Survey of the Westminster Confession of Faith (Chapter 1 conclusion)

Survey of the Westminster Confession of Faith

Chapter I

Of the Holy Scripture (Conclusion)

VIII. 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; so as, in all controversies of religion, the Church is finally to appeal unto them. 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, therefore they are to be translated in to the vulgar language of every nation unto which they come, that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner; and, through patience and comfort of the Scriptures, may have hope.

The Confession mentions the fact that the books of the Old Testament originally were written in the Hebrew language (actually, there are a couple of examples where the original text is Arabic: Jer. 10:11; Dan. 4:2 through chapter 7; Ezra 4-6) and the books of the New Testament in Greek. In the providence of God, Greek happened to be a “world-wide” language and this, of course, made dissemination of the gospel easier.

The Divines again note that the books of the Old and New Testaments were “immediately inspired by God.” This terminology emphasizes the Holy Spirit’s direct control over the production of the Scriptures. They also emphasize God’s particular care for the Scriptures to the extent that they have been “kept pure in all ages.” The facts of the Bible’s inspiration and preservation by the hand of God combine to provide the conclusion that they “are therefore authentical.”

That God has kept the Scriptures pure down through the centuries is meaningful especially to those of us living so long after their original production. An entire school has grown up around the study of the Scriptures and their transmission from one generation to the next. It is known as “Biblical Criticism.”

We have discussed the issue of authority within Reformed theology previously (see section IV above). Here the Divines again teach that the Scriptures are authoritative because they are the words of God; therefore, the Church is to appeal to the Scriptures to settle all “controversies of religion.”

This reminds us of the driving force of the Protestant Reformation–a determination to return to apostolic doctrine and practice. The Church itself, in spite of its pronouncements and policies, was not viewed as the final authority (as will be pointed out later, the Church is subject to error). Neither could the pope stand as the supreme guardian of truth. Only the Bible, and only because the Bible is God’s inspired word, could play this role in the life of the Church.

Hebrew and Greek are not common languages in our day! Nevertheless, the Confession notes that God’s people have an interest in the Scriptures (this has been made abundantly clear given the authority the Divines invest in the Bible). This makes translation into “vulgar” languages necessary (the term “vulgar” originally meant “common”). Some forerunners of the Reformation (e.g. Wycliffe) promoted the idea that the books of the Bible should be made available to all people (this ran counter to the Roman Church’s opinion and practice). Therefore, another “hallmark” of the Reformation is this emphasis on putting the Bible into the hands of the people.

The two reasons given by the Divines for the necessity of translation are: 1) so that the people may worship God in an acceptable manner; 2) so that the people of God might have hope. These two factors encompass a great deal. Worshiping God rightly involves knowing Him, ourselves, and His will; having hope involves knowing and understanding God’s sovereignty and plan of redemption.

IX. 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.

Earlier, the Confession acknowledged that some parts of Scripture are more difficult to interpret and apply than others. This section teaches that the more difficult passages in the Bible can be understood in light of the less difficult passages. By comparing Scripture with Scripture, the sense of the hard verses can be known. Therefore, when there is a question about the “true and full sense of any Scripture,” it is to be interpreted according to other verses that “speak more clearly.” The belief that the Bible can be understood by all who follow this method of study is known as the “perspicuity of Scripture.”

This section re-emphasizes the Divines’ belief in the inerrancy of all Scripture. Notice they call this an “infallible rule of interpretation.” Since all parts of the Bible are inspired, what one part says can be utilized with confidence to interpret another part. The Bible is not “manifold, but one.” There is one Author, one inspiring Spirit, one message.

X. 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.

This last section is a kind of summary statement of previous opinion. Since the Bible is inspired, that is, God-breathed, it is, therefore, without error and can be trusted. When a matter of dispute arises, regardless of its source or substance, an answer is to be sought in the Scripture where God speaks. Further, even preliminary evaluation of opinions, again regardless of their source or substance, is to be made in light of the teaching of God’s word, the Bible.