Of Providence, V: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; 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.

God so uses the circumstances of the lives of his people to provide them what they need to work out his purposes in them. God wills our sanctification, conforming us to the image of his Son. He uses all the various factors of our lives in order to bring this about. As we have seen, even seemingly bad or evil things (from our perspective) may be used for a higher purpose. Temptation is part of God's plan, then, even though God does not tempt anyone (James 1:13). Temptation results from the interaction of circumstances (secondary causes) with our residual sin nature.

The Confession asserts that this is actually beneficial to Christians and lists several goods that come out of this:

1. It reveals the corruption of our hearts. We naturally think of ourselves in a far more favorable light than is actually the case. Scripture has a very realistic view of the fallen human heart and how short it falls of God's call to perfect righteousness. We constantly make excuses for ourselves and point to mitigating circumstances. When all else fails, we compare ourselves to more notorious sinners (Adolph Hitler seems to be a favorite). The Spirit is not willing to let us off the hook so easily.

2. We receive chastisement for earlier sins. No one likes to admit his wrongdoing. Furthermore, no one likes to receive the consequences of his bad action. Yet Scripture reminds us that a loving Father disciplines his children, seeking their greater good. What hurts for a moment may pay many dividends.

3. We discover the hidden strength of corruption. Our fallen natures are remarkably strong. Corruption is tenacious. It takes long and hard work to root it out. Yet this is what God calls us to do. Happily, he does not leave us helpless in this endeavor.

4. We discover the deceitfulness of our own hearts. Analogous to Luke Skywalker, we must confront the dark side of our natures. We must appreciate the enormity of that from which God has saved us. And we learn to distrust ourselves--a very difficult thing to do, as we naturally put the best gloss on ourselves (see #1 above).

5. It promotes humility in us. As we gain in appreciation for our true nature and develop a more realistic appraisal of ourselves we realize what poor creatures we actually are. This is a needle that punctures many hot-air balloons.

6. It promotes appropriate dependence upon God. The sheer hugeness of the task of mucking out the human heart would defeat even Hercules. Only God is capable of cleaning us thoroughly. Likely we will not really know the extent of the toxic waste management undertaken by God until we ourselves are glorified.

7. It promotes watchfulness against all future occasions of sin. It puts us on our guard. Not that we necessarily become instantly more adept at defeating sin, but that we learn not to underestimate it or our hearts and we may more readily take refuge in the defenses provided.

The outcome of all this is our sanctification, our being made more and more like Christ. It is a long but eminently worthwhile struggle.

Tomorrow: God's providence and the reprobate.

Wait a Minute: Objections to Providence and Sin

In yesterday's post I laid out several statements regarding the relationship of God's providence to sin and evil. This is an enormous topic that contains many difficulties; it is understandable, then, that some have objected on several grounds. Here are four common objections and some brief responses.

1. If God controls everything, then we are not responsible for what we do. This assumes that God's control over human actions forces individuals to act against their wills in order to do his. But according to Scripture we are responsible precisely because we do our own will when we sin. The example of Joseph's brothers again suffices.

2. If God controls everything, then things will turn out the same no matter what we do. This objection actually contains a contradiction. On the one hand, it supposes that God really is in complete control; on the other, it assumes that certain personal acts may happen in a random and uncertain way, saying effectively that if all things are fixed by divine decree then it makes no difference if events A, B, and C happen because we will still arrive at event D. But A, B, and C are just as much events as is D, and God controls them all.

3. If God controls everything, then he must be the author of sin. God has indeed ordained all things, including the fall of man and all subsequent sins--he has declared that these things shall come to pass. But his ordination of all things does not make him the author of all things, for evil and sin originate in his creatures who were created good but mutably so.

4. If God controls everything, then how may we account for the sins of the righteous and the prosperity of the wicked? The former result from the residual fallen nature that wars against the new nature of the man in Christ. God permits this for reasons we will explore tomorrow. The latter is traceable to the persistent image of God resident in fallen men, marred though it may be by depravity and sin.

Tomorrow: God's providence regarding temptation and sin in his people.

Of Providence, V: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; 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, to His own holy ends; yet so, as the sinfulness thereof 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.

The Confession discusses sin in greater detail in chapter VI but here explores the relationship between sin and a sovereign God. I sometimes think I must sound like a broken record, but I will once again emphasize keeping in mind the character of God we established in the discussion of chapter II as we go through this.

God's providence includes sin and evil. Because God is sovereign over all he is necessarily sovereign over sin and evil. Otherwise he may be opposed and thwarted in his plans and purposes. If God has no control over evil, evil may win or prove impossible to overcome. Furthermore, God has not just chosen to permit sin and evil but has ordained them--he has positively declared that they should be. God has a purpose in so doing, just as he has a purpose in everything he does.

Yet the origin of sin is to be found in the creature, not God. He created the creature good, but mutably so (as we will discover in chapter VI). Therefore it can change. The creature that does evil is himself responsible for it.

God neither creates sin nor approves sin. Evil is not good. Yet it must be good that evil exists or it would not exist. This brings us to the concept of concurrence. God has many times ordained an evil thing to take place that good may result. Two examples: The actions of Joseph's brothers and the action of Judas Iscariot. In both cases, God used the evil intents and actions of sinful men to accomplish a great good (in the latter case, the greatest good ever experienced by men). But this in neither case excuses the sinners or relieves them of culpability or responsibility. Judas gets no credit for helping to bring about the redemption of mankind. Indeed, our Lord remarked it would have been better for Judas if he had never been born.

Tomorrow: Four objections.

Of Providence, V:3

God, in His ordinary providence, makes use of means, yet is free to work without, above, and against them, at His pleasure.

Short and to the point. As discussed yesterday, God's ordinary providence is to work through the natural order of things and to use means or second causes as his tools. Yet God is not bound to do so. He is free, according to his wisdom and good purposes, to work independently of means altogether, or even to work against them. By the evidence, it would seem that God restricts such actions to unusual times and events. We see in the Scriptures that the most significant (a telling word) concentration of "extraordinary" workings took place in the context of God's great redemptive actions: the Exodus and the life of Christ. The miraculous also accompanied the lives and ministries of Elijah and the apostles, providing divine authentication of their words and deeds.

Tomorrow: The relationship of God's providence to sin.

Of Providence, V:2

Although, in relation to the foreknowledge and decree of God, the first Cause, all things come to pass immutably, and infallibly; yet, by the same providence, He orders them to fall out, according to the nature of second causes, either necessarily, freely, or contingently.

God is the uncaused First Cause, the origin of all that is (see chapter III). Those who ask, if everything must have a cause who or what caused God, have mistaken the law of causality (a trap into which some very smart people have fallen, such as John Stuart Mill). Properly stated, the law stipulates that every effect must have a cause. But God is not an effect and he does not have an origin or beginning; he is the sole self-existent being, who always has been and always shall be. Accordingly, he does not require a cause.

By his foreknowledge and according to his perfect decrees everything has come to be and to happen just as he decided it should. But through his providence--his way of working in his creation--he has caused these things to happen according to the perceived nature of cause and effect, whether they happen by necessity or occur freely or are dependent upon other things. In other words, God's ordinary providence is to work through the perceived natural order of things, that which he has already established in this world such as fixed natural laws, forces, and the talents and knowledge of men.

Tomorrow: Exceptions to the rule.

Sidebar on God's Providence

"Providence" is not a common word anymore. Defining it is therefore useful to our discussion. Its derivation is from the Latin and literally means "to see before," which implies foreknowledge. But the idea of providence means more than just foreknowledge, as can be told by the related English word "provide." Providence has to do with the way that God interacts with his creation to bring about his purposes for it.

There are some ideas opposed to the strong view of providence taken by the Confession.

1. Deism: God made the universe as a mechanism, sort of like a clock, which he wound up and then set aside to work on its own, never having anything more to do with it. God is distant, uninvolved, uninterested.

2. Pantheism: Everything is God; creation has no real, separate being. This view is common in Eastern religions and philosophies and some Western thought. A major drawback of this view is that it necessarily makes evil part of God; this has led some advocates of pantheism to deny the reality of evil.

3. Materialistic naturalism: This view either denies God altogether or forbids him to have anything to do with a closed universe. This is the prevailing view in the secularized West and is the position advanced by most science educators and science popularizers.

Nevertheless, the robust theism espoused by the Confession is intellectually and spiritually satisfying. God rules. Neither chance nor fate governs the universe. As G. I. Williamson has written, "Because God controls the universe, chance is ruled out; because it is God who controls the universe, fate [blind mechanical necessity] is ruled out" (emphasis in the original).

Tomorrow: God and secondary causes.

Of Providence, V:1

God the great Creator of all things upholds, directs, disposes, and governs all creatures, actions, and things, from the greatest even to the least, by His most wise and holy providence, according to His infallible foreknowledge, and the free and immutable counsel of His own will, to the praise of the glory of His wisdom, power, justice, goodness, and mercy.

God is not simply the Creator of all. He did not just make the universe and set it in motion, then leave it to its own devices. Rather, he continually sustains and uphold it. Were he to withdraw his hand, the universe would cease to exist. The creation is contingent and utterly dependent upon God.

God also directs, disposes, and governs everything about the universe. Nothing is too large for him and nothing escapes his notice. He knows his creation intimately, down to the tiniest detail, and his knowledge is infallible--incapable of error. Everything proceeds according to his perfect will, in which he is neither determined by anything outside himself nor is there any possibility of change or deviation from his perfect plans.

In all things, God's providence demonstrates his exalted character. There is no one like him.

Tomorrow: Some additional preliminary comments on God's providence.

Of Creation, IV:2

After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after His own image, having the law of God written in their hearts, and power to fulfill it: and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil, which while they kept, they were happy in their communion with God, and had dominion over the creatures.

The Confession, following the accounts in Genesis 1 and 2, puts the creation of man at the pinnacle of God's creative activities. The characteristics of men are their being created male and female, that they are endowed with rationality, and that they are spiritual beings who have the capacity for eternal existence. Furthermore, God granted them "knowledge, righteousness, and true holiness." In man's original state, he was sinless, possessed of an inherent righteousness. In all these things, man modeled the image of God in which he was made. God wrote his law on their hearts and gave them the ability to obey it. Had Adam continued in his original state, it is likely that God would have raised up through him generations of righteous men, all living in perfect obedience to and fellowship with God. Yet God also gave man liberty of will. As a creature, he was by nature mutable. Therefore, there was the possibility of departure from his state of original innocence and righteousness. As we will find out, this is exactly what happened.

God also gave Adam a verbal command (recorded in Genesis 2:16-17) allowing him to eat from any tree of the garden save the tree of the knowledge of good and evil. This seems to be the only restriction God placed on man, other than the heart-commandments already described. So long as Adam and Eve were obedient to God they continued in their privileged state of fellowship and exercised their divine vice-regency over the rest of creation.

Some conceive of our salvation in Christ as a return to original innocence--a back-to-the-garden restoration. But our glorified state in Christ will be far better even than the conditions enjoyed by our first parents.

Tomorrow: Introduction to God's providence.

Of Creation, IV:1

It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of His eternal power, wisdom, and goodness, 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.

Who? The triune God. Note the emphasis on the involvement of all three persons of the Trinity.

Why? For the manifestation of his glory, showing his power, wisdom, and goodness.

What? The creation of the world, by which is meant all things (not just the earth). The reference to invisible things means the spiritual world--angels in particular.

How? From nothing--ex nihilo, as the Latin says. This concept means that God did not use pre-existing matter with which to form the universe. Only God is eternally existent.

When? In the beginning, the beginning of time as distinct from eternity. The Confession also expressly states that God created in six days, which would have been six ordinary 24-hour days in the minds of the Confession's writers. I do not propose to discuss this matter at any additional length here as whole books are written on the subject of the interpretation of the days of Genesis 1.

With what result? God's creation was very good. He accomplished his purpose successfully.

Tomorrow: The special creation of man.

The Confession on God's Decree: A Summary

Our God reigns. More to the point, he rules. He directs and controls all things such that all his holy purposes are fulfilled in his creation. Nothing eludes or escapes him. If he permits free moral agents to oppose him for a season he does so to bring about a greater purpose that suits him. And he is glorified in all of it, whether to the praise of his grace or his justice.

God holds all things in his hand (a thought we will explore more fully in our discussions of chapter V), including the eternal destinies of his creatures. His choices have meaning and purpose; based on the things revealed we must trust that it is so even if we cannot see it, for the secret things belong to him.

These are precious truths that must be carefully handled, just as we would not frivolously handle rare jewels or be careless about their safekeeping. Most of all, they require a humble and teachable spirit.

Tomorrow: The creation.

Of God's Eternal Decree, III:7

The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or witholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonour and wrath for their sin, to the praise of His glorious justice.

Having already taken up the subject of paragraph 8, we come to the final paragraph in the chapter on God's decrees and a consideration of a painful subject--the fate of the reprobrate, or, all those whom God has not elected to salvation. Unless one is a universalist and believes that everyone is elect and will be saved, the concept that some have not been so chosen is a necessarily corollary to that of election unto salvation. This is an occasion for sorrow, for we should seek the salvation of our fellow men and women even knowing that many will reject the gospel finally and fatally.

For his own reasons--again, remember the character of God--God has chosen to withhold mercy from a portion of mankind. Various terms have been used for this condition: Reprobation, preterition, passing over. The idea is not discussed much in Scripture, placing as it does its emphasis positively on redemption and salvation. But it is a necessary consequence of a non-universal salvation.

Reprobration, like election, is unconditional. Just as election unto salvation is not predicated on the character or condition of the one being saved, so reprobation proceeds without regard to the character of the one being passed over. All mankind consists of rebellious sinners. While it is true that there are certainly degrees of sinfulness exhibited--not everyone is equally depraved--all are equally guilty of having trespassed God's law and offended his holy character. God makes the sovereign saving choice for his own good reasons and purposes. This is eminently fair but it is not equal and no one should pretend that it is. This idea is greatly offensive to the peculiarly American sense of egalitarianism, but no one ever said egalitarianism is biblical or that God must deal equally with his creatures (cf. Romans 9:18-24). God is perfectly just to leave the reprobate in their sins and judge them according to their deserts. The wages of sin, after all, is death (Romans 6:23).

As election unto salvation is cause to praise God for his glorious grace, the awe-ful truth of reprobation is cause to praise God for his glorious justice. It is hard for earth-bound men to see things from God's perspective. We must continue to trust in our good, wise, and holy God.

Tommorow: Summary thoughts on God's decrees.

Of God's Eternal Decree, III: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. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

Opponents of the doctrine of election sometimes argue that it makes salvation a moot point--God has already decided who will be saved and who will not, so why sweat the details. These critics forget that God's decrees establish the validity of second causes (means) and that he employs many good things to work out salvation in the lives of Christ's people, such as his provision of the Scriptures, preachers, evangelists, prayer, etc.

Notice the harmony of the Trinity in man's salvation: Elect by the Father, redeemed by Christ the Son, and saved through the application of the benefits of Christ by the Holy Spirit. This concept is sometimes called the covenant of redemption. From eternity past, the Father decreed the elect, the Son agreed to be the Redeemer of the elect, and the Spirit agreed to apply redemption to all those chosen by God. God does not work at cross-purposes with himself. All those appointed to salvation by God will certainly be saved (John 6:39), for the triune God works tirelessly to bring about his purposes.

All humans begin fallen in Adam, from which group some are redeemed by Christ. A crucial point to keep in mind is that it is not as though God has saved some and cast others into irredeemable sin. Rather, all are sinners, justly deserving God's wrath and judgment. He graciously spares some who would otherwise be doomed. The elect are effectually called unto faith by the Spirit working in due season, re-emphasizing what was said above. Chapter X of the Confession explains effectual calling in more detail.

The elect are "justified, adopted, sanctified, and kept" by God's power. See Romans 8:28-30. Each of these topics gets a chapter and we will examine each in its turn.

God has purposed to save none but the elect. If a man is called unto faith, is justified, adopted, sanctified, and kept, he is of the elect and will be saved.

Tomorrow: What of those not chosen to salvation?

Of God's Eternal Decree, III: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, 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.

I recommend having a Bible open to Ephesians 1:1-12 as the discussion proceeds. When God's election unto salvation took place was before the foundation of the world, before any of the people so chosen existed in actuality (although an interesting discussion could center on whether something conceived in the mind of God is not also real). The emphasis is rightly placed on God. He is the active agent in election. He acts according to his reasons and his purposes. If election seems arbitrary to men, it is not arbitrary to God. He has simply not chosen at this time to share his reasons with men. But we may be assured that they are good reasons--indeed, the very best.

Election should never be thought of apart from Christ. Jesus Christ is himself the Chosen One of God (Matthew 12:18, quoting Isaiah 42:1; Luke 9:35; 1 Peter 2:4-6). Christians are saved because they are united to Christ by faith and identified with him in his death, burial, and resurrection, and Christ ever lives to interecede for them. They are his people, his sheep, his body, his bride.

Election is according to God's free grace and love, his unmerited favor. God has mercy upon whom he will have mercy. No one may demand it of him.

A key point made in this paragraph is the unconditionality of God's election. It was not based on foresight of faith, good works, perseverance, or any other thing in the creature. Previously I brought up the subject of God's foreknowledge. In the Scriptures, foreknowledge is not strictly about God knowing ahead of time that which will happen--this is a natural outworking of his decrees anyway. Instead, the word when it is applied to persons (as in Romans 8:29) should be mentally translated as "foreloved." To know someone in the Hebrew idiom was to have an intimate relationship with that person. There is an incorrect view of election--contradicted by the Confession--that election is based on God's prior knowledge that certain men and women would freely respond to his offer of salvation on their own initiatives. In this sense, God looks down the corridors of time and sees who will choose Jesus and who will not, then "elects" those who make the right choice. The Confession explicitly denies this understanding of God's sovereign election.

And all of this happens to the praise of God's glorious grace, as Paul wrote in Ephesians 1:12.

Tomorrow: God appoints the means as well as the ends.

Of God's Eternal Decree, III: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.

Picking up from the discussion two days ago, we have already established that God has determined the eternal destiny of men and angels, and that he did so according to the good and wise purposes of his holy counsel.

Today we learn that this decree of election is fixed. Upon reflection it should be obvious that this is so. The one making the decree is God, perfect in knowledge and justice and power and all his other attributes. His decisions are likewise perfect. He is unchanging--any departure from perfection would necessarily be imperfect. Therefore, all those he has determined to save from eternity past will certainly be saved, down to the very last one.

Tomorrow: Chosen unto life.

Of God's Eternal Decree, III:8

The doctrine of this high mystery of predestination is to be handled with special prudence and care, 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. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.

The observant will notice I have jumped to paragraph 8. I think it important to move this statement of caution ahead of our discussion of the details of predestination in order to establish a proper attitude toward this doctrine. Its abuse has been the occasion for pride, a puffed-up spirit, laxity in personal holiness, and neglect of evangelism. Its denial has been the occasion for worse sins.

In Deuteronomy 29:29, Moses speaks of the secret things that belong to God and the revealed things that are ours and our children's. We may speak of God's decretive will and his preceptive or prescriptive will. The former concerns those matters that God has not revealed to men. We may know that God has so willed (election is a good example of this) but the details have been kept from us according to God's wisdom. The latter concerns the things that God has commanded or revealed. It is our responsibility to know and heed them.

A good passage that instructs us as to the benefits of the revealed things is 2 Peter 1:2-10. Proper attention and understanding lend assurance. This should not be a matter of playground taunting, as in "I'm saved and you're not." Rather, a good understanding of election assures individual Christians of their sold position in Christ. Remember that God has determined to save his elect from before the beginning of the world. What God has started he will certainly finish (Philippians 1:6, Hebrews 12:2). We'll take up the subject of assurance in greater detail in chapter XVIII. A sufficient grasp of this doctrine also incites "praise, reverence, and admiration of God." We appreciate him for his love, wisdom, and sovereign direction of our lives so as to bring about our salvation. Then as well, this doctrine incites "humility, diligence, and abundent consolation to all that sincerely obey the gospel." We know we are saved not because of anything we ourselves do but solely because the God who can and does accomplish all his holy will has resolved to do this thing (Isaiah 46:8-11).

There is a difference between those who embrace and those who oppose biblical election. The former may enjoy all the benefits elaborated above. However, there are many who oppose this teaching. It provokes enmity within them. They complain that the teaching is unbiblical, or they are committed to the absolute freedom and autonomy of man and are offended to be contradicted, or they teach an active role of men in their own salvation and are unhappy because sovereign election seems to "relieve" man of responsibility, or they believe the doctrine has undesirable effects upon the faith and life of Christians, or they believe that the doctrine necessarily makes God the author of sin. It is instructive that this doctrine has been the occasion for the development of certain heresies among those who oppose it; a recent example is open theism. Abuse of the doctrine has also led to false teachings, such as hyper-Calvinism (denial of the well-meant offer of the gospel, among other ideas).

So we approach the doctrine of predestination and election with godly fear and trembling, yet knowing full well that what God has revealed to us is for our blessing.

Tomorrow: Predestination fixed.

Of God's Eternal Decree, III:3

By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life; and others foreordained to everlasting death.

This rather bald statement by the Confession sets out one of the most controversial teachings of the Reformed Faith: Double predestination. The rest of this third chapter will elaborate upon this teaching so I will not launch into an extended discussion at this point. However, as we move forward on this subject it will be most helpful to keep some thoughts in mind.

1. Again, refer back to the character of this decreeing God as set forth in chapter two. Remember his holiness, his righteousness, his goodness, his love. Too many get off track right at the outset of discussions of predestination by conjuring the blackest scenarios imaginable.

2. God predestinates "for the manifestation of his glory." The highest purpose of God is to show forth his glory. Humans will gain much if they can lay hold of this perspective. Whatever glorifies God most is best.

3. We often forget, although here the Confession reminds us, that angels are included in God's sovereign election. While objections regarding fairness and justice are often raised concerning perceived slights toward humans, few accuse God (as depicted in Reformed thinking) of being unfair to Satan and the demons. This is most interesting as, to the extent God has revealed such things to us, we know of no plan of salvation for the demons. All of them are damned, while God has deigned to save at least a portion of fallen mankind.

Tomorrow: Caution ahead.

Of God's Eternal Decree, III:2

Although God knows whatsoever may or can come to pass upon all supposed conditions, yet has He not decreed any thing because He foresaw it as future, or as that which would come to pass upon such conditions.

Opposing views of predestination and election contend over the role of God 's foreknowledge. That God knows all things, including all future events, is not in dispute except among the open theists who do not concern us further at the moment. One perspective insists that God's choices are made on the basis of his foreknowledge--that is, he looks down the corridors of time and sees that a particular free agent will make a particular free choice and "ratifies" (if you will) that choice. God decrees because he has foreseen. The Confession will have none of this. It upholds the concept of God's perfect foreknowledge but insists that his foreknowledge is not the basis for his decrees. God determines all future events; his decrees are not determined by those future events.

Tomorrow: The destinies of men and angels.

Of God's Eternal Decree, III: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: yet so, 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.

This is one of the most well-known paragraphs contained in the Confession and perhaps one of its most controversial for the reasons discussed in yesterday's entry.

In a nutshell, the Confession here teaches that God has charted the course of history to the smallest detail since before the world began. He did so according to his own holy purposes, guided by his own perfect wisdom, without necessity or constraint from outside forces, and all without the possibility of revision. All things happen according to God's design. He is in complete control. Nothing can thwart or subvert him.

The Confession, in a manner reminiscent of the Definition of Chalcedon, then sets the boundaries in anticipation of various objections:

1. God is not the author of sin. Time and again I see this charge laid to the Reformed doctrine of predestination. "If God causes all things, then he is the author of sin!" Yet the Bible teaches the absolute sovereignty of God (which is why the Confession teaches the absolute sovereignty of God) without laying the blame for sin at God's feet. God is holy. Sin is a violation of God's holy will and an affront to his holy character. Fallen man alone is responsible for his sin.

2. Violence is not offered to the will of the creature. God forces no one to do anything. The creature makes legitimate, free choices. He acts according to his nature and his desires.

3. The liberty of second causes is not taken away. A. A. Hodge remarked, "[T]he decrees of God are not the proximate causes of events; they only make a given event certainly future. It provides that free agents shall be free agents and free actions free actions; and that a given free agent shall exist, and that he shall freely perform a certain free action under certain conditions" (The Confession of Faith, pages 68-69).

4. The contingency of second causes is not taken away. They still depend upon their contexts. This statement also affirms that God typically works out his purposes mediately, that is, through means.

This doctrine ought to be a great comfort to the believer, for he can rest in the assurance that our good, holy, wise, loving, and perfect God works all things according to his will and can be trusted to the uttermost to keep his promises. God has the power and will to do so.

Tomorrow: The role of God's foreknowledge.

A Short Excursus on the Word "Ordain"

Prior to tackling the third chapter of the Confession it would be profitable to spend a moment thinking about the meaning of "ordain," not in the sense of establishing a man in a church office (as we would speak of ordaining a deacon) but in the sense of permitting or allowing. Some people who have no difficulty affirming the existence of God stumble over the concept that God ordains all things. That sounds too deterministic to their ears. Yet if we think about the matter, we reach the inescapable conclusion that it must be so or God cannot be God. If we insist that God does not ordain all things, necessarily there are some things over which he has no control. How can God work all things according to the wisdom of his counsel--and cause things such as prophecy to be fulfilled, for example--if there are some things outside of his control? Dr. Sproul is fond of talking about the "one maverick molecule" that may throw a monkey wrench into God's eternal plans, wrecking them and bringing them to naught. How can we have any confidence in the ability of God to keep his promises if there are such uncontrolled variables flying about the universe?

In the end, the person who claims to believe in God yet denies that he ordains all things is actually an atheist.

Tomorrow: The sovereignty of God.

The Confession on God: A Summary

God, as he has revealed himself to us in Scripture, is an incomparable being, perfect in all his ways, the ground of all existence. He is the complete master and sovereign over all creation, which he employs to his good and holy purposes. This one God subsists in three Persons, Father, Son, and Holy Spirit, whose eternal relationship forms the pattern for human relationships.

Praise God from whom all blessings flow.
Praise him, all creatures here below.
Praise him above, ye heavenly hosts.
Praise Father, Son, and Holy Ghost!

Tomorrow: The difference between a theist and an atheist.

Of God and of the Holy Trinity, II:3

In the unity of the Godhead there are three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Spirit: the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Spirit eternally proceeding from the Father and the Son.

The Confession concludes this second chapter with a remarkably brief description of the doctrine of the Trinity but manages to say a great deal in a short space.

The oneness of God has already been established. Yet it is also unmistakable that the Scriptures speak of three discernable divine personalities: Father, Son, and Holy Spirit. Each person is fully God, not merely a part of him, co-equal and co-eternal. It is frequently charged that the doctrine is unbiblical, for nowhere in Scripture may we find the word "trinity." Aside from the obvious fallacy in that argument it is abundantly clear that the doctrine is entirely biblical. While not taught explicitly in either the Old or New Testament it is implicit in many scriptural statements that, expecially when taken in aggregate (the whole counsel of God), uphold this central teaching of Christianity.

Another common accusation is that the doctrine is contradictory. How can 1+1+1=1, is the way the objection is typically put. But this confuses categories. Trinitarian Christians maintain that God is one in essence and three in person. One in one category and three in another category. This may be mysterious but it is not contradictory. A true contradiction would occur if we were to insist that God is simultaneously one in essence and three in essence, or one in person and three in person.

The Confession speaks of God the Son as "eternally begotten of the Father," borrowing the language of John 1 among other passages. The Son had no beginning, contrary to the ideas of Arius. He always has been. In being he is equal with the Father. In role he voluntarily submits to the will of the Father (e.g., John 5:30).

The Holy Spirit proceeds (or is sent) eternally from both Father and Son. Here the Confession takes the Western view of the filioque controversy, which only makes sense given the Puritan heritage from Latin Christianity. As it happens, the Western view is also the biblical view.

Concerning the doctrine of the Trinity, the three principles that must always be kept in mind are strict monotheism, tri-personality, and the eternal co-equality of the persons. When any of these truths are denied, heresy results. A failure to uphold monotheism leads to polytheism; failure to maintain tri-personality leads to modalism; failure to keep eternal equality leads to subordinationism.

A good resource for Trinitiarian Christians seeking more understanding of this doctrine is The Forgotten Trinity by James White. The book is intentionally not apologetic in nature, although anyone who reads it and comes to a more complete understanding of the Bible's teaching on this subject will be better prepared to meet objections.

Tomorrow: The Confession on God summarized.

Of God and of the Holy Trinity, II:2

God has all life, glory, goodness, blessedness, in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He has made, nor deriving any glory from them, 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 and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleases. In His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent, or uncertain. He is most holy in all His counsels, in all His works, and in all His commands. To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.

"Aseity" is one of those terms one frequently encounters in theology that never seem to crop up in normal conversation. From the Latin a se, meaning "from himself," it refers to God's independence and self-sufficiency. God alone is noncontingent being. He does not rely upon or need anything outside himself. Furthermore, only God has the power of being within himself, the power of self-existence. He is that Necessary Being upon which all else that exists depends. The Confession calls him "the alone fountain of all being," for everything else is contingent and derivative. They exist because God called them into being. See Acts 17:28 and John 1:3-4.

The Confession also describes God as "glorious." The Hebrew word used in Scripture and translated as "glory" (kabod) refers to weightiness, significance, and substantiveness. Metaphorically speaking, God is like the Rock of Gibralter--for a ship passing through the Straits, the Rock is solid, large, unavoidable (unless I deliberately close my eyes or avert my gaze...), unliftable, and utterly real. The glory of God proceeds from within himself. He is glorious because of his perfection.

God is the comprehensive master of all creation. Because he has made all things, he may command and dispose of them as he pleases. He knows his creation thoroughly and knows precisely how best to employ it. He makes no mistakes. There is nothing the creature can do which surprises God or catches him off guard. Everything that he requires of his creation is right and good. Some may stumble at this point, thinking in terms of puppetmasters and despots. I remind such of the first paragraph--this underscores the importance of a correct understanding of the character of the God the Scriptures reveal. The God who commands and disposes as he pleases is completely good and holy and kind and loving and just and righteous. Who can ever correctly attribute to him malicious motive or craven selfishness?

Because creation owes its very existence and continuance to God, he rightfully expects worship, service, and obedience. This is not divine egotism but justice. God may rightly expect what he deserves. And what he deserves is every good thing.

Tomorrow: The Trinity.

Of God and of the Holy Trinity, II:1

There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will, for His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him; and withal, most just, and terrible in His judgments, hating all sin, and who will by no means clear the guilty.

The Confession, just as the Bible itself, does not set out to prove the existence of God, for the evidence of this is all around us although not all acknowledge it (Romans 1). Rather, the Bible is more concerned with who God is, what he is like, and how he has interacted with mankind. Perhaps the most important truth about God, apart from that he exists, is that he is one and there is no other (Isaiah 45:18 ff). The central theme of Old Testament faith is the Shema: "Hear, O Israel, the LORD our God, the LORD is one" (Deuteronomy 6:4, confirmed in the New Testament--see 1 Corinthians 8). The Bible, like God himself, is emphatic on this point.

After establishing that God is and that he is one, the Confession moves to a description of what God is like. This is a valuable paragraph that can profitably be committed to memory. Keeping in mind the character of God, especially his goodness, justice, holiness, and love, can be immensely helpful whenever studying other aspects of theology. Matters that pose difficulties, such as election and hell, can frequently be resolved by remembering the perfect character of God.

God is a higher order of being, "infinite in being and perfection, a most pure spirit." That God is a pure spirit distinguishes him form man (a spiritual-physical unity) and the animals (pure physicality); that he is infinite distinguishes him from angels, both holy and fallen, for they are finite. Related to this is the incomprehensibility of God. Although he may be known as he chooses to reveal himself and thereby is in many ways apprehensible, no creature may comprehend him in his entirety (Psalm 139:6; 1 Corinthians 2:10-12; Romans 11:33). God transcends his creation.

There is no one like God (Isaiah 46:8-10). While men and angels may reflect in part the characteristics of God, no other possesses his attributes to the same degree or extent or perfection. He is absolutely unique. He is God, and there is no other.

There are so many statements about God in this section of the Confession that it is easy to read right past them. But we should pause to consider what it means that God is "most free" and that he works all things according to his own holy counsel. This is a subject we will return to in subsequent chapters of the Confession such as chapter III, but it is worth pointing out that our natural human tendency is to desire our own freedom at the cost of God's freedom and this tendency runs smack into the biblical emphasis on the absolute freedom of God. God does what God wishes according to God's character, all to God's glory.

Wayne Grudem has said, "God is the final standard of good, and all that God is and does is worthy of approval" (page 197 of his Systematic Theology; compare this to Psalm 34:8, Luke 18:19, Genesis 1:31). He is light, and in him is no darkness at all. No one is better than God. He is the best. This characteristic is closely related to many of the others listed in this section of the Confession; they mesh together. Indeed, it is proper to say because of the simplicity of God that he is good in his wisdom, justice, holiness, power, etc.; he is wise in this goodness, justice, holiness, power, etc.; he is just in his goodness, wisdom, holiness, power, etc.; and so on. And all this immutably, immensely, and eternally.

And, in some senses most importantly to us humans, God is a just and merciful judge. The implied answer to Abraham's question in Genesis 18:25--shall not the Judge of all the earth do right--is "of course." No one is better positioned than God to render perfect judgments. He is everywhere and sees everything; nothing escapes his notice; he knows exactly the right thing to do in all circumstances. And he is merciful, abounding in grace toward his fallen creatures. We have much cause for gratitude in this truth, and how much we take it for granted. Yet we should also have much fear, for this perfect Judge will also not clear the guilty. In whom shall we find refuge?

Tomorrow: God's aseity.

The Confession on Scripture: A Summary

Holy Scripture, consisting of the Old and New Testaments, is the inspired word of God by which he has revealed himself, his character, and his plan of salvation to men. Because it is the word of God it has supreme authority in matters of faith and practice. It weighs and judges men; men do not weigh and judge it. It is sufficient, and sufficiently clear, to guide God's church. We neglect it to our great disadvantage and peril.

Tomorrow: The doctrine of God.

Of the Holy Scripture, I: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.

This is sola Scriptura plainly stated. There are many worthy authorities, many experts, and many who deserve a hearing (though not many wise, if memory serves). All are secondary to the voice of the Spirit in Scripture. All must submit to the judgment of Scripture. Where there are controversies, the Scripture is our referee. It is, as I wrote previously, the norm of norms and itself without norm.

Is there value in creeds? Are we to give heed to the decisions of ecumenical councils? Do we listen to the fathers of the church? Yes, in every case yes. But we should hold the creeds in one hand and the Bible in the other, knowing which of the two is supreme at all times.

Tomorrow: The Westminster Confession on Scripture.

Of the Holy Scripture, I: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.

Given the divine authorship of Scripture and the evident competency of God to provide a coherent and consistent revelation to men, it makes sense that we can use the clear teachings of Scripture to help illuminate passages that are not so clear. This idea is often termed the "analogy of faith." For an explanation of the term, I found a short Theopedia statement that serves well:

"In Romans 12:6, Paul says that each one was to exercise his gift of prophecy, i.e., of teaching, 'according to the proportion of faith.' The Greek word for proportion here is analogia, and hence the phrase analogy of faith. The meaning is, that the utterances of the 'prophet' were not to fluctuate according to his own impulses or independent thoughts, but were to be in accordance with the truth revealed to him as a believer. Following the Reformation, this phrase was used to mean that all Scripture was to be interpreted with reference to all other Scripture. In other words, no single text or expression of Scripture was to be isolated or interpreted in a way contrary to its general teaching."

Application of the analogy of faith complements, and should not supercede, other sound hemeneutical principles.

Tomorrow: The norm of norms.

Of the Holy Scripture, I: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; 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 into 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.

One point of confusion that sometimes comes up in discussions of the inspiration of Scripture is whether we consider a particular translation to be inspired. Perhaps the most well-known group today that advocates such an ultra-high view of a translation is the KJV-Only group. I don't propose to enter into that debate here except to observe that the Confession does not support such a belief. God inspired the original Hebrew and Greek manuscripts--what are called the autographs--but we don't possess those manuscripts today, just copies. However, this is not cause for despair because God has sovereignly and providentially superintended the processes by which copies of the Scripture have been handed down through the generations such that we may be confident that today we do possess the content of those original manuscripts. The science of lower textual criticism has done the church a tremendous service in this regard, in that it corroborates the preservation of the text. The process of translation is not inspired, though.

Nevertheless, translation of the Scriptures into the various common tongues of the people of God is a most important and noble work. By this work, millions of Christians who would otherwise have no access to God's word may read it with profit, to the end that their worship of God may be acceptable according to his precepts and they themselves may have hope, the hope that the glorious gospel of Jesus Christ affords to all who embrace it. It is not insignificant that God originally provided the Scriptures in the languages of the people to whom they were at first given; the church carries on this work by ensuring that the Scriptures are rendered readable by all those to whom they are now given.

Tomorrow: Matters of interpretation.

Of the Holy Scripture, I:7

All things in Scripture are not alike plain in themselves, nor alike clear unto all: 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 the ordinary means, may attain unto a sufficient understanding of them.

In this paragraph the Confession takes up the clarity of Scripture, formally called the doctrine of perspicuity. A superficial understanding of this doctrine has led some to make the charge that it cannot be true. There are obviously some passages of Scripture that make hard reading. Even Peter wrestled with this. In his second epistle he wrote, "Just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction" (2 Peter 3:15-16). But the Confession acknowledges this difficulty up front. If some attention is given to the matter, it actually makes sense. God's thoughts are much higher than our thoughts. It is only natural, then, that some matters treated by Scripture are more difficult to grasp than others. I'm never going to be able to wrap my mind completely around the dual nature of Jesus Christ, for example. How can anyone be fully God and fully man at the same time? Yet this is the teaching of Scripture.

The Confession is at pains to insist, however, that the main things--those touching on salvation--are the plain things. It is actually fairly easy for an unbeliever to read the Bible and state its basic teaching. Rudolf Bultmann, the existential theologian of the last century, once acknowledged that the Bible taught the gospel; he just rejected it and called the Bible wrong.

It doesn't even require a huge intellect to make sense of Scripture. All that is necessary is due diligence and a willingness to put forth the effort. Read the Bible as you would read any other book. See if a hard idea communicated in one part is explained elsewhere. Make use of the helps included, such as indices and concordances and cross-references. Look up terms and concepts that confuse you. Ask an expert if otherwise stumped.

Two good resources: Knowing Scripture by R. C. Sproul and How to Read the Bible for All It's Worth by Gordon Fee.

Tomorrow: Translation, please.

Of the Holy Scripture, I:6

The whole counsel of God, concerning all things necessary 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. 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; 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.

In this paragraph the Confession asserts the sufficiency of Scripture to teach believers everything we need to know for the glory of God regarding our salvation. Again, the chief passage in mind here is 2 Timothy 3:15-17. Scripture either tells us "expressly" in its pages or we may reasonably deduce truth that is not explicitly stated but which follows necessarily from what is stated. An example of this is the doctrine of the Trinity, which we will take up in greater detail in chapter 2. For the moment, let me observe that Scripture plainly teaches that there is one God and the Father is God, the Son is God, and the Spirit is God. Yet the Father is not the Son, the Son is not the Spirit, and the Spirit is not the Father. One God, three distinct persons who are all God yet are not identical. Nowhere in Scripture will we find such a formula stated in so many words, yet that it is Scriptural truth is undeniable.

Let us not be too quick to run past the introductory phrase "the whole counsel of God." When reading Scripture to understand it I must not take parts in isolation or set one part against another. I must take Scripture as a coherent whole and employ sound hermeneutics so that I may come to a reliable interpretation. And when problems arise, I should consider the value of seeking help from others more learned than I am.

The Confession here also asserts the completeness of Scripture. The canon is closed--nothing may be added to or subtracted from what has been written. When someone claims to have received a revelation from God, the proper response is to ask for chapter and verse, meaning we, like the noble-minded Bereans, must go to the Scripture to see whether these things be true. Note especially that the traditions of men do not occupy the same plane of authority as Scripture. Tradition also is normed by the unnormable norm.

The Christian approaching Scripture relies upon the inner testimony and illumination of the Spirit. The Author of the word is its best interpreter. He knows what he wrote and what he intended to communicate by it. Remember that he does not speak out of both sides of his mouth--if I interpret Scripture to say one thing, and my friend interprets it to say something entirely different, even contradictory, one of us is wrong and has misheard the Spirit.

The Scripture is sufficient for these things yet does not instruct us in micromanaging detail the way that a pilot's checklist does. That is not its purpose. It gives us specific teaching on many things, and in other matters provides principles by which we may order our thoughts and lives. For example, Scripture instructs us that we are to meet together as a body of believers for worship on a weekly basis. But it does not tell us specifically at what hour of the day to meet, or in what manner of building (or in a building at all), or what to wear to such a meeting. Relying on the general principles imparted by Scripture we may arrange such concerns as seems fit and proper to us.

Tomorrow: The clarity of Scripture.

Of the Holy Scripture, I:5

We may be moved and induced by the testimony of the Church to a high and reverend esteem of the holy Scripture, 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.

Here the Confession enumerates the various qualities of Scripture by which we may be sure these writings are truly the word of God. These qualities are:

1. The endorsement of the Church. Consider the character of the many men and women of the past 2000 years who have taken this book to themselves.

2. The exalted nature of the matters with which Scripture is concerned. There are many things contained within the pages of Scripture that no man could have or would have invented. A superior mind is at work here.

3. Pragmatically speaking, the teachings work. This is what one would expect of the truth.

4. The majesty of the style. Vernacular translations of the Bible are commonly considered to be representatives of the best literature of a given language.

5. The internal consistency, by which is meant the astonishing way in which numerous authors writing over many centuries have produced a compliation of books that remarkably cohere and do not contradict one another.

6. The goal of Scripture is to glorify God. Men do not do this naturally.

7. It provides sufficient guidance as to the way of salvation, as Paul emphasizes in 2 Timothy 3:16-17.

8. It is incomparably excellent and entirely perfect.

All these are "proofs" of the divine origin of the holy Scripture. Yet the Confession places all of this secondary to the internal witness of the Holy Spirit. The Author himself testifies as to his authorship. Almost every Christian to whom I have ever spoken of the matter has stated that he saw the Scripture in an entirely new light once he had been regenerated and converted. "It suddenly came alive to me" is a common experience. "Once I thought it was the most boring and incomprehensible book I'd ever tried to read; now I can't get enough of it and it all makes perfect sense." Yet this is not a bare fideism, for the experience comports entirely with the testimonies and evidences listed above, further supported by the lessons of archeology and textual criticism.

9/15/07 addendum: J. P. Moreland has posted a excellent short article on Jesus's view of Scripture that dovetails nicely with the discussion above. That article may be found here: http://www.scriptoriumdaily.com/2007/09/13/what-did-jesus-believe-about-scripture/

Tomorrow: The sufficiency of Scripture.