails to represent the
reality of our experience. As sinners, we choose to sin, and so we will be judged
accordingly. It is only if He does not pass men by that things are different.
3. To argue that men will always choose sin due to their corrupt nature is true, but because
this all flows from Adam, our representative, what men are really saying is that they do
not like the idea of a representative. In fact, since we are saved by a second
representative, Christ, who acts for us, it would be better for men to turn to Him rather
than to argue that they do not like what God has ordained.
This doctrine has always been under attack. There are no doctrine that so challenges man’s pride
and his desire to be his own God. In this one doctrine, God clearly teaches that He is God over
all, and all are under His power. Jesus taught it, and in the face of constant rejection and hostility,
it was a great blessing to Him. It explained why some came to Him, while others rejected Him
(John 6-10).
The doctrine, though, should never lead to fatalism. Through preaching, the church should point
all men to Christ, even though they know only the elect will respond. In John 3, John teaches
God’s sovereign power in regeneration and then immediately goes on to point the reader to
Christ, who was lifted up for men (John 3:4-16). Initially it did not look like Nicodemus was one
of the elect, but as we read the rest of Scripture it seems that he did come to Christ. We do not
know who the elect are, but God does and the great promises of the Gospel are to be freely
offered to all.
2.6. A High Humbling Mystery
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WCF 3.8. The doctrine of this high mystery of predestination is to be handled with special prudence and care,(a)
that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty
of their effectual vocation, be assured of their eternal election.(b) So shall this doctrine afford matter of praise,
reverence, and admiration of God;(c) and of humility, diligence, and abundant consolation to all that sincerely obey
the Gospel.(d)86
The chapter concludes by noting the high mystery of predestination is to be handled with special
prudence and care. It must be taught as it is revealed in His Word, but it is not an easy doctrine.
It is a mystery, much like the mystery of the Incarnation or of the Triune nature of God. It is
revealed, but we cannot fully understand how God can be absolutely sovereign, and yet we are
also fully responsible. Any who try to tell you that they understand it, or can explain it has it
wrong. God is the infinite Creator.
In our teachings on the Doctrine of Predestination, our main focus is to point to God and His
sovereign plan, His freedom, and His glory. This should humble us as well as those we are
teaching. It is not to be used as a source of harsh speculation.
The Confession also warns against an undue focus on God’s secret councils. The fact that God
rules by decree is revealed to all, but the content of the decree is not. Only God knows fully what
is in the decree. As believers, we are to take comfort that He is working out all things according
to His will. What we must focus on is the will of God revealed in His Word. This reflects
Moses’s teaching in Deuteronomy 29:29: The secret things belong to the LORD our God, but the
things that are revealed belong to us and to our children forever, that we may do all the words of
this law.
be assured of their eternal election Can we know we are among the elect? The Confession
asserts we cannot know directly, because this would mean that we can know God’s hidden
decree from before time. We can have assurance of our being number as one of God’s children
indirectly, as God’s works are revealed in providence. The Confession exhorts us to atten[d] the
will of God revealed in His Word, and yiel[d] obedience thereunto, [so that we] may, from the
certainty of [our] effectual vocation, be assured of [our] eternal election. As we walk with Him
and trust in His promises and feel His Spirit in our lives, then we indirectly see the evidence of
true godliness in our own life. This is the fruit of election, and so working backward from the
fruit we can come to a realization we are the elect.
For those who oppose this doctrine, Paul reminds his readers that children are not allowed to
answer back to their parents; must less are we to answer back to God (Rom. 9:20).87 In fact we
are to ponder the depth of the riches and wisdom and knowledge of God (Rom. 11:33).88 The
way the doctrine is used practically is an excellent indication of how well men truly understand
it. Many misunderstand it, and so misapply it to their own and to other’s hurt.
For those who humble themselves under God’s word and His sovereign decree, these teachings
lead to praise, reverence, and admiration of God; We see God’s absolute control, and we take
86
Proof Texts: (a) Deuteronomy 29:29; Romans 9: 20; 11:33; (b) 2 Peter 1:10; (c) Romans 11:33; Ephesians 1:6; (d)
Luke 10:20; Romans 8:33; 11;5
87
Van Dixhoorn 58
88
Supra.
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comfort that we are only saved by His great work in us; it is not due to anything in us. In Him
our salvation is secure. All these things are to lead us to glorify God.
and of humility: The doctrine humbles men before God’s absolute power. It completely
undermines all who claim that they have some say in their salvation. No one can boast in
themselves; we can only boast in the Lord.
and abundant consolation to all that sincerely obey the Gospel: Through our union with Christ,
God is now our Father, so we do not need to fear God’s sovereign control. Instead we are drawn
to love it. We rejoice that it is our Father, who in love, sent His only Son to die for us, and that
He rules over all creation and providence. Knowing that gives us abundant hope and comfort,
even in the greatest affliction.
3. Chapter IV: Of Creation
WCF 4.1. It pleased God the Father, Son, and Holy Ghost, (a) for the manifestation of the glory of His eternal
power, wisdom, and goodness, (b)in the beginning, to create, or make of nothing, the world, and all things therein
whether visible or invisible, in the space of six days; and all very good.(c)89
Creation by the Trinity: Older creeds stress the Father as the Creator, but the Confession asserts
that creation is the work of all three: God the Father, Son, and Holy Ghost.
Creation is from the Father, through the Son, and in the Spirit. Other passages highlight the
unique work of the Father as planner and the Son as the one who brings those plans into fruition.
For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and
many “lords”— (6) yet for us there is one God, the Father, from whom are all things and for whom we
exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist (1 Cor. 8:5,6).
In John 1:3, we clearly see the Son as Creator. All things were made through him, and without
him was not any thing made that was made. We are also told that it is Son through whom also he
created the world (Heb. 1:2).
The Spirit was also active in creation, hovering over the waters in the unformed creation (Gen.
1:2, Job 33.4). “In the economy of redemption there is, in a sense, a division of labor: the Father
is the originator, the Son the executor, and the Holy Spirit the applier.”90
In the creation of man, we see God’s divine council at work: Then God said, “Let us make man
in our image, after our likeness (Gen. 1:26).
The reason for creation is the manifestation of the glory of His eternal power, wisdom, and
goodness. In the creation, God’s glory is revealed; it displays His majesty. His majesty is clearly
manifest to all men, even today (see Rom. 1,2). The glory and majesty of the creation reflects the
glory and majesty of the Creator; therefore, all men are without excuse (Ps. 19). Two great sins
of unbelievers are a lack of thankfulness and a failure to acknowledge God as the Creator (Rom.
89
Proof Texts: (a) Genesis 1:2; Job 26:13; 33:4; John 1: 2,3; Hebrews 1:2; (b) Psalm 33:5; 104:24; Jeremiah 10:12;
Romans 1:20; (c) Genesis 1; Acts 17:24; Colossians 1:16; Hebrews 11:3
90
Berkhof 293
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1). In contrast, believers seeing God’s glory in the creation should take courage and with a
thankful heart praise God for His faithfulness and goodness (Ps. 33:5; cf. Ps. 104:24).
in the beginning, to create, or make of nothing, the world: The world is made ex nilio, which is
Latin, meaning ‘from nothing.’ Scripture teaches that before creation there was only God; there
was nothing else. The earth is not eternal, time is a created thing, and the earth did not come
from some earlier material, or cosmic soup. God created it from nothing. We know this because
He has revealed it to us. By faith we understand that the universe was created by the word of
God, so that what is seen was not made out of things that are visible (Heb. 11:3).
and all things therein whether visible or invisible: Creation has both visible and invisible aspects
(Col.1:16). Men in the flesh only see the visible material creation, and yet Scripture teaches that
there is a huge invisible creation, a spirit-world, which surrounds us. God is Spirit. The angels
are spiritual beings. At the time of the original creation, God also created the spiritual realm in
which He dwells. Isaiah says, Heaven is my throne, and the earth is my footstool (Isa. 66:1). The
exact time of their creation is unclear; it was probably at the time of the separation of the heavens
above from the heavens below. What is clear is that the creation of the spiritual realm occurred
before the seventh day. The spiritual realm is not outside the creation; it is a part of the creation
that surrounds us. Because it is spiritual, God has to reveal it to us. When Stephen died, he saw
the heavens opened and Christ standing to receive Him (Acts 7:55). A door into heaven is
opened for John to see heavenly truths in revelation (Rev. 4:1), and Elisha opens his servant’s
eyes to see the reality of the angelic forces that were on his side (2 Kings 6:16,17). There are
ranks of angels, with a hierarchy of being. These powerful beings act as ministering spirits to the
elect (Heb. 1:4; 2:2,3), even as Satan and the demons oppose them. It is vital to understand the
power and reality of the spiritual realm. As Van Dixhoorn notes: “God is the Lord of Heaven and
Earth (Acts 17:24) and perhaps the fact that Scripture puts it in that order is no accident.”91
in the space of six days: How long did it take to create? In Genesis 1, the Scriptures clearly teach
that the heavens and the earth were made in six days. This is repeated in the fourth
commandment. In contrast to Augustine who claimed an ‘instantaneous creation,’ John Calvin,
in The Institutes of the Christian Religion, and the Confession both assert six days. Many of the
divines also wanted to stress that each day was a literal twenty-four hours, yet the Confession
merely says six days. 92
and all very good: The work of creation reflects God’s very nature and glory. As God is good, so
the creation reflects this. When it was completed, He pronounced all things very good. In the
Law of Moses, God divided the world into clean and unclean. He did this to teach men that some
things were good and some evil, and that they were to flee evil. In the mighty outpouring of the
Spirit in New Testament these typological physical divisions ceased (Mark 7; Acts 10). For
Christians all things are good, all things are lawful, although not all things are profitable (1 Cor.
10:23). The idea of separation unto holiness takes on a far greater meaning. All of the creation is
for man’s enjoyment and pleasure, and it is false wisdom that denies this truth. In 1 Timothy
4:3,4, Paul warns against of those who forbid marriage and require abstinence from foods that
God created to be received with thanksgiving by those who believe and know the truth. (4) For
91
92
61
Van Dixhoorn 62
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everything created by God is good, and nothing is to be rejected if it is received with
thanksgiving, for it is made holy by the word of God and prayer.
The theory of evolution directly attacks this doctrine, as well as all biblical doctrines. The claim
that the universe was created without God, and men merely evolved from animals is a lie. The
claim of a theistic evolution that God is working through the scientific process is also
incompatible with the Genesis account.
3.1. The Creation of Man
WCF 4.2. After God had made all other creatures, He created man, male and female, (a) with reasonable and
immortal souls, (b) endued with knowledge, righteousness, and true holiness, after His own image; (c) having the
law of God written in their hearts, (d) and power to fulfil it; (e) and yet under a possibility of transgressing, being
left to the liberty of their own will, which was subject unto change. (f) Beside this law written in their hearts, they
received a command, not to eat of the tree of the knowledge of good and evil; (g) which while they kept, they were
happy in their communion with God, and had dominion over the creatures.(h)93
There is a fundamental distinction between God and man. He is Creator, and we are creature. “It
is not a difference in degree, it is a difference in kind.”94 As the sole Creator, only God is to be
worshiped.
The climax of God’s creation is man. He is part of the creation, and yet only man is made in
God’s image in order to rule over His creation and take dominion over it as God’s earthly
representative. In order to fulfill this role, man is to go forth and multiply and fill the whole earth
and take dominion over it.
He created man, male and female: In Scripture the term ‘mankind’ includes both man and
woman. The high point is not a human being, but a pair of them. Both male and female are
equally made in the image of God. Although both are made differently, with different roles and
functions, yet together they are to go out and take dominion over creation.
Man is made with two parts: a physical body, created from the ground of the original creation,
from the dust of the earth, and a spiritual soul. God breathed in Adam, creating an immortal soul,
so he became a living being (Gen. 2:7). The Confession teaches that man is dichotomous (two
parts), not trichotomous (three parts).95 This is clear from a number of places in the Confession.
In WCF 2.2. the Confession mentions reasonable and immortal souls; the physical body is
implied. WCF 6.2. speaks of man being wholly defiled in all the parts and faculties of soul and
body. In the Westminster Shorter Catechism Question 22 answer it states: Christ, the Son of God,
became man, by taking to himself a true body and a reasonable soul. Christ is fully man, and He
has body and soul, two parts.
93
Proof Texts: (a) Genesis 1:27; (b) Genesis 2:7; Ecclesiastes 12:7; Matthew 10:28; Luke 23: 43; (c) Genesis 1:26;
Ephesians 4:24; Colossians 3:10; (d) Romans 2: 14,15; (e) Ecclesiastes 7:29; (f) Genesis 3:6; Ecclesiastes 7:29; (g)
Genesis 2:17; 3: 8,9,11,23; (h) Genesis 1:26
94
Van Dixhoorn 63
95
For a discussion of both positions see Berkhof, 208-210.
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Man has unique attributes that separate him from animals, namely reasonable and immortal
souls, endued with knowledge, righteousness, and true holiness
immortal souls: Although the body of man returns to dust, at death, due to the Fall, the soul is
immortal. Animals do not have this capacity (Ecc.12:7). “The most savage animal will turn to
dust, but a savage man will have to answer to the one who made heaven and earth (Matt
10:28).”96 At death, the soul goes to be with the Lord (Luke 23:43). In another sense, men’s
bodies are immortal too. Our own bodies will also be resurrected on the Last Day, some to honor
and some to everlasting contempt (Dan. 12:2; Job 19:26). Even in the grave, the body remains
united to Christ.
Reasonable … souls, endued with knowledge, righteousness: Adam and Eve were made with
reasonable souls, with the ability to think and reason freely. The word ‘reasonable’ was chosen
to affirm that men were greater than the animals.97 They also had an upright character, in this
case knowledge, righteousness, and true holiness, one reflecting God’s own image (Eph. 4:24;
Col. 3:10). This naturel blessedness was corrupted in the Fall, so we no longer see man in his
glory as he once was.
and true holiness, after His own image: In addition to reason and an immoral soul, man is also
unique in being in the image of God (Gen. 1:26). Man was made holy to reflect God’s own
image, and man only receives glory as He reflects Him.
It is difficult to get an exactly define what is meant by ‘the image of God in man.’ In the
Confession, the three proof texts refer to dominion (Gen. 1:26ff), renewed knowledge (Col 3:10),
and true righteousness and holiness (Eph. 4:24). In the Fall, these three aspects of the image of
God in man were damaged but not eradicated, and each is renewed in Christ. 98 In broader
Reformed thinking, the idea image includes dominion, rationality, spiritualty, morality,
immortality as all aspects of the image of God,99 and it is interesting that the Confession refers to
these attributes in the subsequent paragraphs. Both male and female are created in the image of
God.
The fact that all men are made in the image of God has huge implications (Gen. 9:6; Jas. 3:9) for
every race, gender, and age. We are all equal before Him. It also makes man infinitely more
valuable than the rest of the creation. He is over the creation; not a slave to it.
the free and immutable counsel of His own will : Man also has freedom of choice. He is no mere
animal; he can act and choose in accordance with God’s will.
the law of God written in their hearts, and power to fulfill it: Because man is in the image of
God, man has the Law of God written on his heart (Rom. 2:14,15) as well as the ability to fulfill
it.
96
Van Dixhoorn 63
Supra.
98
Van Dixhoorn 65
99
Berkhof 223-226
97
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a command, not to eat of the tree of the knowledge of good and evil: In addition to the general
image of God in in man God also gave him a specific command regarding the tree. The focal
point of Adam and Eve’s obedience, in the garden, was the test of the tree. There was nothing
sacred about the tree or the fruit itself; the true nature of the test was simple obedience. As long
as our first parents did not eat of it, they continued to have fellowship with God. If they
disobeyed, then they would be cast out of the garden. Their great sin was to taking what God had
not given them.
4. Chapter V: Of Providence
WCF 5.1. God the great Creator of all things does uphold,(a) direct, dispose, and govern all creatures, actions, and
things,(b) from the greatest even to the least,(c) by His most wise and holy providence, (d) according to His
infallible foreknowledge, (e) and the free and immutable counsel of His own will, (f) to the praise of the glory of His
wisdom, power, justice, goodness, and mercy.(f)100
4.1. God’s Complete Providential Control
God created all things. As Creator, He also controls all things. In His sovereign will, He does not
form the creation and then leave it to run itself. As Creator, He continually sustains and governs
it (Heb. 1:3), directing, disposing, and governing all creatures and all their actions. There is no
such thing as luck or chance, there is only God’s gracious and perfect will.101
He does this from the greatest even to the least: Everything, from the smallest thing to the
greatest act is under His control. Nothing is outside it. What a comfort to know that the kings,
nations, and rulers are under His active control (Dan. 4). Not even a sparrow falls to the ground
without it being the will of the Father in Heaven (Matt.10:29). Likewise, even the very hairs on
our heads are numbered (Luke 12:7).
God rules according to His most wise and holy providence, according to His infallible
foreknowledge, and the free and immutable counsel of His own will (Prov. 15:3; Ps. 104:24;
145:17). The psalmist says: The counsel of the Lord stands forever, the plans of his heart to all
generations (Ps. 33:11). God’s wise and holy rule is the great ground for comfort and praise.
God rules for the praise of the glory of His wisdom, power, justice, goodness, and mercy. He
rules all things for His glory.
4.2. The Operation of Providence
100
Proof Texts: (a) Hebrews 1:3; (b) Job 38-41; Psalm 135:6; Daniel 4: 34,35; Acts 17: 25-28; (c) Matthew 10:2931; (d) Psalm 104:24; Proverbs 15:3; (e) Psalm 94: 8-11; Acts 15:18;(f) Psalm 33:10,11; Ephesians 1:11; (g)
Genesis 45:7; Psalm 145:7; Isaiah 63:14; Romans 9:17; Ephesians 3;10
101
In many ways this section repeats the section on the Eternal Decree because providence is the outworking of the
decree in the world.
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WCF 5.2. Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass
immutably, and infallibly; (a)yet, by the same providence, He orders them to fall out, according to the nature of
second causes, either necessarily, freely, or contingently. (b)102
III. God, in His ordinary providence, makes use of means, (a) yet is free to work without, (b) above, (c) and against
them, (d) at His pleasure.103
In His providence, God is the first Cause, through which all things come to pass immutably, and
infallibly (Acts 2:23). The ultimate source of every action is God, who works all things out
according to His divine decree.
God can rule directly. He created all things from nothing in the space of six days. In Hebrews,
we are told that Christ upholds the creation directly by the Word of His power. God could have
chosen to act in this direct manner at all times, and yet in His wisdom, in ordinary providence He
chose to rule through second causes. 104 The Confession refers to God’s ordinary providence. A
simple example of this idea is a doctor. Instead of healing us directly, God raises up men skilled
in medicine. Another is gravity and other similar ‘laws of nature.’ God uses these secondary
causes to accomplish His will. It is a great tragedy that men, without faith, will often put all their
hope and trust in these secondary causes, and fail to acknowledge God as the primary ruler. An
opposite error occurs when some men expect God to always work directly, and so they fail to see
the hand of God’s blessing working through secondary causes, in providing for them and using
them to accomplish His aim. No matter how we are healed, either through a doctor or directly
through a miracle, the healing in both cases is according to God’s kind providence.
In this life, God usually works though secondary, or ordinary means, but He is able free[ly] to
work without, above, and against them, at His pleasure. These are what we call miracles in
Scripture, when God acts directly, overriding what is common in nature. He performed miracles:
Jesus healed the sick, fed five thousand, and raised the dead. As believers, we must see God’s
hand of providence and trust that all things are under His control, no matter if they happened by
miracle or through secondary causes.
4.3. Providence and Evil Actions
WCF 5.4. The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in
His providence, that it extends itself even to the first fall, and all other sins of angels and men;(a) and that not by a
bare permission,(b) but such as has joined with it a most wise and powerful bounding,(c) and otherwise ordering,
and governing of them, in a manifold dispensation, to His own holy ends;(d) yet so, as the sinfulness thereof
102
Proof Texts: (a) Acts 2:23; (b) Genesis 8:22; Exodus 21:13; Deuteronomy 19:5; 1 Kings 22: 28; Isaiah 10: 6,7;
Jeremiah 31: 35
103
Proof Texts: (a) Isaiah 55: 10,11; Hosea 2: 21,22; Acts 27: 31, 44; (b) Job 34:10; Hosea 1:7; Matthew 4:4; (c)
Romans 4: 19-21; (d) 2 Kings 6:6; Daniel 3:27
104
At the time of the Confession, the theologians spoke of necessary secondary causes and free secondary cause (or
contingent secondary cause). An illustration of a necessary second cause is the action of the sun and moon that give
light. God has ordained that there be light, and He has chosen the means, the sun and moon as the necessary
secondary causes to accomplish it. A free secondary cause is the choice of man. In Deuteronomy 19, if a man killed
another man then he could freely choose to run to a city of refuge. In Micah’s case, “the contingency of Ahab’s
death would be the means to establish either truthfulness of or the falsehood of Micah’s claim to speak in God’s
name” (Van Dixhoorn 71).
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proceeds only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the
author or approver of sin.(e)105
This section begins with Paul’s doxology at the end of Romans 11. In Romans 11, Paul dealt
with similar subjects: election, sin, God’s providence, salvation, and damnation. Paul concludes
his argument with a powerful doxology which praises the power, the unsearchable wisdom, and
infinite goodness of God. Because it addresses similar topics, the Confession choses to begins
with the same doxology.106 God’s sovereign control is always done in such a way in order to
show His unsearchable wisdom, and infinite goodness. Additionally, in Romans 11 Paul
acknowledges that there is a mystery with respect to God and the entrance and ongoing nature of
sin in the human race. As Paul notes in Romans 11, God’s ways are hidden until they are fully
revealed, but in the end all men will praise Him for His wisdom.
The section makes the following points concerning God’s control of evil.
4.3.1. God was fully in control, even over the very first transgression in the garden that allowed
sin to enter in and death reign over mankind.
4.3.2. God’s control continues over other sins of angels and men. An illustration of God’s
sovereign control over evil is the incident where David chooses to number the children of Israel
recorded in 1 Chronicles 11 and 2 Samuel 24:1. Due to pride, David orders a census to number
the children of Israel. As we study the passage, we learn that Satan stirred David to sin. Although
we know this from Scripture, there is no indication that David himself knew of Satan’s influence
at the time. David does not mention it. In addition, in the parallel passage in 2 Samuel 24:1 we
read that all of these events occurred according to the will of God. As we study the whole
incident, we see that it all occurred according to God’s will, that Satan tempted David, and that
David freely chose to sin. As Van Dixhoorn says: “To us it may seem complicated - so many
layers in David’s apparently straightforward command to carry out a census. To God is it part of
a perfect plan.”107 In this event there is a clear parallel with the first sin in the Garden of Eden.
When Adam and Eve sinned in the garden, it was Satan who tempted them, and in some
mysterious way, God’s will was being done. The factors are also evident in the death of the Lord
Jesus Christ referred to Acts 2:22-23 and Acts 4:27,28. The crucifixion of the Lord Jesus Christ
was according the definite plan and foreknowledge of God, and yet men are responsible for
delivering Him up and crucifying Him. In Johns 12:30,31 we read that this was according to the
working of Satan. And in John 13, we see Satan entering Judas in order to destroy the Lord
Jesus. Even though the events occur under God’s plan, men and Satan remain personally
responsible.
4.3.3. and that not by a bare permission, but such as has joined with it a most wise and powerful
bounding, and otherwise ordering, and governing of them, in a manifold dispensation: How can
a Holy God use sinners for His own purposes? Some have argued that God merely permits men
105
Proof Texts: (a) Romans 11: 32-34; 2 Samuel 16:10; 1 Kings 22:22,23; 1 Chronicles 10:4; 21:1; Acts 2: 23; 4:
27, 28; (b) Acts 14:16; (c) 2 Kings 19:28; Psalm 76:10; (d) Genesis 50:20; Isaiah 10: 6,7,12; (e) Psalm 50: 21; James
1: 13, 14, 17; 1 John 2:16
106
Van Dixhoorn 73
107
Van Dixhoorn 74
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to sin. This idea is based on Paul’s teaching that In past generations he allowed all the nations to
walk in their own ways (Acts 14:16). The Confession asserts, though, that Satan works not
merely by a bare permission, as it is linked to God’s bounding (limiting the boundaries) of the
wicked, otherwise ordering, and governing of these events, according to his wise and powerful
bounding. “God decides the extent to which sin will reign and the extent it will be restrained in
his world, and in the life of every man, woman and child.” 108
in a manifold dispensation: God governs sin to His own ends. Through envy, Joseph’s brothers
sought to kill and sold him into Egypt as a slave, only for God to overrule their desires and make
Joseph second in command of Egypt and the basis on which his own family was saved. As
Joseph says to his brothers, As for you, you meant evil against me, but God meant it for good, to
bring it about that many people should be kept alive, as they are today (Gen. 50:20). In a similar
way, God used evil nations to punish Israel when they went astray, in order to chasten her
(Isa.10:6,7,12).
to His own holy ends: In Psalm 76:10, the psalmist teaches God’s absolute control, even over
wicked men saying, Surely the wrath of man shall praise you. In 2 Kings 19:28, God looks down
at the wicked nations and states: Because you have raged against me and your complacency has
come into my ears, I will put my hook in your nose, and my bit in your mouth, and I will turn you
back on the way by which you came. There is deep mystery here. God is able to use even the
wicked actions of men and nations for His own holy ends. Some try to claim that God only rules
over the good things, but not the bad. Evil things happen due to sin, Satan, or chance. This is
contrary to Scripture, which clearly teaches that God rules over all things. We do not know how
a holy and just God can do this, as He is neither the author nor approver of sin, but this is the
clear revelation of Scripture, even though how God does this is not explicitly taught.
4.3.4. the sinfulness thereof proceeds only from the creature: In acts of wickedness, men remain
responsible for their own actions. A few year ago I was speaking to a young Christian about
God’s rule. He said it was not fair. God as God ordained all things, why should he still be
responsible. I pointed out that in blaming God, he was not taking other things into account,
particularly that in his actions he had chosen to sin. The simple truth is that although our actions
are ordained, men still freely chose to sin. In my own life, if I am honest, I sin because I choose
to sin. I have never been forced to act. I cannot blame God for my actions, even though nothing
happened that was not a part of God’s sovereign plan. When men charge God with sin, they
merely look at the decree and they fail to consider that they also chose to commit the
transgression.
4.4. God’s Use of Evil to Chasten of Believers
WCF 5.5. The most wise, righteous, and gracious God does oftentimes leave, for a season, His own children to
manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover
unto them the hidden strength of corruption and deceitfulness of their hearts, that they may be humbled; (a) and, to
raise them to a more close and constant dependence for their support upon Himself, and to make them more
watchful against all future occasions of sin, and for sundry other just and holy ends(b). 109
108
Van Dixhoorn 75
Proof Texts: 2 Chronicles 32 25.26,31; 2 Samuel 24:1; (b) 2 Chronicles 12:7-9; Psalm 77:1,10,12; Mark 14:6672; John 21:15-17
109
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WCF 5.5. takes a pastoral approach, teaching that the most wise, righteous, and gracious God
allows temptation and sin to continue in the life of a believer. In this life God never removes
these things from us. The Confession teaches that God will oftentimes leave, for a season, His
own children, withdrawing His protection and opening them up to manifold temptations, and the
corruption of their own hearts, which will lead to backsliding.
The Confession gives the following reasons for these times of temptation:
1.
to chastise them for their former
sins, or
2.
to discover unto them the hidden
strength of corruption and deceitfulness of their hearts, that they may be humbled;
and,
3.
to raise them to a more close
and constant dependence for their support upon Himself, and
4.
to make them more watchful
against all future occasions of sin,
All of God’s actions, even those in which various trials afflict us are for His own purposes and
for our good. God could keep believers from trials, but He chooses not to. The Confession lists a
number of reasons for God’s leaving us open to temptation (see above). Because these things are
part of the secret council of God, we confess that we may never understand the full reason for
God’s actions. In the book of Job, neither Job nor Job’s comforters ever truly understood the
reason for his trials. We have no indication that Job ever knew about the first transactions
between God and Satan, which were the true cause of Job’s suffering. When considering things
from Scripture’s greater perspective, we see that many things were happening all at once. The
first cause for Job’s trials was the war in heaven and Satan’s accusations. God allowed Job’s
afflictions for His own purposes. Through the trial God also taught Job, challenging him,
revealing Job’s dependence on Him, humbling him, and making Job wait upon Him before
finally blessings him.
4.5. Providence and the Wicked
WCF 5.6. As for those wicked and ungodly men whom God, as a righteous Judge, for former sins, does blind and
harden,(a) from them He not only withholds His grace whereby they might have been enlightened in their
understandings, and wrought upon in their hearts;(b) but sometimes also withdraws the gifts which they had,(c) and
exposes them to such objects as their corruption makes occasion of sin;(d) and, withal, gives them over to their own
lusts, the temptations of the world, and the power of Satan,(e) whereby it comes to pass that they harden themselves,
even under those means which God uses for the softening of others.(f) 110
In this life, the very same means that God uses to chasten believers for blessing, He also uses to
harden the wicked in judgment.
110
Proof Texts: (a) Romans 1: 24,28; 11:7,8; Deuteronomy 29:4; (c) Matthew 13: 12; 25:29; (d) Deuteronomy 2:30;
2 Kings 8: 12,13; (e) Psalm 81: 11,12; 2 Thessalonians 2: 10-12; (f) Exodus 7:3; 8:15; 1 Peter 2: 7,8; Isaiah 6: 9,10;
Acts 28: 26,27
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even under those means that God uses for the softening of others: Although God’s righteous
judgments should soften men as they see their need, the wicked are not softened; rather, they are
hardened in their sin. The Confession goes into great depths to explain the way that God blinds
men.
1.
He not only withholds His grace
whereby they might have been enlightened in their understandings,
2. also withdraws the gifts which they had,
3. and exposes them to such objects as their corruption makes occasion of sin; and
4. withal, gives them over to their own lusts, the temptations of the world, and the power of
Satan,
5. whereby it comes to pass that they harden themselves
The wording is drawn from Romans 11:7,8 and Deuteronomy 2:30.
What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, (8)
as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear,
down to this very day” (Rom. 11:7,8).
But Sihon the king of Heshbon would not let us pass by him, for the LORD your God hardened his spirit and
made his heart obstinate, that he might give him into your hand, as he is this day (Deut. 2:30).
Although God is fully in control through His decree, Scripture expressly teaches that He does not
tempt men, nor is He the author of sin. James writes, Let no one say when he is tempted, “I am
being tempted by God,” for God cannot be tempted with evil, and he himself tempts no
one. (14) But each person is tempted when he is lured and enticed by his own desire. (15) Then
desire when it has conceived gives birth to sin, and sin when it is fully-grown brings forth death
(1:13-15). The Confession follows this negative wording when describing God’s interaction with
sinful men. God withholds His grace, withdraws the gifts, He exposes them to sin, and gives
them over to their own lusts. When God removes His restraining hand, men run into sin. In this
process, God does not force men to sin; rather, they chose to sin, being tempted by their own
lusts.
A key element is the hardening of sinners. When delivering Israel from bondage in Egypt God
called Pharaoh to ‘let my people go.’ In response, Pharaoh hardened his heart. This led to God
confirming Him in His sin by God’s hardening Pharaoh’s heart. The hardening process
continued, and finally Pharaoh was judged and destroyed at the Red Sea.
WCF 5.7. As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes
care of His Church, and disposes all things to the good thereof. 111
All authority has been given to Christ, who rules over all things (Matt. 28:18-20), and yet in
particular, in a most special manner, God takes care of His Church. The great aim of the
sovereign purposes of God is the care of His elect, the church. All things in the universe are put
to work for her good (Rom. 8:28). Nations come and go, businesses come and go, and yet all
things are made for the church. God has a particular care for His church, and He rules all things
111
Proof Texts: 1 Timothy 4:10; Amos 9: 8,9; Romans 8:28; Isaiah 43:3-5, 14
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in the world in order that the church might be blessed. Even in judgment, God is shaking Israel
(the church) to purify her (Amos 9:8,9).
Lesson Two Questions
1.
2.
3.
4.
Explain the absolute and relative revelation of God.
Explain what we mean by God is Spirit? What implications does this have?
Give a key Old Testament proof text used to describe God’s attributes.
Who alone has life in Himself? Does He need the creature? If He does not,
what is the function of the creature?
5. Explain the word ‘Godhead.’
6. How does God rule over all things?
7. Name two false teachings that the Confession rejects in WCF 3.1.
8. Does God decree the final state of all men and angels? If yes, name the section(s) in WCF
where this is found.
9. Explain why WCF 3.8. is important.
10. Who created the heavens and the earth?
11.
Use David’s sin of numbering
of the children of Israel to explain how Scripture shows us that God can decree something,
but men and even Satan are still responsible for their actions.
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Lesson Three: Sin, Man, and the Covenant (WCF 6,7)
In WCF 4.2. we read God created men good, in both righteousness and true holiness. Following
a standard redemptive historical approach WCF 6 considers the Fall first, the imputation of sin to
all mankind, and then the terrible effects of sin on mankind. In WCF 7 the related topic of God’s
covenants with men, the Covenant of Works and the Covenant of Grace are considered. 112 The
two chapters are closely related; the Covenant of Works in WCF 7 is the framework for the Fall
of man and the entrance of sin in WCF 6. Interestingly, the Westminster Confession considers
the Fall of man before the covenants, indicating that while the covenants are important, they may
not be c the overarching doctrine that many claim them to be.
1.
Chapter VI: Of the Fall of Man,
of Sin, and the Punishment Thereof
The entrance of sin into the world is developed in Genesis 2 and 3. The simple story reminds us
of the glory of man as created in God’s image, the nature of sin, and the terrible effects that sin
had on mankind. These are historical events, not mere symbols. The Doctrine of Sin is rooted in
the history of man, and because it affected the first man, it affected all men.
1.1 The First Sin
WCF 6.1. Our first parents, being seduced by the subtilty and temptations of Satan, sinned, in eating the forbidden
fruit. (a)This their sin, God was pleased, according to His wise and holy counsel, to permit, having purposed to
order it to His own glory. (b)113
Adam and Eve, our first parents, are the root of all mankind (WCF 4.3.); all men born since flow
directly from them.
The first sin was the eating of the fruit of the tree of the knowledge of good and evil. This was a
transgression of the specific commandment under the Covenant of Works (WCF 7.2.). There was
nothing intrinsically evil in the fruit; rather, it was a test of obedience and loyalty to God. Adam
and Eve were given authority in the garden to eat from any tree, but God withheld the fruit from
one in order to remind them of their ultimate subjugation to Him. If they obeyed, they would be
blessed, if they ate from it they would die.
Satan’s temptation included a promise of knowledge, without subjection to God. Had they
humbled themselves under God’s Word, God may have taught them but they chose not to. They
sought knowledge directly; they believed Satan’s promise that they would be like God, knowing
112
Our first parents were created by God and were good (WCF 4.2.). In the Covenant of Works life was promised to
Adam; and in him to his posterity, upon condition of perfect and personal obedience (WCF 7.2.) The Westminster
Larger Catechism also stresses the test and probation: entering into a covenant of life with him, upon condition of
personal, perfect, and perpetual obedience, of which the tree of life was a pledge (WLC 20)
113
Proof Texts: (a) Genesis 3:13; 2 Corinthians 11:13; (b) Romans 11:32
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good and evil. Adam rejected the authority of God’s Word and chose his own wisdom with
terrible results.
The Confession lists three reasons for the Fall. Adam and Eve’s sin, the temptation of Satan
(Satan meaning adversary), and the fact that the Fall was foreordained, God was pleased to
permit it, having purposed to order it to His own glory. He knew Adam and Eve were going to
sin, and even this sin was under His control, and He overruled it to work for His own glory
(Rom. 11:32,33).114
1.2. The Consequences of the Fall for Adam and Eve
WCF 6.2. By this sin they fell from their original righteousness and communion, with God, (a) and so became dead
in sin, (b) and wholly defiled in all the parts and faculties of soul and body.(c) 115
The effects of the Fall were devastating. Adam and Eve were made with original righteousness
and communion, with God.116 The original righteousness refers to the fact that both Adam and
Eve were untainted with sin, the communion points to their access to God. In the garden, they
walked and talked with Him. After the Fall, they became twisted (Rom. 3:23), and they hid from
God’s presence. In justice, God cast them out of the garden, barring them from returning by a
mighty angel. All men are now separated from God’s presence, hide from Him (Gen. 3:8), and
are corrupted by sin.
There are three major consequences of the Fall. Adam and Eve became:
1. dead in sin,
2. wholly defiled,
3. in all the parts and faculties of soul and body
dead in sin: The word indicates an absolute state. They were not merely sick; they were dead.
Death spread to every aspect of their nature, both the physical and spiritual. To be dead in sin
does not mean a state of inactivity as we speak of in popular culture today. In Scripture to be
dead means to be separated from God and His goodness. In Adam’s case, as with us today, death
works slowly but certainly. Man who has the sure sentence of death upon him, waits for his
return to the dust and the coming final judgment, which will be his eternal separation from God.
In Ephesians 2:1-3 Paul says:
And you were dead in the trespasses and sins (2) in which you once walked, following the course of this
world, following the prince of the power of the air, the spirit that is now at work in the sons of
disobedience— (3) among whom we all once lived in the passions of our flesh, carrying out the desires of
the body and the mind, and were by nature children of wrath, like the rest of mankind.
117
For God has consigned all to disobedience, that he may have mercy on all. (33) Oh, the depth of the riches
and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! (Rom.
11:32,33).
115
Proof Texts: (a) Genesis 3:6-8; Ecclesiastes 7:29; Romans 3: 23;(b) Genesis 2:17; Ephesians 2:1; (c) Titus 1:15;
Genesis 6:5; Jeremiah 17:9; Romans 3: 10-18
116
See also WCF 4.2. which speaks of knowledge, righteousness and true holiness.
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wholly defiled: The terrible effects of sin are only really addressed in Reformed theology. In the
Institutes of the Christian Religion, Calvin calls it radical corruption. It has also been called ‘total
depravity,’ indicating that every aspect of man is affected by sin. Genesis says: The LORD saw
that the wickedness of man was great in the earth, and that every intention of the thoughts of his
heart was only evil continually (6:5). Now men worship and serve the creation, not the creator
(Rom.1:15), and men seek their own will, not the will of God.
Although Adam was still in the image of God, his entire nature was twisted and defiled, so that
and instead of living towards God, he lived separated from God. Even though man inherits
Adam’s sinful nature, this does not mean man is as bad as he could be, but it does mean that
every part of him is corrupt and defiled. Every action he does is sinful, slanted away from God
and God’s glory. Adam and others continue to have all the intelligence, creativity, and inner
drive for the dominion over the creation, but rather than exercising this for the glory of God, man
acts for other motives. He acts for himself, either though greed or through fear. Even what we
call ‘good men’ in a general civil sense, are corrupt before God. Because the power of sin is so
great, unregenerate man does not desire, nor can he desire, to seek God’s will. As Jeremiah says:
The heart is deceitful above all things, and desperately sick; who can understand it? (Jer. 17:9).
Other theologies deny that man is wholly defiled. At the time of the Confession Pelagaisim and
Arminian theologians claimed that man was not fully defiled by sin, and that there still remains
in him some good, merit, or free will through which man himself can freely desire to serve God.
The Confession rejects this idea.
in all the parts and faculties of soul and body: The defilement is throughout the whole of man,
affecting every part and every action. The corruption affects his moral and spiritual life, and it is
also manifest in sickness, death, and decay. All these enter the body, resulting finally in
physically death.117
1.3. The Transmission of Sin to All Mankind
WCF 6.3. They being the root of all mankind, the guilt of this sin was imputed; and the same death in sin, and
corrupted nature, conveyed to all their posterity descending from them by ordinary generation. 118
They: This points to Adam and Eve, now corrupted by sin.
the root of all mankind: Because all mankind flows from one root, the effects of the first
transgression is communicated from them to all their natural children (Acts 17:26). The
Confession rejects Pelagianism, which states that Adam’s sin only affected Adam.
The relationship of Adam and Eve to all men raises a number of points. Why should we all be
guilty for another’s sin? Is God not unjust to do so? The Scriptures teach a corporate aspect to
human nature. Today, in the West, men are seen as isolated individuals, but this is not true
117
The Confession does not speculate on the origin of the soul of man, nor does it claim to be creationist or
traducianist (someone who believes that a child inherits his soul as well as his physical characteristics from his
parents). For more information, see Berkhoff. 206-218.
118
Proof Texts: Psalm 51:5; Job 14:4; 15:4
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biblically, nor is it true in many other cultures. Even in the West, we are governed by a
representative democracy. Elected officials make decisions affecting us, on our behalf. Children
born of American parents are American, as is the case with those in England and other counties.
No one can escape their connection to those who have gone before. As the natural offspring of
Adam, God sees us in Adam, even as in salvation we are seen as being in Christ. In fact, the
story of the Bible is that of the two Adams, the one who brought sin and death and the other who
brought grace.
The idea of our first parents being the root of all mankind raises two important and interrelated
issues:
Is it ‘Adam’s sin’ or should it
be the sin of ‘our first parents’ which is the root of the Fall of mankind?
2.
What does the Confession mean
by the imputation of sin to all flowing from them?
1.
WCF 6.3. speaks of the sin of Adam and Eve, and makes them both the root of sin, but other
sections focus on Adam’s sole role as our representative (WLC 22, 193 and WSC 16). Adam had
a unique role in Scripture as our federal head. “We are born united to the first Adam, he is our
representative, and so his guilt is imputed or credited by God to all of his descendants. When he
fell, we fell with him.”119 If this is true, why does the Confession focus on both Adam and Eve?
Early theology tended to make a biological link between Adam and Eve in both the creation of
man and the transmission of sin. Over time theologians developed the idea of federal legal
imputation in Adam. As federal theology gained prominence, the root of sin was restricted to
Adam as our legal representative, in order to better reflect Scripture (Rom. 5:12,18,19, 1 Cor.15).
The two-Adam theology was common at the time of the Confession and Van Dixhoorn notes that
the ‘first parents’ wording was anomalous even at the time of the Confession, where the root is
restricted to Adam alone.120
the guilt of this sin was imputed: The original meaning in context of the Confession is unclear. In
traditional Reformed theology there is a distinction between the guilt of sin, verses
corruption/pollution of sin. The guilt of sin refers to direct imputation, a reckoning or a judicial
declaration, whereby all are directly and legally guilty before God as a consequence of Adam’s
sin who was our legal representative. As the root, Adam, or our first parents were legally found
to be sinners before God, having legally transgressed God’s command. Thus making all in him
also guilty. This is automatic; it is immediately or directly imputed on all due to Adam and Eve’s
sin, not due to our actual sins. In contrast the corruption of sin refers to the inner defilement of
sin.
Because the Confession deals with the nature of man and the transmission of sin together in
WCF 6, it presents a complex historical, biological, and spiritual view of the connection between
Adam and Eve and all those who flow from them by ordinary generation. This seems to indicate
that Adam and Eve’s sin was generally imputed, that is transferred to all born from him. It could
119
120
Van Dixhoorn 89
Ibid 89 Fn 1
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refer to direct imputation of the legal guilt of Adam’s sin under the Covenant of Works, but it is
not clear. Letham argues for a broader generic construction of the clause.121 He points out that,
“The sin imputed here is the sin of our first parents and the basis for it is a natural one: they
were ‘the root of all mankind.’”122 This argument follows the Confession’s realistic approach to
the nature of man with its focus on natural transmission and the transmission of sin as discussed
in the context of Adam and Eve and natural generation, rather than the legal framework of the
Covenant of Works in WCF 7. For these reasons Letham comments: “While Adam was a public
person, the relationship is not explicitly described as legal, but genetic. In view of the
widespread, but not universally accepted, immediate imputation of Adam’s sin, this forensic
relationship is clearly in view, but it is couched in the language that allows for the idea that the
contraction of sin by Adam’s posterity is grounded on a realistic manner based on natural decent.
This is underlined in WLC 26, where the assembly says that original sin is conveyed by natural
generation.”123 Letham suggests that the wording might have been deliberately ambiguous in
order to allow for more to subscribe to it as the divines took a similar approach with respect to
the imputation of Christ’s righteousness in WCF 11.
and the same death in sin, and corrupted nature, conveyed to all their posterity
The same absolute corruption that affected our first parents is now found in all of Adam’s
descendants, dominating them from birth. All men are now dead in sin and have a corrupted
nature.
descending from them by ordinary generation
The last phrase, by ordinary generation, points to a realistic understating of the transmission of
sin. It also separates Christ from all other men. Being born of the virgin, by the power of the
Spirit, He breaks the chain between Adam and Himself.
1.4. Mankind’s Current State
WCF 6.4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all
good, (a) and wholly inclined to all evil, (b) do proceed all actual transgressions.(c)124
The Confession outlines a number of interrelated yet distinct actions that occur in the
transmission of sin from Adam to all men.
1. Our parents Adam sinned and fell, becoming totally depraved.
2. In Adam, we sinned and the guilt of this sin was imputed.
3. The original sin of Adam was also transmitted to men, leading to all men being originally
corrupt.
4. All our actual sins flow from our state of original corruption.
121
Contra Hodge, The Confession of Faith (105,106), quoted by Letham (119). Shaw, who wrote some time
afterward, also takes the same position. See www.reformed.org/documents/shaw/.
122
Letham 199; Italics indicate his emphasis.
123
Letham 200
124
Proof Texts: (a) Romans 5:6; 8:7; 7:18; Colossians 1:21; (b) Genesis 6:5; 8:21; Romans 3: 10-12; (c) James 1:
14,15; Ephesians 2: 2,3; Matthew 15:19
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5. All men are therefore guilty in Adam and due to their own personal sin.
The nature of our inward corruption, our sinful state, is described as follows:
1.
we are utterly indisposed,
2. disabled, and
3. made opposite to all good (Rom. 5:6; 8:7; 7:18; Col. 1:21), and
4. wholly inclined to all evil (Gen. 6:5; 8:7; 7:18; Rom. 3:10-12)
All of man’s nature is terribly affected; the words utterly indisposed indicates no one chooses to
follow God. Disabled indicates inability, and made opposite to all good, indicates a settled
commitment to reject good. To do evil, wholly inclined to all evil, indicates the ongoing desire
for evil in our hearts. The effect is total: so do proceed all actual transgressions (Jas. 1:14,15;
Eph. 2:2,3; Matt. 15:19).
From the total corruption of our nature flows man’s personal sins against God. “[F]rom the state
of sin erupts a life of sin.”125 Although original corruption and our actual sins can be
distinguished, they can never be separated. The one causes the other (Jas. 1:14,15).126
The complete sinfulness of all men, leading to death is such a terrible but yet fundamental point
that we have included the key verses below.
For while we were still weak, at the right time Christ died for the ungodly (Rom. 5:6).
For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot
(Rom. 8:7).
For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but
not the ability to carry it out. (Rom. 7:18).
… for the intention of man's heart is evil from his youth (Gen. 8:21).
None is righteous, no, not one;(11) no one understands; no one seeks for God.(12) All have turned aside;
together they have become worthless; no one does good, not even one (Rom. 3:10-12).
But each person is tempted when he is lured and enticed by his own desire, (15) Then desire when it has
conceived gives birth to sin, and sin when it is fully grown brings forth death (Jas. 1:14,15).
And you were dead in the trespasses and sins (2) in which you once walked, following the course of this
world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience
— (3) among whom we all once lived in the passions of our flesh, carrying out the desires of the body and
the mind, and were by nature children of wrath, like the rest of mankind (Eph. 2:1-3).
For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander
(Matt. 15:19).
125
126
Van Dixhoorn 90
Supra.
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The idea that men are completely corrupt and slaves to sin and so under the reign of death is an
anathema to modern man. To the unregenerate, man is made good, and all his problems can be
solved by more education or by changing his environment. An honest look at the world shows us
that the power of sin controls men and that there is something fundamentally wrong with man.
All men are subject to death.
1.5. Ongoing Sin in the Regenerate
WCF 6.5. This corruption of nature, during this life, does remain in those that are regenerated;(a) and although it
be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.
(b)127
The Confession proceeds topically, reminding us that the corruption of nature continues to affect
even the regenerate Christian. The strength of sin is such that those who have been made
regenerate, through God’s powerful work, by the Spirit, in their hearts, still suffer from the
effects of sin. In this life the power of sin is not yet overcome. In God’s wisdom, the indwelling
power of sin will only be removed in death.
although it be, through Christ, pardoned, and mortified; itself, and all the motions thereof, are
truly and properly sin: Though the power of sin, for the regenerate, is broken, and we are legally
pardoned in Christ, the remnants of the corrupt nature continues. The Confession rejects the
claim that once we are in Christ we no longer sin. We continue to struggle with indwelling sin. In
this battle with sin, a believer’s union with Christ’s death and resurrection means there is not an
even balance between good and evil. A decisive, even if not yet final, victory over sin occurred
in union with Christ’s own death, burial, and resurrection (Rom. 6). A believer’s native idolatry
is broken, so he is now able to strive to overcome sin. The battle will continue throughout the
Christian’s life, but and it will come to final victory on the saint’s death and the resurrection.
This is a process; one we call progressive sanctification. We will study this topic in more detail
later. The Confession rejects any teaching that makes claims of perfectionism, or that man can be
perfect in this life. It also repudiates antinomianism, which is the claim that since we are now in
Christ, we can do what we like. We are no longer to worry about obeying God. In fact, the truth
that we are united to Christ creates an even higher obligation to strive against the remnants of
indwelling sin in the believer. As Paul wrote: For the desires of the flesh are against the Spirit,
and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep
you from doing the things you want to do, (Gal. 5:17). In fact, all those united to Him CANNOT
continue in sin. We take comfort knowing that the final victory over sin will come either upon
our death or (for all) at the Second Coming of Christ.
1.6. The Taxonomy (definition) of Sin in the Unbeliever
WCF 6.6. Every sin, both original and actual, being a transgression of the righteous law of God, and contrary
thereunto, (a) does in its own nature, bring guilt upon the sinner, (b) whereby he is bound over to the wrath of
127
Proof Texts: (a) 1 John 1:8; Romans 7:14, 17,18,23; James 3:2; Proverbs 20:9; Ecclesiastes 7:20; (b) Romans
7:5, 7,8,25; Galatians 5:17
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God, (c) and curse of the law,(d) and so made subject to death, (e) with all miseries spiritual,(f) temporal,(g) and
eternal.(h)128
The unbeliever is considered guilty for the original sin in Adam, his own original sinful state, as
well as his actual sins.
being a transgression of the righteous law of God: All sin is a transgression of God’s Law (1
John 3:4).
of the righteous law of God: The Confession sees the Law as a single principle. In the garden, the
transgression concerned the express commandment to not eat of the tree of the knowledge of
good and evil. In addition, both creation and the inward witness of God within man reflect the
Moral Law of God. Later, the Moral Law would be summarized and externalized in the Ten
Commandments and then further explained in the Sermon on the Mount.
All mankind, who break God’s Law, are subject to the following judgments of God:
1.
bound over to the wrath of God
In Romans 1, Paul asserts that the wrath of God is revealed from heaven against all sin and
unrighteous of men. All sinners, whether Jew or gentile, are subject to the wrath of God and are
children of wrath (Eph. 2:3).
2.
curse of the Law
The broken Law brings a curse. Cursed be everyone who does not abide by all things written in
the Book of the Law, and do them (Gal. 3:10b). The Jews were also subject to breaking the
expressly given law of God at Sinai.
The consequences of God’s wrath and curse are as follows:
death, with all miseries spiritual, temporal, and eternal: The wrath and curse of God led to death,
the active judgment of God. Biblically, death is the separation from all of God’s goodness. Death
is the active infliction of separation and His wrath. It is manifest first spiritually, in hostility to
God, and then temporally through sickness and death in this life. Finally, men will be eternally
separated from God in the final judgment. In Scripture, the great proof of sin is death.
eternal: Although many argue for annihilationism, which is the belief that man’s life ceases in
death, the Confession maintains the eternal judgment of the wicked, one without end. Christ and
Paul both affirm this teaching.
Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the
devil and his angels’ (Matt. 25:41).
128
Proof Texts: (a) 1 John 3:4; (b) Romans 2:15; 3:9,19; (c) Ephesians 2:3; (d) Galatians 3:10; (e) Romans 6:23; (f)
Ephesians 4:18; (g) Romans 8:20; Lamentations 3:39; (h) Matthew 24:41; 2 Thessalonians 1:9
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They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the
glory of his might (2 Thess. 1:9).
2. Chapter VII: Of God's Covenant with Man
God never speaks to men without a covenant. Covenant theology has always played an important
part in Christian theology. The Patristic Fathers were the first to teach Covenant Theology, and
the Roman Catholic Church also taught it. Zwingli, and other early Reformers in Zurich revived
the doctrine, using it to stress the unity of the Old and New covenants in their debates with the
Anabaptists. Later, Bullinger and Calvin also taught the Doctrine of the Covenant. The
Continental Reformers, Ursinus (1534-83) and Olevianus (1536-87) developed this doctrine
which was further developed in England and in Scotland in during the later Reformation period.
At the time of Confession, the concept of the covenant was not new, and the Confession played a
unique role in refining and formally codifying the doctrine.
The Confession is bi-covenantal; it develops an initial Covenant of Works and the subsequent
Covenant of Grace. Each covenant has a representative head, creating a ‘two-Adams’ structure, a
federal theology that affects almost every section of the Confession.
2.1. The Foundational Nature of the Covenant in the Confession
WCF 7.1. The distance between God and the creature is so great, that although reasonable creatures do owe
obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward,
but by some voluntary condescension on God's part, which He has been pleased to express by way of covenant.129
The Confession begins by stressing the gap between God and all reasonable creatures. Even
though man is made in God’s image, the gulf between God and man is so great, both in creation
and due to our sin, that we are not in a position to give, and God, as our Creator, has no need to
receive (Job 35:7,8) anything from us. All the nations are a mere drop in the bucket before him
(Isa. 40:13-17). Job also warns us that God is not a man (Job 9:32,33).
Although reasonable creatures (men and angels) do owe obedience unto Him as their Creator,
and He is the only source of their greatest blessedness and reward, we cannot have any
relationship with Him unless He so chooses by way of covenant to bring us into relationship with
Himself.
by some voluntary condescension on God's part: The covenant was a free gracious act of God, a
voluntary condescension on God's part. He was not obliged to enter into a relationship with us,
but in His mercy, He chose to do so. In the covenant, God allocates man’s duties and allows man
to claim rewards and blessings to which he had no rights.
2.2. The Covenant of Works
WCF 7.2. The first covenant made with man was a covenant of works, (a) wherein life was promised to Adam; and
in him to his posterity, (b) upon condition of perfect and personal obedience.(c) 130
129
130
Proof Texts: Ephesians 4:18
Proof Texts: (a) Galatians 3:2; (b) Romans 10:5; 5:12-20; (c) Genesis 2:17; Galatians 3:10
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The first covenant was the Covenant of Works. The concept of the Covenant of Works has been
taught since the time of Augustine, but the Westminster Confession was the first Reformed
confession to codify and name it.
The Covenant of Works is also called the Covenant of Nature and the Covenant of Life. 131 Each
name highlights a different aspect of the covenant. The ‘Covenant of Nature’ links the covenant
to the original creation with Adam, the ‘Covenant of Life’ refers to the reason for the covenant,
that had Adam fulfilled the covenant he would have merited life. Finally, the title ‘Covenant of
Works’ refers to the way that Adam would benefit, which was in and through his own works.
The primary test of the covenant was a condition of perfect and personal obedience. It was
conditional; Adam had to obey. The condition was one of works, and it was within Adam’s
power to do it, in his own strength. It was personal; Adam acted for himself as well as all in him.
He was the representative; no one represented him. Adam failed, and he came under the law’s
penalty and death (Gen. 2:17). It is unclear if the Confession teaches a probationary period,
meaning that if Adam obeyed for a period, then he would earn life. 132 If Adam disobeyed, he
would die. The Confession works from the general principle that the negative command of
Genesis 2:17, but of the tree of the knowledge of good and evil you shall not eat, for in the day
that you eat of it you shall surely die, also included a positive aspect, namely that if they did not
eat, they would live.133
The term ‘work’ helps to contrast this covenant with the other main covenant, the Covenant of
Grace. In that covenant, men receive God's blessing as a free gift, earned through the mediatoral
work of Christ, not through Adam’s nor through their own works.134 Some argue that we should
not use the phrase, the covenant of works as there was grace in the covenant. God did not have to
enter into this covenant with men but He graciously chose to do so. This line of thinking
misunderstands how the Confession uses the word grace. If we redefine grace as God’s
undefined goodness, then this argument would be valid, but in the Confession, the idea of grace
refers to God’s grace in His redemptive work in Christ, not His general goodness. Further, in this
covenant Adam could only earn merit through his perfect and personal obedience. The covenant
is summarized by the phrase do this and live (Lev. 18:5). Adam’s reward was linked to justice
not grace.135 The titles Covenant of Works and Covenant of Grace are correct.
and in him to his posterity: In the Covenant of Works, Adam acted as a representative, a
covenantal head for all his posterity. Adam was the head and root of all mankind. All who follow
him have his sin imputed to them, legally and federally, and they inherit original sin. Man is now
broken, depraved, corrupt, and incapable of salvation.
131
Westminster Shorter Catechism (WSC) 12; WLC 20
The Westminster Larger Catechism includes the word ‘perpetual.’ If this is correct it indicates that Adam’s
obedience would have to go one forever. This is not in the Confession, and it is hard to justify with the general
nature of a covenant, but as Letham notes, it was deliberately inserted (226,227)
133
The principle that if something is commanded then it also includes the opposite aspect is common in Reformed
theology from Calvin onward. It is based on Deuteronomy 28 and 29. For instance, the sixth commandment says
that we must not kill, and by implication, this includes the idea that we must also protect life.
134
WLC 32; The bi-covenantal structure in chapter 7 is at the heart of the theology of the Westminster Confession.
135
In distinguishing the ‘grace’ of the two covenants, Fesko argues the former covenant is one of the graces of
friendship; it is not the grace of reconciliation for sinners. “Once the covenant was breached there was no way it
could be repaired” (140). Ball states: “It promised no mercy or pardon, admitted no repentance, accepted no
obedience, that what was perfect and complete” (140).
132
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2.3. Covenant of Grace
WCF 7.3. Man, by his fall, having made himself incapable of life by that covenant, the Lord was pleased to make a
second, (a) commonly called the covenant of grace; wherein He freely offers unto sinners life and salvation by Jesus
Christ; requiring of them faith in Him, that they may be saved, (b) and promising to give unto all those that are
ordained unto eternal life His Holy Spirit, to make them willing, and able to believe. (c) 136
Adam fell; therefore, he was incapable of life under the Covenant of Works. Due to Adam’s sin,
all men are now marked by death.
the Lord was pleased to make a second: In His mercy, freely, and under no obligation, God made
a second covenant with men, called the Covenant of Grace. This new covenant is as unexpected
and undeserved as it is wonderful. The two covenants, Works and Grace, are mutually exclusive.
In Adam, all men were condemned. The test of the tree is now over even though the
consequences of Adam’s sin, the entrance of sin and the reign of death, continue throughout the
whole creation (Rom. 5:12). In the Covenant of Grace, God offers salvation, and He makes every
aspect of salvation freely available through the coming of His Son. Salvation is by faith, and God
graciously gives faith to His elect.
commonly called: The phrase ‘Covenant of Grace’ is not used in Scripture, but the concept itself
is clearly present. The phrase was a common title, used by many of the Reformers. The title
refers to the series of covenants stretching from Genesis 3:15 to the New Covenant. This series
of covenants has a central theme, the coming of the Seed, Christ, the son of Abraham, the
Davidic king. Each covenant developed the preceding ones, adding new aspects.
the covenant of grace: The second covenant is called the Covenant of Grace. Why is that? It is
called that because it is still a covenant, and it is by grace, as it is now impossible for fallen men
to do good works or any work for God. They are now wholly set on doing evil. The Covenant of
Grace contains glorious promises. The great hope of the covenant is that God has done what the
law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh
and for sin, he condemned sin in the flesh (Rom. 8:3) “Where the first covenant is a deep
willingness to have fellowship with mere creatures, this second covenant is a staggering display
of God’s willingness to forgive and to have fellowship with those who are unworthy.” 137 All the
covenantal promises climax in the coming of God’s own Son, Christ, the sum and substance of
the new covenant (Rom. 10:6). Christ is the great hope and the ground of our confidence; He has
fulfilled the covenant. He is the surety, guaranteeing its promises. We receive the blessings by
faith not works.
The promises of this covenant include the ideas that God:
1.
2.
sends His Son
gives the Holy Spirit
136
Proof Texts: (a) Galatians 3:21; Romans 8:3; 3:20; Genesis 3:15; Isaiah 42:6; (b) Mark 16:15,16; John 3:16;
Romans 10: 6,9; Galatians 3:11; (c) Ezekiel 36:26,27; John 6:44,45
137
Van Dixhoorn 100
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thus making His people willing
and able to believe.
Each of the three persons of the Trinity plays an essential part in the covenant. God the Father
did not have to send His Son to die for sinners; He did not owe mankind anything. But by His
own mercy and grace He did so. Salvation is only found in His Son who acts as the second man,
the last Adam, earning salvation as our representative. Through the covenant we also receive the
Holy Spirit. The Spirit works in the heart, and through this internal working of the Spirit, men
are made both willing and able. It is the Spirit’s work in men that gives the gift of faith, putting it
in their hearts, so that they might receive and rest upon on Christ and His salvation. The word
‘willing’ indicates that the Holy Spirit overcomes their natural corruption, and ‘able’ indicates
that He gives them the power to believe. Each manifests the grace of the covenant.
The Covenant of Grace sets the scene for the rest of the Confession: the work of Christ, the
application of salvation of the work of the Spirit, the Doctrine of the Church, and the
administration of the Sacraments. Redemption comes through Christ and the covenants.
2.4. Definition of the Covenant
WCF 7.4. This covenant of grace is frequently set forth in scripture by the name of a testament, in reference to the
death of Jesus Christ the Testator, and to the everlasting inheritance, with all things belonging to it, therein
bequeathed.138
WCF 7.4. offers a definition of the covenant. At the time the Confession was written, the
covenant was broadly defined both as (1) a contract and also as (2) a will and testimony. The
Confession seems to allow for both, noting that the covenant is also frequently set forth as a
Testament (Heb. 9:15-17, 7:22). The two definitions, covenant and Testament are not mutually
exclusive 139 but in recent Reformed scholarship there is a tendency to speak of the New
Covenant, not the New Testament.
The Covenant of Grace is the only true source of all blessings; it is the only supplier of the
everlasting inheritance that believers receive. There are no other options.
2.5. Unity and Diversity of the Single Covenant of Grace
WCF 7.5. This covenant was differently administered in the time of the law, and in the time of the Gospel: (a) under
the law it was administered by promises, prophecies, sacrifices, circumcision, the paschal lamb, and other types and
ordinances delivered to the people of the Jews, all foresignifying Christ to come;(b) which were, for that time,
sufficient and efficacious, through the operation of the Spirit, to instruct and build up the elect in faith in the
promised Messiah, (c) by whom they had full remission of sins, and eternal salvation; and is called the Old
Testament.(d)140
138
Proof Texts: Hebrews 9:15-17; 7:22; Luke 22:20; I Corinthians 11:25
For a fuller description of the covenant see Zugg, covenants at www.course.mints.edu.
140
Proof Texts: (a) 2 Corinthians 3:6-8; (b) Hebrews 8-10; Romans 4:11; Colossians 2: 11,12; 1 Corinthians 5:7; (c)
1 Corinthians 10:1-4; Hebrews 11;13; (d) Galatians 3: 7-9,14
139
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The one Covenant of Grace has a single substance Christ, even though it was administered
differently in the two periods: the time of the law (Israel and Old Testament) and the time of the
gospel (New Testament). The Confession explores the differences but then returns to assert,
There are not therefore two covenants of grace, differing in substance, but one and the same,
under various dispensations.141
Anabaptists and others argue that God deals differently with His people in the Old and New
Testaments. They claim that God dealt with the Jews in one way, through the Law, and in the
New Testament, He deals with Christians through the Gospel promises. The Confession rejects
this line of thinking.
2.5.1. Administration in the Time of the Law
The Confession begins by explaining that the covenant at the time of the Law was:
1.
2.
administered by promises,
prophecies,
sacrifices,
circumcision, the paschal lamb, and
3.
other
types
and
ordinances
delivered to the people of the Jews,
4.
all foresignifying Christ to come
During the period of Law, the promises looked forward to the coming of Christ. They were
administered through prophecies, sacrifices, circumcision, the paschal lamb, and typology.
Although given to the Jews, they pointed forward to Christ and the New Covenant (Heb. 10:810). Even though these were only promises, not the substance, the power of God still worked in
them to bring salvation through Christ. The Confession is clear; there are not two ways of
salvation, only one.
In the Old Testament the Spirit was powerfully at work. The Confession claims:
1.
through the operation of the
Spirit, the promises were made
2.
for that time, sufficient and
efficacious,
3.
to instruct and build up the elect
in faith in the promised Messiah
The Holy Spirit was at work in the time of the Law. Through His power, God allowed Old
Testament saints to see through the types and sacrifices to the antitype, the promised Messiah
Christ (Col. 2:11,12). Those without the Spirit would only have seen the rituals, but those
enabled by the Spirit saw that the sacrifices, the miracles, priesthood, the temple, the water from
the rock, and the manna from heaven all pointed to Christ (1 Cor. 10). In 1 Corinthians 10 Paul
says that the rock in the wilderness was Christ. Even though the Messiah was still to come, yet
141
In WCF 7.7. and WCF 8, On Christ the Mediator, there is a greater emphasis on the progressive revelation of
Scripture, so that the salvation, in the history of redemption, is only seen as fully accomplished in Christ.
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for that time, the promises were sufficient and efficacious. Through the Spirit, Abraham rejoiced
to see Christ’s day (John 8:56), and others welcomed salvation from a distance (Heb. 11:3).
in the promised Messiah: This section links the covenant with the Messiah, Christ the Mediator
(WCF 8). The focus of the one Covenant of Grace is the Messiah, the Christ, in both the time of
the Law and the time of the Gospel (1 Cor. 5:7).
1.
by whom they had full remission
of sins, and
2.
eternal salvation;
Salvation in both testaments has always only been in Christ, the one and only Mediator of the
New Covenant. He is the sole source of salvation in both testaments. In the Old Testament
believers were not saved by the animal blood sacrifices, they were saved by the Messiah’s work,
the power of which stretched back into the Old Testament.
2.5.2. The Time of the Gospel
The Confession moves from the promise of the Old Covenant to the fulfillment in the time of the
Gospel. In is in the Gospel that Christ the substance was exhibited.
WCF 7.6. Under the Gospel, when Christ, the substance, (a) was exhibited, the ordinances in which this covenant is
dispensed are the preaching of the Word, and the administration of the sacraments of Baptism and the Lord's
Supper: (b) which, though fewer in number, and administered with more simplicity, and less outward glory, yet, in
them, it is held forth in more fullness, evidence, and spiritual efficacy, (c) to all nations, both Jews and Gentiles; (d)
and is called the New Testament. (e) There are not therefore two covenants of grace, differing in substance, but one
and the same, under various dispensations.(f)142
The Confession teaches that Christ is the substance of all the types and promises. In His coming,
the types and shadows of the Old Testament administration ended.
In the time of the gospel, the ordinances in which this covenant is dispensed are the preaching of
the Word, and the administration of the sacraments of Baptism and the Lord's Supper. These are
the only three means through which we receive Christ.
Which, though fewer in number, and administered with more simplicity, and less outward glory,
yet, in them, it is held forth in more fullness, evidence, and spiritual efficacy.
The many, the visible and often complex ways that grace was administered in the Old Testament
seemed glorious. Moses’s face shone, the temple was built, great sacrifices were made, and the
great kings ruled in Jerusalem. Yet these outward forms were not the substance. These only
pointed us to the greater glory in Christ: to His life, death, and resurrection. It might seem that
the reality has far less outward glory, but the complex Old Testament rules tended to undermine
the simplicity of the Gospel, which is now clearly manifest in His Son. The same point is made
in Hebrews 12:18-24.
142
Proof Texts: (a) Colossians 2:17; (b) Matthew 28:19; 1 Corinthians 11:23-25; (c)Hebrews 12: 22-27; Jeremiah
13: 33-34; (d) Matthew 28:19; Ephesians 2: 15-19; (e) Luke 22: 20; (f) Galatians 3:14; Acts 15:11; Romans 3: 2123, Psalm 32:1; Romans 4:3,6,16,17,23,24; Hebrews 13:8
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to all nations, both Jews and Gentiles: In the time of the Law, the promise of the Messiah was
given to Jews, but in the coming of Christ, the Gospel is now to be preached to all men
throughout the Church. In the Great Commission Christ says: Go preach the gospel to all nations
(Matt. 28:19,20).
The section ends by reminding the reader that the covenant was administered differently in
different times: there are not therefore two covenants of grace, differing in substance, but one
and the same, under various dispensations.
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2.6. Advanced Discuses
The issue of the Law intersects with both the Covenant of Works and the Covenant of Grace in
the Confession. This section briefly explores some of these connections.
2.6.1. In the Confession, the Law in the Covenant of Works is often linked to the covenant at
Sinai.
1. Although the Law is formally given at Sinai, the Confession uses texts referring to the
Mosaic economy to describe the initial Covenant of Works. Key verses include Galatians
18:5, Galatians 3:12, and Romans 10:5.
2. It asserts that the function of the Law is the same in both covenants; it is reward based. It
asserts that if men do the works of the Law they shall live, and if not, they shall die.
3. It understands the God’s command to men as the Moral Law, and it asserts the Moral Law
is found in all the covenants, including the Covenant of Works.
i. The Moral Law is first seen in the Garden of Eden. Fisher notes, “Adam heard as much
in the garden, as Israel did at Sinai, but only with fewer words and without thunder.”143
ii. The Confession speaks of “a law” in WCF 19.1. and in subsequent sections it relates it
to the Law at Sinai as a summary of the Moral Law (19.2.).
This clearly links the Moral Law, the Law given in the Covenant of Works, and the Law given at
Sinai.
2.6.2. Obedience to the law links both Adam in the Covenant of Works and Christ in the New
Covenant. The two federal heads, Adam and Christ, both have to obey the Law. Adam through
his disobedience to the Law brings death, while Christ though His obedience brings life.
2.6.3. The Law is related to Christ’s headship in the Covenant of Works and Doctrine of Legal
Justification. Adam’s transgression is imputed to all, and Christ’s obedience to the Law means
righteousness is also imputed to all in Him.
3. Is the Law a Republication of the Original Covenant of Works?
The divines debated the issue, but they did not agree to it. The question is open, but in WCF 7
the Mosaic Law is clearly seen as part of the one Covenant of Grace and so distinct from the
Covenant of Works.
4. A Separate Covenant of Redemption
The Confession is bi-covenantal; built on the twin covenants of Works and the Covenant of
Grace. This raises the issue of whether the Confession allows for another Covenant of
Redemption, or if such a covenant should be subsumed under the Covenant of Grace. At the time
of the writing of the Confession, the idea was known but not fully developed. There is no express
mention of it in the Confession.144 While there is not an explicit mention of the Covenant of
143
144
Fesko 144
Letham 235
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Redemption in either of the sections on the covenants (WCF 7) or in the section On Christ the
mediator (WCF 8).145 It is clear that the substance of an [covenantal?] agreement between the
Father and the Son is clearly put forth in chapter 8.1. 146 It is also noteworthy that there is the
closest possible relationship between any agreement or pre-temporal covenant between the
Father and the Son and the Covenant of Grace. In this case, the pre-temporal agreement is the
cause and the foundation of the Covenant of Grace between God and the elect. Because is it
inseparable from the Covenant of Grace, it could operate as another covenant or it could also be
subsumed under the Covenant of Grace.
As the doctrine is not incompatible with the bi-covenantal structure of the Confession, Fesko
notes: “From the earliest days of the reception and interpretation of the confession, the covenant
of redemption was viewed as compatible with it.”147 In The Sum of Saving Knowledge by David
Dikenson (ca. 1583 1686), which was appended to the Westminster standards by the Scottish
church, he notes:
“The summe of the covenant of redemption is this. God having freely chosen unto life, a
certain number of lost mankind, for the glory of his rich grace did give unto them before the
word began unto god the son appointed redeemer……but by virtue of the aforesaid bargain
made before the word began, he is in all ages since the fall of Adam, still upon the word of
applying actually the purchased benefits unto the elect; and that he doth by entertaining a
covenant of free grace and reconciliation with them, the Faith in himself by which covenant
he makes over to every believer a right and interest in himself and to all his blessings.”148
As there was no universal view on a separate Covenant of Redemption, held by the Reformers, at
the time, it is probable that the divines considered it non-essential doctrine, and so they chose not
to comment on it and make it an article of faith to which one had to subscribe.149
Lesson Three Questions
1.
2.
3.
4.
Name three major consequences of the Fall.
Explain how the Confession understands the transfer of sin.
Explain the state that man finds himself in in WCF 6.4.
Does sin continue in the believer after conversion? In what way?
145
In contrast the later and virtually identical section in the Savoy Declaration 1658 explicitly refers to Christ being
the mediator of the Covenant of Redemption in section 7.1. It pleased God, in his eternal purpose, to choose and
ordain the Lord Jesus his only begotten Son, according to a covenant made between them both.
146
In our discussion is it is important to distinguish between a pre-temporal agreement between the Father and the
Son in the eternal decree and a pre-temporal covenant, one can only create the pre temporal covenant from the
decree, by reading its terms back into it. The Confession clearly teaches a pre-temporal agreement in God’s decree
in the section on Christ the Mediator, but it makes no explicit reference to the covenant.
147
Fesko 164
148
Fesko 166
149
Recently Letham 235,236 argued against the doctrine warning that the idea that the Trinity has to enter into
covenantal agreements with one another, rather than God having one will tends to tritheism (this is the belief that the
three person of the Trinity are three distinct gods). He also notes the doctrine only focuses on agreement between the
Father and the Son, which excludes the Spirit from the councils if He is indeed God. In articles and in his book, the
Christ of the Covenants, Robertson also rejects the traditional Covenant of Redemption, arguing it does not have an
exegetical basis in Scripture; it is merely speculative (pp. 53,54).
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5. How is sin defined in the Confession?
6. Explain the idea of the Covenant of Works.
7. Define the Covenant of Grace.
8. Does the Covenant of Grace operate in both testaments?
9. Explain the unity and diversity of the one covenant with two administrations.
10. How was the Covenant administered at the time of the Law? Cite WCF 7.5.
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Lesson Four: Of Christ the Mediator (WCF 8)150
The focus of WCF 8 is the salvation found in Christ, the Mediator.
Although Christ is the focus of this chapter, each member of the Trinity is active in salvation.
Salvation is Trinitarian. The Father calls, commands, and equips the Son ... was thereunto called
by His Father, who put all power and judgment into His hand, and gave Him commandment to
execute the same (WCF 8.3.). The Son freely and voluntary comes as Mediator, in both His
humiliation and exaltation (WCF 8.4.), and the Holy Spirit is active in Christ, the Anointed
One’s life. Christ is conceived by the power of the Holy Ghost (WCF 8.2.), is sanctified and
anointed with the Holy Spirit above measure (WCF 8.3), and He sacrificed Himself through the
eternal Spirit (WCF 8.5).151 It is the Spirit who applies this work to men.
Section 8.1. links election, the threefold offices of Christ, the ordo salutis, and the Church and
the world in a single comprehensive statement that shows the unity and indivisibility of God’s
saving purpose, which is breathtaking in its scope.152
WCF 8.1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, His only begotten Son, to be
the Mediator between God and man, (a) the Prophet, (b) Priest, (c) and King, (d) the Head and Savior of His
Church, (e) the Heir of all things, (f) and Judge of the world: (g) unto whom He did from all eternity give a people,
to be His seed, (h) and to be by Him in time redeemed, called, justified, sanctified, and glorified.(i)153
It pleased God: The source of our salvation is God’s good pleasure. He chose, equipped, and
ordained the Lord Jesus Christ to be the only Mediator between God and man.154 In the Old
Testament, Isaiah looked forward to the coming servant, Behold my servant, whom I uphold, my
chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to
the nations (Isa. 42:1). In the New Testament, Peter applies these verses to Christ; we are saved
with the precious blood of Christ, like that of a lamb without blemish or spot. Due to His great
love, the Father sent His Son for us (John 3:16; 1 John 4:11). The Mediator is the only one who
can mediate between God and men. For there is one God, and there is one mediator between
God and men, the man Christ Jesus (1 Tim. 2:5).
150
WLC 36-59
Some argue that the Confession should have had a separate section on the Holy Spirit, in order to reflect His
work. By way of response, we note that the Confession is consistent with the approach of Scripture in that the work
of Christ is clearly put forward in the gospels and yet there is no corresponding focus on the Spirit. The Confession
mirrors this. In Scripture, the Spirit’s work is described as aiding the work of Christ, it is never alone. In the same
way, the Confession discusses the work of the Spirit as He furthers the work of Christ. For a discussion of the work
of the Spirit in the Confession, see Robertson’s work, The Westminster Confession into the 21st Century, Vol.1. 57100.
152
Letham 238
153
Proof Texts: (a) Isaiah 42:1; 1Peter 1:19,20; John 3:16; 1 Timothy 2:5; (b) Acts 3:22; (c) Hebrews 5:5,6;
(d) Psalm 2:6; Luke 1:33 (e) Ephesians 5:23; (f) Hebrews 1:2; (g) Acts 17:31; (h) John 17:6; Psalm 22:30; Isaiah
53:10; (i) 1Timothy 2:6; Isaiah 55:4,5; 1 Corinthians 1:30
154
The first section is a summary, with each of the parts being developed later in the chapter.
151
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In God’s eternal purposes, He chose a mediator, and decreed that His only begotten Son would
come. Election is Christocentric. The elect are chosen in Him, Christ. The Son is also the source
of election, as He is part of the Godhead (WCF 3).
The Mediator is both God and man - the Lord Jesus, the only begotten Son. The title, Lord Jesus,
His only begotten Son, shows Christ’s unique qualifications as Mediator. He is the Lord, the ruler
with all authority. He is Jesus, fully human and also the only begotten Son of God, fully divine.
By coming as Mediator, Christ assumed human nature and added to His greatness in His works.
“It is one of the great wonders of the Incarnation and our salvation that the all glorious and only
begotten of the Father could humble Himself and become a man. It is another wonder that at the
same instant He took to Himself new titles and works as our Mediator, that give us even more
scope for praise then we ever had before.”155
The Munus Triplex, or Christ’s three offices of prophet, priest, and king describe His work. The
idea of the three offices began with Early Church Fathers and was more fully developed by
Calvin and the Reformers. The three offices became a crucial framework for discussing Christ’s
work in the Confession. The offices will be considered in more detail as the end of WCF 8.
the Head and Savior of His Church: The Church is the great focus of God’s plan. The Reformers
had a high view of the Church, and Christ is given the unique role as the one true living head, her
authority, and the source of her life and salvation. It is only through His life, death, and
resurrection that we can be saved; there is no other way to come to God. And because of him, you
are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification
and redemption (1 Cor. 1:30).
unto whom He did from all eternity give a people, to be His seed: The elect, the Church, were
given to the Son before the foundation of the world. I have manifested your name to the
people whom you gave me out of the world. Yours they were, and you gave them to me, and they
have kept your word (John 17:6). Christ does not mediate for all; He is the Savior of His Church,
the elect. As their Mediator, His work is always effective. He does not make their salvation
possible; He actually saves. In considering salvation through the lens of election, instead of an
historical redemptive approach, the Confession refers to the ‘Church’ (Greek ekklisia, a body) as
a description of the elect in all ages. Due to this it speaks of Israel as the Church in the Old
Testament; the Church does not merely exist in the New.
the Heir of all things, and Judge of the world: As a reward for Christ’s mediatorial work He was
given all things by the Father. As the divine Son, He has divine rights over all, including the
right to judge. As the Mediator of the New Covenant, He has also earned these rights through
His obedience (Heb. 1:2).
and to judge all men with final authority: As man and Mediator, Christ takes the very role of
God in judging all men. Paul states: Because he has fixed a day on which he will judge the
world in righteousness by a man whom he has appointed; and of this he has given assurance to
all by raising him from the dead (Acts 17:31). The aim of God was always to put man over all
the creation. In Adam, men failed; in Christ, men succeeded. In the final judgment all things are
155
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brought to fruition. What a great comfort it is that our head and Mediator who is a priest who
died, now lives for us, and it is Him who will be our judge.156
to be His seed: Having focused on what God has done for us, the Confession also stresses what
the Father gave the Son. The Church is a gift, given by the Father, to the Son, before time. In this
transaction, the Church is Christ’s delight, even in her sin and failure. According to His great
love and wisdom, God gave a people to the Son. They are His treasured possession in whom He
delights. Christ shall see His offspring; He shall prolong His days. The will of the LORD shall
prosper in His hand (Isa. 53:10).
1. The Two Natures of the Mediator
WCF 8.2. The Son of God, the second person of the Trinity, being very and eternal God, of one substance and equal
with the Father, did, when the fullness of time was come, take upon Him man's nature, (a) with all the essential
properties, and common infirmities thereof, yet without sin; (b) being conceived by the power of the Holy Ghost, in
the womb of the virgin Mary, of her substance. (c) So that two whole, perfect, and distinct natures, the Godhead and
the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. (d)
Which person is very God, and very man, yet one Christ, the only Mediator between God and man.(e) 157
The Mediator has two natures; He fully God and fully man. The Confession follows the teaching
of the Early Church, maintaining the witness of the Church universal in both Nicaea 325 and
Chalcedon 451. God became man; He was manifest in the flesh. He assumed human nature.
These truths are clearly taught in Scripture, even if they are a great mystery.
1.1. The Divine Nature of the Mediator
Christ is called the Son of God, the second person of the Trinity, to distinguish Him from the
Father and the Spirit. Christ is not the Father; He is sent by the Father and in turn He sends the
Spirit. The distinction is seen at His baptism, in which all three members of the Trinity are
revealed.
being very and eternal God, of one substance and equal with the Father: The Confession affirms
His full equality with the Father. Arius (circa AD 256–336) claimed the Son was a created being,
God’s Son but not eternally begotten. This was rejected in the Nicene Creed 325/381, which
asserts the Son is of one substance with the Father. The Confession expressly follows Nicaea in
stating He is eternal and of the same substance of the Father. As God, Christ is also equal with
the Father, in worship, power, and authority. The Confession affirms the first four ecumenical
creeds, showing its consistency with the Early Church, while confirming its following of
historical orthodoxy.
157
Proof Texts: (a) John 1:1, 14; 1 John 5:20; Philippians 2:6; Galatians 4:4; (b) Hebrews 2: 14,16,17; 4:15; (c)
Luke 1: 27,31,35; Galatians 4:4; (d) Luke 1:35; Colossians 2:9; Romans 9:5; 1 Peter 3:18; 1 Timothy 3;16; (e)
Romans 1: 3,4; 1 Timothy 2:5
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The following errors regarding Christ and the Spirit were addressed in the third and fourth
centuries:
Monarchianism: This theology teaches that the Son and the Spirit are subordinate to the Father.
In contrast, the Confession states clearly that Christ is the very and eternal God, of one substance
and equal with the Father.
Modalistic Monarchianism: This error asserts that the Son is the Father. It claims that the Father,
the Son, and the Spirit are three different manifestations of the one God at different times. In
response, the Confession asserts the Son is sent by the Father, is equal to Him, and that there are
three persons in the Godhead: the Father, the Son and the Spirit.
1.2. The Human Nature of the Mediator
The Confession also teaches the full humanity of Christ. The Son does not merely appear human;
He fully assumed human nature in every respect. Christ can redeem man and be the true
Mediator of the elect.
did, when the fullness of time was come: In the decree, the Father sent the Son in the fullness of
time. This phrase has many meanings, including a set time in human history, the best time to
send the Son as well as the fact that in Jesus’ coming brings the Old Testament period to
completion. In the resurrection He begins a new period in which the new creation is now
manifest. His coming signals a significant shift in God’s revelation and work in the world. The
new creation is already here, even if not yet fully manifest.
Although the Divine Son has existed from eternity, His human nature has a distinct beginning.
He came, being born at a specific time, into world history.
take upon Him man's nature, with all the essential properties: The divine Logos became flesh;
He assumed human nature in order to be both fully God and fully man. Christ became man in
order to redeem man. He was made like His brothers; He partook of the same flesh and blood
(Heb. 2:14,16,17). If He did not die, He could not redeem. He comes as the second man, the last
Adam. Because all died in Adam, so it is our hope that all are made alive in Christ.
In the fourth through seventh centuries, the error of Appolinariansim developed. It argued that
Christ was God, but that He lacked a full human nature because He lacked a human spirit or soul.
It claimed that His human soul was replaced by the divine Logos. This made Christ less than
fully human. This error was rejected in the Fifth Ecumenical Council of 553.
and common infirmities thereof: In assuming a full human nature, Christ underwent the full
range of human weakness and suffering. Throughout the gospels, we see the Lord Jesus tired,
hungry, sorrowful, and weeping, as well as being tempted (Heb. 4:15). He suffered like us, and
He understands us in our weakness. This means He is completely suitable and perfectly able to
represent us to God as our great High Priest. Hebrews 5:8-10 says, Although he was a son, he
learned obedience through what he suffered, (9) And being made perfect, he became the source
of eternal salvation to all who obey him, (10) being designated by God a high priest after the
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order of Melchizedek. In these verses the writer to the Hebrews does not mean that at one stage
Christ was sinful; rather, God tested Christ’s obedience daily. This testing increased, so Christ
grew in His obedience and faithfulness to God.
yet without sin: In all Christ’s human experiences, though every temptation, He did not sin. He
remained faithful to the Father, obeying all His will. His entire life is one act of obedience (Rom.
5:18,19), and in Him we are counted righteous. As the second man, the last Adam, He undoes
Adam’s sin by His obedience. His righteousness is given to all who are in union with Him. The
two natures occur at His birth, because it is through this process, that the Mediator is both God
and man.
being conceived by the power of the Holy Ghost: As the eternal Son, Jesus is born in this world,
not of ordinary generation, but through the extraordinary work of the Spirit. Original sin flows
from Adam to all his natural posterity, and because Christ is not of the normal line of Adam, He
was not born in sin (WSC 16). He was not conceived by man, but through the mighty work of
the Spirit, thus allowing Him to be the head of a new humanity (1 Cor. 15:44). Christ is unique in
His divinity, and He is also unique as the Holy Spirit worked mightily upon Him, in His
conception, birth, and ministry. Even today, Christ pours out the Spirit in the Church, giving gifts
to men (Eph. 4).
in the womb of the virgin Mary, of her substance: This echoes the words of the Apostles’ Creed.
Although conceived through the Holy Spirit, Christ was still in the womb of the Virgin Mary. He
was of her substance. His divinity shares in the Father’s substance, and His humanity shares of
her substance. He is fully human.
1.3. The Operation of the Two Natures in One Person158
So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in
one person, Which person is very God, and very man, yet one Christ,
Christ has two whole, perfect, and distinct natures; yet, He is one person. In the gospels He
never says ‘we,’ He only says ‘I’ (singular). The union is inseparable; we cannot and must not
image a merely human Christ or a merely divine Christ. In the Incarnation Jesus is, has to be, and
will continue to be both. Through the Incarnation, the two natures were joined, and this will
never end. How the divine pre-existent Logos took upon Himself human flesh is a mystery, but
one clearly taught in Scripture. Nestoriansim claims that Christ had two separate persons, a fully
divine and a fully human person. In contrast, the Confession teaches one person with two
natures.159
the only Mediator between God and man: As the God-man, Christ is the only Mediator. He
functions as the Mediator in two ways. As God, He represents God to men in His divinity, and as
man, He represents men to God, in His humanity.
158
Theologically this is called the communication idiomatum (the communication of idioms).
It is often argued that Chalcedon retained Nestorian tendencies, and as the Reformers tended to focus on the first
four Ecumenical Councils, omitting the fifth and sixth, the Nestorian tendencies remain. In the Confession, it is the
Son who becomes the Mediator, so it does follow the teachings of the later councils as well.
159
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The Confession explains the operation/relationship of the two natures in language similar to that
found in the Council of Chalcedon 451. The substance of the Confession is the same as
Chalcedon.
1. without conversion: Both natures operate without the one nature converting the other into
something new. If the divine nature converted His human nature, He would no longer be
fully human. Conversely, if His human affected His divine nature, He would no longer be
fully divine. The divine nature does not swallow up the human nature, nor does the human
swallow up the divine. The two natures remain as they were.
2. composition: The two natures are not added together in order to become a third substance,
an aggregate of the two. Christ’s humanity, although linked to the divine, remains fully
human, and His divinity, although united to His humanity, remains fully divine.
3. confusion: The two natures are not intermingled; rather, each nature continues to maintain
its unique character and operate in its unique way.160
even so they are one Christ: After affirming two distinct natures, the Confession reasserts for the
second time that both natures are joined in one Christ.
The union of both natures is a great mystery, very like the mystery of the Triune Godhead.
Because it is a doctrine revealed in Scripture, it must be defended. Clearly there are things
contained in Scripture that are too hard for us to understand, but since they are revealed to us, we
must accept and defend them. It is the one person, the Christ, who saves us by the activity of
both of His natures. We are not saved solely by His human nature or by His divine nature alone.
It is the person of Christ acting according to both natures who is our Savior and Deliverer.
WCF 8.7. Christ, in the work of mediation, acts according to both natures, by each nature doing that which is
proper to itself; (a) yet, by reason of the unity of the person, that which is proper to one nature is sometimes in
Scripture attributed to the person denominated by the other nature.(b) 161
We are saved through one person as He works through both His natures. His natures never exist
in the abstract: they only exist in the person. It is the person, the Logos, who became flesh. His
humanity is fully human; His divinity is fully divine: each nature doing that which is proper to
itself. Because Christ is both God and man, each nature has all the attributes of their respective
nature, and each acts according to that nature. The natures are not curtailed or limited in any
way, but they do not, and cannot, act independently.
Since both natures are found in a single person, the attributes of each nature can be transferred to
the person. In Scripture each nature is generally linked to the one person of Christ, so “what is
true of either nature is true of him.”162 As such, it is legitimate to speak of the blood of Christ in
Hebrews 9:14, and the precious blood of Christ in 1 Peter 1:19 because human nature rests in the
person of the Christ, the one Mediator and God-man. In both verses there is a link between
160
The formula represents Chalcedon 451; particularly that Christ is without confusion, without change, without
division and without separation. The Confession clearly articulates the historical doctrine of the early universal
ecumenical church.
161
Proof Texts: (a) Hebrews 9:14; 1 Peter 3:18; (b) Acts 20:28; John 3:13; 1 John 3:16
162
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salvation and Christ’s human nature; but as nature never exists without the person, the one
person also includes the divine nature.163
that which is proper to one nature is sometimes in Scripture attributed to the person
denominated by the other nature: Although the things of His humanity are true in His person, the
things of His humanity are not true of His divine nature. Conversely, the things of His divinity
are not true of His human nature. For example, when Jesus says “before Abraham was I am,” it
is not a claim of an eternal human nature; rather, it finds its source in His person, which is
eternal. When it says that Jesus learned and grew in wisdom, it is not implying that His divine
nature was limited; it is stressing the human side of His nature. As Van Dixhoorn notes: “In once
sense this is inevitably an imprecise manner of speaking, for natures do not do anything apart
from the person.” 164
In some instances, Scripture takes what is proper to one nature is sometimes in Scripture
attributed to the person denominated by the other nature. In Acts 20:28, Paul tells the overseers
that they must pay careful attention to yourselves and to all the flock, in which the Holy Spirit
has made you overseers, to care for the church of God, which he obtained with his own blood.
God is Spirit, without flesh and blood, so we have to read the reference to God as referring to the
Mediator, Christ, so that the God-man in His person shed His blood and died (1 John 3:16; see
also John 3:16). In the aforementioned verse, the humanity of Christ is expressed in divine
categories. In contrast in John 3:13 we read that the Son of Man descended from heaven. This is
a reference to the divine Logos, (John 1:1-4), and yet Scripture, due to the fact the Christ is one
person, seems to imply the humanity of Christ was in heaven before the Incarnation.
Although the doctrine is hard, we must never forget that the great focus in each case is that the
mystery of the Incarnation shows the commitment of Christ to His own.
2. The Calling and Equipping of the Mediator’s by the Spirit
WCF 8.3. The Lord Jesus, in His human nature thus united to the divine, was sanctified, and anointed with the Holy
Spirit, above measure, (a) having in Him all the treasures of wisdom and knowledge; (b) in whom it pleased the
Father that all fullness should dwell; (c) to the end that, being holy, harmless, undefiled, and full of grace and
truth, (d) He might be thoroughly furnished to execute the office of a Mediator and Surety. (e) Which office He took
not unto Himself, but was thereunto called by His Father, (f) who put all power and judgment into His hand, and
gave Him commandment to execute the same. (g)165
In order to do the work of the Mediator, the God-man was called by His Father and equipped;
He was sanctified, and anointed with the Holy Spirit, above measure and so … thoroughly
furnished to execute the office of a Mediator and Surety, holy, harmless, undefiled, and full of
grace and truth.
Jesus’ human nature was sanctified, set apart unto God, in a unique way during His baptism. The
anointing of the Spirit at His baptism was not the beginning of His divinity; His anointing
‘But they were Christ’s because the eternal Son of God became emboldened man with a human nature.” Ibid.
Van Dixhoorn 125
165
Proof Texts: (a) Psalm 45:7; John 3:34; (b) Colossians 2:3; (c) Colossians 1:19; (d) Hebrews 7:26; John 1:14; (e)
Acts 10:38; Hebrews 12:24; 7:22; (f) Hebrews 5:4,5; (g) John 5:22, 37; Acts 2:36
163
164
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signified the formal beginning of His mediatorial work. In His baptism, in a unique way, He was
given the Spirit without measure (John 3:34). All believers have the Spirit, yet only Christ has
Him above measure.
In this anointing He is:
1. anointed with the Holy Spirit, above measure,
2. having in Him all the treasures of wisdom and knowledge;
3. in whom it pleased the Father that all fullness should dwell;
As the Christ, Jesus was anointed with the Holy Spirit, above measure, which powerfully
equipped and enabled Him to undertake the office of the Mediator. Peter says, God anointed
Jesus of Nazareth with the Holy Spirit and with power (Acts 10:38). The Spirit enabled Christ to
perform all the works necessary to earn our salvation. “At all times Christ performed his
preaching, working his miracles and yielding perfect obedience in dependence of the
supernatural power of the Holy Spirit (John 3:34, Luke 4:18).” 166 In and through the Spirit, all
the treasures of wisdom and knowledge exist in Him (Col. 2:3, Ps. 45:7), and He is full of grace
and truth (John 1:14). In this unique combination, in the divine, all fullness dwells in Him
(Col.1:9), even as His humanity is thoroughly equip by the Spirit.
A unique equipping leads to a unique ministry. He is holy, harmless, undefiled, and full of grace
and truth and our surety.
Christ’s divinity and the anointing with the Spirit gives Him unique authority and power to act
for His Father and for the Church. He has the power to lay down His life, and He has the power
to take it up again. As a man, Christ could suffer as a man, and as God, He bore all the suffering
due to man’s sin in order to satisfy God’s wrath. No mere man could have done that. 167
Christ was Mediator on earth, and He continues in that role for us in Heaven. As our High Priest,
He can grant us perfect access into God’s own presence. He has unique authority to receive
worship and honor and to rule for and on behalf of God in a way that no common man could. 168
Because He is also indwelt by the Spirit, Christ is fully equipped for every good work.
Surety: The living mediator was also our Surety in His death. A surety is one who undertakes or
guarantees the liabilities on behalf of another. Jesus is the guarantor of the Covenant of Grace
(WCF 7). Through our union with Adam, all men broke the first Covenant of Works, and they
have also personally sinned, making the entirety of mankind worthy of death. Jesus came and as
the surety of the New Covenant, the Covenant of Grace, He pays for the sin of His own, those
who are in union with Him. In Hebrews 7:22, we read: Jesus the guarantor of a better covenant.
In Hebrews 12:24 we read and to Jesus, the mediator of a new covenant, and to the sprinkled
blood that speaks a better word than the blood of Abel. The basis of His mediation is His perfect
166
Williamson 100
“In the end, his human nature sank under the total infliction of the curse of God; and the inability of his human
nature to bear the awful damnation, for which he died (albeit by his own willing submission), show us that there was
no power inherent in his human nature apart from the Spirit of God” (Williamson 100)
168
Williamson 100
167
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life and His death. The cost of serving as our guarantor was His own death, a punishment earned
by us as covenant breakers, and yet Jesus freely gave His own life for us.
who put all power and judgment into His hand, and gave Him commandment to execute the
same: The Mediator works in apparent weakness but also in strength. In weakness He gave His
life for others, and in strengthen He also rose from the dead. As God’s representative, Christ has
been entrusted with all of God’s power, especially in His resurrection (Matt. 28:18). As the
exalted One, He executes all of God’s will, including the final judgment. It is the great
prerogative, the right of God Himself, to judge all men, and in giving this role to the Son God
has highly exalted Him. He is Lord and the Christ (Acts 2:36).
3. The Voluntary Suffering of the Mediator
WCF 8.4. This office the Lord Jesus did most willingly undertake; (a) which that He might discharge, He was made
under the law, (b) and did perfectly fulfill it; (c) endured most grievous torments immediately in His soul, (d) and
most painful sufferings in His body; (e) was crucified, and died, (f) was buried, and remained under the power of
death, yet saw no corruption. (g) On the third day He arose from the dead, (h) with the same body in which He
suffered, (i) with which also he ascended into heaven, and there sits at the right hand of His Father, (j) making
intercession, (k) and shall return, to judge men and angels, at the end of the world.(l)169
This office the Lord Jesus did most willingly undertake; which that He might discharge: Christ
voluntarily accepted this work; He was not forced to do it. He did so even though He knew He
would suffer in terrible pain and humiliation.
In His choosing to come, we see a beautiful unity in the Trinity. The Father elects and calls the
Son (Heb. 5:4,5), and the Son undertakes the work willingly (Heb. 10:5-12). In the work, He is
fully equipped by the Spirit. Jesus knew we were sinners and unfaithful covenant breakers, and
yet due to His great love, He freely and voluntarily chose to come, in order to save us (see Ps.
40:6-9; Heb. 10:5-12).
The work of Christ as Mediator can be designated into two categories: His work of humiliation
and His work of exaltation.
3.1. The Humiliation of Christ170
As the Mediator, He identifies with sinful fallen man in every aspect of his being. Christ’s
humiliation is evidence of the great love of the Father, who sent the Son as a propitiation for sin.
The Son, in turn, agreed to be humbled even unto death and burial. He was born of a woman, and
He freely took upon Himself our sinful state. In humility He:
169
Proof Texts: (a) Psalm 40:7,8; Hebrews 10:5-10; John 10:18; Philippians 2:8; (b) Galatians 4:4; (c) Matthew
3:15; 5:17; (d) Matthew 26:37, 38; 27:46; Luke 22:44; (e) Matthew 26-27; (f) Philippians 2:8; (g) Acts 2: 23,24,27;
13:37; Romans 6:9; (h) I Corinthians 15:3-5; (i) John 20: 25,27; (j) Mark 16:19; (k) Romans 8:34; Hebrews 9:24,25;
(l) Romans 14: 9,10; Acts 1:11; 10:42; Matthew 13:40-42; Jude 6; 2 Peter 2:4
170
The steps in His humiliation are outlined in Larger Catechism (LC). He was Incarnate (LC 47), being made under
the Law in weakness and temptation (LC 48), death (LC 49), and His burial (LC 50).
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1. was made under the law: He came into the world as a Jew, and so He was under the
jurisdiction of Moses, the Law, and Israel. Even though He was the King of Kings, as
Mediator, He was born under the Law. Through His exaltation, He fully establish His
Kingdom, and by doing so all men, Jew and gentile, come under His Law, the Law of
Christ (Gal. 5:2).
2. did perfectly fulfill it: In His baptism, Christ fully identifies with us. His baptism is a
fulfillment of the Law of Moses on our behalf (Matt. 3:15). When discussing Christ’s
obedience, the Scriptures contrast His obedience in with Adam’s disobedience, and Christ
is seen to perfectly fulfill the Law of Moses (Gal. 4; Matt. 5:17).
3. endured most grievous torments immediately in His soul, and most painful sufferings in
His body: In order to save sinners, Jesus took their place. He entered into fallen mankind’s
weaknesses and sufferings. In order to obey the Father, He underwent the sufferings in life
and finally death on the cross. While in Gethsemane, we see Him groaning under the
pressure of His suffering for us, and on the cross He cries out, My God, My God, why have
you forsaken me? (Matt. 26:37,38; Luke 22:44).
4. was crucified: In the crucifixion, He gave His life as a ransom for sinners, dying in their
place. The place of crucifixion is also the place of great shame and curse.
5. and died, was buried: The curse of Adam’s sin was death, and so Christ, as the second
man, the last Adam, the Lord and giver of life, died, experienced the pains of Hell for a
while (Matt. 27:46), as well as the sufferings of His body due scourgings, the cross, and
death (Matt. 26,27; Phil. 2:8).
6. remained under the power of death, yet saw no corruption: Christ remained under the
power of death for three days. He was truly dead, and underwent the full effects of the
curse on Adam. Even though He was humbled in death, buried in the grave, Christ
suffered no degradation of the body, because He was righteous.
3.2. The Exaltation of Christ
Because the Son was righteous, the Father exalted Him, raised Him from the dead and gave Him
the glorious position of God Himself.
1. On the third day He arose from the dead, with the same body in which He suffered:171 The
Father raised Jesus from the dead. The Scriptures attribute the resurrection to all three
members of the Trinity: the Father, the Son, and the Spirit. In Christ’s resurrection the
Father, being pleased with the Son’s work, declared Him righteous (Rom. 4:2),
vindicating Him. Christ laid down His own life and took it up again (John 10:18), being
raised by the power of the Spirit (Rom. 8:11).
Christ arose in bodily form. He had the same body, but a glorified one. Thomas was able
to put his hand in Christ’s side (John 20:25-27). After the Resurrection, the disciples were
able to recognize Him. He ate with them. We wait for the same resurrection of the body
(1 Cor. 15). This is the heart of the Gospel (Rom. 1:3,4; 1 Cor. 15:3,4).
171
Resurrection LC 51
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2. with which also he ascended into heaven: Jesus remained on the earth for forty days
teaching about the Kingdom of God (Acts 1; Luke 24:50-53; 1 Pet. 3:22). He ascended
into Heaven in bodily form. Christ’s human glorified body is currently in Heaven. The
angels promise that He will return in the same bodily form from Heaven on the last
day.172
and there sits at the right hand of His Father, making intercession: Now the resurrected
Lord Jesus is sitting in the place of authority and power at the Father’s right hand, from
which He rules and reigns for His church. He continues to mediate as the glorified Lord.
At present, He is interceding for His own before the Father (Rom. 8:34; Heb.2).173 “In
spite of our daily failings, in spite of the accusations of our enemies, he is there to quiet
our consciences, to encourage our prayers, and to accept us and our service.”174 He is our
advocate and His very appearance in the presence of God (Heb. 9:24), His scared body in
that perfect place, fully pleads our desperate case. He is able to silence our accuser. In
Heaven, all know that there is no condemnation for those who are in Christ Jesus (Rom.
8:1).
3. shall return, to judge men and angels, at the end of the world: The climax of Christ’s
exaltation is His return to judge all men and angels at the end of the world. He will return
in the same manner that He left (Acts 1:11). This will occur at the end of the world (Matt.
13:40; Acts 10:42). The final judgment is about Christ’s exaltation. All men will stand
before the judgment seat of Christ (Rom. 14:9) as He is glorified in declaring the final
state of men and angels. We are to prepare ourselves for that great day.175
In both states, humiliation and exaltation, Christ acted and continues to act for His own.
4. The Mediator’s Atonement – Fully Satisfied Justice
WCF 8.5. The Lord Jesus, by His perfect obedience, and sacrifice of Himself, which He through the eternal Spirit,
once offered up unto God, has fully satisfied the justice of His Father; (a) and purchased, not only reconciliation,
but an everlasting inheritance in the kingdom of heaven, for those whom the Father has given unto Him.(b) 176
The Mediator fully procures our salvation. Our salvation needs nothing and nothing can be added
to it. It is complete.
His perfect obedience, and sacrifice of Himself.177 The atonement is based on two interconnected
actions. First, it is based on Christ’s perfect obedience. He is our representative and so He acted
on behalf of His own. As the second man and the last Adam, Jesus perfectly obeyed the Father
and so merited life, not death. Paul says, by one man’s obedience many will be made righteous
172
Ascension LC 53, we note that while his human body is in Heaven His divinity is everywhere.
Session and Intercession LC 54-55
174
Van Dixhoorn 119
175
Judgment LC 56
176
Proof Texts: (a) Romans 5:19; 3: 22,26; Hebrews 9:14,16; 10:14; Ephesians 5:2; (b) Daniel 9:24,26; Colossians
1: 19,20; Ephesians 1: 11,14; John 17:2; Hebrews 9:12,15
177
This section should be read in conjunction with the section 11.1., On Justification, which deals with imputing the
obedience and satisfaction of Christ unto men.
173
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(Rom. 5:19) “He obeyed the whole law of God for the whole of his life. Nothing that he should
have done was left undone. And nothing that he should not have done was done.”178 He was
faithful in His general obedience as a Jew under the Law, and He was further faithful in His
special obedience as the Son of God, coming into the world to save His people as their Mediator.
and sacrifice of Himself: The elect benefit from His death, which is the second basis for the
atonement. Christ freely gave Himself and suffered the punishment for the sins of His own.
Because He was righteous, He did not have to die. He died for others. Christ, through His perfect
obedience, merits righteousness and life, and in His death, He is a sacrifice, a substitute, for their
sin.
Although the two parts of Christ’s obedience, His life and His death, can be distinguished, they
cannot be separated. His perfect life is the foundation upon which the He freely offered Himself
in death.
The Confession explains His sacrifice as follows:
1. He through the eternal Spirit,
2. once offered up unto God,
3. has fully satisfied the justice of His Father;
The death of Christ is explained in a number of ways in the Scriptures. The cross has many
aspects to it. In Hebrews, Christ is seen as both the priest as well as the sacrifice. In Hebrews
9:14 we read that Christ offered Himself up though the eternal Spirit. The Old Testament
sacrifices were repeated each year, because the sacrifices themselves did not have the power to
take away sin. In contrast, Jesus made one sacrifice, one time, and in that action He paid for all
the sins of His people, according to His infinite merit. In His death, He took upon Himself the
sins of His own, and by being raised from the dead, He and all those He represents are publically
declared righteous. God’s justice needed to be appeased, so He sent His Son as a propitiation for
our sins (1 John 4:10). If our sins had not been paid for, the Father would not have raised the
Son. Paul says Christ was raised for our justification (Rom. 4:25). Through the Resurrection,
Christ and all He represents have fully satisfied God’s justice. On the cross, He was a sacrifice of
propitiation, a ransom, one who reconciled us to God, and One through whom we are justified.
4.1. Only Specific Persons Benefit from the Cross
for all the father has given him: The Lord died for His own, which are called His Church, His
elect. He did not die for all men. The Confession is committed to Particular Redemption.
Universalism claims He died for all, but God only applies the benefits of His life, death, and
resurrection to some. The Confession states that He actually purchased, not merely made
possible, the blessings for whom all the Father has given Him, and not for any other. This is
repeated in section 8.8., which says: To all those for whom Christ has purchased redemption, He
does certainly and effectually apply and communicate the same. Christ did not die for all without
exception. He also did not die for people provisionally, leaving it then up to each individual to
178
Van Dixhoorn 120
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come and claim the benefits as Arminians teach.179 He died for His own and for them alone, and
He effectively applies the benefits of salvation to them.
purchased: Christ’s death was a ransom transaction. In the covenant with the Father, Jesus
earned the blessing, and through our union with Him we share in that blessing. The elect are not
saved by their own works; they are saved by Christ’s works for them. His works earned their
salvation, and in His death, He paid the ransom for them.
reconciliation: Due to the Fall, God and man are alienated from one another, at war with one
another. In the Gospel, Jesus brings reconciliation between God and man, peace. In Christ, God
is reconciled to us, and we are reconciled to Him. The war between man and God is ended in
Christ.
an everlasting inheritance in the kingdom of heaven: Christ also merits an everlasting inheritance
for His own. As Mediator, He owns all things, and in Him the Church is a fellow heir of Christ
for all eternity. This includes the full entry to and blessing of the Kingdom of Heaven.
5. The Work of Christ in All Ages in Progressive Revelation
WCF 8.6. Although the work of redemption was not actually wrought by Christ till after His incarnation, yet the
virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages successively from the beginning
of the world, in and by those promises, types, and sacrifices, wherein He was revealed, and signified to be the seed
of the woman which should bruise the serpent's head; and the Lamb slain from the beginning of the world; being
yesterday and today the same, and forever.180
Although the work of redemption was not actually wrought by Christ till after His incarnation: In
this section, the Confession emphasizes the historical reality of the coming of Christ, that there
was no work of redemption until Christ actually came as Mediator in the Incarnation.
yet the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages
successively from the beginning of the world: The first clause is balance by a second, which
refers to the universal work of Christ in all ages. Although Christ’s work occurred at a unique
time in redemptive history, the benefits of Christ’s work flow back into the Old Testament, to the
elect, in all ages successively from the beginning of the world. In the Old Testament, they
received these blessings as they looked forward in hope. “There was no time in history when it
was too early to be saved.”181
This repeats the Confession’s teaching on the Covenant of Grace in WCF 7. In the Old
Testament the coming of Christ was foretold in promises, types, and shadows. Old Testament
believers would understand that these pointed forward to Christ, and those who trusted in them,
would be justified even as New Testament believers are justified. In the Old Testament, God was
179
Letham 240
Proof Texts: Galatians 4: 4,5; Genesis 3:15; Revelation 13:8; Hebrews 13:8
181
Van Dixhoorn 123
180
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acting on the yet unmade but certain deposit of Christ’s death.182 There has always been one way
of salvation, by faith in Christ, in both Old and New Testaments.
6. Purchased and Applied Redemption
WCF 8.8. To all those for whom Christ has purchased redemption, He does certainly and effectually apply and
communicate the same; (a) making intercession for them, (b) and revealing unto them, in and by the word, the
mysteries of salvation; (c) effectually persuading them by His Spirit to believe and obey, and governing their hearts
by His word and Spirit; (d) overcoming all their enemies by His almighty power and wisdom, in such manner, and
ways, as are most consonant to His wonderful and unsearchable dispensation.(e) 183
The final section is a transition in which Christ’s objective work as Mediator is linked to its
application to His own people. The application of salvation is developed in subsequent chapters
of the Confession.
Christ purchased redemption for His own, and to those He certainly and effectually appl[ied]
and communicate[d] the same. The Confession does not accept that Christ died for all men with
only some receiving the benefit. He died for the elect, paying for their sins, and He will certainly
and effectually apply these benefits to them through the powerful work of His Spirit.
The application is a sovereign work of the Spirit, changing our hearts in order that we might
obey Him. Although we distinguish between Christ’s objective work in history and the
subjective application to sinners, the two aspects are linked. Sovereignly, through the Spirit, God
ensures that the work He did in history is directly applied to the salvation of His own. He does
not make salvation possible; He actually procures salvation for His people. As Jesus says, All
that the Father gives me will come to me, and whoever comes to me I will never cast out….
(39) And this is the will of him who sent me, that I should lose nothing of all that he has given me,
but raise it up on the last day (John 6:37,39).
The idea of the Mediator applying salvation to His own as Prophet, Priest, and King is
introduced in WCF 8.1. and expanded in this section.
In the Old Testament, all officers were anointed with oil, foreshadowing the coming of the
‘Anointed One,’ the Messiah. In the Old Testament the three offices existed separately; they
were never combined, but in Christ in the New Testament they are. In the New Covenant, all
united to Him also share in His anointing. He pours out His Spirit on all flesh and so all are also
anointed with the Spirit, and each can claim to be prophet, priest, and king.
6.1. Prophet
“This salvation was so sure, and is so sure that translators of scripture were comfortable speaking as though our
salvation was finished before it started, as though Christ had died at the very moment when God chosen a people for
his son. Concerning the permanent efficiency of Christ’s redemptive work from the earliest times, they thought that
one passage of scripture spoke of a Lamb, slain from the foundation of the world’ (Rev.13:8). The passage however
is better rendered as a warning to “everyone whose name has not been written before the foundation of the world in
the book of life of the lamb that was slain” (Van Dixhoorn 124).
183
Proof Texts: (a) John 37,39; 10:15,16; (b) 1 John 2:1,2; Romans 13:8; (c) John 15: 13,15; Ephesians 1: 7-9; John
17:6; (d) John 14:16; Hebrews 12:2; 2 Corinthians 4:13; Romans 8:9, 4; 15: 18,19; John 17:17; (e) Psalm 110:1; 1
Corinthians 15: 25,26; Malachi 4: 2,3; Colossians 2:15
182
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As our great Prophet, Christ reveal[s] unto them, in and by the word, the mysteries of salvation.
A prophet speaks God’s will to men. Throughout the Old Testament God raised up prophets to
speak His Word. Abraham is the first one to be called a prophet (Gen. 20:7), and the first formal
prophet with an office is Moses, who promised that after him, God would raise up another
prophet and all would have to hear Him (Deut. 15:18-20). This was fulfilled Christ, who fully
reveals God through Word and the Spirit. In Hebrews 1:1,2a we read: Long ago, at many times
and in many ways, God spoke to our fathers by the prophets, (2) but in these last days he has
spoken to us by his Son. In His preaching, the Logos (Word) brought the final and complete
Word. The revelation of the Son is perfect and complete, lacking nothing. Calvin says “The
perfect doctrine He has brought has made an end to all prophecies.” 184
There are two parts to Christ’s prophetic ministry. He was initially a prophet in His public
ministry on the earth. He was “the herald and witness of the Father’s grace.”185 Second, Christ
continues His prophetic office from Heaven as He speaks in and through His Spirit in the Church
today. As the resurrected Christ, He still speaks to His people as their Prophet.
The Church continues His prophetic witness to the world through its ministers and members.
“He received the anointing as Prophet, not only for Himself that He might carry out the office of
teaching, but for His whole body that the power of the Spirit might be present in the continuing
preaching of the Gospel.”186
6.2. Priest187
The first express reference in Scripture to a ‘priest’ is Melchizedek, a man without genealogy,
without beginning or end. He was a type pointing forward to Christ, a priest according to the
order of Melchizedek (Ps. 110:4). He is the eternal, everlasting priest for His people (Heb. 7:24).
He gave His life as atonement for the elect; His one offering was the complete sacrifice for them
(Heb. 9:14,28). He constantly makes intercession for His people in heaven. He is always before
the Father; He takes our prayers and makes them His own. Through Him, God hears our prayers.
All those in Him are also priests and kings to God (1 Pet. 2:5), mediating the grace of God to the
nations through prayer and sacrificial service, though not through any atonement on the cross by
them.
6.3. King188
The people of God need to be ruled and led by a king. Adam was to rule the creation, David
ruled as a type of Christ, pointing forward to One who will rule and reign forever (2 Sam. 7). The
184
Book II.15. 2
Calvin, Institutes of the Christian Religion, Courses.mints.edu, Book 2.24.2.
186
Calvin, Institutes of the Christian Religion, Courses.mints.edu
187
The Westminster Shorter Catechism Question 25 says: Christ executeth the office of a priest, in his once offering
up of himself a sacrifice to satisfy divine justice, and reconcile us to God; and in making continual intercession for
us.
188
The Westminster Shorter Catechism Question 26 says: Christ executeth the office of a king, in subduing us to
himself, in ruling and defending us, and in restraining and conquering all his and our enemies.
185
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Christ, anointed by the Spirit, is the eternal King over His Church, eternally protecting and
defending it. He is currently King, ruling over all things for the elect, the Church. As a king, His
aim now is not to bring them out of all worldly troubles but to confirm us into His own image.
All things work together for the good to that end. At the end, He will deliver us from all the
effects of sin and death (Mal. 2: 2,3).
He govern[s] their hearts by His word and Spirit: At this time in redemptive history, Christ
wields His power in the Church through the inner work of the Spirit of God and through
providence. The Spirit powerfully applies Christ’s work to our hearts, and He will dwell with us
forever (John 14:16). When Christ returns, He will act with the full measure of His divine power.
As King, His rule includes overcoming all their enemies by His almighty power and wisdom. He
disarmed principalities and powers on the cross (Col. 2:15). He rules daily in order that they
might be protected from all spiritual (satanic) and physical enemies. The enemies will be partly
defeated in this life, and fully defeated in the life to come (Ps. 2, 110).
All those in Christ share in His reign. We are kings and priests unto God, praying and living
sacrificial lives for the world, we rule with Him now, and will sit with Him in the final judgment
(1 Cor. 6:3). We are called to subdue the earth for God, and we will rule and reign in the new
creation.
The Messiah, Christ, is to be worshiped and honored for His three offices. His ministry through
His threefold office is a great comfort for His Church.
Lesson Four Questions
1. Are all three persons of the Trinity active in our salvation in Christ? Explain.
2. Briefy explain the one person/two natures concept of the Mediator.
3. Explain the three phrases that describe the relationship of the two natures: without
conversion, composition, confusion.
4. Explain how the Spirit equipped the Mediator for His work in birth, baptism, and His
death (WCF 8.5).
5. Name three ways that Christ humbled Himself as our Mediator.
6. Name three ways Christ was exalted for His work.
7. Explain what we mean by the perfect obedience, and sacrifice of Himself, in WCF 8.5.
8. For whom did Christ die?
9 Were Christ’s works effective in the Old Testament?
10. Explain the minus triplex.
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Lesson Five: Of Free Will and Effectual Calling (WCF 9,10)
The chapter on free will begins the section in the Confession on the application of salvation that
Christ has won for the elect. WCF chapters 9 to 16 explain how the objective work of Christ, the
Mediator, is applied to His own people.
When describing the work of salvation, the Confession uses both a historia salutis and the ordo
salutis. The historia salutis is a history of salvation from the perspective of God’s work in
creation, the Fall, redemption, and glorification. It is taught in the sections covering creation, sin,
covenant, and Christ the Mediator. In contrast the ordo salutis, focuses on the application of
personal of salvation to the elect in union with Christ. God accomplishes this through a series of
steps. The Confession’s ordo salutis includes effectual calling, justification, adoption,
sanctification, saving faith and repentance, good works and perseverance. The Confession
develops both the historia salutis and the ordo salutis; they are not in conflict.
the ordo and union with Christ: A quick reading of the ordo in the Confession indicates that is
not centered on union with Christ; it does not have a separate chapter on union and many of the
individual chapters on the ordo fail to make any link between salvation to union. At the same
time, it should be noted that the Larger Catechism 65-90 centers all God’s works on union and
communion with Christ, as do the sacraments in WCF 27-29 and the corresponding section in the
WSC and WLC. As we consider union, we must remember that each of the steps is vitally linked
to union with Christ’s life, death, and resurrection.
The Confession begins with a clear statement of man’s free will before considering the sovereign
work of God in union. This reminds us that men have free will even as it affirms God’s
sovereign power in salvation. One thought is not taught at the expense of the other. Only the
Reformed faith maintains both man’s liberty and responsibility.189 By placing free will before the
rest of the ordo it reminds us that man is no mere robot, nor does God force man to do things
against his will.190
1. Of Free Will (WCF 9)
The section is constructed around two key ideas: First, the Confession fully affirms that the will
of man has natural liberty, or the freedom to choose. Second, the Confession asserts that how
men exercise their will is determined by the effect of sin and corruption, the ‘state’ that man
finds himself in. Men will choose to exercise their will differently depending on their ‘state.’
The Confession develops four different ‘states’ of man: in innocence, in sin, under grace, and
what he will be in glory. Each state affects the whole of man. The Confession focuses on man’s
mind, heart, and will. These three interact in a complex way. The heart of fallen man is hard, his
mind darkened, and the will, the organ of choice, is affected and thus his choices are made
according to this ‘state’ in which he is.
189
190
Williamson 112
The doctrine is consistent with the teachings on the decree (WCF 3.1.) and providence (WCF 5).
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WCF 9 attempts to maintain “the delicate balance between the almighty sovereign power of God
- seen in His gracious and loving invitation in the gospel - and the free agency of the ones called,
for God’s call results in elect responding freely of their own will, God having granted them the
capacity to understand, believer and respond.”191 It is hard to clearly state the doctrine. Van
Dixhoorn notes that Augustine was the first to acknowledge the difficulty “…when grace is
defended. We are thought to destroy free will, and when free will is acknowledged (though in
some sense only) we are thought to deny free grace.”192 The Westminster divines went through a
number of drafts before this one was accepted.
WCF 9.1. God has endued the will of man with that natural liberty, that is neither forced, nor, by any absolute
necessity of nature, determined good, or evil.193
All men have natural liberty to do good or evil. Men have the power to choose. In choosing
either good or evil, they are not forced to act against their will, nor are they so affected by their
nature that they are determined or pre-programmed. They retain their will in all states. The
freedom to choose is an inherent attribute of man (Matt. 17:12), one that we recognize in our
own lives. We choose daily, and we are responsible for those choices.
The idea of free choice is complex. “Decisions are involved processes (as we are sometimes
painfully aware) and are often shaped and prompted by our ‘whole intellectual and emotional
state’ at the time.”194 The will does not exist on its own, “The will is not a person.”195 It does not
exist in the abstract. It is part of a complex whole.
The Confession both distinguishes and connects the will of man to his ‘state.’ Man has free will,
and he chooses freely, but the way he chooses will be influenced by his ‘state,’ a state which
changes in man due to the Fall, his life in sin, and if he is under the powerful work of the Spirit.
The Church Father Augustine developed the idea of the fourfold state and the Confession uses
the same categories, namely: the state of innocence before the Fall (9.2.), the state of sin,
captivity to sin and death (9.3.), the state of grace in redemption (9.4.), and the final state, when
man is made perfect and so enters into glory (9.5.).196 Those in the state of sin, who are captive
to it, will freely choose according to that sinful nature. They choose sin. The problem is
illustrated by Matthew 12:33. A good tree will bring forth good fruit, while a bad tree will bring
forth bad fruit. A bad tree cannot bring forth good fruit, and so man in the state of sin will not
bring forth good works. The state he is in influences how he will choose. Those released from
captivity into a state of grace, now have the power to choose to do good, not evil. Williamson
calls this the relationship between liberty and ability. Liberty is not identical with ability.
Although in some cases man is free to do good or evil, he is not capable to do what he desires, as
sin holds him captive (Deut. 30:19; John 6:44).
191
Letham 248
Van Dixhoorn quoting Burgess qtd. in A Treatise on Original Sin (138).
193
Proof Texts: Matthew 17:12; James 1:14; Deuteronomy 30:19
194
Van Dixhoorn 136
195
Supra
196
After the Confession, the Scot, Thomas Boston, wrote the book, The Fourfold State of Man.
192
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WCF 9.2. Man, in his state of innocence, had freedom, and power to will and to do that which was good and well
pleasing to God; (a) but yet, mutably, so that he might fall from it.(b)197
Initially, Adam was in his state of innocence. God created Adam upright, without sin. Adam in
state of innocence, had freedom to chose, and the power to will and to do that which was good.
He could also choose evil, and God warned our first parents of the consequences of sin.
WCF 9.3. Man, by his fall into a state of sin, has wholly lost all ability of will to any spiritual good accompanying
salvation: (a) so as, a natural man, being altogether averse from that good, (b) and dead in sin, (c) is not able, by
his own strength, to convert himself, or to prepare himself thereunto.(d)198
After Adam’s fall, man is now in a state of sin: Because of Adam’s first sin, man was brought
under the captive power of sin (Romans 5:12). He can still will, and still does, but now man has
wholly lost all ability of will to any spiritual good accompanying salvation. Natural man now
chooses to will evil.
The Confession specifically speaks of spiritual good accompanying salvation. It is possible for
man to do general civil good, and men are not as bad as they can be (see the discussion in the
section dealing with sin (WCF 6), and good works (WCF 16)), yet in this new state man is
powerless to do any good, adverse and hostile to God, and dead in sin (Rom. 5:6, 8:7; Eph. 2:13). As a result, mankind cannot choose to will any spiritual good. They only will evil. Adam’s
sin was the funeral of the world. Now man’s corruption and hostility toward God is so extreme
that he cannot even begin to convert himself. The only way that man in this state can receive
God’s blessings is through God’s powerful effectual call in which the regenerating power of the
Spirit changes his state, bringing him into a state of grace. In this new state, freed from the
bondage of sin, he can now freely choose God and the things that are right.
WCF 9.4. When God converts a sinner, and translates him into the state of grace, He frees him from his natural
bondage under sin; (a) and, by His grace alone, enables him freely to will and to do that which is spiritually
good;(b) yet so, as that by reason of his remaining corruption, he does not perfectly, or only, will that which is good,
but does also will that which is evil.(c)199
When God converts a sinner, and translates him into the state of grace: Those held captive in the
state of sin can only come into the state of grace by a gracious work of God in them. Through
conversion God translates men, and He moves them from one state to another. This is a work of
God’s external power, His work in them, from the outside, which changes them on the inside.
In this new state of grace, believing man is freed from his natural bondage under sin, so that God
enables him to freely to will and to do that which is spiritually good (Rom. 6:18.22). “[A]s new
creatures, we have new inclinations and abilities, and we can act according to them: we are able
to feely will and do that which is spiritually good.” 200
197
Proof Texts: (a) Ecclesiasties 7:19; Genesis 1:26; (b) Genesis 2: 16,17; 3:6
Proof Texts: (a) Romans 6:6; 8:7; John 15:5; (b) Romans 3: 10, 12; (c) Ephesians 2: 1,5; Colossians 2:13; (d)
John 6:44, 65; Ephesians 2: 2-5; I Corinthians 2:14; Titus 3: 3-5
199
Proof Texts: (a) Colossians 1:13; John 8:34, 36; (b) Philippians 2:13; Romans 6: 18, 22; (c) Galatians 5:17;
Romans 7: 15, 18, 19, 21, 23
200
Van Dixhoorn 142
198
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yet so, as that by reason of his remaining corruption: In the new state of grace, corruption still
remains in the Christian. [H]e does not perfectly obey God’s will, and although he chooses that
which is good, but [he] does also will that which is evil. Because the two states coexist, the
Christian still chooses good and evil. Paul warns the church in Galatians that even though they
are indwelt by the Spirit the desires of the flesh are against the Spirit, and the desires of the
Spirit are against the flesh, for these are opposed to each other, to keep you from doing the
things you want to do (5:17).
WCF 9.5. The will of man is made perfectly and immutably free to do good alone in the state of glory only. 201
In glory man’s will is perfectly free, so he will always choose God’s will. He will be conformed
into the image of Christ (Eph. 4:13). The writer to the Hebrews states that those who are with
Christ now are the spirits of just men made perfect (Heb. 12:23). When we see Jesus we will be
like Him (1 John 3:2).
2. Of Effectual Calling (WCF 10)
WCF 8 teaches that salvation is only through Christ, the Mediator. WCF 10 through WCF 17
explains how God, in Christ, applies the work in salvation to the sinner.
Each one of us comes to Christ in a unique way. We can each testify to our own story of
salvation. At the same time, there is also a fixed and definite order in the way God applies His
work of salvation to all men, in the decree. The Latin term, ordo salutis, describes this order. The
Confession develops the order as follows: effectual calling (WCF 10), justification (WCF 11),
adoption (WCF 12) and sanctification (WCF13). The Confession then considers man’s response
to God’s ordo by discussing saving faith (WCF 14) and repentance unto life (WCF15), as well as
good works (WCF16) and the perseverance of the saints (WCF17).202
Because man is held captive in the state of sin, man cannot come to God. God comes to man by
the Spirit, powerfully and effectually drawing man to Himself. In the objective work of
salvation, God sent the Son. It was God’s initiative. In the subjective application to the elect,
God again must come to man, effectively calling him to and drawing him to Christ. Every point
salvation is from the Lord.
WCF 10.1. All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed time,
effectually to call, (a) by His Word and Spirit, (b) out of that state of sin and death, in which they are by nature to
grace and salvation, by Jesus Christ; (c) enlightening their minds spiritually and savingly to understand the things
of God, (d) taking away their heart of stone, and giving unto them an heart of flesh; (e) renewing their wills, and, by
201
Proof Texts: Ephesians 4:13; Hebrews 12:23; 1 John 3:2; Jude 24
The order here differs from what many consider to be the standard order we consider the ordo salutis. Common
Reformed systematic theology normally lists all the steps in a different order. This ordo begins by stressing God’s
work in the Covenant of Grace, and then it goes on to consider our response in faith and repentance. The typical
ordo of today lists the steps of salvation in a causal sequence, including both God’s work and man’s response. An
example is John Murray who in Redemption Accomplished and Applied offers the following ordo: foreknowledge,
predestination, calling, regeneration, repentance and faith, conversion, justification, adoption, sanctification, and
glorification. Berkhof begins with calling, as election and predestination are dealt with under the decree of God.
Even so, both Murray and Berkhof stress that although these lists are logical and temporal steps, they are all based
on our overarching union with Christ, something that the Confession also affirms, even though it is less clearly
taught.
202
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His almighty power, determining them to that which is good, (f) and effectually drawing them to Jesus Christ: (g)
yet so, as they come most freely, being made willing by His grace.(h) 203
God’s mighty effectual call is the beginning of salvation. There are two types of calling. The first
is a general call in which the Gospel is really and freely offered to all men. Jesus says, Come
unto me, all you who labor and are heavy laden (Matt. 11:28a), and Peter offers Christ to all on
the day of Pentecost (Acts 2:39). Paul freely offers the Gospel in the synagogue in Acts 13,14,
and he also offers the Gospel to Felix, Festus, and Agrippa (Acts 24, 25, 26).
The second type of call is effectual calling. It is called effectual, because the elect will respond to
this call. They have to come. Through this call, God’s power is exercised in the elect, changing
their state and enabling them to freely respond to the Gospel. In order to emphasis the point, the
Confession states it both positively and negatively: All those whom God hath predestinated unto
life, and those only.
He is pleased, in His appointed time: There is a clear distinction between the decree of God and
the application. The elect are chosen in Christ in eternity, but salvation is applied in God’s
appointed time. We must not confuse the decree or God’s plan to act with the actual outworking
of it.
by His Word and Spirit: In effectual calling, the call by the Word is joined with the powerful
work of the Spirit, by Christ Himself. His power makes the call effective. It works in men so that
they can freely respond to it. The call comes through both the Word and the Spirit. God does not
use the Word alone, nor does He use the Spirit alone. He calls though both Word and Spirit. In 2
Thessalonians 2:13b Paul writes, God chose you as the firstfruits to be saved, through
sanctification by the Spirit and belief in the truth.204 We need the Word, and we need to be
changed to receive the Word.
out of that state of sin and death, in which they are by nature to grace and salvation, by Jesus
Christ: This section builds on WCF 9. 2., which speaks of the state of sin and death. Through the
powerful and effective work of the Spirit and the Word, God changes the elect’s corrupt state
and brings him into a new state, one of grace and salvation.
The change of state affects all parts of man: mind, heart, and will.
1.
enlightening their minds spiritually and savingly to understand the things of God: The
Spirit enlightens fallen man’s mind. Previously unable to receive the Gospel message,
this change of state allows him to come to a true understanding of salvation (1 Cor.
2:10,12).
203
Proof Texts: (a) Romans 8:30; 11:17; Ephesians 1: 10,11; (b) 2 Thessalonians 2: 13,14; 2 Corinthians 3: 3,6, (c)
Romans 8:2; Ephesians 2: 1-5; 2 Timothy 1: 9,10; (d) Acts 26:18; 1 Corinthians 2: 10,12; Ephesians 1: 17, 18; (e)
Ezekiel 36:26; (f) Ezekiel 11:19; Philippians 2: 13; Deuteronomy 30: 6; Ezekiel 36: 29; (g) Ephesians 1:19; John 6:
44,45; (h) Song of Solomon 1:4; Psalm 110:3; John 6:31; Romans 6: 16,17
204
“The teaching of Scripture come to us indirectly through the witness and testimony of others, and often does.”
(Van Dixhoorn 143). In 2 Corinthians the believers themselves become a Word from God who can be read by
others.
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2. taking away their heart of stone, and giving unto them a heart of flesh: The Spirit removes
the hardness of heart due to sin, making it a heart of flesh. It can then be impressed by the
Gospel message. The prophet promises: And I will give you a new heart, and a new spirit
I will within you. And I will remove the heart of stone within you and give you a heart of
flesh (Ezek. 36:26).
3. renewing their wills: Because the will is held captive by the state of sin, in regeneration the
will of man is also renewed in the state of grace by the Spirit of God (Ezek. 11:9, 36:27;
Phil. 2:13).
by His almighty power, determining them to that which is good, and effectually drawing them to
Jesus Christ: In the call, Christ through His Spirit, changes men so that their sinful natures are
overcome, and the indwelling Spirit inclines men to good. It is an effectual call because it not
only offers Christ, but it actually brings man to Him205 (Eph.1:19).
yet so, as they come most freely, being made willing by His grace: The Spirit changes the state of
men, so that they freely choose to come. They choose to come of their own free will. The will of
man is not destroyed, but inwardly changed, meaning man chooses differently. Many of us can
testify we heard the Gospel many times and we chose to reject it, but at a certain time, we heard
the Gospel, saw our need, and came to Christ. Why was that time different? In the earlier times,
we heard a general call, and we were captive in our state of sin and death, but on the occasion of
our coming to Christ we were effectively called. God through His almighty power, changes our
hearts, mind, and will, bringing us into a state of grace, so that we freely and willingly choose to
receive the Gospel message.
WCF 10.2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, (a)
who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, (b) he is thereby enabled to
answer this call, and to embrace the grace offered and conveyed in it.(c) 206
God chooses those He calls. The reason for His effectual call can only be found in God, not in
any value in us. The Confession makes the point both positively and negatively. Positively, it
states that it is God's free and special grace alone, and that it is accomplished as man, being
quickened and renewed by the Holy Spirit, is thereby enabled to answer this call, and to take up
salvation. Negatively, God does not foresee that some will answer the call, causing God to then
Later theology speaks of regeneration as the creative work of God, in which man is passive. It is “a new life, in
virtue of which man, made alive with Christ, shares the resurrection life, and can be called a new creature.”
Although it refers to regeneration in certain sections, the Confession does not develop an independent section on
regeneration. Later theology tended to separate calling from regeneration. Williamson, using John 3:1-8, notes the
following:
Regeneration is:
1) Prescient: It is before any work of man in responding to salvation.
2) Monogistic: It is the sole work of the Spirit without man’s input. Man had no control over his own birth, and here
has no control over his own spiritual birth.
3) Mysterious: It is a hidden work in the heart of man. It is like the wind, which blows where it will.
4) Sovereign: God works where, when, and on whom He chooses.
5) Effectual: It always results in a new creature. Williamson 115-117
206
Proof Texts: (a) 2 Timothy 1:9; Titus 3: 4,5; Ephesians 2: 4,5,8; Romans 9:11; (b) 1 Corinthians 2:14; Romans
8:7; Ephesians 2:5; (c) 1 John 5:12; Acts 4:12
205
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choose them. All those He chooses are captives in the state of sin and death. The negative
assertion is an express rejection of Arminian theology, which teaches God chooses those whom
He foresees will choose Him.
In this call, man is passive; he cannot and does not respond until God has first and sovereignly
worked in him. As Paul writes: So then it depends not on human will or exertion, but on God,
who has mercy … (18) So then he has mercy on whomever he wills, and he hardens whomever
he wills (Rom. 9:6,18). Once God has sovereignly changed men, then and only then can men
freely, and in their own will, embrace the grace offered to them.
2.1. Those Who Cannot Be Outwardly Called by the Ministry of the Word
WCF 10.3. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, (a) who works
when, and where, and how He pleases: (b) so also are all other elect persons who are incapable of being outwardly
called by the ministry of the Word. (c)207
This addresses infants and those who in the normal course of events are unable, due to their lack
of capacity, to be called by the Word. God normally uses the ordinary means of grace to
accomplish His ends. He normally calls His elect through His Word. As Paul states, For since, in
the wisdom of God, the world did not know God through wisdom, it pleased God through the
folly of what we preach to save those who believe (1 Cor. 1:21). But what about those who
cannot respond to this call, like infants or the mentally handicapped. Can they still be saved? The
Confession says yes. It asserts that usually salvation is through effectual calling, but in these
cases, it is possible that one can be saved directly by the Spirit.
The Confession teaches:
1.
Not all children who die before
an age of understanding are saved, as all men are guilty in Adam, by representation, and
are born with a corrupt nature.
2.
God only saves elect infants.
3.
Even though there are those
who cannot be saved through the normal means, through the Word, the Spirit can act
directly and savingly upon them.208
The Confession says that the Spirit can work, even in those who do not have to have the ability
to understand the Word. God is absolutely sovereign in salvation, and the Spirit can work when,
where, and how He pleases.
In fact, the Reformed doctrine of election offers hope to infants and the mentally unable who
could not otherwise help themselves. If men can only be saved through their own will, through
their own faith, what hope is there for those who have no mental ability unless it comes through
God’s powerful sovereign work?
207
208
Proof Texts: (a) Luke 18:15, 16; Acts 2: 38,39; John 3: 3,5; 1 John 5:12; (b) John 3:8; (c) 1 John 5:12
The section should be read in conjunction with WCF 7:3, the covenant of grace, and LC 166.
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WCF 10.4. Others, not elected, although they may be called by the ministry of the Word, (a) and may have some
common operations of the Spirit, (b) yet they never truly come unto Christ, and therefore cannot be saved: (c) much
less can men, not professing the Christian religion, be saved in any other way whatsoever, be they never so diligent
to frame their lives according to the light of nature, and the laws of that religion they do profess. (d) And to assert
and maintain that they may, is very pernicious, and to be detested.(e) 209
2.2. General Calling – A General Profession of Faith
In preaching there is a general call of the Word, one not effectual unto salvation. Men can hear
the Gospel and come close to the Kingdom, but still not enter it. This should serve as a warning
to the church that some men truly hear the Word preached, and they can have the truth impressed
on their hearts to some extent, and yet they may never actually come to Christ. As Jesus says,
For many are called, but few are chosen (Matt. 22:14). The rich young ruler came close to the
Kingdom when he heard Jesus. He seemed to want salvation, but he eventually did not follow
Christ, loving his riches even more (Mark 12:34). Jesus says some are not far from the kingdom
of God (Matt. 19:16-22), and the author of Hebrews speaks of how close men might come
without actually entering into the Kingdom. For it is impossible, in the case of those who have
once been enlightened, who have tasted the heavenly gift, and have shared in the Holy
Spirit, (5) and have tasted the goodness of the word of God and the powers of the age to
come, (6) and then have fallen away, to restore them again to repentance, since they are
crucifying once again the Son of God to their own harm and holding him up to contempt (Heb.
6:4-6). Some men may make a profession of faith, and seem to be believers. They are baptized
and sit in the congregation of the church, and some might even work mighty miracles, but if they
do not truly come to Christ and are not united to Him and don’t draw their life from Him, then
none of those things matter. In the Sermon on the Mount, Jesus warns, On that day many will say
to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do
many mighty works in your name?’ (23) And then will I declare to them, ‘I never knew
you; depart from me, you workers of lawlessness’ (Matt 7:22,23). The parable of the sower also
illustrates the idea that there are those who are close to the Kingdom, namely those who hear the
Word and immediately receive it with joy, yet have no root in themselves. They endure for a
while but when tribulation or persecution arises on account of the Word, they immediately fall
away (Matt. 13:20, 21). In 2 Peter 2:20-22 Peter puts those who have come close to the Kingdom
and their final state in the most terrible terms:
For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior
Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them
than the first (21) For it would have been better for them never to have known the way of righteousness
than after knowing it to turn back from the holy commandment delivered to them.(22) What the true
proverb says has happened to them: “The dog returns to its own vomit, and the sow, after washing herself,
returns to wallow in the mire.”
Even though the Spirit does not accompany the general call, it is still a sincere call. As Ezekiel
clearly states: For I have no pleasure in the death of anyone declares the Lord God; so turn and
live (Ezek. 18:32, and see also 2 Pet. 3:9). God’s call is a real one, and yet these men never truly
come to Him. As Jesus says to the Pharisees who hear the message, yet you refuse to come to me
that you may have life (John 5:40).
209
Proof Texts: (a) Matt. 22:14; (b) Matthew 7:22; 13: 20,21; Hebrews 6: 4,5; (c) John 6: 64-66; 8: 24; (d) Acts
4:12; John 14:6; Ephesians 2: 12; John 4:22; 17:3; (e) 2 John 1: 9-11; 1 Corithians 16:22; Galatians 1:6-8
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2.3. Those Not Professing the True Religion
What of those who have never heard of Christ? What of the Jews in the Old Testament before
Christ and the gentiles, then and today who were/are born far from Israel and so never heard/hear
the Word preached? Will they be condemned? The scriptural answer is yes, because Christ is the
only way of salvation. The Confession says very clearly that those who never hear the call or
know of Christ can never be saved. As Van Dixhoorn notes “…this news can be hard to hear.
Timothy had to hear the message from the Apostle Paul, even though Timothy’s own father was
a pagan. But Timothy was engaging in cross-cultural evangelism and he needed to be absolutely
clear that ‘salvation is found in one’ other than Jesus Christ” 210 Some argue this is unfair to
these men but they forget two important things. First, all men begin by being condemned. In
Romans 1-3 Paul claims that all men, Jew or gentile (from all nations), know the truth and stand
condemned as they willfully sin against what is revealed to men. All men are condemned in
Adam, through whom sin and death entered in the world (Rom. 5:12). Second, it is clear that
there is no other name under heaven by which we can be saved. Salvation is only in the name of
Christ (Acts 14:12). It is this vital Gospel message that drives the church onward in preaching
Christ to a lost world with great urgency (Matt. 24:14, 28:19; Acts 1:8). Without the gospel none
can be saved. In his discussion on this section, Williamson211 notes that it is the wisdom of God
that will make sure that all His elect will hear the Gospel. He points to how God saved Ruth and
Rahab, both of these gentiles being brought by God to hear the Gospel and embrace it. During
Paul’s second missionary journey, God blocked Paul’s way into one area, in order that he might
go to Macedonia, where he was used to convert Lydia and her household and the jailer and his
household, as well as establishing churches in Athens and Corinth, And the Lord said to Paul one
night in a vision, “Do not be afraid, but go on speaking and do not be silent, (10) for I am with
you, and no one will attack you to harm you, for I have many in this city who are my people.”
(Acts 18: 9,10). In God’s sovereign and wise way, the Gospel is brought to the elect. God will
save His elect from every nation. The Confession is clear: there is no salvation in nature, by
natural obedience, or through any other religion.
2.4. It is a Great Sin to Claim That They Can Be Saved
The Confession and Scripture both claim that salvation is only in Christ. 2 John 1:9 states,
Everyone who goes on ahead and does not abide in the teaching of Christ, does not have God.
Whoever abides in the teaching has both the Father and the Son. Those who claim that there are
other ways to be saved teach a false doctrine, one that can lead others into the most terrible error.
The World Council of Churches claims that they are many ways to God, through many religions,
and yet this is clearly rejected by the Confession. Without Christ there is no salvation.
Lesson Five Questions
1.
2.
3.
4.
5.
210
211
Distinguish between the historia salutis and the ordo salutis.
Does man have free choice?
Explain the relationship between the ‘will’ and man’s ‘state.’
Describe man in the ‘state of sin.’
When is man free to will to do good?
157
Williamson 117
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6. What is the ordo salutis in the Confession?
7. Explain the two types of calling.
8. Explain what we mean when we claim that the call is by Word and Spirit.
9. Can infants who have never heard the Gospel be saved? How?
10. Explain what the Confession means when it says some are by the ministry of the Word, and
may have some common operations of the Spirit, yet they never truly come unto Christ.
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Lesson Six: Justification, Adoption, and Sanctification (WCF 11,12,13)
At the heart of the ordo salutis are three great doctrines: justification, adoption, and
sanctification. It is vital to understand their meanings, because if we confuse them, we will not
have a clear understanding of salvation.
As with every other aspect of the ordo, each of these three doctrines has their focus on Christ.
Because of Christ’s imputed righteousness, one is justified through Him, one is adopted into
Sonship, and in union with His resurrection, we are made Holy. At the same time, there is a
certain logical, causal order of time. In coming to Christ, a person is first justified, then adopted,
and then a lifelong process of sanctification occurs.
capA clear understanding of these three doctrines is unique to Reformed theology. The medieval
Catholic church and the Catholic church before and at the time of the Reformation tended to
confuse imputed (justification) and imparted (sanctification) righteousness. The Orthodox faith,
on the other hand, makes no clear distinction between justification and sanctification, and many
evangelical Christians have no clear understanding of the difference between them as well.
Because the doctrines are so important and misunderstood, thus threatening salvation, we will
clarify the relationship between justification and sanctification at the end of the lesson with a
quote from the Westminster Larger Catechism, Question 77.
1. Of Justification212 (WCF 11)
WCF 11.1. Those whom God effectually calls, He also freely justifies; (a) not by infusing righteousness into them,
but by pardoning their sins, and by accounting and accepting their persons as righteous; not for any thing wrought
in them, or done by them, but for Christ's sake alone; nor by imputing faith itself, the act of believing, or any other
evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto
them, (b) they receiving and resting on Him and His righteousness by faith; which faith they have not of themselves,
it is the gift of God. (c)213
Those whom God effectually calls He also freely justifies: Effectual calling always leads to
justification, and all those who are justified will also be glorified. The first step of the ordo
salutis must lead to the next step as we move along the Golden Chain of Salvation.214 In Romans
8:30 Paul writes: And those whom he predestined he also called, and those whom he called he
212
It is important to note that in the context of the Reformation and the Catholic church, the Confession focuses on
justification as the main benefit purchased by Christ on the cross. In Scripture, there are many other aspects of the
cross, including reconciliation (the removal of alienation and war and their replacement with peace between God
and man), ransom (the payment of a price in order that Christ might redeem and release his own) and propitiation
(the covering over of wrath through the sacrifice). These additional aspects need to be included in order to develop a
fully rounded understanding of Christ’s work on the cross.
213
Proof Texts: (a) Romans 8:30; Romans 3:24; (b) Romans 4:5-7; 2 Corinthians 5: 19,21; Romans 3:
22,24,25,27,28; Titus 3:5,7; Romans 5: 17-19; (c) Acts 10:44; Galatians 2:16; Philippians 3:9; Acts 13: 38,39;
Ephesians 2: 7,8
214
So called by Perkins in The Golden Chain of Salvation, The phrase was used interchangeably with the ordo
salutis in early 16th century England. http://www.semperreformanda.com/the-puritans/the-puritans-index/williamperkins/william-perkins-index/williams-perkins-golden-chain/
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also justified, and those whom he justified he also glorified.
It is God who freely justifies us. It is His gift to men. We are justified by his grace as a
gift, through the redemption that is in Christ Jesus (Rom. 3:24). Christ’s work is the grounds for
our justification. As a result of His work applied to us, the Father declares us just in Christ. The
debt we owe due to our sin and guilt, is fully paid, we owe nothing. All Christ’s obedience is
made over to us.
In order to be absolutely clear about the doctrine, justification is explained in both negative and
positive terms in WCF 11.1.
Negatively, justification is not due to anything done by them or wrought in them.
Justification is not based, at any point, on man’s actions. In the church today, there is often a
great focus on the righteousness of man. There is a feeling that if a person has done well, then
he/she will have a sense that they are justified in God’s sight, but if that same person sins then
their justification stands in doubt. Those who believe this way have slipped into a works based
righteousness before God. They focus on their own actions, their own inner life, and how well
they are living. The truth is though, that justification is not about our own actions at all, we are
justified by the works of another. Paul makes the point in Romans 4:5-8.
And to the one who does not work but believes in[a] him who justifies the ungodly, his faith is counted as
righteousness (6) just as David also speaks of the blessing of the one to whom God counts righteousness
apart from works (7) “Blessed are those whose lawless deeds are forgiven, and whose sins are covered;
(8) blessed is the man against whom the Lord will not count his sin.”
not by infusing righteousness into them: This clause is aimed directly at the Roman Catholic
teaching “which was justification by faith, working through love, with its conflation 215 of
justification and sanctification and its teaching that the Holy Spirit infuses the righteousness of
Christ in the believer.”216 The Confession asserts that our justification does not flow directly
from any internal change that God has accomplished by His Spirit. Even though God does work
in sinners, this initial internal work does not makes men righteous. God does not say, “I have
been working in you by my Spirit, and so now you are righteous, and I will justify you.” The
inward work of the Spirit of God, no matter how powerful and no matter how big a change
occurs in regeneration, effectual calling, and sanctification are never the grounds of
justification.217
Positively, the only true grounds for our justification is Christ and His work for us (Christ alone).
In justification, Christ’s righteousness is imputed to us (imputing the obedience and satisfaction
of Christ unto them). Because this righteousness comes from Christ, it is not our own
righteousness, and because it is God who justifies, no one can bring a charge against God’s elect
215
fusion or focusing together
Letham 250
217
The Roman Catholic church rejects this in the strongest terms asserting, “If anyone says that the people are
justified either by the imputation of Christ’s righteousness alone or by the remission of sins alone, to the exclusion
of grace and love which is poured forth in their hearts by the Holy Spirit and inheres in them…. let him be
anathema” (chapter 9, On Justification, The Council of Trent, cited by Letham 250).
216
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(Rom. 8:33). By this act, our sinfulness is imputed to Christ and His righteousness is imputed to
us. As Paul writes, For our sake he made him to be sin who knew no sin, so that in him we might
become the righteousness of God (2 Cor. 5:21). Justification brings the believer into a new status,
a new righteousness, which is imputed (accounted) to sinful man. Imputation is an act of God;218
it is a single legal declarative action by God, whereby He declares guilty sinners legally
righteous. It is not a process. In a courtroom the guilty man stands before the judge. The judge
considers the man and then pronounces a legal declaration as to his status. The declaration does
not change anything in the man; rather, through the declaration he is given a legal status. He is
either guilty or innocent. Similarly, in biblical terminology one is either condemned or justified
(Rom. 5:18,19).
How did Christ earn this righteousness for us? As the Mediator of the covenant, Christ
performed all the Father’s will, and He perfectly merited all God’s blessings. His work alone is
the source of all of our righteousness; there is no other source. Just as all died in Adam, so all are
made alive in Him. As Paul states, Indeed, I count everything as loss because of the surpassing
worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and
count them as rubbish, in order that I may gain Christ (Phil. 3:8). God can declare the wicked
and unholy as righteous due to His Son’s work. If a person has the Son, then he is righteous in
Him, but of a person does not have the Son, then he is condemned in Adam and for his personal
sin.
by faith: Faith is the only means of blessing and the only way of imputing the obedience and
satisfaction of Christ unto them. Faith is the necessary link through which we come to the true
grounds of justification, Christ’s work for us. It is only through faith that we rest and receive
Christ and His righteousness. We are justified by Christ’s work for us, which we receive by faith.
In and of itself faith has no value. One is not justified by one’s faith or by any other evangelical
obedience. We are only justified by Christ’s work for us. Our faith cannot be made into a work.
The true benefit of faith is that it is the instrument or means that links us to Christ, His work, and
His righteousness done for us.
The action of faith is described as resting and receiving Christ and his righteousness. Faith
unites us to Christ and also to all His works. In justification, we rest in Him and His finished
work for us, we receive Him, and we acknowledge that in Him all the praises are yea and amen
and that He is freely offered in the Gospel.
1.2. Justification by Faith Alone but Not Alone
WCF 11.2. Faith, thus receiving and resting on Christ and His righteousness, is the alone instrument of
justification: (a) yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and
is no dead faith, but works by love. (b)219
218
219
The Westminster Short Catechism, Question 33
Proof Texts: (a) John 1:12; Romans 3:28; Romans 5:1; (b) James 2:17,22,26; Galatians 5:6
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In WCF 11.2. Faith is referred to as receiving and resting on Christ and His righteousness. Faith
is to receive both His person and His work for us. Receiving emphasizes that faith is a gift to us;
resting indicates trust and confidence.
This section of the Confession is careful in the way it speaks of faith and works. The two are
separate yet also related. We are justified without any works done by us or any merit found in us.
In justification, the believer’s personal performance or works are irrelevant. Although we are
justified by faith alone, God’s declaration of justification is never alone; Christ and all the other
saving graces that Christ has purchased for us always accompany it. Due to this, all those who
are justified by faith, in Christ alone, must end up doing good works by love (Gal. 5:6). This
means we cannot divide the two things. (Jas. 2:17,27).
Although not expressly mentioned in WCF 11.2., faith leads to union with Christ, and union
means we receive all of Christ, not merely His imputed righteousness. Through union, we died
with Christ and have been raised with Him by the power of God. Therefore, our lives must
change (Rom. 6:3-11).
1.3. Christ’s Works the Source of Justification
WCF 11.3. Christ, by His obedience and death, did fully discharge the debt of all those that are thus justified, and
did make a proper, real and full satisfaction to His Father's justice in their behalf. (a) Yet, in as much as He was
given by the Father for them; (b) and His obedience and satisfaction accepted in their stead; (c) and both, freely,
not for anything in them; their justification is only of free grace; (d) that both the exact justice, and rich grace of
God might be glorified in the justification of sinners. (e) 220
We are justified by receiving and resting on Christ’s work. WCF 11.3. focuses on His work for
us.221 Christ earned our righteousness through His obedience and death.222 Throughout His life,
the Mediator, the God-man, fully obeyed His Father, and in His death, He gave Himself as a
ransom for sin. In life, He obeyed where Adam disobeyed. By his disobedience Adam merited
condemnation, and through His obedience Christ merited righteousness, justification, and life. In
death, He gave Himself as a satisfaction for sin.
As Mediator, Christ works not merely for Himself but for all whom He represents. For them He
did fully discharge the debt, and makes real and full satisfaction to His Father's justice in their
behalf. Christ the Mediator’s works are imputed to His own, so that the justice of God is fully
satisfied. The Father sent Christ, He accepted the charge, and He fully discharged all His
obligations both for Himself and those whom the Father had given Him. God chose to work this
220
Proof Texts: (a) Romans 5: 8-10, 19; 1 Timothy 2:5,6; Hebrews 10: 10,14; Daniel 9: 24,26; Isaiah 53: 4-6, 10-12;
(b) Romans 8:32; (c) 2 Corinthians 5:21; Matthew 3:17; Ephesians 5: 2; (d) Romans 3:24; Ephesians 1:7; (e)
Romans 3: 26; Ephesians 2:7
221
See also WCF 8, on Christ the Mediator.
222
It is unclear if this refers to both the active and passive obedience of Christ. The same clause also goes onto to
refer to His obedience and satisfaction. It is probable that this was deliberately phrased in this way to allow for the
widest agreement possible. For an extended discussion on this point, see Fesko (207-229) and Letham (250-264). It
is closely related to the phrase the obedience and satisfaction of Christ unto them in WCF 11.1. The Savoy
Declaration of 1658 changes the section to ‘by imputing Christ's active obedience to the whole law, and passive
obedience in his death for their whole and sole righteousness…’
http://www.reformed.org/master/index.html?mainframe=/documents/Savoy_Declaration/
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way for two reasons: both to satisfy His own justice, and so that man’s salvation is all and only
through His free grace in Christ. It was of free grace that He sent His Son, and in free grace the
Father allowed Christ to act for others, His chosen elect.223 This act was done so that the rich
grace of God might be glorified in the justification of sinners.
1.4. The Time of Justification
WCF 11.4. God did, from all eternity, decree to justify all the elect, (a) and Christ did, in the fullness of time, die for
their sins, and rise again for their justification: (b) nevertheless, they are not justified, until the Holy Spirit does, in
due time, actually apply Christ unto them. (c)224
The Confession deals with the timing of justification, in the life of the elect, in three separate
periods: the decree to justify the elect before time (Gal. 3:8; 1 Pet. 1:2; Rom. 8:30), the actual
death of Christ on the cross, whereby He purchased justification through His death and
resurrection, in redemptive history (Gal. 4:4; 1 Tim. 2:6; Rom. 4:25), and the time it is actually
applied to sinners when they believe through the work of the Holy Spirit in their personal
experience. The Confession states: they are not justified, until the Holy Spirit does, in due time,
actually apply Christ unto them. It rejects eternal justification, or any justification until the Spirit
applies the work to the believer.
1.5. Justified Sinners Still Sin
WCF 11.5. God does continue to forgive the sins of those that are justified; (a) and although they can never fall
from the state of justification, (b) yet they may, by their sins, fall under God's fatherly displeasure, and not have the
light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew
their faith and repentance.(c)225
According to the Doctrine of Justification, God imputes Christ’s righteousness to sinners through
faith. The ground of justification is Christ’s work for them. In God’s declaration a sinner’s
justification is complete; nothing can be added nor taken away from it. In the Confession this is
called a state of justification, and it is closely related to adoption (see WCF 12 and the reference
to God's fatherly displeasure). Because justification is an external act, an outside declaration, the
sinner is not made inwardly perfect, rather sin and corruption remain within him until he enters
glory. A justified sinner still sins.
When a justified sinner sins, since their justification is not based on their own righteousness,
their subsequent sin does not mean that they are no longer justified. They still possess the
imputed righteousness of Christ; they are still adopted in Him and so they remain as God’s
children. At the same time, because those justified are adopted their sins will affect the practical
relationship that they have with God, with all the members of the Trinity. The section notes that
they now come under God’s fatherly displeasure and so lose the joy, peace, blessings, and the
light of His countenance that comes with their new relationship. Their sins also grieve the Holy
223
A.A. Hodge, qtd. by Williamson 140
Proof Texts: (a) Galatians 3:8; 1 Peter 1: 2,19,20; Romans 8:30; (b) Galatians 4:4; 1 Timothy 2:6; Romans 4:25;
(c) Colossians 1:21,22; Galatians 2:16; Titus 3: 4-7
225
Proof Texts: (a) Matthew 6:12; 1 John 1: 7,9; 1 John 2: 1,2; (b) Luke 22:32; John 10:28; (c) Psalm 89: 31-33;
Psalm 51: 7-12; Psalm 32:5; Matthew 26:75; 1 Corinthians 11: 30,32; Luke 1:20.
224
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Spirit (Eph. 4:30). As in any relationship, once peace is affected, it must be restored. In order to
do this, they must humble themselves, confess their sins, beg pardon, and renew their faith and
repentance. “While we have a loving and merciful Heavenly Father, His displeasure is genuine,
and like the anger of an earthly father, the anger of the Heavenly Father is not something with
which we want to live.”226
A justified sinner does not lose their justification. They continue in their justification because
they have Christ’s righteousness imputed to them. Some argue that this means they never
commit sin or never have to confess their sin again. This is false. As those legally justified, we
continue to sin, the vital difference being that we do not lose justification; rather, we sin against
our Father in our new relationship as sons, and our sin upsets the joy and peace of this new
relationship. This very important principle is seen in a number places in Scripture (David and
Bathsheba; Moses and the rock; Peter and his denial of Christ). In each case, we see that the
justified sinner, although righteous, still has to deal with the consequences of his sin. For
believers there remains real consequences to their actions before the Father, even though their sin
is fully dealt with in Christ. The wonderful news is that we do not lose our status as justified
sinners. We will not be thrown out of the new Father-son relationship. Although God may
chasten his justified sons severely for their sins, He does not forsake them. In the Psalms God
says to Israel His son; If they violate my statutes and do not keep my commandments; Then will I
punish their transgression with the rod and their iniquity with stripes. but I will not remove from
him my steadfast love or be false to my faithfulness (Ps. 89:31,32). You can see this principle at
work in King David’s life. David, a justified man, sinned by adultery and murder. As a man after
God’s own heart, a justified son and forgiven, his sin against his Father causes him to lose God’s
blessing, and he had to humble himself and cry out to God for God to restore the joy, peace, and
blessing of their relationship. In response to Nathan’s statement, that his sin was forgiven, but
God would chasten him, David prays.
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. (8) Make me to hear
joy and gladness; that the bones which thou hast broken may rejoice. (9) Hide thy face from my sins, and
blot out all mine iniquities. (10) Create in me a clean heart, O God; and renew a right spirit within me.
(11) Cast me not away from thy presence; and take not thy holy spirit from me. (12) Restore unto me the
joy of thy salvation; and uphold me with thy free spirit (Ps. 51:7-12).
The Apostle Peter sinned in denying Christ. Because he was Christ’s, the Lord did not forsake
him, but Peter still wept bitterly in repentance. And Peter remembered the saying of Jesus,
“Before the rooster crows, you will deny me three times.” And he went out, and wept bitterly
(Matt. 26:75). When they took the Lord’s Supper in an ungodly way, God came in judgment
upon the church in Corinth. He did so, not to destroy them utterly, but to chasten them now in
this present world, in order that they might not ultimately be condemned. Paul writes to them:
That is why many of you are weak and ill, and some of you have died. (31) But if we judged
ourselves truly, we would not be judged. (32) But when we are judged by the Lord we are
disciplined so that we may not be condemned along with the world (1 Cor. 11:30-32). God
judges and chastens the church at Corinth, as a father, in order that they might not be finally
condemned with the world.
226
Van Dixhoorn 169
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1.6. The Way of Justification is the Same in Both Testaments
WCF 11.6. The justification of believers under the Old Testament was, in all these respects, one and the same with
the justification of believers under the New Testament. 227
The Confession is clear that the way of salvation is the same in both testaments. Believers have
always justified, by faith in Christ’s work on their behalf. Abraham was justified by faith
(Gen.15:6), and Paul uses Abraham as an example of justification in the New Testament (Rom.
4). The doctrine is related to the covenants which were explored in WCF 7.
2. Of Adoption (WCF 12)
WCF 12 All those that are justified, God vouchsafes, in and for His only Son Jesus Christ, to make partakers of the
grace of adoption, (a) by which they are taken into the number, and enjoy the liberties and privileges of the children
of God, (b) have His name put upon them, (c) receive the spirit of adoption, (d) have access to the throne of grace
with boldness, (e) are enabled to cry, Abba, Father, (f) are pitied, (g) protected, (h) provided for, (i) and chastened
by Him as by a Father: (j) yet never cast off, (k) but sealed to the day of redemption; (l) and inherit the
promises, (m) as heirs of everlasting salvation. (n)228
Through our union with Christ, we are justified and adopted as sons in Christ Jesus. Adoption is
a legal declaration, linked to and simultaneous with justification.
Adoption to be the sons of God is the great aim or capstone of salvation. By our union with
Christ we share all Christ’s blessings. In Ephesians 1:4,5 Paul states the Father even as he chose
us in him before the foundation of the world, that we should be holy and blameless before him. In
love (5) he predestined us for adoption as sons through Jesus Christ. There is no higher aim. In
and for the sake of the Son, those who are strangers, children of wrath, darkness, and Satan (Eph.
2:3; Col. 3:6; John 8:44) now join Him as the Father’s own sons. Adam was the first son of God
(Luke 3:38), but due to the Fall men are now sons of the devil (John 8:44; 1 John 3:10) doing the
works of their father the devil. In Christ, we are adopted and so become the sons of God through
Him (Rom. 8:17).
In many ways sonship is the greatest blessing, the very climax of salvation. Although there is
still the ongoing work of sanctification, only completed in glorification, the great aim of
salvation and the true source of blessing is that we share in Christ’s Sonship. We join God’s
family, with Christ as our elder brother, and are sealed by the Spirit of adoption. Some speak of
glorification as the greatest end, the climax of salvation, but glorification is the glorification of
the sons of God. As John stated, Beloved, we are God's children now, and what we will be has
not yet appeared; but we know that when he appears we shall be like him, because we shall see
him as he is (1 John 3:2). John writes, now we are the sons of God, although it has not yet been
227
Proof Texts: Galatians 3: 9, 13, 14; Romans 4: 22,23; Hebrews 13:8
Proof Texts: (a) Ephesians 1:5; Galatians 4:4,5; (b) Romans 8:17; John 1:12; (c) Jeremiah 14:9; 2 Corinthians
6:18; Revelation 3:12; (d) Romans 8:15; (e) Ephesians 3:12; Romans 5:2; (f) Galatians 4:6; (g) Psalm 103:13; (h)
Proverbs 14:26; (i) Matthew 6: 30; 1 Peter 5: 7; (i) Hebrews 12:6; (k) Lamentations 3: 31; (l) Ephesians 4:30; (m)
Hebrews 6:12; (n) 1 Peter 1:3,4; Hebrews 1:14
228
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fully revealed what we are. Because we are sons now, we are fully loved now. We already have
the full status of sons. When we die and are glorified, we will not be more of a son than we were
at the moment we were justified. We will fully enjoy the privileges that go with sonship, but we
will never be more of a son than we are right now. This can be illustrated as follows: When a boy
in a family is young, he carries the title ‘son’ and has all the privilege of being the son of his
father. Because he is young, his father does not allow him to do things that for which he is not
ready. The father might say, “As my son you have the privilege of driving my car, but because
you are not old enough, you cannot experience driving. When you are older you will be able to
enjoy it. As of right now, in order to protect you, you cannot drive.” Similarly, we are already
sons, but we have not yet entered into the full privilege of sonship with God.
Adoption is a concept of love, trust, intimacy, and privilege. As sons we enjoy the liberties and
privileges possessed by the children of God, and we share in Christ’s own inheritance. In
Romans 8:17 Paul writes: And if children, then heirs -- heirs of God, and fellow heirs with
Christ; provided we suffer with him in order that we may also be glorified with him.
The privileges of being the sons of God include:
having His name put upon them (2 Cor. 6:18)
receiving the spirit of adoption (Rom. 8:15)
having access to the throne of grace with boldness,
being enabled to cry, Abba, Father (Rom. 8:15; Gal. 4:67)
being pitied, protected, provided for
The care of the Lord for His own is seen in the Psalms: As a father shows compassion to his
children, so the Lord shows compassion to those who fear him (Ps. 103:13). In Proverbs we read,
In the fear of the Lord one has strong confidence: and his children will have a refuge (Prov.
14:26). In the Sermon on the Mount Jesus reminds us: But if God so clothes the grass of the field,
which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O
you of little faith? (32) For the Gentiles seek after these things, and your Heavenly Father knows
that you need them all. (Matt. 6:30, 32). Finally, Peter reminds believers to cast all your anxieties
on him, because he cares for you (1 Pet. 5:7).
A proper understanding of the chastening of sons is so important that it is addressed in both the
Confession sections on justification and adoption. In justification the imputation of Christ’s
righteousness is a once for all event, a declaration by God based on Christ’s works. As
Christians, we still sin and when we do we come under God’s fatherly displeasure, damaging the
peace of our relationship. The relationship, though, is not broken, the sinning Christian is not
unjustified nor does he loose his sonship, but the peace and blessings of the relationship are
damaged and need to be restored. In the same way, adoption is a once for all legal change. When
we are adopted we never lose our position as sons. Even though a son might be chastened, but
they are never cast off. King David illustrates both of these principles. King David is a justified,
adopted son. In his sin with Bathsheba and against Uriah, he is does not become unjustified or
un-adopted. In fact, Nathan comes to him and tells him that his sins are forgiven. He then goes
on to tell David that God will chasten him because of his sin. Peace will leave his house. In the
last part of David’s life, we see the ongoing chastening hand of the Lord upon him. He is still
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loved of God, and he still has God’s blessing, but from the time of his adultery and murder,
David is a man living under God’s chastening hand and with constant trouble in his life.
For those in God’s family angels are all ministering spirits sent out to serve for the sake of those
who are to inherit salvation (Heb. 1:14). Their great function is to serve the sons of God. What a
great privilege we have.
3. Of Sanctification (WCF 13)
WCF 13.1. They, who are once effectually called, and regenerated, having a new heart, and a new spirit created in
them, are further sanctified, really and personally, through the virtue of Christ's death and resurrection, (a) by His
Word and Spirit dwelling in them: (b) the dominion of the whole body of sin is destroyed, (c) and the several lusts
thereof are more and more weakened and mortified; (d) and they more and more quickened and strengthened in all
saving graces, (e) to the practice of true holiness, without which no man shall see the Lord.(f) 229
The Doctrine of Sanctification teaches us that due to our union with Christ a real and powerful
change occurs in the believer. In this change, a decisive break has occurred, and the believer will
grow in holiness. Although the break has already happened, we are not yet perfect, we will still
struggle with ongoing sin and the corruption in our natures, as we grow in the grace of Christ.
The Confession distinguishes between the between the initial work of the Spirit, are once
effectually called, and regenerated, in giving them a new heart and putting a new spirit in them,
with the ongoing work of the Spirit, those who are further sanctified. The ongoing work
continues throughout our lives. Because the person of the Spirit and Christ are one, these should
be considered to be two distinct aspects of one internal work of God; an aspect we can
distinguish but not separate. In Scripture the dominant form of sanctification is a legal or
positional sanctification, a sovereign act of God in which a believer is united to Christ resulting
in a decisive change (Rom. 6:6,14), as he shares in Christ’s death and resurrection. In Christ, he
is now Holy, a saint in the Lord (1 Cor. 1:2; 2 Cor. 1:2). The initial decisive change is followed
by an ongoing continuous and lifelong change, in which a believer dies more to the old man and
lives more and more to God. This process is called progressive sanctification and is the main
focus of the Confession.
really and personally: In sanctification, the Holy Spirit works inwardly and personally in the
believer, changing him more and more into the image of Christ. By way of contrast, justification
is formal, legal, and external.
through the virtue of Christ's death and resurrection: The inward change occurs due to a
believer’s union with Christ’s own death and resurrection. In union, the Christian shares in
Christ’s death to the Old Creation, and in union, he is raised into new life by the very same
power of the Father through which Christ was raised from the dead. The basis of sanctification is
our union with Christ’s death and resurrection.
229
Proof Texts: (a) 1 Corinthians 6:11; Acts 20:32; Romans 6: 5,6; (b) John 17:17; 2 Thessalonians 2:13; (c)
Romans 6: 6, 14; (d) Galatians 5:24; Romans 8:13; (e) Colossians 1:11; Ephesians 3: 16-19; (f) 2 Corinthians 7:1;
Hebrews 12:14
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by His Word and Spirit dwelling in them: The resurrected Christ pours out the Spirit, who acts
together with the Word. The Spirit dwells in the believer and changes him from within by
applying the Word of God to his heart, mind, and will. Scripture is the tool the Spirit uses to
change us. It is the Spirit who works in us to will and to do according to God’s good pleasure.
There can be no sanctification without the power of the Spirit, and the Spirit always works in and
through us by taking the Word and impressing it upon our minds and heart. He does not work
apart from the Word. As Paul writes … because God chose you as the firstfruits to be
saved, through sanctification by the Spirit and belief in the truth (2 Thess. 2:13).
The dominion of the whole body of sin is destroyed: Sin rules over the unbeliever. In our natural
state, we are its slaves. But, in union with Christ, the old man has died and is replaced with the
new man. This is Paul’s great argument in Romans 6 and John also states: No one born of God
makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning
because he has been born of God. (10) By this it is evident who are the children of God, and who
are the children of the devil: whoever does not practice righteousness is not of God, nor is the
one who does not love his brother (1John 3:9,10). Through our union with Christ, the Spirit of
God works in us, and the dominion of sin over the unbeliever is broken. Even so the work is not
yet complete; there is still an ongoing war. The main battle is won, but the war is not yet
finished. There remains a real life and death battle. During this battle, we must always
remember, “There is a total difference between surviving sin and reigning sin.”230 “It is not that
he is sinless, but rather that he cannot go on any longer yielding himself as the servant of sin.”231
He can never abandon himself to sin again (1 John 4:4, 3:9).”232
There are two aspects to sanctification: mortification, which is the putting to death of the old
man, and vivification, which is the raising up of the new man in new life.
1. Mortification – Dying to Sin: Through sanctification a believer dies to sin … the dominion
of the whole body of sin is destroyed, and the several lusts thereof are more and more
weakened and mortified. Over time, the rule and reign of sin is progressively destroyed.
Sin, the power that holds men captive, is systematically overthrown. This is worked out
through the defeating and weakening of the particular lusts that affect each believer. All
men are under the power of sin, but it affects different people in different ways. In the
unregenerate man, sin controls the person, but in the regenerate man, sin’s hold over him
is progressively weakened as he grows in grace. Over time he will succumb to the power
of sin less and less.
2. Vivification – Living to God. At the same time, the work of the Spirit in them means that
they are more and more quickened and strengthened in all saving graces, to the practice
of true holiness. The believer not only forsakes sin, he now lives for God. One is either
living to sin or living for God. There is no third alternative.
without which no man shall see the Lord: The Confession is clear that man must be sanctified, or
he cannot not find favor with the Lord. Any who claim that they are justified and deny the need
230
Murray qtd. in Williamson 151
Williamson 150
232
Williamson 150
231
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to live for Christ, in the true holiness, will be judged on the last day. The Scriptures are clear on
this point. A claim to have Christ, without living like Christ, is not enough on the Day of
Judgment.
Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit,
bringing holiness to completion in the fear of God (2 Cor. 7:1)
Strive for peace with everyone, and for the holiness without which no one will see the Lord (Heb. 12:14)
3.2. The Whole Man is Sanctified
WCF 13.2. This sanctification is throughout, in the whole man; (a) yet imperfect in this life, there abiding still some
remnants of corruption in every part; (b) whence arises a continual and irreconcilable war, the flesh lusting against
the Spirit, and the Spirit against the flesh.(c)233
The work of sanctification affects every part of a believer’s life. There are no areas that are not
sanctified. Grace affects the whole man. One is either alive or dead. As Paul writes: Now may the
God of peace himself sanctify you completely, and may your whole spirit and soul and body be
kept blameless at the coming of our Lord Jesus Christ (1Thess. 5:23). It is common for new
believers to begin by initially changing their outward actions, and then they are later convinced
to clean their inner thoughts.
As long as we are in the flesh, the process is not complete. It is an ongoing processes this side of
glory. Because the effects of sin continue with us in every part of ourselves. The conflict
between the power of the Spirit and remaining corruption remains; therefore, there is a continual
war as long as we are on the earth. In this war we are not to be passive, but we are to be active in
our pursuit of holiness.
There is no perfection in this life. The error of Perfectionism teaches that some, if not all
Christians, should be completely free from all personal sin. There are those who follow this
teaching that claim that they no longer sin. The Scriptures and the Confession teach that there is
an ongoing fight in believers. Even though we are in Christ, justified, and positionally
sanctified, in a real, practical, and personal way, believers must continue to fight the remaining
corruption that indwells them. Scripture highlights the ongoing struggle with sin among the great
Apostles. Paul rebuked Peter for his sin in Galatians 2, while Paul repents for speaking evil about
the leader of God’s people (Acts 23:1-5). At the end of his life, Paul called himself the chief of
sinners. Although the dominion of sin is broken in a believer, sin and the struggle against sin
continues unto death. “The Apostle John, an intern trained by the great physician Himself, said
that if we deny the presence of sin in our lives we make God a liar. To live in denial of sin does
not prove there is no sin in us. It proves that God’s ‘word is not in us.’ (1 John 1:10)”234
3. The Ups and Downs but Mainly Ups of Sanctification
233
Proof Texts: (a) 1 Thessalonians 5:23; (b) 1 John 1:10; Romans 7:18,23; Philippians 3:12; (c) Galatians 5:17; 1
Peter 2:11
234
Van Dixhoorn 182
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WCF 13.3. In which war, although the remaining corruption, for a time, may much prevail; (a) yet, through the
continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; (b) and so, the
saints grow in grace, (c) perfecting holiness in the fear of God.(d)235
The ongoing struggle is a serious one. It is a called a war. A believer must fight to the death with
the confidence that he has victory in Christ. During this battle there will be times of victory and
times when we lose ground. Sanctification is often likened to a tide coming in. As the tide comes
the water level rises, but if we look closely the waves sometimes come up further and then go
back down. The general trend is upward, but there are periods where the waves come higher or
go back. Overall the waters are rising, but not constantly, sometimes they go back for a time.
It is vital to understand the teachings of justification and sanctification. Because so many
Christians are confused on these points, the Westminster Larger Catechism has a section to
clarify the relationship between them.
WLC. 77. Wherein do justification and sanctification differ?
A. Although sanctification be inseparably joined with justification, yet they differ, in that God in justification
imputeth the righteousness of Christ; in sanctification his Spirit infuseth grace, and enableth to the exercise thereof;
in the former, sin is pardoned; in the other, it is subdued: the one doth equally free all believers from the revenging
wrath of God, and that perfectly in this life, that they never fall into condemnation; the other is neither equal in all,
nor in this life perfect in any, but growing up to perfection.
Both Inseparably Joined Together
Justification
Sanctification
imputes righteousness
infuses grace
sin is pardoned [legally]
Sin is subdued [internal work]
works equally, freely, and perfectly in this
life
Not equal in all, not perfect in this life
Lesson Six Questions
1. What does each step of the ordo focus on?
2. If justification does not come from anything within us or anything we have done, where does
is come from?
3. Does faith have any value in itself?
4. If we are legally justified, do we still sin? Why?
5. Why do we say adoption is the capstone of salvation?
6. List four privileges belonging to the sons of God.
7. Explain the idea of chastening of sons. Relate your answer to justification and adoption.
8. What is the role of Christ in sanctification and of the Word and Spirit?
9. Explain what we mean by the “ups and downs but mainly ups of sanctification.”
10. Give three differences between sanctification and justification.
235
Proof Texts: (a) Romans 7:23; (b) Romans 6:14; 1 John 5:4; Ephesians 4: 15,16; (c) 2 Peter 3:18; 2 Corinthians
3:18; (d) 2 Corinthians 7:1
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Lesson Seven: Faith and Repentance (WCF 14,15)
God’s elect have the Spirit of Christ in their hearts, enable[ing] them to believe. In the
Confession’s ordo salutis there is a clear development from God’s work for us in election,
effectual calling, justification, adoption and sanctification, to man’s to response to these
promises through faith and repentance. Because God effectually and powerfully calls men, the
elect are enabled to respond in faith and repentance to that call.
Faith and repentance are both evangelical graces. The term the grace of faith is used in WCF
14.1., and the Confession states that repentance unto life is an evangelical grace in WCF 15.1. In
the work of salvation, God places the Holy Spirit in men, which results in them responding in
faith and repentance (Eph. 1:19).
Faith and repentance are the means through which the application of salvation is made to the
elect. Without faith it is impossible to please God. Other systematic theologies call this
conversion, which is linked to this new state and works its way out in repentance and faith. In
some believers, the change from sin to this new state is a radical change, while in others, it is a
more gradual process. But in each case, there is a complete and total change in the believer. He
turns from idolatry and sin to living for God in Christ (1 Thess. 1:10). Faith and repentance are
two sides of the same coin, inseparably linked. In response to the effectual call of God, men
believe, and as a consequence of faith they turn away from sin, in repentance. True faith has
consequences, or it is not true faith. This means that true faith must be accompanied by
repentance. A claim to have faith without repentance is false. It is vital that both are preached. It
is not enough to preach faith alone. Repentance.…the doctrine whereof is to be preached by, as
well as that of faith in Christ (WCF 14.1.)
Both faith and repentance are ongoing requirements. Jesus tells us to daily ask, “Forgive us our
debts, as we forgive our debtors.”
The Westminster Confession divides man into heart, mind, and will, therefore, in conversion, all
three aspects of man are affected. The heart, formally in bondage to sin, is regenerated into
holiness. The mind, which was once in darkness, is enlightened and so man exercises his will to
choose good over evil.
It is important to distinguish between true and false conversion. The following examples
illustrate common false conversions:236
1. Often in revival meetings, many come forward in response to an appeal. Although the
emotions are engaged, these people often lack a deep conviction and knowledge of the
Gospel, and so a mere emotional commitment will waiver in time.
2. In more orthodox churches,237 many confuse knowing facts about the faith, with a true
knowledge and a living faith and trust. Many grow up in the church but they never really
commit to the truth. In these cases, there is knowledge, but there is not true understanding
236
237
Williamson 128,129
In this case we are speaking of doctrinally orthodox churches, not necessarily the orthodox church.
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that grips the emotions and will. To know the truth without being committed to it is not
enough.
1. Of Saving Faith (WCF 14)
WCF 14.1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, (a)is the work of
the Spirit of Christ in their hearts, (b) and is ordinarily wrought by the ministry of the Word, (c) by which also, and
by the administration of the sacraments, and prayer, it is increased and strengthened.(d)238
the grace of faith: Faith is the gracious gift of God. Although we must exercise faith, it comes
from God’s working in us. The exercise of faith by a believer is a vital and necessary step in
salvation, because without faith it is impossible to please God (Heb. 10:39; 11:6).
Faith comes from the work of the Spirit of Christ in their hearts. Paul speaks of the Spirit of faith
which allows him to believe and so to speak in 2 Corinthians 4:13. In Ephesians, Paul prays:
…that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom
and of revelation in the knowledge of him, (18) having the eyes of your hearts enlightened; that
you may know what is the hope to which he has called you, and what the riches of his glorious
inheritance in the saints, (19) and what is the immeasurable greatness of his power toward us
who believe, according to the working of his great might (Eph. 1:17-19).
The One who works in us mightily is the Holy Spirit. It is He who works faith in our hearts
causing us to believe. This faith is His gift to us.
For by grace you have been saved through faith. And this is not your own doing: it is the gift of
God (Eph. 2:8).
A vital part of faith is the true and settled conviction that the Scriptures are the Word of God, and
they are to be believed and trusted. This is one of the great marks that the Spirit of God is at
work in a person. All true Christians will believe that the Scriptures are God-breathed.
and is ordinarily wrought: The Confession speaks of the ordinary and the extra-ordinary means of
grace. God generally works through ordinary means: the preaching of the Word, the Sacraments,
and prayer. In some cases, He also works through extra-ordinary means. An illustration of the
extra-ordinary mean is found in WCF 11.3. On Effectual Calling, in which the Confession claims
that God can work in those who are incapable of being so outwardly called by the Word. In these
cases, God does use extra-ordinary means to call a person to Himself. It is only through the
faithful use of the ordinary means of grace, that God has given to the Church, that true spiritual
growth occurs. Faith comes by hearing. Today many churches are looking for the spectacular, the
radical, the exciting in order to keep men interested in spiritual matters. Gospel shows, special
testimonies by celebrities, and special effects are all used. Unfortunately, in all this activity, they
forget that true faith is the gift of God. It cannot be engineered, and as God is the author, He alone
determines how it will grow. The job of the Church is to be faithful in focusing on the means He
has appointed, while trying not to create our own means.
238
Proof Texts: (a) Hebrews 10:39; (b) 2 Corinthians 4:13; Ephesians 1: 17-19; 2:8; (c) Romans 10:14; (d) 1 Peter
2:2; Acts 20:32; Romans 4:11; Luke 17:5; Romans 1:16, 17
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The three ordinary means are: 239
1. by the ministry of the Word
2. and by the administration of the sacraments
3. and by prayer
by the ministry of the Word: The central means through which faith comes is the faithful
preaching of the Word. In Romans 10:14,17 Paul asks: How then will they call on him in whom
they have not believed? And how shall they believe in him of whom they have never heard? And
how shall they hear without someone preaching? (17) So faith coms from hearing, and hearing
through the word of Christ. This stress on faithful teaching and preaching runs throughout the
Pastoral Epistles. Even though preaching is based on the Word of God, Scripture maintains a
distinction between the preached Word and reading. Although there may be times when a
believer only has the written Word, or only has good books, these are not long-term substitutes
for hearing the Word preached. Paul made this clear in Romans 10. He could have asked, “How
can they believe if they do not have the Scripture,” but he does not. His focus is on preaching.
the administration of the sacraments: In addition to preaching, there are also the Sacraments and
prayer. The Sacraments are the Word preached in visible form. They are a means of grace, if
they are understood and received by faith. The apostles said to the Lord, “Increase our faith!”(
Luke 17:5). Let us then with confidence draw near to the throne of grace, that we may receive
mercy and find grace to help in time of need (Heb. 4:16). We also receive God’s blessing in the
Sacraments through faith.
The Confession also mentions prayer as a means of grace. In this context it means the public
prayer in formal worship.
it is increased and strengthened: By using the ordinary means our faith is strengthened. It is the
duty of the Christian to actively strengthen his/her faith. Peter exhorts the church: Like newborn
infants, long for the pure spiritual milk, that by it you may grow up into salvation (1 Pet. 2:2).
Paul states: And now, I commend you to God and to the work of his grace, which is able to build
you up, and to give you the inheritance among all those who are sanctified (Acts 20:32). As we
join the disciples in praying Lord, increase our faith, (Luke 17:5), let us also use the means God
has provided.
In today’s society, the ordinary and public means of grace, the preached Word, the Sacraments,
and prayer, are constantly under attack. The length and importance of sermons in public worship
is decreasing, while solid study and teaching is avoided. In many cases the sermon is a mere
afterthought, and yet Scripture clearly teaches that teaching and preaching are the principal
means of grace that the Spirit uses to bring men to faith. This need cannot be met through church
programs and special events. The ONLY way for the church to grow is to faithfully use the
239
For a discussion on why (only) these three were emphasized in the Confession, see Carl Robins, GPTS Annual
Conference, www.sermonaudio.com/sermoninfo.asp?SID=72010937134XX GPTS
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ordinary means. “In reality the Christian life is inseparable from the ministry of the Word and
the Sacraments, a point often missed by post eighteenth century evangelicalism.”240
1.1. The Object of Faith
WCF 14.2. By this faith, a Christian believes to be true whatsoever is revealed in the Word, for the authority of God
Himself speaking therein; (a) and acts differently upon that which each particular passage thereof contains; yielding
obedience to the commands, (b) trembling at the threatenings, (c) and embracing the promises of God for this life,
and that which is to come. (d)But the principal acts of saving faith are accepting, receiving, and resting upon Christ
alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.(e) 241
A true believer will believe all of God’s Word. As the Spirit works in him, He will respond to the
Spirit’s work who wrote the same Word of God. He will not pick and choose what to believe.
He will receive it as the Word of God and as God speaking in all His authority. Paul writes: And
we also thank God constantly for this, that 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 (1 Thess. 2:13). True believers respond to the whole Word of God; it is
never just a dry academic book.
As the believer reads the Word, he will respond to it in different ways, depending on the content
of the Scripture. If the Scripture commands, then he will seek to obey. If the Scripture threatens,
he will tremble and humble himself. If the Scripture promises, then he will embrace those
promises for the things in this life and that which is in the life to come.
and acts differently upon that which each particular passage thereof contains; yielding obedience to the commands,
trembling at the threatenings, and embracing the promises of God for this life, and that which is to come.
1.2. The Specific Truths of Scripture Concerning Christ
But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification,
sanctification, and eternal life, by virtue of the covenant of grace.
After considering the whole Word of God, the Confession focuses specifically on the particular
promises made to us in Christ. The Confession follows the same reasoning as Calvin, who
asserted that it is not enough to have faith in the general truths in Scripture; we must have faith in
the specific promises made to us concerning Christ and His work. A true believer will have a
clear understanding of the importance and centrality of Christ and His work, and must accept,
receive, and rest on it.
True faith is never faith in faith itself. It is faith in God, faith in His promises, and faith
particularly in Christ who was given for us. Many claim that they have great faith so God will
reward them, but the focus of true faith is not our own faith. It is Christ and the things He has
promised for us. “[T]he specific character of faith is that it looks away from itself and finds its
240
Letham 276
Proof Texts: (a) John4:42; 1 Thessalonians 2:13; 1 John 5:10; Acts 24:14; (b) Romans 16:26; (c) Isaiah 16:26; (d)
Hebrews 11:13; 1 Timothy 4:8; (e) John 1:12; Acts 16:31; Acts 15:11
241
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whole interest and object in Christ. He is the absorbing preoccupation of faith.”242 It is not the
greatness of our faith that matters; it is the greatness of Christ who can do all things for us. It is
not the strength of our feelings that are important; it is the content of the promises He has made
to us that have real value.
WCF 14.3. This faith is different in degrees, weak or strong; (a) may often and many ways assailed, and weakened,
but gets the victory: (b)growing up in many to the attainment of a full assurance, through Christ, (c) who is both the
author and finisher of our faith.(d)243
The life of faith fluctuates in the believer. It is a living relationship, given by the Spirit of God,
and in some cases and at different times, faith may be stronger or weaker. The amount of faith is
not the same for each believer; different believers have differing levels of faith. Some followers
of Christ are mere babes having milk, while others are able to eat solid food (Heb.5:13,14).
When counseling, one must be careful to assess the strengths and weaknesses of a person’s faith,
and if it the person’s faith is found to be weak, counselors are to look for the reasons why this is
so.
Over time true faith matures and grows in strength; even the weakest faith gets the victory.
Because of our union with Christ, our faith should grow and mature. Christians are exhorted to
grow and do everything possible to strengthen their faith. We are to ask Christ to increase our
faith (Luke 17:5), and Christ prays for Peter that in the time of trial that his faith would not fail
(Luke 22:32). Every day we are to take up the shield of faith (Eph. 6:16).
As we continue in our Christian lives, weak faith can grow to produce a full assurance. In the
Confession, faith and assurance are closely related, and yet they are not the same. One can have
true faith, and yet still lack a full assurance of that one has Christ. In time, a true and strong faith
will bring a greater true assurance, a certain knowledge and conviction that we have Christ and
all His benefits (1 John 5:4). As we are strengthened, we can come to God in the full assurance
of faith and hope (Heb. 6:11,12; 10:22).
All these things happen through Christ. He calls us through the Spirit, and through the Spirit, He
draws us to Himself. The Confession speaks of Christ, who is both the author and finisher of our
faith. Faith begins with Him. He is its author, because He is both the object of our faith and the
one who sends the Spirit of God to the believer enabling them to believe. He is also its finisher.
Faith begins with Him, and He will continue to give the gift of faith until He returns.
2. Chapter XV- Of Repentance unto Life
WCF 15.1. Repentance unto life is an evangelical grace, (a) the doctrine whereof is to be preached by every
minister of the Gospel, as well as that of faith in Christ. (b)244
242
Murray, qtd. by Williamson 132
Proof Texts: (a) Hebrews 5: 13,14; Romans 4: 19,20; Matthew 6: 30; Matthew 8:10; (b) Luke 22: 31,32;
Ephesians 6:16; 1 John 5: 4,5; (c) Hebrews 6: 11,12; Hebrews 10: 22; (d) Hebrews 12:2
244
Proof Texts: (a) Zechariah 12:10; Acts 11:18; (b) Luke 24: 47; Mark 1:15; Acts 20:21
243
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This section links faith and repentance, and affirms that they are both evangelical graces,
something God gives to us. Faith is for all of this life and for the life to come, but repentance is
also unto life. When they heard these things they fell silent. And they glorified God,
saying, “Then to the Gentiles also God has granted repentance that leads to life” (Acts 11:18).
In a day when many minsters seek not to offend sinners, the Confession warns us that repentance
must be preached by every minister of the Gospel. If we do not preach repentance, we fail to
offer the true Gospel to men.
2.1. The Motive for Repentance
WCF 15.2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness
of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in
Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, (a) purposing
and endeavouring to walk with Him in all the ways of His commandments.(b)245
The motives for repentance vary. They include our fear, because God has threatened us with
punishment for sin, as well as our hope in the promises offered in Christ, in the Gospel. False
repentance just causes one to flee from God’s wrath, but it does not come willingly and lovingly
to God, through the hope of Christ. In the same vein, those who come to Christ but do not have a
real sense of the wickedness and filthiness of sin, also lack true repentance.
The following motivates true repentance:
1. out of the sight and sense not only of the danger
2. also of the filthiness and odiousness of his sins as contrary to the holy nature, and righteous law of God; and
3. upon the apprehension of His mercy in Christ to such as are penitent
4. so grieves for, and hates his sins
In repentance we cry out as David did: Against you, you only, have I sinned and done what is
evil in your sight, so that you may be justified in your words and blameless in your judgment (Ps.
51:4). To be sorry when we are caught is not the same things as true repentance. Paul explains
the difference in 2 Corinthians 7:11 For see what earnestness this godly grief has produced in
you, but also what eagerness to clear yourselves, what indignation, what fear, what
longing, what zeal, what punishment! At every point you have proved yourselves innocent in the
matter. The Corinthian sinners sorrowed for their sin, they sought to change, and they looked to
Christ as their Savior. A true sorrow for sin is clearly mandated in Scripture. As Zechariah said,
“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace
and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall
mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a
firstborn (12:10). Ezekiel also said, Then you will remember your evil ways, and your deeds that
were not good, and you will loathe yourselves for your iniquities and your abominations (36:31).
Repentance has aspects that are positive and negative in nature. In repentance, men turn from sin,
and they turn to God.
245
Proof Texts: (a) Ezekiel 18: 30,31; 36: 31; Isaiah 30:22; Psalm 51:4; Jeremiah 31: 18,19; Joel 2: 12,13; Amos 5:
15; Psalm 119: 128; 2 Corinthians 7:11; (b) Psalm 119; 6,59,106; Luke 1:6; 2 Kings 23: 25
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1. as to turn from them all unto God,
2. purposing and endeavouring to walk with Him in all the ways of His commandments.
Scripture teaches that repentance is a return to God, hoping in His mercy.
“Yet even now,” declares the LORD, “return to me with all your heart, with fasting, with weeping, and with
mourning; 13 and rend your hearts and not your garments.” Return to the LORD your God, for he is
gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster (Joel
2:12,13).
Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the
goodness of God leads you to repentance? (Rom. 2:4).
2.2. A Necessity, but not a Work
WCF 15.3. Although repentance is not to be rested in, as any satisfaction for sin, or any cause of the pardon thereof,
(a) which is the act of God's free grace in Christ, (b) yet it is of such necessity to all sinners, that none may expect
pardon without it. (c)246
While repentance is necessary for salvation, the act of repentance is not the grounds of blessing.
If repentance was the basis for blessings, this would imply salvation by works. We are not saved
by our faith, or by our repentance, it is only through Christ and His work alone that we are saved.
We receive all His benefits by faith, and this faith must be accompanied by repentance.
2.3. All Sin Must be and Can Be Repented of
WCF 15.4. As there is no sin so small, but it deserves damnation; (a) so there is no sin so great, that it can bring
damnation upon those who truly repent. (b)247
All sin leads to damnation. Because sin is rebellion against God, there is no such thing as a small
sin. But because all sin is forgiven through faith in Christ’s perfect righteousness and His work
for us, it is not due to our own works. There is no sin that cannot be forgiven; even the worst
sinners in Scripture received God’s mercy.
2.4. Repentance for Specific Sin
WCF 15.5. Men ought not to content themselves with a general repentance, but it is every man's duty to endeavor to
repent of his particular sins, particularly. 248
It is not enough to generally say, “I am a sinner.” All men can do that. True biblical repentance is
a repentance of specific sins. As the Spirit convicts us, through God’s Word, we must see how
we have offended God, we must ask for forgiveness for those specific sins, and we must turn
away from them. If our repentance is merely general, there is not sin from which we can turn
away. When Zacharias, who loved money, repented he said: “Behold, Lord, the half of my goods
246
Proof Texts: (a) Ezekiel 36: 31,32; 16: 61-63; (b) Hosea 14: 2,4; Romans 3: 24; Ephesians 1:7; (c) Luke 13:3;
Acts 17:30
247
Proof Texts: (a) Romans 6:23; Romans 5:12; Matthew 12:36; (b) Isaiah 55:7; Romans 8:1; Isaiah 1: 16,18
248
Proof Texts: Psalm 19:13; Luke 19: 8; 1 Timothy 1: 13,15
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I give to the poor; and if I have taken any thing from any man by false accusation, I restore him
fourfold” (Luke 19:8).
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2.5. Private and Public Confession
WCF 15.6. As every man is bound to make private confession of his sins to God, praying for the pardon
thereof; (a)upon which, and the forsaking of them, he shall find mercy; (b) so he that scandelizeth his brother, or the
Church of Christ, ought to be willing, by a private or public confession and sorrow for his sin, to declare his
repentance to those that are offended; (c) who are thereupon to be reconciled to him, and in love to receive him.
(d)249
What is required in true repentance? Sin has multiple facets; it is a sin against God, our neighbor,
and it can include both private and public actions. In the same way, true repentance has multiple
facets.
2.5.1. Personal Forgiveness before God
The first need for the sinner is to make private confession of his sins. Even though our sin affects
others, sin is first and foremost against God. The psalmist says: Against thee, thee only, have I
sinned (Ps. 51:4).
he shall find mercy: Even though our sins are very grievous, the writer of Proverbs says:
Whoever conceals his transgression will not prosper, but he who confesses and forsakes them
will obtain mercy (Prov. 28:13). John also states: If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all unrighteousness (1 John 1:9).
2.5.2. Offenses against a Brother
to declare his repentance to those that are offended: When we sin against others we also need to
ask those we have sinned against for forgiveness. If we have sinned against both God and man,
then our repentance must be before both. As it is written: Therefore, confess your sins to one
another and pray for one another, that you may be healed. The prayer of a righteous person has
great power as it is working (Jas. 5:16). Also the Scripture teaches: Pay attention to yourselves!
If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven
times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him” (Luke
17:3,4). Private sins can and should be repented of privately: public sins, seen by all should be
repented of before all.
who are thereupon to be reconciled to him, and in love to receive him: When one truly confesses
one’s sins against a neighbor, then the offended party is duty bound to forgive the wrong doer
and receive him back into fellowship. Our forgiveness is not optional; it is commanded, even as
Christ forgave us.
Lesson Seven Questions
249
Proof Texts: (a) Psalm 51: 4,5,7,9,14; Psalm 32: 5,6; (b) Proverbs 28:13; 1 John 1: 9; (c) James 5: 16; Luke 17:
3,4; Joshua 7: 19; Psalm 51; (d) 2 Corinthians 2: 8
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1. From where does faith come?
2. Can we separate faith and repentance?
3. What is the ordinary source of faith?
4. What is the general nature and principal acts of faith?
5. Can faith vary from person to person and within people?
6. Should a preacher preach repentance?
7. List three motives for repentance.
8. Why must we repent of specific sins?
9. Explain what repentance should look like when we sin against others.
10. Explain what we mean by public confession.
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Lesson Eight: Good Works, Perseverance, and Assurance (WCF
16,17,18)
1. Of Good Works (WCF 16)250
The discussion about the call to of faith and repentance naturally moves to a believer’s good
works.
WCF 16.1. Good works are only such as God has commanded in His holy Word, (a) and not such as, without the
warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.(b) 251
All works are to be done unto God, and only God in His Word tells us what goods works are: He
has told you, O man, what is good; and what does the Lord require of you, but to do justice, and
to love kindness, and to walk humbly with your God? (Mic. 6:8). The discussion on good works
is complicated by what men commonly call civil good works and their relationship to
justification by faith alone. WCF 16.1. notes that there are many works that men might call good,
heroism, valor and kindness, but the Confession makes the point that only those works done in
faith, according to God’s will, can be truly good works and well-pleasing to God. These works
can only be done though the aid of the Spirit.
All other works, those not commanded by God, are not acceptable to Him. Although men might
think something is good and pleasing to God, if He has not commanded it, God will not accept
it.252 It is not enough to claim that we are sincere or that we had the right motives, because only
those things commanded in God’s Word are acceptable. Jesus warned the Jews that although
they though they did many things for God, God would not accept their works (Matt. 15:9). Paul
warns the Jews that even though they had zeal, it was not according to knowledge (Rom. 10:2).
In fact, because men are fallen and hardened in their sinfulness, the good works that they claim
will actually turn out to be in opposition to God. Jesus warned His disciples that after He leaves,
the Jews and Pharisees will put you out of the synagogues. Indeed, the hour is coming when
whoever kills you will think he is offering service to God (John 16:2).
WCF 16.2. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and
lively faith: (a) and by them believers manifest their thankfulness, (b) strengthen their assurance, (c) edify their
brethren, (d) adorn the profession of the Gospel, (e) stop the mouths of the adversaries, (f) and glorify God, (g)
250
Letham notes that this chapter it is a long chapter because the divines sought to guard against antinomianism
(281).
251
Proof Texts: (a) Micah 6:8; Romans 12:2; Hebrews 13:21; (b) Matthew 15:9; Isaiah 29:13; 1 Peter 1:18; Romans
10:2; John 16:2; Isaiah 15: 21-23
252
There is a close connection between this section and the regulative principle of worship, discussed in WCF 21.
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whose workmanship they are, created in Christ Jesus thereunto, (h) that, having their fruit unto holiness, they may
have the end, eternal life.(i)253
Faith in Christ leads to good works. Although we are saved by faith alone, true faith is not alone
in the person justified, but is ever accompanied with all other saving graces, and is no dead
faith, but works by love (WCF 11.2.). True faith believes in God’s Word and therefore acts to
please Him. In all of life, when we believe something is true, we will act in a way that’s different
from how we act when we believe something were false. If I am told that it will rain, and I
believe it, then I will take an umbrella so I do not get wet. Our good works are the natural fruits
and evidences of a true and lively faith.
manifest their thankfulness: All true good works flow from thankfulness. Believers follow
Christ; they do good works in thankfulness for what He has done for them.
The pursuit of good works will lead to certain blessings in the believer.
1.
It will strengthen their assurance.
And by this we know that we have come to know him, if we keep his commandments. … (5) but whoever
keeps his word, in him truly the love of God is perfected. By this we may know that we are in him (1 John
2:3,5).
For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge,
(6) and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness,
(7) and godliness with brotherly affection, and brotherly affection with love. (8) For if these qualities are
yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord
Jesus Christ. (9) For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that
he was cleansed from his former sins. (10) Therefore, brothers, be all the more diligent to confirm your
calling and election, for if you practice these qualities you will never fall (2 Pet. 1:5-10).
2. It will edify their brethren. Through good works we encourage and stir others up for good
works. With respect to giving, Paul says to the church in Corinth, I know your
readiness, of which I boast about you to the people of Macedonia, saying that Achaia has
been ready since last year. And your zeal has stirred up most of them (2 Cor. 9:2). Our
good works can also lead us to praising God (Matt. 5:16)
3.
It will adorn the profession of the Gospel. In our works the reality of the Gospel is seen,
and our works will add to the message of the Gospel.
4. It will stop the mouths of the adversaries, meaning that our good works will stop those
who mock the Gospel, thereby bringing glory to God.
and glorify God: The good works of the saints are done in Christ and for His glory. All the works
we are all called to do are foreordained in Christ, before the foundation of the world. In
Ephesians 2:8-10 Paul says, For by grace you have been saved through faith. And this is not your
253
Proof Texts: (a) James 2: 18,22; (b) Psalm 116: 12,13; 1 Peter 2:9; (c) 1 John 2: 3,5; 2 Peter 1: 5-10; (d) 2
Corinthians 9:2; Matthew 5:16; (e) Titus 2: 5, 9-12; 1 I Timothy 6:1; (f) 1 Peter 2:15; (g) 1 Peter 2:12; Philippians
1:11; John 5: 18; (h) Ephesians 2:10; (i) Romans 6:22
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own doing; it is the gift of God, (9) not a result of works, so that no one may boast. (10) For we
are his workmanship, created in Christ Jesus for good works, which God prepared beforehand,
that we should walk in them. The point is clearly made that we are not saved by our good works
so that we might boast, but our salvation is by God’s grace alone. We are His workmanship
created in Christ for good works; good works that God has already planned, prepared, and
ordained for us before time. We are fruitful to Him. By doing these works, we bring glory to
God.
1.1. The Source of Good Works
WCF 16.3. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. (a) And
that they may be enabled thereunto, beside the graces they have already received, there is required an actual
influence of the same Holy Spirit, to work in them to will, and to do, of His good pleasure: (b) yet are they not
hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the
Spirit; but they ought to be diligent in stirring up the grace of God that is in them. (c)254
The source of all good works is never found in ourselves; it comes directly from the Spirit of
Christ. It is through the Spirit that we are converted, and the Spirit continues to work as His
influence is required for all good works. Every work, particularly our best works, come directly
through the leading of the Spirit of Christ, and without His actions, we would not be able to do
them. Jesus says: Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it
abides in the vine, neither can you, unless you abide in me. (5) I am the vine; you are the
branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me
you can do nothing (John 15:4,5). It is the Spirit who work[s] in them to will, and to do, of His
good pleasure.
At the same time believers must not merely sit back and say they are waiting for the Spirit to
work. They must not be negligent; rather, they are to constantly be trying to do good work: be
diligent in stirring up the grace of God. We must not wait and act only if we feel that the Spirit is
leading us. Some people feel that they need some special prompting to pray, read Scripture, or
serve. This can be very dangerous. The Spirit does lead us to pray, but we should always do our
spiritual duty, even when we do not feel like it. If we do our duty first, even when we are
disinclined, then often other aspects will follow. “We need to stir up, to rouse what is slacking
(Isa. 64:7; Heb. 6:11,12). Elders, deacons, and ministers, as well as ordinary church members,
need to ‘fan into flame the gift of God’ that has been given to them (2 Tim. 1:6).”255 We must
work out our salvation in fear and trembling (Phil. 2:12). Jude says: But you, beloved, building
yourselves up in your most holy faith and praying in the Holy Spirit, (21) keep yourselves in the
love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life (Jude
20,21).
1.2. Limits of the Best Christians
254
Proof Texts: (a) John 15:4; Ezekiel 36: 26, 27; (b) Philippians 2: 13; 4: 13; 2 Corinthians 3:5; (c) Philippians
2:12; Hebrews 6: 11,12; 2 Peter 1: 3,5,10,11; Isaiah 64: 7; 2 Timothy 1: 6; Acts 26: 6,7; Jude 20,27
255
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WCF 16.4. They who, in their obedience, attain to the greatest height which is possibly in this life, are so far from
being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are
bound to do.256
Although we must strive to do all the good works we can, we will never be perfect. Even the
great men of the Old Testament, such as Job, Noah, and Moses never attained perfection. Paul
says the same in the New Testament. Believers must be realistic. They must not claim more
holiness than they have, and we must never think that some men are so holy that they never sin
thereby, putting an expectation upon them that they cannot bear. All have sinned and fall short
of the glory of God (Rom. 3:23), and even the best of us can only put our hope in the mercy of
Christ. Great progress is possible, but that progress never reaches perfection.
1.3. The Impossibility of Meriting Eternal Life
WCF 16.5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the
great disproportion that is between them and the glory to come; and the infinite distance that is between us and
God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins, (a) but when we have done all
we can, we have done but our duty, and are unprofitable servants: (b) and because, as they are good, they proceed
from His Spirit, (c) and as they are wrought by us, they are defiled, and mixed with so much weakness and
imperfection, that they cannot endure the severity of God's judgment.(d)257
The Confession reminds us that even our best good works have no merit in themselves; they are
no more than God’s commands of us, and so we are merely doing our duty. Luke 17:10 reminds
us…, when you have done all that you were commanded, say, ‘We are unworthy servants; we
have only done what was our duty.’ There are never any grounds for boasting in the Christian
life. The only thing we can boast in is the Lord. In this life, even our best works are mixed with
sinful motives, and because we are still influenced by sin, our motives are never pure. “The fact
is that there is a huge disproportion between the best of our works and the least of God’s
glories.”258
WCF 16.6. Notwithstanding, the persons of believers being accepted through Christ, their good works also are
accepted in Him; (a) not as though they were in this life wholly unblamable and unreproveable in God's sight; (b)
but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although
accompanied with many weaknesses and imperfections. (c) 259
The only and true ground for the acceptance of any of our works is found in Christ. In Christ’s
merit alone, God is pleased to accept and reward our sincere actions, even in their weaknesses
and imperfections. In Christ, believers can do good works of righteousness, acceptable before
God, although these good works are not what merits salvation. You yourselves like living stones
are being built up as a spiritual house, to be a holy priesthood, to offer spiritual
sacrifices acceptable to God through Jesus Christ (1 Pet. 2:5). As the writer to the Hebrews
states: Now may the God of peace who brought again from the dead our Lord Jesus, the great
256
Proof Texts: Luke 17:10; Nehemiah 13:22; Job 9:2,3; Galatians 5:17
Proof Texts: (a) Romans 3:20; Romans 4:2,4,6; Ephesians 2: 8,9; Titus 3:5-7; Romans 8:18; Psalm 16: 2; Job
22:2,3; 35: 7,8; (b) Luke 17: 10; (c) Galatians 5: 22,23; (d) Isaiah 64: 6; Galatians 5: 17,18; Psalm 143:2; Psalm
130:3
258
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259
Proof Texts: (a) Ephesians 1:6; 1 Peter 2: 5; Exodus 28:38; Genesis 4:4; Hebrews 11:4; (b) Job 9: 20; Psalm
143:2; (c) Hebrews 13: 20,21; 2 Corinthians 8: 12; Hebrews 6:10; Matthew 25: 21,23
257
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shepherd of the sheep, by the blood of the eternal covenant, (21) equip you with everything good
that you may do his will, working in us that which is pleasing in his sight, through Jesus
Christ, to whom be glory forever and ever. Amen (Heb. 13:20,21).
When we see clear signs of good works in believers, it is God’s work in us, and so to Him goes
the glory (Eph. 2:10)
WCF 16.7. Works done by unregenerate men, although for the matter of them they may be things which God
commands; and of good use both to themselves and others: (a) yet, because they proceed not from an heart purified
by faith; (b) nor are done in a right manner, according to the Word; (c) nor to a right end, the glory of God, (d) they
are therefore sinful and cannot please God, or make a man meet to receive grace from God: (e) and yet, their
neglect of them is more sinful and displeasing unto God.(f)260
Those who are not regenerated, who are not in Christ, although they might seem to do the things
that God commands, things that help men, their works are not accepted because they are still
slaves to sin. In order for a man’s works to be good works before God they must be:
1.
2.
3.
4.
by faith,
according to the Word,
relying on the grace of Christ, and
for the glory of God.
Even though God does not accept the works produced by unregenerate men, to not do anything
or to do greater evil is even more displeasing to God. The Confession clearly teaches that the
unregenerate man is called to do good works, even though he cannot do so.
2. Of the Perseverance of the Saints (WCF 17)
WCF 17.1. They, whom God has accepted in His Beloved, effectually called, and sanctified by His Spirit, can
neither totally nor finally fall away from the state of grace, but shall certainly persevere therein to the end, and be
eternally saved.261
As a great comfort for all of God’s people, the doctrine of the perseverance of the saints assures
us that all those God effectively calls will continue to follow Him unto eternal salvation. It is
through the power of God alone that saints are rendered secure. He who has begun a good work
in them will continue it (Phil. 1:6). “Once called we are called forever, when he begins a good
work, he finishes it.”262 As God effectually calls, so we are accepted in Christ and sanctified by
the Spirit. All three members of the Trinity are at work, and so the believer will persevere.
There are two common errors with respect to this teaching. The first error is summarized in the
maxim: Once saved, always saved. According to this teaching, once God has done a work in
someone’s heart, they are always saved and nothing else needs to be done. This is a half-truth,
260
Proof Texts: (a) 2 Kings 10: 30,31; 1 Kings 21: 27, 29; Philippians 1: 15, 16, 18; (b) Genesis 4: 5; Hebrews 11:
4,6; (c) 1 Corinthians 13: 3; Isaiah 1:12; (d) Matthew 6:2, 5, 16; (e) Haggai 2:14; Titus 1:15; Amos 5: 21,22; Hosea
1:4; Romans 9:16; Titus 3:15; (f) Psalm 14:4; 36:3; Job 21: 14,15; Matthew 25: 41-43, 45; Matthew 23:23
261
Proof Texts: Philippians 1:6; 2 Peter 2: 10; John 10: 28,29; 1 John 3:9; 1 Peter 1:5,9
262
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which does not fully reflect the teaching of Scripture. Scripture includes an ongoing exhortation
for believers to continue in the faith, and it includes a clear statement that the believer will also
continue in the faith until the end. The opposite error teaches that we can fall away because
believers are completely responsible for their own faith. It is up to them to persevere. In contrast,
the Confession clearly states that true believers will continue. We are preserved by God’s grace,
but we are to persevere to the end. A.A. Hodge writes, “The true doctrine is not that salvation is
certain if we have once believed, but that perseverance in holiness is certain if we have truly
believed.” “[I]t is not that persistence on our part is NOT necessary in order be saved, …but that
in this effort we are certain of success, for it is God who works in us both to will and to do
according to his pleasure.”263 As we follow Jesus, we should listen to His Word and follow Him
in the narrow way. If we try to put to death the flesh by ourselves, we will fail. We must
persevere, and we will do so only in His power. Let us not be those who show we are not elect
by walking away from Him.
WCF 17.2. This perseverance of the saints depends not upon their own free will, but upon the immutability of the
decree of election, flowing from the free and unchangeable love of God the Father;(a)upon the efficacy of the merit
and intercession of Jesus Christ,(b) the abiding of the Spirit, and of the seed of God within them,(c) and the nature
of the covenant of grace:(d) from all which arises also the certainty and infallibility thereof.(e) 264
The basis of a believer’s perseverance is NOT the strength of their free will or their own effort.
The true basis of our confidence rests in the work of the triune God. Each member of the Trinity
is active in salvation and ensures the perseverance of the saints. The Confession lists the
following reasons for why the saints do not fall away:
1. The eternal decree: The Father elects in love (Eph. 1:4,5).
2. The Son mediates for the elect, redeeming them in His own blood and through His priestly
prayers.
3. Salvation is Trinitarian and certain. Believers are indwelt and sealed by the Holy Spirit.
The full power and authority of the Trinity is intimately at work, and so success is certain.
4. In addition, in the Covenant of Grace, God fully commits to their salvation, even unto
death (Gen. 15, Luke 22:20,22ff).
We are to take courage in these promises. God is faithful and can and will keep us. We are to act
on these promises, in Hi0m. If a person truly leaves the faith, it is because they never truly
belonged to Christ. John says: They went out from us, but they were not of us; for if they had
been of us, they would have continued with us. But they went out, that it might become plain that
they all are not of us (1 John 2:19).
WCF 17.3. Nevertheless, they may, through the temptations of Satan and of the world, the prevalency of corruption
remaining in them, and the neglect of the means of their preservation, fall into grievous sins; (a) and, for a time,
continue therein:(b) whereby they incur God's displeasure,(c) and grieve His Holy Spirit,(d) come to be deprived of
263
A.A. Hodge qtd. by Hendriksen (XX)
Proof Texts: (a) 2 Timothy 2: 18,19; Jeremiah 31:3; (b) Hebrews 10:10, 14, 20, 21; Hebrews 9: 12-15; Romans 8:
33-39; John 17: 11,24; Luke 22:32; Hebrews 7: 25; (c) John 14: 16, 17; 1 john 2: 27; 1 John 3: 9; (d) Jeremiah 32:
40; (e) John 10: 28: 2 Thessalonians 3:3; 1 John 2:19
264
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some measure of their graces and comforts,(e)have their hearts hardened,(f) and their consciences
wounded;(g) hurt and scandalize others,(h) and bring temporal judgments upon themselves.(j)265
Our spiritual perseverance is certain, but the way is not always smooth. This doctrine overlaps
with the doctrine of sanctification, in which the divines made similar comments as to the
progressive yet difficult nature of sanctification (WCF 13.3.). A believer is moving toward
heaven, but he often stumbles and sometimes falls. The spiritual life of individual believers can
vary greatly in holiness. Believers can and often do backslide. Common causes of backsliding
include Satanic attacks, remaining indwelling sin, and failing to use the ordinary means of grace.
One example of the terrible truth of backsliding is King David. He is called a man after God’s
own heart, and throughout his early life, he was faithful to God in all things, and God blessed
him. During middle life, he sinned terribly through adultery with Bathsheba and the murder of
Uriah. The first sin (adultery) led to him being progressively hardened, and so he committed the
second sin (murder). His sins caused God’s great displeasure, and he was severely chastened by
the Lord, chastened but not abandoned. At the end of his life we see him still following God,
through all his difficulties.
In the case of Peter’s fall, we see all the reasons for backsliding identified in the Confession:
Satan, our corruption, and Peter’s neglect of the means of preservation. He was tempted by the
devil, his own corruption came to the fore, he neglected the means of prayer, and as a result of
these forces, he fell in the garden, even as Christ had warned him he would (Matt 26:70-74). In
the aftermath, he was deprived of comfort for a season. At the end though, he was restored
because he was elect of God, and was kept through Christ’s prayers for him. Once he was
restored, he went on to strengthen the brethren.
When we sin we dishonor the Holy Spirit (Eph. 4:30), and so are deprived of our comforts in the
gospel (Ps. 51:8-10). Our sin also leads to the hardening of our hearts (Isa. 63:17; Mark 6:52),
and we often groan at our foolishness (Ps. 32:3,4; 51:8). In this, the Lord is disciplining us so
that we might not be condemned with the world (1 Cor. 11:32; Ps. 89:31,32).
3. Of Assurance of Grace and Salvation (WCF 18)
WCF 17 asserts that all true believers will persevere until the end, through the power of God.
Chapter 18 of the Confession focuses on how men can know they are saved; how they can gain
assurance that they will persevere until the end.
3.1. A History of the Doctrine of Assurance
Can a believer know for certain that they are saved, accepted by God and going to heaven? This
was a contentious issue at the time the Confession was written.
In the two major non-Reformed traditions the doctrine of perseverance of the saints is denied.
The semi-Pelagiansim Roman church claimed that true assurance is not possible. It also
265
Proof Texts; (a) Matthew 26: 70,74; (b) Psalm 51 (title); 51:14; (c) Isaiah 64: 5,7; 2 Samuel 11:27; (d) Ephesians
4:30; (e) Psalm 51: 8,10,12; Revelation 2:4; Song of Songs 5: 2-4,6; (f) Isaiah 63:17; Mark 6:52; 16:14; (g) Psalm
32: 3,4; 51:8; (h) 2 Samuel 12:14; (i) Psalm 89: 31,32; 1 Corinthians 11:32
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developed a separate doctrine of purgatory, which allows men to pay for their sins after their
death. Assurance, they teach, is only possible if God gives some special revelation to the church
or there is a pronouncement by the church. Arminian teaching at the time of the Synod of Dort
also rejected the doctrine and so denied that one could ever come to true assurance. The
Reformed church teaches that it is possible to come to a clear, true, and settled conviction of
one’s state before God. Even so, there are marked differences within the Reformed camp as to
how it occurs. Calvin linked faith to assurance, stating that assurance is the natural outworking of
faith. It is not a separate step. Others, such as the commissioner Thomas Goodwin, argued for
special assurance, a separate unique act in which one is directly sealed by the Spirit (Eph. 1:13).
He said, “He does not give it to all who believe in Christ; it is for advanced Christians and is
something that must be sought with diligence.”266
What is the Confession’s position? The Confession does not assume that faith automatically
leads to assurance; rather, assurance is something that must be sought after. It may be granted,
and it can easily be lost. This idea seems to run though the whole of the Confession. In WCF
14.3., the section on faith, it states that faith growing up in many to the attainment of a full
assurance, through Christ. This is echoed in WCF 18.1., which says: may, in this life, and again
may rejoice. WCF 18.3. asserts that this infallible assurance does not so belong to the essence of
faith, but that a true believer may wait long, and conflict with many difficulties, before he be
partaker of it. WLC 81 asserts: Assurance of grace and salvation not being of the essence of
faith, and true believers may wait long before they obtain it;
Letham notes that by using Ephesians 1:13 as a proof text the Confession seems to lend
credibility to Goodwin’s approach. Letham is critical of the Confession, noting that WCF 18.1.
that the words may, in this life, be certainly assured and we may rejoice in the hope of the glory
of God, are “at odds with the apostle Paul; those who are justified by faith, while they suffer, do
rejoice in the hope of the glory of God (Rom. 5:1-5).”267 The validity of his critique depends on
how one is using this section. If it is used to assert that we have to go through these steps in order
to gain any true assurance, then Letham’s comments are valid. To divide faith from assurance, in
such a harsh manner, into two separate branches, with the need of some unique work of the
Spirit, in the Goodwinian sense, is unwarranted. The New Testament knows no such process,
and faith in the words of the Savior, that He can save, are enough. If, on the other hand, we
recognize that there are some particular times when we reflect on our faith, and that in those
cases, this section can help believers and correct common Roman Catholic error, then the section
has more credibility.
3.2. Coming to Self-Reflective Assurance
WCF 18.1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and
carnal presumptions of being in the favor of God, and estate of salvation (a) (which hope of theirs shall
perish):(b) yet such as truly believe in the Lord Jesus, and love Him in sincerity, endeavouring to walk in all good
conscience before Him, may, in this life, be certainly assured that they are in the state of grace,(c) and may rejoice
in the hope of the glory of God, which hope shall never make them ashamed.(d)268
266
Letham 285
Letham 286
268
Proof Texts: (a) Job 8: 13,14; Micah 3:11; Deuteronomy 29:19; John 8:41; (b) Matthew 7: 22,23; (c) 1 John 2:3;
3:14, 18, 19, 21, 24; 1 John 5:13; (d) Romans 5: 2,5
267
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WCF 18.1. begins with a warning against self-deception. Some men deceive themselves with
regard to their spiritual state. Some are self-deceived, yet others clearly show their spiritual state
by claiming riches and putting their faith in false gods, all the while still claiming that the Lord is
amongst them. Their folly is obvious to all. Jesus warns that not everyone claiming His name
will be accepted (Matt. 7:22,23).
If one asks the self=reflective question regarding one’s personal spiritual state can one comes to
a settled conviction of one’s faith? Yes, those who truly believe in the Lord Jesus Christ, and
love Him in sincerity, and walk in all good conscience before him can be assured they are in a
state of grace, and shall not be ashamed. This also helps those in the Church who need to hear
‘we are of the truth,’ and can legitimately ‘reassure our heart[s] before God?’269 In this way we
can have a full assurance of hope until the end (Heb. 6:11,19). He does not want His own to
labor in fear and doubt, but He wants them to rejoice in Christ’s acceptance of them.
3.3. The Three Grounds of Assurance
WCF 18.2. This certainty is not a bare conjectural and probable persuasion grounded upon a fallible hope;(a) but
an infallible assurance of faith founded upon the divine truth of the promises of salvation,(b) the inward evidence of
those graces unto which these promises are made,(c) the testimony of the Spirit of adoption witnessing with our
spirits that we are the children of God,(d) which Spirit is the earnest of our inheritance, whereby we are sealed to
the day of redemption.(e)270
The Westminster Confession of Faith rejects the Roman Catholic teaching that assurance is
merely a conjecture or hope. The basis of assurance is threefold:
1. the promises of salvation
2. the inward evidence of those graces unto which these promises are made
3. the testimony of the Spirit of adoption witnessing with our spirits that we are the children
of God
The basis of all assurance is the hope in the promises made to us, in Christ, by faith. The more
we trust the promises freely offered to us in the Gospel, the more we will have a settled
assurance. The root of assurance flows from the promises of God’s Word.
The believer can also look inward to see the reality of the work of God in his heart. As he sees
the Lord conforming him into the image of Christ, the fruit of the Spirit’s work, this can aid his
assurance that he is walking in the truth. Van Dixhoorn quotes Goodwin who says that the Spirit
writes “first all graces in us, and then teaches our conscious to read his handwriting.”271
The Spirit witnesses with our spirits and confirms that we are the children of God. In the face of
our sin and suffering, as Paul explains in Romans 8, the Spirit of the Father and the Son reminds
us that we belong to the divine family. He assurances us that really are God’s children, and in so
doing He assures us of our salvation (Rom. 8:15,16). The work of the Spirit is a foretaste, a
269
Van Dixhoorn 227
Proof Texts: (a) Hebrews 6: 11,19; (b) Hebrews 6: 17, 18; (c) 2 Peter 1: 4,5,10, 11; 1 John 2:3; 3:14; 2
Corinthians 1:12; (d) Romans 8:15,16; (e) Ephesians 1:13; 4:30; 2 Corinthians 1: 22,23
271
Goodwin qtd. By Van Dixhoorn 228
270
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pledge of our inheritance. We are sealed until the day Christ returns (Eph. 1:13, 14). We must
not grieve the Spirit, because when we do we lose the sense of blessings we have in Him (Eph.
4:30).
The final section is more controversial.
WCF 18.3. This infallible assurance does not so belong to the essence of faith, but that a true believer may wait
long, and conflict with many difficulties, before he be partaker of it:(a) yet, being enabled by the Spirit to know the
things which are freely given him of God, he may, without extraordinary revelation in the right use of ordinary
means, attain thereunto.(b) And therefore it is the duty of every one to give all diligence to make his calling and
election sure,(c) that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness
to God, and in strength and cheerfulness in the duties of obedience,(d) the proper fruits of this assurance; so far is it
from inclining men to looseness.(e)272
One can have faith in the reality that Christ died and rose again, but a self-reflective believer may
also ask if he has faith in the fact that Christ died and rose again for him. The second clause
introduces an additional question. This is particularly relevant when we go through trials and
difficulties.
Someone can have weak faith and yet it is still true faith. In fact, someone with weak faith might
even lose their assurance, and still have true faith. Full assurance does not belong to the essence
of faith. As the disciple cried out, I believe, help my unbelief (Mark 9:24).
The proper way to pursue this assurance is through the ordinary means of grace, sitting under the
preached Word, the Sacraments, and prayer. Assurance can come without extraordinary
revelation.
Some worry that if we have assurance we will become careless and no longer seek God’s
blessings in faith, love, and obedience. The Confession rejects this notion. All believers are to
seek to come to full assurance of the faith: it is the duty of every one to give all diligence to make
his calling and election sure. The reason for this is that it will lead to more joy and blessing in
service, not carelessness. It will also lead to more holiness (1 John 2:1,2).
WCF 18.4. True believers may have the assurance of their salvation divers ways shaken, diminished, and
intermitted; as, by negligence in preserving of it, by falling into some special sin which wounds the conscience and
grieves the Spirit; by some sudden or vehement temptation, by God's withdrawing the light of His countenance, and
suffering even such as fear Him to walk in darkness and to have no light:(a) yet are they never so utterly destitute of
that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart, and conscience of
duty, out of which, by the operation of the Spirit, this assurance may, in due time, be revived;(c) and by the which, in
the mean time, they are supported from utter despair.(c)273
272
Proof Texts: (a) 1 John 5:13; Isaiah 1:10; Mark 9:24; Psalm 77, 88; (b) 1 Corinthians 2:12; 1 John 4:13; Hebrews
6:11,12; Ephesians 3: 17-19; (c) 2 Peter 1:10; (d) Romans 5: 1,2,5; 14:17; 15:13; Ephesians 1: 3,4; Psalm 4: 6,7;
119:32; (e) 1 John 2: 1,2; Romans 6: 1,2; Titus 2: 11,12,14; 2 Corinthians 7:1; Romans 8: 1,12; 1 John 3: 2,3; Psalm
130:4; 1 John 1: 6,7
273
Proof Texts: (a) Song of Songs 5:2,3,6; Psalm 51: 8,12,14; Ephesians 4: 30,31; Psalm 77: 1-10; Matthew 26: 6972; Psalm 31:22; Isaiah 50:10; (b) 1 John 3:9; Luke 22:32; Job 13:15; Psalm 73:15; Psalm 51: 8,12; Isaiah 50:10; (c)
Micah 7: 7,8; Jeremiah 32:40; Isaiah 54: 7-10; Psalm 22:1; Psalm 88
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Those who have assurance may have it shaken, diminished, and intermitted (lost). The
Confession lists the following reasons:
1.
2.
3.
4.
5.
(our) negligence in preserving of it,
by falling into some special sin which wounds the conscience and grieves the Spirit;
by some sudden or vehement temptation,
by God's withdrawing the light of His countenance, and
suffering even such as fear Him to walk in darkness and to have no light:
This feeling of loss can flow from our sin when we allow habitual sins to triumph over us, or it
could flow from a special season of trial and attacks by the devil. And as in the case of Job’s
suffering, the shakiness of our assurance might be purely due to God’s will. Even in these
darkest moments, the work of God continues in the believer. Job was not forsaken, and God will
keep His people. Ultimately, their faith will not fail. As Isaiah says:
“For a brief moment I abandoned you, but with deep compassion I will bring you back (8) In a surge of
anger I hid my face from you for a moment, but with everlasting kindness I will have compassion on you,”
says the LORD your Redeemer (9) “To me this is like the days of Noah, when I swore that the waters of
Noah would never again cover the earth. So now I have sworn not to be angry with you, never to
rebuke you again. (10) Though the mountains be shaken and the hills be removed, yet my unfailing love for
you will not be shaken nor my covenant of peace be removed,” says the LORD, who has compassion on you
(54:7-10).
In good time the Lord will return to His own; He will comfort them and restore them.
Lesson Eight Questions
1.
2.
3.
4.
5.
6.
7.
8.
9.
Which works are classified as good works and which works are not?
What is the relationship of good works to faith?
Name three blessings that flow from good works.
What is the fourfold source of a believer’s good works in discussed WCF 16.7.?
Can those who God called ever fall away?
Explain how all three members of the Trinity are involved in a saint’s perseverance.
Does the doctrine of perseverance of the saints mean that we will never sin again?
What does the Roman Catholic Church teach regarding assurance?
Name the three ways, mentioned in WCF 18.2., that we can come to a self-reflective
assurance.
10. How can our assurance be lost?
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Bibliography
Berkhof, Louis. Systematic Theology.
Electronic.
CreateSpace Independent Publishing Platform, 2014.
Calhoun, David. Calvin’s Institutes, Part 1. Julian Zugg, Ed. Mints.edu: MINTS, npd. Web.
https://drive.google.com/folderview?id=0B3GK1nEVUdSPS1RoQTBRSU9GLWc&usp=sha
ring&tid=0B3GK1nEVUdSPeFlDcGpFQlc4UlE
Calhoun, David. Calvin’s Institutes, Part 2. Julian Zugg, Ed. Mints.edu: MINTS, npd. Web.
<https://drive.google.com/folderview?id=0B3GK1nEVUdSPS1RoQTBRSU9GLWc&usp=s
haring&tid=0B3GK1nEVUdSPeFlDcGpFQlc4UlE>
Calvin, John. Institutes of Christian Religion. Peabody: Hendrickson Publishers, 2007. Print.
Duncan, Ligon. Ed. The Westminster Confession into The 21st Century, Fearn, Christian Focus
Publication, 2003. Print.
Fesko, J.V. The Theology of the Westminster Standards: Historical Context and Theological
Insights. Wheaton: Crossway, 2014. Print.
Hodge, A.A. The Westminster Confession: A Commentary. Edinburgh: Banner of Truth, 2004.
Print.
Letham, Robert. The Westminster Assembly: Reading Its Theology in Historical
Phillipsburg: P&R Publishing, 2009. Print.
Context.
Perkins, William. A Golden Chain: The Description of Theology.Greg Fox, Ed. Waikato: Titus
Publishers, 2014. Print.
Ridderbos, Herman. The Coming of the Kingdom. Raymond Zan, Ed. Philipsburg: P&R
Publishing, 1962. Print
Robertson, O. Palmer. Christ of the Covenants. Philipsburg: P&R Publishing, 1987. Print.
Shaw, Robert. The Reformed Faith: An Exposition of the Westminster Confession of Faith.
Center for Reformed Theology and Apologetics. Web. <www.reformed.org>
Van Dixhoorn, Chad. Confessing the Faith: A Reader’s Guide to the Westminster Confession of
Faith. Edinburgh: Banner of Truth, 2003. Print.
Williamson, G.I. The Westminster Confession of Faith for Study Classes. Phillipsburg: P&R
Publishing, 1978. Print.
Zugg,
Julian.
Covenants.
Mints.edu:
MINTS,
npd.
Web.
<https://drive.google.com/folderview?id=0B3GK1nEVUdSPS1RoQTBRSU9GLWc&usp=shari
ng&tid=0B3GK1nEVUdSPeFlDcGpFQlc4UlE>
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Author’s Biography
Julian Zugg was born in England and raised in South Africa. In 1986, he moved back to England.
He read Law and qualified as a Barrister (US trial lawyer). He taught Law at Buckingham
University for eight years and was involved in two Reformed churches and a mission work to
Eastern Europe.
In 2001, he graduated from Reformed Theological Seminary, Jackson (M. Div.) and worked as
an assistant/associate minster involved in all areas of pastoral ministry in the Presbyterian
Church in America from 2002-2008. In 2008, he was called as the Director of Theology at Belize
Presbyterian Theological Seminary, Belize, preparing candidates for pastoral ministry in the
Presbyterian Church and other denominations. He is currently the International English Director
for Miami International Seminary, where his duties include teaching, writing, developing, and
supporting MINTS centers in eleven countries.
He has written the following courses for MINTS, available at http://courses.mints.edu/
Acts, Apologetics, Introduction to the Scripture, the Doctrine of the Church, Covenant Theology,
Eschatology, Jonah, Pauline Theology, 1 and 2 Timothy, Biblical Principles of Mission, the
Synoptic Gospels, Colossians, Reformed Worship, 1,2,3 John, Reformation History, and The
Book of Revelation.
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Instructor’s Manual
Lesson One Questions
1. Clearly distinguish between natural and special revelation.
Natural revelation is the goodness, wisdom, and power of God, seen in creation and placed
in all men. Special revelation is given by God directly for salvation.
2. Give three reasons for writing down Scripture.
Three reasons for writing down Scripture are (any three of these four will be considered
correct): 1. the preserving and propagating of the truth, 2. the more sure establishment and
comfort of the Church, 3. protection against the corruption of the flesh, and 4. the malice of
Satan and of the world.
3. Does the church produce the Word or does the Word produce the church?
“The word of God is the seed from which the church grows; the seed is older than its
progeny.”
4. What is the test for Canon in the Westminster Confession? Is the Apocrapha inspired?
The Word is given by divine inspiration. The Apochrapha was not inspired, so it was not
included in the Canon.
5. Explain the difference between primary and secondary proof with regard to Scripture.
The only true source of the Scripture’s authority is Scripture itself. The Holy Spirit must work
in the heart to convince men of the truth. It cannot be proved from secondary proofs.
6. Explain and illustrate the phrase by good and necessary consequence may be deduced from
Scripture.
Some truths are expressly stated in Scripture. Others are not, although they can legitimately
be deduced from Scripture. An example of a truth deduced from Scripture is the Doctrine of
the Trinity.
7. Can anyone read the Scriptures? Are all things equally clear in Scripture?
Yes, anyone can read the Scriptures. The essential doctrines are clear, but some things are
hard to understand.
8. What authority do the Confession and the catechisms have?
They are a subordinate standard, under the Word of God. They define denominational status
in the Presbyterian church.
9. To what do we appeal to understand doctrine? Should we translate Scripture?
When there is confusion about the meaning of a doctrine we should appeal to the Old
Testament in Greek and the New Testament in Hebrew. Yes, we should translate Scripture.
10. What is the great Reformed principle concerning interpretation of Scripture?
The infallible rule of interpretation of Scripture is the Scripture itself.
Lesson Two Questions
1.
2.
Explain the absolute and relative revelation of God.
Absolute revelation refers to who God is in Himself, separate from the creation, and relative
revelation are attributes shared between Creator and creature. They refer how He relates to
the creation.
Explain what we mean by ‘God is Spirit’? What implications does this have?
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As Spirit, God is invisible to man, and He has unique attributes. In Deuteronomy 4:15, God
warns Israel to not make any image of God.
3. Give a key Old Testament proof text used to describe God’s attributes.
One key Old Testament proof text is Exodus 34:6,7.
4. Who alone has life in Himself? Does He need the creature? If He does not,
what is the function of the creature?
God is the fountain of all being, He has life in Himself, and He needs no one. The function of
the creature is to reflect the Creator.
5. Explain the word ‘Godhead.’
The one God exists in unity. This unity is referred to as the Godhead.
6. How does God rule over all things?
God rules over all things through the divine decree.
7. Name two false teachings that the Confession rejects in WCF 3.1.
Two false teachings that 3.1. refutes are (any two of the three mentioned should be
considered correct: 1) the idea that God’s eternal decrees makes Him the author of sin, 2)
the eternal decrees take away human responsibility, and 3) the God’s eternal decrees deny
second causes.
8. Does God decree the final state of all men and angels? If yes, name the section(s) in WCF
that discusses this.
Yes, God does decree the final state of men and angels, and it is discussed in WCF 3.3. and
3.4.
9. Explain why WCF 3.8. is important.
WCF 3.8. explains how the decree is to be used properly.
10. Who created the heavens and the earth?
All three members of the Trinity (Father, Son, and Spirit) created the heavens and the earth.
11. Use David’s sin of numbering of the children of Israel to explain how Scripture shows us that
God can decree something, but men, and even Satan, are still responsible for their actions.
In pride David ordered a census to number the children of Israel. As we study the passage we
learn that Satan stirred up David to sin. Although we know this from Scripture, there is no
indication that David himself knew of Satan’s influence at the time. David does not mention
it. In addition, in the parallel passage in 2 Samuel 24:1, we read that all of these events
occurred according to the will of God.
Lesson Three Questions
1. Name three major consequences of the Fall.
Three major consequences of the Fall are: mankind is 1) dead in sin, 2). wholly defiled, and,
3) in all the parts and faculties of soul and body.
2. Explain how the Confession understands the transfer of sin.
The Confession develops a complex historical, biological, and spiritual connection between
Adam and Eve and all those who flow from them.
3. Explain the state that man finds himself in in WCF 6.4.
Man is utterly indisposed, disabled, and made opposite to all good (Rom. 5:6; 8:7; 7:18; Col.
1:21), and wholly inclined to all evil.
4. Does sin continue in the believer after conversion? In what way?
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Yes, sin continues in a believer after conversion, but it no longer dominates us because we
are united to Christ.
5. How is sin defined in the Confession?
Sin is defined as a transgression of the righteous law of God.
6. Explain the idea of the Covenant of Works.
The covenant promised life to Adam and all he represented, if he perfectly fulfilled it.
7. Define the Covenant of Grace.
It is a Covenant in which God freely offers sinners life and salvation by Jesus Christ; Jesus
fulfills the terms of the covenant, and we receive the blessings by believing in Christ and His
works.
8. Does the Covenant of Grace operate in both testaments?
Yes, the Covenant of Grace begins in the Old Testament (Gen. 3:15) and continues into the
New Testament.
9. Explain the unity and diversity of the one covenant with two administrations.
The one Covenant of Grace has a single substance, Christ, even though it was administered
differently in the two periods, the time of the Law (Israel and Old Testament) and the time of
the Gospel (New Testament).
10. How was the Covenant administered at the time of the Law? Cite WCF 7.5.
The Covenant was administered by promises, prophecies, sacrifices, circumcision, the
paschal lamb, and other types and ordinances delivered to the people of the Jews, all
foresignifying Christ to come.
Lesson Four Questions
Are all three persons of the Trinity active in our salvation in Christ? Explain.
Yes, the Father calls, the Son comes as Mediator, and the Spirit works in Christ’s life and in
the application of salvation. Salvation is Trinitarian.
2 Briefly explain the one person/two natures concept of the Mediator.
The one person, the eternal Son, came from heaven and assumed a human nature. Now He
has two natures, a divine nature and a human nature joined in one person.
3.
Explain the three phrases that describe the relationship of the two natures: without
conversion, without composition, without confusion.
Without conversion means that both natures operate without one nature converting the other
into something new. Without composition conveys the idea that the two nature are not added
together in order to become a third substance, and without confusion teaches that the two
natures are not intermingled.
4. Explain how the Spirit equipped the Mediator for His work in birth, baptism, and His death
(WCF 8.5).
The Spirit was active in Christ’s birth, preparing a body for Him. In His baptism, the Spirit
equipped Christ with power for His work. In death, Christ was offered up according to the
eternal Spirit.
5. Name three ways that Christ humbled Himself as our Mediator.
(Any three of these ways will be considered correct) Christ was born of a woman, born under
the Law, endured most grievous torments immediately in His soul, and most painful
sufferings in His body, was crucified, dead and buried. And remained under the power of
death for a time.
1.
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6. Name three ways Christ was exalted for His work.
Christ was exalted when 1) on the third day He rose from the dead. Also, 2) He ascended into
heaven, and there sits at the right hand of His Father, making intercession. 3) He shall
return, to judge men and angels, at the end of the world.
7. Explain what we mean by the ‘perfect obedience, and sacrifice of Himself,’ in WCF 8.5.
First he offered perfect obedience, and then He died for us on the cross. The two actions are
connected.
8. For whom did Christ die?
Christ died for all whom the Father has given Him; He did not die for the whole world.
9. Were Christ’s works effective in the Old Testament?
Yes, the virtue, efficacy, and benefits thereof were communicated unto the elect, in all ages,
successively, from the beginning of the world.
10. Explain the minus triplex.
This phrase refers to the fact that Christ works as prophet, priest and king.
Lesson Five Questions
1. Distinguish between the historia salutis and the ordo salutis.
The historia salutis is a history of salvation from the perspective of God’s work in creation
fall, redemption, and glorification. The ordo salutis is the personal application of salvation
to the elect in union with Christ.
2. Does man have free choice?
Yes, man has natural liberty which is neither forced, nor, by any absolute necessity of nature,
determined good or evil.
3. Explain the relationship between the ‘will’ and man’s ‘state.’
Man always has free will, but his will is linked to his state. In the state of sin, he will always
choose to sin.
4. Describe man in the ‘state of sin.’
In the state of sin man has lost all ability of will to do any spiritual good accompanying
salvation: he is altogether averse from that good, and dead in sin. He is not able, by his own
strength, to convert himself, or to prepare himself thereunto.
5. When is man free to will to do good?
Man is free to do good only in heaven.
6. What is the ordo salutis in the Confession and list the WCF chapters which discuss each
part?
Effectual Calling (WCF 10), Justification (WCF 11), Adoption (WCF 12) and Sanctification
(WCF13). The Confession then goes on to consider man’s response to God’s Ordo, through
saving faith (WCF 14) and repentance unto life (WCF15), as well as good works (WCF 16),
and the perseverance of the saints (WCF 17).
7. Explain the two types of calling.
General calling is the free offer of the Gospel to all the world. Effectual calling, on the other
hand, is a call in which God’s Spirit works powerfully in the believer, changing his state
making it so that he will chose to come to Christ.
8. Explain what we mean when we say the call is by Word and Spirit.
The call by the Word is joined with the powerful work of the Spirit. His power makes the call
effective.
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9
Can infants who have never heard the gospel be saved? How.
Yes, elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit.
10. Explain what the Confession means when it says some are called by the ministry of the
Word, and may have some common operations of the Spirit, yet they never truly come unto
Christ.
This means that the Spirit can work and bring men close to the Kingdom of God, and yet they
will not ultimately come to Christ.
Lesson Questions Six
1. What does each step of the ordo focus on?
Union with Christ is the heart of justification, adoption, and sanctification.
2. If justification does not come from anything within us or anything we have done, where does
is come from? Use 2 Corinthians 5:21 in your answer.
In justification Christ’s righteousness is imputed to us, and our sin is imputed to Him. It is
God’s action.
3. Does faith have any value in itself?
No, faith merely connects us to Jesus and His work. It is Jesus and His work that have value.
4. If we are legally justified, do we still sin? Why?
Yes, even though we are legally justified we still sin. Justification is outside us; it does not
make us internally perfect.
5. Why do we say adoption is the capstone of salvation?
In union with Christ, we share all Christ’s blessings, and we become the sons of God in Him.
6. List four privileges belonging to the sons of God.
(Any four of these five should be considered correct).1. His name put upon them (2 Cor.
6:18). 2 They receive the Spirit of adoption (Rom. 8:15). 3. They have access to the throne of
grace with boldness. 4. They are enabled to cry, Abba, Father (Rom. 8:15, Gal. 4:67). 5.
They are pitied, protected, provided for.
7. Explain the idea of the chastening of sons. Relate your answer to justification and adoption.
As justified sons we are also adopted. We are not perfect, but if we sin now we come before
God as Father, not as judge. He can chasten us for our good, but He will not ultimately
forsake us.
8. What is the role of Christ in sanctification and of the Word and Spirit?
We are united to Christ's death and resurrection and as a result, He puts His Word and Spirit
in us.
9. Explain what we mean by the ‘ups and downs, but mainly ups of sanctification.’
In sanctification a decisive break with sin has occurred, and while we are to grow in
sanctification, we often fall back into sin.
10. Give three differences between sanctification and justification.
Justification
imputeth the righteousness
sin is pardoned [legally]
works equally, freely perfectly
Sanctification
infuseth grace
is subdued [internal work]
Not equal in all, not perfect in this life
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Lesson Seven Questions
1. From where does faith come?
Faith comes from the Spirit of Christ working in believers’ hearts, enabling them to believe.
2. Can we separate faith and repentance?
No, they are always joined.
3. What is the ordinary source of faith?
The ordinary source of faith is the ordinary means of grace: the ministry of the Word, and
the administration of the sacraments, and prayer
4. What is the general nature and principal acts of faith?
The general nature of faith is to believe all the promises of God in His work, but the
principal acts are the accepting, receiving, and resting upon Christ alone for justification,
sanctification, and eternal life.
5. Can faith vary from person to person and within people?
Yes, some people have greater faith and others have lesser faith. Also our faith can grow
stronger and weaker during certain seasons of our life.
6. Should a preacher preach repentance?
Yes, a preacher should preach repentance.
7. List three motives for repentance.
(The mention of any of the three listed should be considered correct) 1) Repentance is out of
the sight and sense not only of the danger, 2) it also of the filthiness and odiousness of his
sins as contrary to the holy nature, and righteous law of God; 3) it is upon the apprehension
of His mercy in Christ to such as are penitent, 4) and so grieves for, and hates his sins.
8. Why must we repent of specific sins?
We sin in specific ways, and our conduct must change in respect to those specific sins.
9. Explain what repentance should look like when we sin against others.
If we have sinned against others, we must ask them for forgiveness. We have to ask both God
and those against whom we’ve sinned.
10. Explain what we mean by public confession.
If we sin in a public way, we must make public confession.
Lesson Eight Questions.
1. Which works are classified as good works and which works are not?
Good works are only those commanded in God’s Word, nothing else. Even though men might
think something is a good work, or have good intention, those works are not pleasing to God.
2. What is the relationship of good works to faith?
God works are the fruits and evidences of a true and lively faith.
3. Name three blessings that flow from good works.
(A mention of any three blessing should be considered correct) Through good works 1).
believers manifest their thankfulness, 2). strengthen their assurance, 3). edify their brethren,
4). adorn the profession of the Gospel, 5). stop the mouths of the adversaries, 6). and glorify
God.
4. What is the fourfold source of a believer’s good works discussed in WCF 16.7.?
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Westminster Confession of Faith – Part 1
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A believer’s ability to do good works is not at all of themselves, but wholly from the Spirit of
Christ.
5. Can those whom God called ever fall away?
No, they will continue unto the end.
6. Explain how all three members of the Trinity are involved in a saint’s perseverance. The
Father elects in love, (Eph. 1:4,5), Son mediates for them, redeeming them in his own blood
and they are indwelt and sealed by the Holy Spirit.
7. Does the doctrine of perseverance of the saints mean that we will never sin again?
No, we can and still sin, and if God wills it, we might even fall back into very grievous sins
8. What does the Roman Catholic Church teach regarding assurance?
It teaches we can never have true assurance.
9. Name the three ways, mentioned in WCF 18.2., that we can come to a self-reflective
assurance.
We can come to self-reflective assurance by faith, by seeing the fruit of faith in our good
works, and by the inward work of the Spirit of God
10. How can our assurance be lost?
Our assurance can be lost 1) through the negligence in preserving of it, 2) by falling into
some special sin which wounds the conscience and grieves the Spirit; 3) by some sudden or
vehement temptation, 4) by God's withdrawing the light of His countenance, and 5) by
suffering even such as fear Him to walk in darkness and to have no light.
11. Can a true believer ever fall into true despair?
No, in these times they are supported from utter despair.
Sample Exam
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