Survey of the Westminster Confession of Faith (Chapter 1)

Survey of the Westminster Confession of Faith

Chapter 1

Of the Holy Scripture

 

Introduction to the Chapter

It is of significance that the first chapter in this monumental Confession be concerned with the doctrine of Holy Scripture. If we were to choose the top two or three issues which served as catalysts for the Protestant Reformation, we would have to include the doctrine of Holy Scripture.

Along with the doctrine of justification, this subject was at the heart of the debate between the Reformers and the established Church. On the one side was the argument that the Scriptures and the Church, speaking through the Pope or some lesser cleric, were on equal footing as far as their authority was concerned.

On the other hand, were the Reformers saying that Scripture alone is the final authority for faith and practice. In fact, they even went so far as to declare that the Church could err in her pronouncements and decisions (this is noted later in chapter one). What gave the Scriptures this unique characteristic was the fact that God spoke in them (that the Reformers held this position will become apparent as we look at chapter one).

The debate boiled down to a question of authority. Were Christians to listen to the Scriptures and the Church, accepting each one as equally authoritative or were they to hear the Scriptures only as God’s word to mankind? The Church had become the only authoritative interpreter of the Scriptures. The Church came to stand between God and the sinner.

The Reformers maintained that every man should have access to the Scriptures and should seek to understand them. While the Reformers certainly believed in an institutional Church, they did not support idea of the Church (i.e. the clergy) serving as a mediator between the sinner and God.

The debate over the nature of Scripture, therefore, was of immeasurable importance. What would be the basis of authority for the organized Church of Jesus Christ? For the Reformers, the Bible was the word of God, period. It alone spoke authoritatively; it alone was to be believed and practiced. All the opinions of men, the Church and society were to be conformed to that Holy Book.

And so, since the time of the Reformation, our cry has been, “Sola Scriptura!” As this chapter will teach, the Bible, God’s word, is the source for everything we, as Reformed Christians, believe and practice. It stands at the beginning of this document for good reason. Everything that follows comes from the Scriptures and is, therefore, to be received by believers.

The Text of the Confession

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; yet are they not sufficient to give that knowledge of God, and of His will, which is necessary unto salvation. Therefore it pleased the Lord, at sundry times, and in divers manners, to reveal Himself, and to declare that His will unto His Church; 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; which makes the Holy Scripture to be most necessary; those former ways of God’s revealing His will unto His people being now ceased.

Outline of Paragraph I:

1) Creation and providence reveal God’s existence, wisdom, and power.

2) Creation is, however, unable to reveal God is a saving manner.

3) The direct revelation of God in the Bible is necessary.

4) With the completion of the Scriptures, God has ceased revealing Himself and His will.

Creation and providence reveal God’s existence, wisdom, and power

The Confession teaches that this creation and the providence observable in it do reveal the existence of a Supreme Being, a Being of goodness, wisdom, and power. Goodness is observed in the generally enjoyable lives we all lead. Wisdom is observed in the orderliness of the universe, from the smallest and simplest plant to the distant galaxies, and power is observed in the simple grandness, spaciousness, and complexity of creation. What God has made testifies concerning Him.

Creation is, however, unable to reveal God in a saving manner

Even though the revelation of God in His creation is good and sufficient to disclose His existence, power and wisdom, man’s sin prevents this revelation from having its logical effect. We should note that underpinning this chapter on Holy Scripture (at least this first paragraph) is a belief in man’s depravity. The Confession reveals here its doctrine of sin: sin prevents man from being led to God by the witness of creation.

As an aside, we should take notice that this paragraph in the Confession clearly argues against the practice of trying to “reason” sinners into God’s kingdom. One school of thinking maintains that evidences can be gleaned from creation which, when presented to the sinner, aid in his conversion. The thought is that the sinner is capable of logical and rational thought about God. The Confession points out, however, that while the testimony of creation is good, fallen man is totally lost and hopeless. God’s creation “stares him in the face,” so to speak, but he will not and cannot respond appropriately. There is a hint here, therefore, of a presuppositional approach to theology and apologetics.

The direct revelation of God in the Bible is necessary

Having concluded that the revelation of God in creation cannot lead fallen man to know God because of the effects of sin on man, the Divines (writers of the Confession) next explain that God determined to reveal Himself in a special way, that is, directly to certain human beings who, in turn recorded what God revealed.

Note that the Confession recognizes that God used various means (e.g., dreams, visions, verbal contact, etc.) at different times to communicate this revelation. Note also the underlying belief in God’s supervision of this process (some have claimed the Divines did not believe in a doctrine of inspiration). The Divines also refer to the Scriptures as “God’s will.” Certainly, this language indicates a developed doctrine of inspiration.

The Divines took special note of several reasons why God caused this unique revelation to be committed to writing. First, it ensures the propagation of the truth (here is another underlying belief, namely, that the Bible is inscripturated truth). Second, it serves to establish, instruct and comfort the organized people of God on earth. Third, it serves to give us guidance so that we might fight successfully against the temptations of the flesh. Fourth, it provides the much needed ammunition for our spiritual warfare against Satan and the forces of darkness.

Many questions can now be answered: Where do we find truth? (In God’s written word) Where do we find our charter for existing in an organized form and where do we find instructions concerning how we are to organize? (In God’s written word) Where do we learn about the deceitfulness of the flesh and how to combat it? (In God’s written word) What is our weapon against our adversary and his companions? (The written word of God)

It should now be clear why the doctrine of Scripture is so important and why, therefore, the Divines put it first in the Confession.

With the completion of the Scriptures, God has ceased revealing Himself and His will

Were it not for the abuses and ignorance in the area of spiritual gifts today, this last point could very well be passed over without comment. This paragraph declares that God has revealed His will to the Church in the Scriptures. Now that this has been done and the information God wished us to have is in written form, He no longer makes use of those former methods whereby He used to communicate.

The question in such a discussion is not, “Can God give the gift of tongues, a word of knowledge, a revelatory dream, etc.?” The question is, “Should we expect Him to continue making use of those things which were utilized to produce and confirm what is now in permanent written form?”

Discussion Questions

1. Even though creation and God’s governance of His creation testify of His existence and certain of His attributes, the sinner remains unchanged in the face of this revelation. Why is that?
2. Given fallen man’s spiritual condition, can he be “reasoned” into the kingdom through the presentation of evidences pointing to the existence and work of God? Why or why not

(To be continued)