How Has God Revealed Himself? (Part 3)

In Part 2 we looked at the Westminster Standards' teaching on the natural revelation of God, which is primarily given in WCF 1.1a and LC 2a. God gives natural revelation in two distinct but unified ways: (1) within humanity and (2) without humanity. That which resides within humanity is called the "light of nature." That which resides without is called "the works of God," which are further defined as "the works of creation and providence." This natural revelation sufficiently and efficiently reveals the one true and living God, but it is "not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation." Instead, it is only sufficient "to leave men unexcusable." But natural revelation not only condemns humanity, it also temporarily preserves it through the restraint of civil evil (WCF 19.6).

The Westminster Standards also teach about another kind of revelation, supernatural (or special) revelation. We see this in WCF 1.1b-1.10, LC 2b-5, and SC 2-3. Let's begin with WCF 1.1b and LC 2b.

WCF 1.1b reads:

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 maketh the Holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased.

LC 2b reads:

Q. 2b. How doth it appear that there is a God? A. ...but his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation.

Here we encounter the doctrine of supernatural revelation broadly considered and then more narrowly considered in the doctrine of Holy Scripture.

Supernatural Revelation Broadly Considered

First notice the "therefore." The divines predicate supernatural revelation (insofar as they address it here) on salvation. Natural revelation is insufficient to save, therefore it pleased the Lord to reveal himself supernaturally.

Unlike natural revelation, supernatural revelation is not a universal constant. Instead, it has been given at "sundry times and in divers manners." While the Confession doesn't specify, these divers manners include theophanies, audible voices, angels, visions, Holy Scripture, and the incarnation.

The Confession teaches the Lord was pleased "to reveal himself" (i.e. who he is) "and to declare his will" (i.e. what he purposes for us). As we saw last time, natural revelation includes these same two subjects. It reveals the one, true, and living God (who he is) and that he should be worshiped and obeyed (what he purposes for us). Supernatural revelation goes further than this, teaching us about the mercy of God the Father, Son, and Holy Spirit (who he is) and the covenant of grace whereby we might be saved (what he purposes for us). So LC 2b says, "his word and Spirit only do sufficiently and effectually reveal him unto men for their salvation."

This supernatural revelation is given by God "unto his church" as its special possession. This is why the Apostle calls the church, "the pillar and bulwark of the truth" (1 Tim. 3:15b). God gathers and perfects his chosen people through this supernatural revelation. It is given to, through, and for them.

Supernatural Revelation Narrowly Considered in the Doctrine of Holy Scripture      

After thousands of years of giving supernatural revelation "at sundry times, and in divers manners," the Confession says it pleased the Lord "to commit the same wholly unto writing." Notice what has been committed wholly unto writing is "the same" as the other. In other words, Scripture is the same kind of revelation as the theophanies, the audible voices, the messages delivered by angels, the visions, and even the incarnation. There is no essential difference between those ways of revelation and Holy Scripture. When we read our Bibles we encounter essentially the same kind of revelation that Moses encountered in the burning bush. When we hear the Bible preached we encounter the same kind of revelation that the disciples encountered in beholding the person and work of Jesus Christ. What a wonderful truth!

That the Lord has committed supernatural revelation "wholly unto writing," implies two things. First, it implies that all other ways of supernatural revelation have ceased. Second, it implies that the Lord has now (since the cessation of the other ways) given all the supernatural revelation he is going to give until the Second Coming. With regard to the cessation of the earlier ways the framers teach explicitly, "those former ways of God's revealing his will unto his people being now ceased." And since the only supernatural revelation available today is Holy Scripture they say it is "most necessary."

The framers give four reasons for the Lord's committing supernatural revelation wholly unto writing. The first two have to do with the revelation itself. They write, "for the better preserving and propagating of the truth." The truth of supernatural revelation is less likely to be corrupted, and if it is corrupted, it is more likely to be discovered and corrected. Further, to be able to hand a person the completed canon of Holy Scripture all at once expedites its propagation. The other two have to do with the effect of the revelation. They write, "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." The Lord has committed supernatural revelation wholly unto writing for the good of his church. That it might be better established and comforted in the face of its threefold opposition: the world, the flesh, and the Devil. What a gift of grace the Holy Scripture is to us!

In Part 4 we will look at the doctrine of the canon in WCF 1.2-3, LC 3, and SC 2.

How Has God Revealed Himself? (Part 2)

In Part 1 we introduced our topic and gave a brief historical account of the Westminster Standards. In Part 2 we will begin to explore how the Westminster Standards answer the question "How has God revealed himself?"

Westminster Confession of Faith 1.1a reads:

Although the light of nature, and the works of creation and providence do so far 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.

Larger Catechism 2a reads:

Q. 2a. How doth it appear that there is a God? A. The very light of nature in man, and the works of God, declare plainly that there is a God.

Here we have the totality of the Westminster Standards' teaching on the doctrine of natural (or general) revelation. Natural revelation is defined positively (i.e. what it is and does) and negatively (i.e. what it isn't and doesn't do).

What Natural Revelation Is and Does

The Westminster Standards teach that there are two distinct but unified ways of natural revelation: (1) "The light of nature," which the LC further describes with the prepositional phrase "in man" and (2) "the works of God," which the WCF further describes as "the works of creation and providence" (cf. WCF 3-5; LC 14; SC 8).

This raises an important question. Isn't the light of nature itself a work of creation? And if so, why do the Standards distinguish between them? It appears that the Westminster divines are distinguishing these ways with respect to their relationship to man. The light of nature is that aspect of natural revelation which resides  within man as God's special image bearer. 

Natural Revelation Within Man 

The locus classicus for this doctrine is Romans 2:14-15. The text reads, "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. 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." Here the Apostle teaches that the Gentiles who do not have the law (i.e. the special revelation of God) nonetheless do what the law requires "by nature." He calls this aspect of human nature "conscience" (con "with," science "knowledge"). It is located within man (i.e. the immaterial part). It is "on their hearts" and in their "thoughts."

The "light of nature in man" is that aspect of human nature that is commonly called conscience. To be human is to have knowledge of God by nature. This knowledge is one sphere of natural revelation.

Natural Revelation Without Man

"The works of God," which are his "works of creation and providence," are natural revelation that resides without man. Both works are the execution of God's eternal decree (cf. SC 8).

Ps. 19:1-4a teaches, "The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world." Further, Rom. 1:19-20 teaches, "For what can be known about God is plain to them, because God has shown it to them. 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."

In these two passages we see that the creation reveals the God who made it. The psalmist says, "the heavens declare," and "the sky above proclaims." Moreover, the Apostle teaches that God's invisible attributes are revealed "in the things that have been made."

We also see that God reveals himself in the work of providence (i.e. his upholding, directing, disposing, and governing his creation). So the psalmist says, "Day to day pours out speech, and night to night reveals knowledge."

This natural revelation of God, both within man and without man, declares "plainly that there is a God" (LC 2). But lest we think that it only declares some generic concept called God, WCF 1.1 teaches that it manifests specific attributes of the one true and living God, namely "the goodness, wisdom, and power of God." 

What Natural Revelation Isn't and Doesn't Do

Natural revelation has its limits. It teaches all humanity that the one true and living God exists and should be obeyed and worshiped. Moreover, since we don't do this, it teaches us that we are sinners who justly deserve his wrath (cf. Rom. 1:18ff.). But it doesn't teach us what God has done to save sinners (cf. Rom. 3:21ff.). To put it another way, natural revelation teaches us about the law but not the gospel. It teaches us about God's justice but not his mercy. It teaches us about the covenant of works but not the covenant of grace (cf. WCF 7; LC 20, 22, 30-36; SC 12, 16, 20). Only supernatural (or special) revelation teaches us about the covenant of grace. Therefore, WCF 1.1 teaches that natural revelation is sufficient "to leave men unexcusable" for their sin, but it is "not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation."

But natural revelation doesn't just condemn. It is also temporarily preserves humanity through the restraint of civil evil. WCF 19.6a reads: "Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly."

In Part 3 we will begin to look at what the Westminster Standards teach about the supernatural revelation of God.

How Has God Revealed Himself? (Part 1)

In this series I'd like to explore how the Westminster Standards answer the question "How has God revealed himself?"  But before we dive into the Standards a few words about them are in order.

The Westminster Standards are documents that were produced by the Westminster Assembly in 1646 and 1647. The Assembly was a group of 119 ministers called together by the English Parliament on June 12, 1643 for the purpose of "settling of the government and liturgy of the Church of England, and for vindicating and clearing of the doctrine of the said Church from all false calumnies and aspersions" (Alexander Mitchell, The Westminster Assembly, 108-9, cited in Robert Letham, The Westminster Assembly, 30). Most were English Presbyterians. All were Non-conformists, also known as Puritans. They met in London at Westminster Abbey (hence the name) for nearly six years from July 1, 1643 to February 22, 1649, though official business was concluded on March 25, 1652. The documents that make up the Westminster Standards are the Westminster Confession of Faith (1646), the Larger Catechism (1647), and the Shorter Catechism (1647). The Orthodox Presbyterian Church (OPC), Presbyterian Church in America (PCA), and Associate Reformed Presbyterian Church (ARP) are contemporary U.S. denominations that include the Westminster Standards in their constitutions.

The Standards have undergone several revisions among Presbyterians since the founding of the United States. In 1788 the Presbyterian Church in the USA revised WCF chapters 20.4, 23.3, and 31.2, properly distinguishing the power of the state from the power of the church. It also removed the phrase "tolerating a false religion" from LC Answer 109 and replaced "depopulations" with "depradation" in LC Answer 142. In 1887 the teaching that forbade marriage to the close kindred of one's deceased spouse in chapter 24.4 was removed. For better or worse more revisions were made in 1903. The version of the Westminster Standards adopted by the OPC in 1936 includes the 1788 and 1887 revisions. It also includes two of the 1903 revisions, i.e. the removal of reference to the pope as the Antichrist in chapter 25.6 and the removal of the teaching that forbade refusing to take an oath when imposed by a lawful authority in chapter 22.3. Revisions have also been made to the proof texts appended to the Standards, though the proofs have never been considered part of the Standards.

The teaching of the Westminster Standards on how God has revealed himself has remained unchanged since it was first laid out 365 years ago. We find that teaching in WCF chapter 1, LC 2-4, and SC 2. We'll begin an examination of that teaching in part 2.

Is Church Membership Important? (Part 4)

In part three we looked at the necessity of visible church membership for the reception of the Word and the sacraments. We learned that an individual might receive the benefit of the Word preached for a time without joining the church. But he cannot receive it in that condition perpetually, because the Word itself teaches the necessity of church membership. Therefore if one is benefiting from the Word read and preached, he will join the church. One way we see this is with regard to the sacraments. The Bible teaches that participation in the sacraments requires visible church membership.

In part four we will examine what the Bible teaches about church discipline and membership.

In 1 Cor. 11:27-31 we see church discipline connected with the reception of the Lord's Supper. The Apostle explains that there are worthy and unworthy manners of receiving the sacrament. Worthy reception amounts to the maintenance of the credibility of one's profession of faith (i.e. discerning the body). Therefore there are times when the Supper should be withheld from a person if the credibility of his profession is in question. This would constitute an act of church discipline. And since receiving the sacraments is dependent on visible church membership, therefore in this respect so is church discipline.  

Further in 1 Peter 5:1-5 we read, "So I exhort the elders among you, as a fellow elder and a witness of the sufferings of Christ, as well as a partaker in the glory that is going to be revealed: shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock. And when the chief Shepherd appears, you will receive the unfading crown of glory. Likewise, you who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud but gives grace to the humble."

In this text the Apostle Peter exhorts his fellow elders (presbuterous) to be proper shepherds over the flock (i.e. "those in your charge"). They are undershepherds of the chief Shepherd. Christ rules his church through these men (Matt. 16:19; 18:17-18; John 20:21-23, cf. WCF 30.2). Further he commands individual believers to submit to the government of elders who have charge over them, saying "be subject to the elders."

This relationship between elders and congregants is only possible for those that have voluntarily associated with one another (i.e. believers) or are under the headship of one who has (i.e. their children). The elders could have no charge over anyone apart from this, since their rule under Christ is declarative and ministerial rather than legislative and magisterial. They declare God's word in service to his people. They DO NOT legislate their own words or force obedience.

And what is the goal of church government? 1 Pet. 5:6-11 concludes, "Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you. Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. To him be the dominion forever and ever. Amen."

Through church discipline God protects his covenant people from evil so that they may continue to be nourished in the faith unto eternal life. Therefore visible church membership is of vital importance.

Conclusion

In Eph. 5:25-30 we read, "Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body."

The Lord Jesus Christ loves the visible church. It is his bride. It is his body. How can a person claim to be united to Christ, and not also be united to his body? Just as a man nourishes and cherishes his own body, so Jesus nourishes and cherishes his church. He does this through the Word, the sacraments, and church discipline.

Much more could be said about the importance of visible church membership, but my prayer is that these short articles will help orient us to the fundamentals of the Bible's teaching, and that having been so oriented we might better love her and participate ever more faithfully in her worship and service.

Is Church Membership Important? (Part 3)

In part two we set out the historic Protestant view of the three marks of the visible church, namely the Word, the sacraments, and church discipline. We also saw that while each mark is essential to the being of the church, there is a functional hierarchy among them. The Word is primary. The sacraments are secondary. Church discipline is tertiary. These are ordinary means whereby God creates and confirms saving faith in the hearts of his elect unto eternal life. Visible church membership is vitally important because the church is the place of the means of grace.

But couldn't a person just attend the church's worship services and get the same benefits without actually becoming a member? Is official membership really necessary?

One could indeed receive the benefit of the Word preached for a time without becoming a member. I say for a time because if he was truly benefiting from the Word preached he would recognize his obligation to receive the sacraments and church discipline, neither of which can be received apart from membership. Let's begin with the sacraments. What does the Bible teach about the sacraments and church membership? 

Westminster Larger Catechism Q/A. 162 offers this fine definition of a sacrament: "A sacrament is a holy ordinance instituted by Christ in his church, to signify, seal, and exhibit unto those that are within the covenant of grace, the benefits of his mediation; to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another; and to distinguish them from those that are without." 

Notice that it says a sacrament is an ordinance "instituted by Christ in his church" for the benefit of "those that are within the covenant of grace... to strengthen and increase their faith, and all other graces; to oblige them to obedience; to testify and cherish their love and communion one with another, and to distinguish them from those that are without." In other words, the sacraments are NOT given to individual believers, but to all those within the visible church.

The LORD gave the OT sacrament of circumcision not just to Abraham but to his children throughout their generations (Gen. 17:9-14). He gave the OT sacrament of Passover not just to Moses but to all Israel (Ex. 12). When Jesus instituted the NT sacrament of baptism, which replaces and perfects OT circumcision, he not only gave it to the disciples but to those who would become disciples in all nations (Matt. 28:19), because as Peter preaches to Israel, "the promise is for you and your children and for all who are far off, everyone whom the LORD our God calls to himself" (Acts 2:39). And when the Lord Jesus instituted the NT sacrament of the Lord's Supper in Matt. 26:26-28, he not only gave it to the disciples but he said of the cup, "this is my blood of the covenant, which is poured out for many for the forgiveness of sins." So the Apostle Paul will later write to the church in Corinth, "For I received from the Lord what I also delivered to you" (1 Cor. 11:23a).   

Clearly the sacraments belong to the visible church for the benefit of all those that are within the covenant of grace. They do not belong to any individual. Therefore by definition one must join the membership of the visible church in order to enjoy the benefits of the sacraments. 

Jesus has instituted two sacraments in the NT church: (1) Baptism and (2) The Lord's Supper (WLC 164).

Baptism is a rite of solemn admission into the membership of the visible church (WLC 165). Therefore if one is to receive it he must become a member, which happens by being born to believing parents or by conversion.

With respect to the Lord's Supper, the issue is a little more complex. While one must undoubtedly be a member of the visible church to partake, the necessary proximity of that membership is debated. Some churches practice closed communion, meaning only those who are members of that local church can receive the Supper there. In the branch of the visible church in which I minister, the Orthodox Presbyterian Church, one need not be a member of the local church in order to receive the Supper there. But one must be a communing member in good standing of some local church where the gospel is preached in order to receive it.       

Jesus has instituted the sacraments of baptism and the Lord's Supper in his church. They belong to the visible church as a whole, not to any individual. One must be a member in order to receive the sacraments by which God so graciously nourishes and strengthens us in the faith. Therefore visible church membership is vitally important. 

In part four we will take a look at membership and church discipline.     

Is Church Membership Important? (Part 2)

In part one we defined the church as the assembly set apart by God to be his treasured possession (Deut. 7:6). We also learned that the Bible speaks of the church in two different senses. Sometimes it refers to the whole company of the elect. This is what we call the invisible church. Other times it refers to those throughout the world who profess the true religion and their children. This is what we call the visible church. Not all members of the visible church are members of the invisible church, and not necessarily every member of the invisible church becomes a member of the visible church prior to his death. But while deathbed conversions may be possible, they are clearly extraordinary in God’s work of salvation. The visible church “is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation” (WCF 25.2, emphasis added).

So what precisely is the visible church and why is it so important?

The historic Protestant tradition defines the visible church according to three marks:

1. The Word rightly administered. 
2. The sacraments rightly administered. 
3. Church discipline rightly administered. 

These three marks are comprehended in the Westminsterian term “the true religion” (WCF 25.2). They are defining characteristics of the church. All three are equally important, but there is a functional hierarchy among them. The Word is primary. The sacraments are secondary. Church discipline is tertiary. We see this hierarchy in both the historia salutis (i.e. the “history of salvation” or salvation accomplished) and the ordo salutis (i.e. the “order of salvation” or salvation applied).

In the historia salutis God has given his people sacraments as signs and seals of his covenant (i.e. his Word). Moreover, the actions God institutes as sacraments are prescribed as such in that same covenant. The sacraments are meaningless apart from what they signify and seal, namely the covenant promises, and they have no being apart from their institution. This is why their significance should be taught and words of institution should be read during their administration.

In the ordo salutis the covenant promises are applied to us by faith alone, and "faith comes from hearing, and hearing through the word of Christ" (Rom. 10:17). Saving faith comes through the Word. It does not come through the sacraments (cf. Rom. 4:10-11). The sacraments are the means God uses to confirm the faith already created by the Word. [This doesn't mean the covenant sign can only be applied to believers. After all, Isaac was circumcised before faith. It means that the covenant sign only fulfills its function as a seal when it is joined to faith.]

With respect to church discipline, we see the same. Discipline is only rendered according to the Word, and it presupposes the prior covenant promises signified and sealed through the sacraments and received by faith alone.

Therefore looking at the three marks of the church through the lens of the historia salutis and the ordo salutis, we see a clear hierarchy among them. The Word is primary. The sacraments are secondary. Church discipline is tertiary. All three are necessary in their proper order.

The  visible church is the place of the means of grace whereby the triune God—Father, Son, and Holy Spirit—creates and confirms saving faith in the hearts of sinners unto eternal life. First, saving faith is created and confirmed by the administration of the Word. Second, it is further confirmed by the administration of the sacraments. Third, it is further confirmed by church discipline. Therefore church membership is of vital importance.

But can’t a person just attend the visible church and receive these benefits without becoming a member? In part three we will take a closer look at the first and second marks of the church, getting to the very heart of membership.

Is Church Membership Important? (Part 1)

It is a joyful time at Neon Reformed Presbyterian Church. We are about to receive four communing members and three noncommuning members into the fold. Praise God from whom all blessings flow!

Lately I’ve been thinking about church membership. Why is it important? Does Jesus want us to be members of his church? Would it be sinful to refuse membership in a local church? In considering these and other questions we first need to define the church.

“Church” is the English translation of the Greek word ekklesia, which means “assembly.” The church is the assembly set apart by God to be his treasured possession (Deut. 7:6). The Bible speaks of the church in two different senses. Sometimes “church” refers to the whole company of the elect. We call this the invisible church (WCF 25.1). Other times it refers to those who are assembling together in various locations under the same doctrinal confession. We call this the visible church (WCF 25.2). This distinction is clearly taught in Romans 9:6b, “For not all who are descended from Israel belong to Israel.” In other words, not all members of the visible church (i.e. all those throughout the world who profess the true religion and their children) are members of the invisible church (i.e. the elect).

But what about the reverse? Must all members of the invisible church also be members of the visible church? Do the elect always enter into visible church membership before death? 

In response to this question many appeal to the thief on the cross (Luke 23:39-43). Assuming the thief was converted from pagan idolatry just moments before his death, he would have been a member of the invisible church but never a member of the visible church. But the text does not tell us whether this man is a new convert from paganism or not. Here’s what we know from the text:

• He was a thief enduring the death sentence (v. 39).
• He feared God (v. 40).
• He understood his punishment at the hands of men was just (v. 41a).
• He understood Jesus’ punishment at the hands of men was unjust (v. 41b).
• He saw the kingdom of God by faith in Christ (i.e. he believed the gospel) (v. 42).
• He was elect (v. 43).  

We do not know the timing of his conversion or his involvement in the visible church up to this point. It is possible that he was a circumcised Hebrew, born to believing parents into the visible church. It is also possible he had already professed faith in Christ as a member of the visible church prior to his crucifixion. Is it really unthinkable that a true believer could commit such a crime? So while it is possible the thief is the only biblical example of a deathbed conversion, we cannot say that with certainty.

Nonetheless, we must at least acknowledge the theoretical possibility of such. God can save a man who is outside the visible church on his deathbed. This is beyond dispute. But even in acknowledging such a possibility we confess that the visible church “is the kingdom of the Lord Jesus Christ, the house and family of God, out of which there is no ordinary possibility of salvation” (WCF 25.2, emphasis added). In other words, the ordinary experience of those whom God has chosen to save (i.e. the invisible church of the elect) includes membership in the visible church (i.e. being assembled with others who profess the true religion). To believe with one’s heart ordinarily includes confessing with one’s mouth and joining one’s voice with others of like confession (Rom. 10:10).

In part two we will define the visible church more precisely and begin to look at why membership in it is of such vital importance.