Survey of the Westminster Confession of Faith (Chapter 3)

Survey of the Westminster Confession of Faith

Chapter 3

Of God’s Eternal Decree

(Part 4)

V. 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,  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;  and all to the praise of His glorious grace.

So far, we’ve been told about the existence of God’s decree and something about the nature of that decree. Most recently, the Confession has talked about the fact that God’s rational creatures, i.e., angels and men, are included in His decree. This fifth section follows that line of thinking and spells out just how God’s decree “works” as far as human beings are concerned (remember that sections III and IV above have spoken about a portion of humanity “predestinated unto life”).

This section deals specifically with those of mankind who have been “predestinated unto life.” Four things are stated. First, we are told “when” this predestination in God’s decree occurred. The Confession states that God’s decree regarding mankind originated “before the foundation of the world.” This means that God’s “decision,” if you will, was reached before creation. We know it was not based upon any foreseen faith or good works (or lack of the same). However, mankind was viewed as fallen. Therefore, God’s choice of some for eternal life is a matter of grace and His choice not to rescue others is a matter of justice (I am taking an “infralapsarian” position).

This last statement, of course, is the proper response to anyone who objects to the teaching about God’s sovereign decree. If God were to give the members of the human race an opportunity to express their opinion about His plan, the truth is that those who are chosen for life would not want to complain and, as a matter of fact, could only bow their heads in humility and those who are not chosen for life could not complain because they are only getting what their sin deserves.

Second, we are told what was the “cause” behind the “effect.” The act of God to predestinate some unto life was caused by His “eternal and immutable purpose” and “the secret counsel and good pleasure of His will.” In other words, what moved God to make the decisions He did make regarding those “predestinated unto life” was totally within His own “mind” and according to His particular purpose. This section repeats an earlier theme: This predestination occurred “without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature…” The Confession’s doctrine of the decree of God rules out all thoughts of the sinner’s preparation for or participation in his salvation.

Third, the writers indicate that the “predestination unto life” is grounded in Christ. This element has not been mentioned before. This connects the decree of God to save some to the work of His Son and this connection is from all eternity. The believer’s union with Christ is the manifestation of God’s decree to predestinate some “unto life.” This part of God’s decree is “worked out” in the act and application of the atonement. By the way, if the number of those “predestinated unto life” is fixed, as the Confession stated earlier and if this part of God’s decree is inseparably bound up in the atonement of Jesus Christ, that means that the atonement of Christ is particular (or limited) in its intent and affect.

Fourth, the purpose or ultimate outcome of this act is revealed. The result of the predestination of some “unto life” is “the praise of [God’s] glorious grace. The decree begins with God, is “managed” by God and “returns” to God. This reminds us of Rom. 11:36: “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.”

A system of theology, a way of interpreting what the Bible says and applying it to life that is not God-centered is bound to give birth to countless misconceptions. This is exactly what is wrong in the modern church. Our theology, our way of interpreting and applying Scripture is man-centered. This results in man-centered worship, man-centered-evangelism, man-centered ministry, etc. Maintaining a consistent principle of God-centeredness in our study of the Bible will prevent many of the weakening characteristics seen in the church today.

(To be continued)